Lord Ram,

In our subcontinent’s culture, it is believed that a King should embody the finest qualities, much like how You, as our revered King, symbolise strength, righteousness, and nobility. You are regarded as the epitome of virtue and authority. In a famous couplet written by Allama Muhammad Iqbal, a prominent philosopher, poet, and politician from the Indian subcontinent, he acknowledges You. In this couplet, He recognises India’s pride in its spiritual and cultural heritage associated with You.

है राम के वुजूद पे हिन्दोस्ताँ को नाज़

अहले-नज़र समझते हैं इसको इमाम-ए-हिन्द।

India is proud of Rama’s very name

To the discerning; he is Imam-e-Hind

Unfortunately, in the current political disposition, the singular notion of You (Lord Ram) has been exploited to suppress the diversity of worship, contradicting the very essence of true devotion and the concept of Bhakti.

Dear Bhaktavatsala (or the Lord, the one who is affectionate towards his devotees),

If you pardon my scepticism, I must contradict this, for this idea of perfection contradicts the concept of Bhakti, which is about transforming oneself. The idea of a perfect King goes against the concept of Bhakti, and the notion of perfection goes against spirituality, which is an internal process.

The spiritual heart is filled with love, and introspection often results from love. Rumi, a great philosopher, sees spirituality as a journey of the heart and opening oneself to the divine. For Rumi, spirituality is not about achieving a perfect state of enlightenment but about living a life of love, compassion, and service.

I reiterate the story of the Son of God, also called the King of Kings. The King of Kings suffers. The Passion of Christ is the story of Jesus’ final days on Earth, leading to his crucifixion and death. It begins with his betrayal by Judas Iscariot, one of his twelve disciples. Judas betrays Jesus to the Jewish authorities for 30 pieces of silver. Jesus is then arrested and taken to Pontius Pilate, the Roman governor of Judea. Pilate finds Jesus innocent, but the Jewish leaders pressure him to have him crucified. Jesus is then flogged, mocked, and forced to carry his cross to Golgotha, the place of his crucifixion. He is crucified alongside two criminals and dies after six hours on the cross. The Passion of Christ is a story of great suffering and sacrifice. Jesus willingly endured all this pain and humiliation to save humanity from its sins.

Is it possible for the Son of God to feel pain? How did the Son of God manage to withstand the pain? What was the reason behind taking on a human form and allowing himself to endure humiliation and agony? It is widely believed that he did it to serve humanity and redeem us from our sins.

If the pain endured by the Son of God was to deliver us from sin, You, Lord Ram, also suffered the betrayal from a loved one and the agony of losing a loved one amid vanwas. Your unwavering response of calmness amid calamity is profound and inspiring. I ponder if, by choosing to become human, you took one step further to guide us. You needed to embody more of our humanity than divinity to inspire us truly. Would you, Lord, have been willing to commit sins to bear the weight of guilt? If Jesus endured physical pain as a human to save us from sin, I wonder if you experienced betrayal, love, and even the burden of guilt to be more relatable to us. This raises the question of how we should perceive you, Lord. If you, too, are capable of making mistakes, who should we look up to as an exemplar of perfection?

I find a hint in the poem by Hazrat Amir Khusrau, a 13th-century Sufi poet, musician, and scholar, where he expresses his love and devotion to his spiritual master, Ali.

Khusrau’s line “Dara Dil-e Dara Dil-e Dar-e Daani” means “The heart of the lover, the heart of the door of knowledge.”

The heart is the gateway to higher spiritual understanding and connection. It indicates that a seeker can explore and experience a profound realm of wisdom and spiritual realisation within the depths of their heart.

If the idea of Ram is internal, it cannot be perfect, like that of a lover. If we believe Bhakti is searching for this internal Ram within us, then Lord, your imperfections and sins are reflections of us. When we criticise, we find faults in You, and You become a mirror for us to reflect upon ourselves.

The notion that Sita lacks agency and your obedience to the Caste order to kill Sambhuka may be what troubles our hearts. If we strive to find perfection in your story, we will never find ourselves and create a distorted sense of justice. A just society can only be imagined when we discover love within ourselves. That is why Jains envision you as a non-violent Prince, the Buddhist Jataka portrays you and Sita as siblings, and the Mappalar Ramayana opposes the worship of The Idols. This imagination is congruent with their imagination of a just world.

In the Adbhuta Ramayana a Sanskrit text from the Shakta tradition that highlights Sita’s divine aspects and emphasises Shakti’s worship. It showcases supernatural elements, rituals, and the interplay between deities. Sita revealed that Ravana’s slaying was less significant than his older brother, Sahastra Ravana’s. Rama assembled an army and confronted Sahastra Ravana, who dispersed Rama’s forces. In their battle, Rama’s powerful weapon was shattered, and he was rendered unconscious. Sita transformed into Mahakali, destroyed Sahastra Ravana, and caused havoc. The Devatas calmed her down, and Rama regained consciousness. Sita explained her divine nature, and they prepared to return to Ayodhya, triumphant over Sahastra Ravana.

The question of whether You (Lord Rama) are the true lord or perfect deity is not the ultimate inquiry. The essence lies in discovering the presence of You within us. We are bound to encounter love; we can connect with the divine through love.

Dear Shrutavanta, the one who listens attentively.

You, Lord, cannot be confined to a singular manifestation. Exploring Rama’s essence goes beyond rigid definitions and fixed interpretations, and it is a deeply personal and transformative quest that transcends boundaries and embraces diversity.

In grand temples,

with incense ablaze,

Devotees kneel, singing hymns of praise.

They see Ram as the perfect divine,

A deity adorned in splendour and shine.

For Jains, Ram is a symbol of peace,

In non-violence, their faith finds release.

Gandhi’s Ram, the force of truth,

hope for restless youth.

No one owns the imagination of Ram,

In every heart, a unique Ramayan.

From different paths, we seek the divine,

Yet Ram’s love, in all, does entwine.

I humbly acknowledge, Lord, that I do not question your imperfections, for in doing so, I am drawn to discover my own. I recognise that the burdens of sin, the weight of the cross, and the pursuit of redemption are essential elements of my personal journey towards love.

If You find yourself bothered by my introspection, please accept my apologies.

Venkat

(The author is a financial professional with a master’s degree in economics. I am strongly interested in the arts, academia, and social issues related to development and human rights)

Related:

First Letter to Lord Ram, a letter of remorse and resolve

Second Letter to Lord Ram, a letter for hope

Third Letter to Lord Ram, where we must speak spirituality and politics

Fourth Letter to Lord Ram, Lord Rama Anantatma & Anantaroopa: He who is the Infinite Soul & who has infinite forms

The post Lord Ram , Perfect Lord and Imperfect Bhakthi appeared first on SabrangIndia.

Lord, I have always been curious about the reasons behind people’s deep connection to Your story and the diverse ways in which communities worship You. Why are you central to the imagination of this land? I hope you won’t feel betrayed by my introspection. I want to explore Your place in our collective imagination as a community.

Confining You within a singular perspective would overlook the vastness of this land and its culture. Your story reflects countless communities’ experiences, beliefs, and aspirations.

Reflecting on Hanuman’s Bhakti, I question whether his pure and pristine devotion surpasses all human acts depicted in Your story as Maryada Purushottam. Examining various communities’ beliefs tells me that the “Idea of Ram” (I mean you, Lord Ram) and its ideals are more significant than your singular story. The image of You in the consciousness of communities has no bounds. If You are Anantatma (infinite soul), You are also Anantaroopa (have infinite forms).

जो रमता नहीं, वह राम नहीं। टिकना तो मौत है।

The essay “बहता पानी निर्मला” by सच्चिदानंद वात्स्यायन ‘अज्ञेय’ concludes with the statement,जो रमता नहीं, वह राम नहीं।.

During a conversation with our school Hindi teacher, Lal Bahadur Singh, affectionately known as Singh-sir, my fellow comrade raised an intriguing query about Ram mentioned in our reading material. Specifically, he sought clarification on whether this Ram resembled the Maryada Purushottam Ram seen in the popular television series during our formative years. In response, Singh-sir expressed a peaceful dissent, suggesting that the two Ram figures were distinct entities. With infinite patience and meticulousness, in a characteristic pedantic way, he spoke about the idea of Ram in Indian consciousness.

“According to Surdas, Ram represented the physical form of Sagun Ram Prince of Ayodhya while Kabir’s Ram is a spiritual entity transcending physical boundaries and manifesting as Nirgun. However in the essay the word ‘Ram’ symbolises ‘parivartan,’ meaning change or metamorphosis. The essayist Agay’s worldview is described as ‘Ramta Ram’, emphasising the importance of wandering and exploring new experiences. The author concludes that embracing change and exploring new paths embody the divine essence while remaining stagnant risks spiritual demise.”

Limiting the interpretation of Ram to a singular idea undermines the vastness and richness of collective memory and culture. Ram’s essence is interwoven with mythology, folklore, literature, and spiritual wisdom, permeating the collective consciousness. Instead of restricting Ram to one interpretation, we should embrace the plurality of his existence. Allowing the idea of “Ram” to thrive in the boundless realm of human imagination and philosophical exploration.

AK Ramanujam was a celebrated poet, scholar, linguist, philologist, folklorist, translator, and playwright who believed that Lord Ram could not be limited to one interpretation. He argued that Ram is a complex and multifaceted character with various aspects.

In a famous couplet written by Allama Muhammad Iqbal, a prominent philosopher, poet, and politician from the Indian subcontinent. This couplet is from his Urdu poetry collection  Bang-e-Dara.

है राम के वुजूद पे हिन्दोस्ताँ को नाज़

अहले-नज़र समझते हैं इसको इमाम-ए-हिन्द। 

India is proud of Rama’s very name

To the discerning, he is Imam-e-Hind

In this couplet, Iqbal honours the You as a revered figure in the Hindu faith in India. He recognises India’s pride in its spiritual and cultural heritage associated with You. Poet Iqbal refers to those with insight and understanding as “ahle-nazar” and highlights their recognition of You, Lord Ram as India’s spiritual and symbolic leader. Using the term “Imam-e-Hind,” ( which means “Spiritual Leader of India.”), Iqbal conveys Your position of reverence and leadership in the Indian context.

Mappila Ramayanam is a captivating folk song tradition of the Malabari Muslims or Mappilas in Kerala, India. Originating in the 16th century, these songs tell the story of Ramayana in a way adapted to the local culture and language. This showcases the syncretic nature of Kerala’s traditions. Passed orally through generations, Mappila Ramayanam is an excellent example of the harmonious coexistence of Islam and Hinduism. The songs contain Islamic influences that praise Allah, Prophet Muhammad, and Islamic teachings and even criticise idolatry while promoting values of justice, mercy, and compassion. This unique fusion of Islamic and Hindu elements creates a rich and enchanting musical experience.

In Mappila, Ramayanam’s performances are a sight to behold! One will witness a lively group of male singers accompanied by traditional drums and instruments. What makes it even more enchanting is how characters from Your story (Ramayana) are humorously portrayed, bringing a lighthearted perspective to the story. These performances are a hit at weddings, special events, and among tourists, immersing them into the rich culture of the Mappilas. Moreover, it’s a perfect way to bridge the gap between different faiths and gain a unique insight into the vibrant tapestry of Kerala’s cultural heritage. In this tradition, you are called Lama, and Ravana is addressed as Lavana; in this tradition, You are even addressed as Sultan ( which in Arabic means Monarch).

Your story ( Ramayana) is called “Paumachariya” or “Padmacharitrasa” in Jainism and is believed to be written by the poet Vimalasuri. Unlike other versions, the Jain adaptation highlights non-violence, righteousness, and the principles of Jain ethics. Interestingly, it is your brother Lakshmana who kills the demon king Ravana in the Jain version, rather thanYou, as You are deemed to be an enlightened individual who would never partake in violence, in line with the principle of non-violence (ahimsa) in Jainism. Moreover, Ravana is depicted more humanely in this version and is not portrayed as entirely malevolent.

Similarly, in Buddhism, the Your story is can be read in “Dasaratha Jataka” and is considered one of the Jataka tales, which recount the previous lives of the Buddha. The Buddhist version of the You incorporates Tathagat’s  teachings and moral lessons, emphasising the importance of compassion, detachment, and the practice of the Buddhist path towards enlightenment. Additionally, in the Buddhist version of the Ramayana, there is a significant departure from the traditional narrative. This version portrays You and Sita as siblings rather than husband and wife. Perhaps The Buddhist belief influences this alteration in celibacy and renunciation, emphasising detachment from worldly relationships and desires.

Lord Rama,

Do you see ( I know you do!! ),  that Your story (Ramayana) is a significant source of spiritual guidance and inspiration that reinforces the teachings and principles of Jainism ,Buddhism and even Islam? It provides narratives that demonstrate virtues like selflessness, perseverance, and self-discipline. Additionally, it serves as a medium for artistic creativity and cultural expression within these traditions. Jain ,Buddhist and Muslim communities have passed down their interpretations of  Your epic through storytelling, poetry, music, dance, and visual arts, contributing to the diversity and richness of their cultural heritage.

Every time your story is retold (Anantaroopa), it gains a new and distinct element that reflects the values and beliefs of the community. This helps them feel a sense of ownership over your story and adds to its richness and tradition.

I realised that even our household of three had three Rams. My mother sees You as Sagun Ram (has a form), embodying the qualities of Maryada Purushottam, who guides her to be mindful of her responsibilities towards herself, her family, her relatives, and society. Those who know her would know Maryada is responsibility and dignity

Lord Ram, You are detached and stoic for Akka. Despite losing the kingdom and the hardship of Vanwas, You never complained. Embracing love, You accept Sabri’s berries after she tastes them to ensure they’re sweet.

In contrast, my understanding of Ram is Nirgun ( formless) was discovered through poetry, love, travel, and interactions with inspiring people.

My quest is not for a singular truth but an attempt to comprehend Your infinite essence, Anantatma. As a finite being, I acknowledge the limitations of this pursuit. Your Immortal story as told in the tradition of one community, to Your divine presence in the other, I wish to wander like a traveller exploring the vast landscapes of knowledge and spirituality.

नक़्शे में मैं अब भी देखता हूँ। वास्तव में जितनी यात्राएँ स्थूल पैरों से करता हूँ, उससे ज्यादा कल्पना के चरणों से करता हूँ। लोग कहते हैं कि मैंने अपने जीवन का कुछ नहीं बनाया, मगर मैं बहुत प्रसन्न हूँ, और किसी से ईर्ष्या नहीं करता। आप भी अगर इतने ख़ुश हों तो ठीक-तो शायद आप पहले से मेरा नुस्खा जानते हैं-नहीं तो मेरी आपको सलाह है,”जनाब, अपना बोरिया-बिस्तर समेटिए और ज़रा चलते-फिरते नज़र आइए।” यह आपका अपमान नहीं है, एक जीवन दर्शन का निचोड़ है। ‘रमता राम’ इसी लिए कहते हैं कि जो रमता नहीं, वह राम नहीं। टिकना तो मौत है।

हीरानंद सच्चिदानंद वात्स्यायन ‘अज्ञेय’

Exploring, Yours,

Venkat

The author is a financial professional with a master’s degree in economics; also interested strongly interested in the arts, academia, and social issues related to development and human rights.

Also Read:

To Lord Ram, we must talk spirituality and politics

To Lord Ram, I write again for Hope

To Lord Ram, a letter of remorse and resolve

The post Lord Rama Anantatma & Anantaroopa: He who is the Infinite Soul & who has infinite forms appeared first on SabrangIndia.

Dear Rama, Karuna Nidhi, merciful Lord,

I decided to write to you again. I refuse to succumb to hopelessness. My resolve is to resist and challenge it, for within our hearts lies a flame of hope and courage. As long as there is love, these brittle structures of hate machinery will collapse.

Lord, your disciples address you as “Dheeraj Shobhit”, meaning someone who is “adorned with patience”. We must find “dheeraj” (patience) to remain undeterred from the path of compassion.

There is a lovely story about You asking Hanuman to find the ring that falls into a hole on the Earth. Hanuman does so, not surprisingly, making his way through this tiny hole and discovering the netherworld or land of spirit (bhuta), and when Hanuman says to the King of spirits,

“Rama ‘s ring fell into a hole and I come to fetch it”, 

The King of Spirits shows him a platter with thousand rings and says, 

“There are as many Ramas as many rings in the plate, and you pick up the one that belongs to your Rama and take it.”

We all seek a different ring of yours, Lord. Yet, it is the same;

In search of Rama’s rings,

Roams the disciple Hanuman in us.

Unlike Tolkien’s “One Ring” to reign,

This story of Hanuman frees us from chains.

Each ring will bear our devotion,

Love and compassion set in motion.  

You were the royal family’s beloved; your brothers looked up to you; it had been announced that you would succeed King Dasarth after his death. You had fallen in love with Sita, and in a grand ceremony, you married King Janak’s daughter, and they say it was a match made in heaven.

You, Prince of Ayodhya, are also called Sarvabhavana (beloved of all). Queen Kaikeyi, often considered the favourite wife of King Dasharatha, used a boon to demand that Lord Rama (you) to relinquish the throne in favour of Bharata, leave the city of Ayodhya for a period of exile. Queen Kaikeyi, who had always adored and pampered you, in a way, had betrayed you. When Kaikeyi sought a boon to secure her son’s throne, You and Sita were forced into exile. Even so, Lord Rama, You accepted the decision with equanimity and prepared yourself for the journey without protest.

It always amazes me how You were able to do that. I was once unceremoniously side-lined from something I had built. Anguish turned into anger, and I was bitter.

However, when I read about you, I see You accepted your duty without complaint. In the story, Kaikeyi and Bharata stop you at the city’s exit. Kaikeyi asks for your forgiveness and even calls herself a “blot on mothers” (Ku-mata). Your rightful throne is offered back to you by Bharata, but you refuse. Instead, you embrace him and wish him luck. Kaikeyi did not make you angry. It is said that Kaikeyi waited for you after you returned from the vanvas, and you embraced her when you returned.

Yet when I see that there is a Sena in your name, a Ram-Sene (Sena), that does not negotiate or discuss. They use violence and sometimes derogatory terms to describe women. In 2009 they attacked women in the pub and claimed that these women do not uphold Indian values.

My Lord Ram, you are often called “Mridu” or “Saumya” due to your gentle and compassionate nature. However, it is disheartening to Ram Sena to ignore your teachings. They fail to recognise the contradictions in their actions. If only I could remind them of your journey, of the moments when you demonstrated love by spending time with Sabari, sought reconciliation by sending Hanuman, showed compassion by holding Vali in his final moments, and shed tears as Jatayu passed away before your eyes.

In the Jaina Tradition, your story upholds the principle of non-violence and does not even entertain the idea of killing Ravana, you embody the values of truth and love while advocating for non-violence as the way forward.

As a Nation, especially as a Hindu community and as believers of Ram, we must ask, If Ram Sena represents Ram, does it reflect our collective conscious or our imagination of the King as brave and benevolent as you? If Ram Sena cannot embrace compassion and respect, they do not possess the Ring of the Ram. They and the society which offers them legitimacy must introspect.

Dear Ram, You are called “Sarva Bhuteshu“, one who sees all living beings equally. When our nation was created, the forefathers dreamt of equality, and the idea of equality must come with solidarity and compassion. At these times, I worry that we have lost out the ability to imagine; hate is blinding us. That’s why I’m speaking to you.

Like Hanuman, we must rediscover the rings of Ram for ourselves. That can only be undertaken through acts of love and compassion, a path you taught us through your life.

Seeker for your Ring

Venkat Srinivasan

(The writer is a financial professional, also passionate about the arts, academia, and social issues related to development and human rights)

The post To Lord Ram, I write again for Hope appeared first on SabrangIndia.

My dearest Lord Rama,

With a heavy heart, I come to you today seeking solace and comfort. I am sorry for the delay in writing to you, but I have been carrying a heavy burden in my heart, and I couldn’t find the words to express it until now. The past week’s events have left me deeply shaken and saddened, and I am filled with anguish as I witness the injustice taking place. It all started when our brave women athletes, who had brought laurels to our country, spoke out about the sexual harassment allegations against BJP MP, Brij Bhushan Sharan Singh. They demanded that the State take action and address the issue, but their cries for justice have fallen on deaf ears. Instead of investigating the allegations, the media is questioning their motives and intentions, adding insult to injury.

Having a conversation with you feels important to me. That has made me think about how politics and spirituality can be reconciled to achieve social justice in a modern democratic state.

For we Indians, spirituality and even its politics have often been defined by the idea of Ram (you). Decoupling politics and spirituality seems like a ‘fool’s paradise”. Spirituality and politics are intertwined in more ways than one. I wonder if spirituality is a way to look inside while politics is a way to bring social justice to our communities. 

Gandhi’s Ram perhaps played a crucial role in his resolve to unite Indians against colonialism. 

Bhakti is a spiritual path that defines the relationship between the devotee and the divine. Raghuveera, if your maryada defines politics, then selfless and unconditional love of Hanuman defines Bhakti.

Like the Kings of Spirits tells Hanuman, 

“There are many rings of Ram, and find the one which belongs to your Ram”.

We must find our “Ram” that defines our relationship with the divine and calibrates our politics.

How does one define Bhakti? Is Bhakti just a sense of servitude and surrender to the divine? Instead, it is better described as a two-way conversation between the individual and the divine.

I am sure you know that in our Capital city, Bajrang Punia, Sakshi Malik and Vinesh Phogat, three wrestlers are alleging severe crimes against the minister. These are mere allegations, but these sportsmen deserve respect, and their plea must be heard. Many Akhadas have a Hanuman idol. Why hasn’t an investigation been initiated by a BJP that uses your name and the motif of Hanuman for strength (instead of devotion!!)

Dear Sarva-jana-priya (or “Beloved of everyone”),

How do we introspect, converse among ourselves, and reclaim that Ram is love and Hanuman is devotion? Asking young men to take arms and become vigilantes. Hanuman could not have inspired them. My only conclusion is that we need to introspect. Falling in love with Ram should fill you with joy and not anger.

I can narrate the story of Hanuman, which is found in the Uttara Kanda, the final book of the Valmiki Ramayana. The story of Hanuman’s interaction with Ram exemplifies the idea of devotion and Bhakti.

In ancient Hinduism, the Aswamedha Yagna lets a horse wander for a year while a team of warriors follows it. When a horse enters a foreign land, the king must capture it and engage in battle with the warriors.

Lord Ayodhya-natha (“the Lord of Ayodhya.”), You performed the Aswamedha Yagna after Your return to Ayodhya from Lanka. Daring it may be, you were stopped by two young warriors who defeated your army, your general and your soldiers. In the fervour of anger, you shot an arrow to kill the indignant young warriors.  The young children were your children, Luv and Kush.

Will a Father kill his children? How do we stop this: Hanuman flies across the sky and opens his chest to receive your arrows; His chest has an image of “You, Raguveera and Sita”.

Hanuman protects your children, Luv and Kush.

It seems miraculous that your weapons which are the most powerful of all, can be rendered ineffective by Hanuman; Hanuman is the epitome of Bhakti. The story is powerful to us. Bhakti of Ram is more potent than Ram himself. Ram Bhakt Hanuman can confront the King of men, Ram. Hanuman’s devotion does not seek power but seeks a path to converse with Devine.

Bhakti must be an internal conversation with the divine and a personal journey. However, Hanuman has become a mere emblem of intimidation, which goes against the very essence of Bhakti. As followers of Ram, we must reflect on whether we are deviating from Hanuman’s teachings. Using the term “Bajrang” to instil fear and terror is a betrayal of Hanuman’s Bhakti ideology.

We must look inside us. That must be the first step in devotion. The only way to do that is love.

(The writer is a financial professional, also passionate about the arts, academia, and social issues related to development and human rights) 

Related: 

First Letter to Lord Ram: To Lord Ram, a letter of remorse and resolve

Second Letter to Lord Ram: To Lord Ram, I write again for hop

The post To Lord Ram, we must talk spirituality and politics appeared first on SabrangIndia.

April 18, 2023

Dear Rama, Narpati, Lord of Men,

I do not see a reason to write you a letter; after all, you are ever present; you are Sarvajna (The All-Knowing, or the One who is aware of everything that exists). But when I write to you, I introspect about my position, hypocrisy and lack of introspection in my community. 

I once encountered the phrase “jo ramta hai wahi Ram hai” in an essay as a student. I enquired with my teacher if this had any links to the vanvas of Prince Ram of Ayodhya. Patiently, he explained that the essayist used the term “Ram” to represent purity in a nirgun (formless) sense. He discussed the idea of travel, literally and metaphorically, to denote transformation (‘ramta’). He also spoke about Kabir and Surdas. The essay and conversation left a mark on my life; I realised that the idea of Ram is not limited to a narrow concept of something singular but a human ideal of purity. 

In years to come, I have learned more about You and the ‘idea of Ram’ from my mother, sister and friends. You are dignity (Maryada) from Amma, while for Akka, You are Stoic, and my Ram was the idea of ‘Ramta‘ (transformation). 

At the same time I was discovering you, a dramatic change was occurring outside of me: in 1990, the Rath-Yatra had transformed your name and entity, Ram, from an idea of maryada to a war cry. A war cry to Hindus who were told of a glorious past and how to correct historical “injustices”.

Lord, Ram.

“You became the poster boy for an entire society fighting socially, legally, religiously and politically to build a mandir for you. They unleashed violence for your temple, but it never struck them, Lord, that you gave away your kingdom for a promise made by your father, you never spoke ill of your Kaikeyye, you parted from Bharat with an embrace, guiding him to succeed. Your life taught the idea of ‘sacrifice’ idea of giving it away is the idea of tapasya.”  

Dear Raghupati, I was rereading Maithili Sharan Gupt’s “Kakiyee ka Anuthap“. Throughout the poem, Kakiyee expresses her regret for her actions and her desire to seek Your forgiveness. Not only do you pardon her, but you also show her love. Your Love for Kakiyee and Bharat was unwavering. I must confess I have tried (often unsuccessfully) for years to adopt this unwavering love. 

I recall so many incidents from your life (we do many versions of your life); I remember how you were ready to accept Vali’s last words when he felt betrayed as he died in your arms; you promised that in a future incarnation as Lord Krishna, you would be mistakenly injured by a hunter named Jara, and Jara would be the reincarnation of Vali. 

Son of Dasharath, You show kindness to Jatayu as he dies in your arms. You accepted offerings of fruits from Sabari, who tasted them before she offered them to you. You see bhakti and love in it. You receive Vibhisana’s request for refuge. However, Sugriva and Lakshmana express doubt about Vibhisana’s motives. You speak of Ravana’s statecraft with respect; you seek no war and send Hanuman for peace; and finally, you fight the battle not to conquer Lanka but for the Love of Sita. You ask Vibhisana to rule the nation of Lanka. You thought Vibhisana would govern justly and fairly; your magnanimity and ability to forgive and extend compassion even to your enemies is a formidable lesson for us. 

The period of exile, or “vanvas,” was a time of introspection and a battle for love. You, the prodigal son, returned to the land of Ayodhya after a life of “tapasya,”; You taught us what bhakti is, for true love is not obtained through asserting ownership but rather through the process of detachment and self-discovery. They, in fact, call you Vanavasa Priya; I interpret it as someone who celebrated detachment (what a thing for a prince to do !!) 

Lord Rama, I recall an incident where Hanuman shielded Luv and Kush from your arrow. Hanuman, the embodiment of devotion and reverence towards you, demonstrated that your bhakti can even reverse the effect of your arrow. 

Love of Lord Rama could even conquer your wrath. 

It reinforced the values of Ram-Maryada, which encompassed dignity, love, and devotion, and its significance has only grown over time.

Yet, I felt we had betrayed you when I saw men kill and then shout Jai Shree Ram. We owe an apology to you. As a nation and religious group, we have lost both dignity and maryada. The Lord who could give up his kingdom and always taught the idea of tapsaya, bhakti and fighting for love has been reduced to a cry for violence, revenge and lawlessness.

Many would say You must come back to correct the ills, but You gave Your story and lesson; as Your disciple, we must claim what You instilled in us, bhakti, an idea of love.

We come to you much like Kakiyee. We come with our “anuthap” (remorse and regret). The only way to make amends is, to begin with, introspection and embrace the values of love and compassion you have taught us.

Lord of Men, Rama, you are also called “Premamaya”, is a term that means “full of love”. We will not allow your name to be misused as a symbol of hate.

A disciple of love and knowledge, 

Venkat Srinivasan

(The writer is a financial professional, also passionate about the arts, academia, and social issues related to development and human rights)

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