Hanuman Katha

सुमिरि पवनसुत पावन नामू ।
अपने बस करि राखे रामू ॥ (मानस, बाल॰२६/६) Sumiri Pawansut Paawan Naamu ।
Apne Bas Kari Raakhe Raamu ॥ (Manasa, Baalkaand, 26/6).
By the remembrance of the highly pure and divine Name of the Lord, Hanumanji enchanted and over powered Lord Ramji.

He remained immersed in the divine name at all times. ‘रहिये नाममें गलतान’ Day and night he repeated the Lord’s Name. If you want to please Hanumanji Maharaj, then make him hear the Divine Name of Lord Ram.

Tell him the Divine tales of Lord Ram, because ‘प्रभुचरित्र सुनिबेको रसिया’ Hanumanji relishes listening the the divine tales of the Lord.

Even Ramji said, ‘धनिक तूँ पत्र लिखाउ’ that Hanumanji is very wealthy, and Ramji called himself indebted (deep in debt).

Ramji saw that He had become deeply in debt, and if Sitaji does not also become deep in debt then in one family there will be two with different voices. Therefore taking Lord Ram’s message, Lord Hanumanji went to visit the lotus feet of Sitaji, by which even Sitaji became indebted. “Son you have come and shared with me my Lord’s message. Who else would share such a message!”

Ramji saw that the two of them are surely indebted, but Lakshman is still remaining. When Lakshman was hurt by the powerful “shakti baan” arrow, at that time Hanumanji brought the sanjivani (life giving herb) and saved Lakshman’s life. “Lakshman praan daataa cha.” In this way all the three that had come to the forest, became indebted to Hanumanji, but the other family members were still remaining.

Hanumanji went to Bharatji and shared the message that Lord Ram is on his way home. Lord Hanumanji, cleverly, and briefly shared the entire set of events.

Ripu ran jeeti sujas sur gaavat ।
sita sahit anuj prabhu aavat॥
(Manasa, Uttarkaand, 2/5)
First when Hanumanji came, Bharatji was ready with this bow and arrow. At that time Hanumanji shared what was happening in the forest. He relayed that Lakshman has been struck by an arrow, and Ravan has taken away Sitaji.” Now who has won, what has happened? all this Bharatji does not know.

Bharatji Maharaj longed to know all these events, therefore very concisely Hanumanji shared everything.

“Apne bas kari raakhe Raamu”
Like this Ramji’s entire family became indebted to Lord Hanumanji. There are many such stories.

Lord Hanumanji used to serve a lot. The one being served, inevitably becomes indebted and comes under the power of the one serving.

As such the one serving is regarded as small, and serves only considering himself to be a subservient servant.

But by serving the servant becomes the Master. And the one who is being served, the Master, becomes his servant. A master has to listen to everything that an obedient servant says.

This is an exceptional art of living in this world. Serve -

“Seva Dharmah Param Gahano yoginaampyagamyah”
The duty of serving is extremely relentless. Even Bharatji Maharaj said the same thing. Lord Hanumanji dutifully fulfilled this “dharma” of serving.

He dutifully served Lord Ram (Raghunathji Maharaj) with utmost sincerity. In the forest he was undoubtedly serving the Lord, but even after Lord Ram was crowned king, then he stayed back in the kingdom just to serve.

At one time it so happened, that both Sitaji and Lakshmanji decided that we do not want to give any work (service) to Hanumanji. They decided amongst themselves and told Lord Ram that we will do all that is needed to get done for you.

Sitaji had a talk with Hanumanji, “See son! from now on, we will take care of the service that you have been doing for the Lord. Now there is no more service for you”

Hanumanji said - “Mataji! the service that you all will perform round the clock, from that whatever remains, that I will do. Therefore please make a list of all the work.” This is a great thing. Now no work remains for Hanumanji.

Hanumanji Maharaj got an excuse, whenever the Lord yawns to alert him by snapping his fingers. In the scriptures, the Smrutis, it is said that when when the master yawns, the disciple should alert him by snapping his fingers.

Therefore when Lord Raghunathji Maharaj (Lord Ram) yawned, then Hanumanji snapped his fingers, this became his service. Now this service was not on the list.

What kind of service is it to snap your fingers! At night Hanumanji was sent outside. Now he climbed on the rooftop and repeated SitaRam SitaRam and kept snapping his fingers continuously, as he did not know when the Lord would yawn. As the snapping of fingers went on, then Lord Ram also began to yawn continuously. Sitaji wondered what was going on? Being afraid for the Lord, she called out to Kaushalyaji and others in the palace.

She called Vashishthji that what has happened to my Ramlala today.

Vashishthji asked “Where is Hanuman?” “He has been sent outside.” “Call Hanuman”

The moment Hanumanji came and stopped snapping his fingers, then the Lord’s yawning also stopped. Now Sitaji gave Hanumanji the freedom to serve the Lord.

In this manner Hanumanji captivated Lord Ramji in his heart.

Even Bharatji said to Hanumanji

‘नाहिन तात उरिन मैं तोही ।’ Whatever you have shared with me, for that I can never be free of debt. ‘
अब प्रभु चरित सुनावहु मोही ।’ Now share with me the divine tales of the Lord.
Simply by hearing about the Lord, Bharatji became indebted. Then if you share the divine tales of the Lord, he would become even more indebted.

Bharatji thought that now that I am already in debt, why not become deeply in debt ! Though deeply in debt, at least he will get to hear the divine tales of the Lord.

Even the solution to please Hanumanji Maharaj is the very same, and becoming indebted is also the same, by hearing and sharing about the Lord with Hanumanji, who used to become pleased on telling and listening about the Lord. In this manner, all came under the sway and enchantment of Hanumanji. Narayan! Narayan !! Narayan !!!

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GITA JAYANTI MESSAGE The greatness of Srimad Bhagavadgita are infinite. It is God's divine words, and Gitaji's author is Lord Veda Vyas himself. The remover of all obstacles, Shri Ganeshji is the writer. Primary leaders and learned teachers of all sects have written commentaries on Gitaji. Many that have written commentaries on this holy text have become great renunciates and eminent great souls. Many great scholars have expressed their sentiments on this holy text. Not only that, foreigners that do not believe in Hindu Dharma, have also written a lot about the Gitaji. So far the number of expositions, translations, commentaries, explanation, articles, critics, question-answers and inquiry that has taken place on the Gitaji, that many commentaries and deliberations have not taken place for any other holy text. Yes, there are many interpretation and translations of the Bible and many new ones are still being written; however the main reason for its spread is only due to more power and wealth. On the subject of Srimad Bhagavadgita, it is not so. Gitaji does not need the support of inert power and wealth. There is such extra-ordinary, remarkable and distinguishing power in Gitaji, that when she falls in the hands of any inquiring and contemplative wise men, they too become compelled to writing on Gitaji, i.e. with great love and reverence they write something on Gitaji and considers themselves to be blessed that their writings have been purified. For an ordinary individual like me, to say or write on such an extra-ordinary holy text, is like a covering; however with this very excuse, I have received this opportunity to a small extent to think about and reflect on Gitaji; from this aspiration, it is of the nature of a restless child. Learned men, please forgive me for my presumptuousness. In Srimad Bhagavadgita the three rivers of Karma (Duty), Bhakti (Love) and Jnana(knowledge) are flowing, and every verse is filled with divine meanings, that with whatever view a man sees this divine and holy text, it appears in the same discipline to him. That is - Jinh ki rahi bhaavana jaisi | Prabhu moorati tinh dekhi taisee || It is the same with the divine words of the Lord. For those individuals where the discipline of duty is predominant, they see the holy text with the predominance of "karma" selfless service, duty. From the beginning to the end, they see that only doing dutiful acts is emphasized in the Gitaji. If there is a description of Bhakti or Jnana, then it is secondary and only fostering "Karma". And this point appears to be rational. Here on the battlefield, with the presence of dutiful Arjuna and deliberation through Lord Shri Krishna, instructions on duty, appears to be most appropriate. The dear and learned teachers of "Bhakti" say that in Bhagavadgita there is only description of "Bhakti". Karma and Jnana, support Bhakti. On thinking over the beginning and end of this holy text, this very point becomes firm. In Gita 2/7 verse, when Arjuna with the sentiments of a student, taking refuge in the Lord, prays to tell Him that what is for his eternal good? To that, the Lord clarifies his doubts and in the end tells him the best of all secret instructions that "You take refuge in Me. I will release you from all sins, do not grieve. (Gita 18/66). From this it substantiates that Gita has predominance of Bhakti In the same way, those who are the revered teachers of Advait (Non-duality), they say that in terms of the principles, Gita only instructs in Jnana (knowledge). Karma and Bhakti is described to remove the impurities and to wipe out the sins of the inner senses and to make one entitled to receive true knowledge. This too is in connection with and in accordance to the scriptures. Lord has started the instructions with Jnana in Gita 2/11. The glories of Jnana have been expressed in a distinguished manner - "na hi gyaanena pavitramiha vidhyate" (Gita 4/38) "Nothing purifies in the world like knowledge" (Gita 4/38). With respect to such an extra-ordinary Srimad Bhagavadgita, from every angle and every which way, the true purport of Gitaji, only God Himself knows. When a man becomes a target of being gauged and assessed, then it is difficult to know his true depth and inner feelings; now God is infinite, unbounded and unsurpassable. Therefore how can anyone grasp in totality His truth, His sentiments? And - "sab jaanat prabhu prabhuta soyi | tadapi kahe binu rahaa na koyi||" According to Gitaji's utterance one can present something. Thinking over Gitaji, without any biases, Gitaji reveals that Karma, Bhakti and Jnana are described completely and totally; and no subject has been left incomplete. From book "Jeevan ka Kartavya" in Hindi by Swami Ramsukhdasji --------------------------------------

Gita Jayanti

Happy Gita Jayanti ... (December 2, 2014)!

May the great Lord inspire us on this very auspicious day to take a firm resolve to study Gitaji daily and imbibe its eternal teachings in our day-to-day life.

About the greatness of Gitaji, Lord Vishnu says to mother Earth in Varaha Purana:

Yatra gita vicarcsaca pathanam paathanam shrutam
Tatra aham niscitam prithvi nivaasami sadaiva hi

"O Earth, where the Gita is studied, chanted and heard, there, unfailingly and undoubtedly I am present".

Gita ashraye ahm tisthami gita me co uttamam grehm
gitajnanam upaashritya treen lokan palayamy aham

"I abide in the refuge of the Gita; Gita is my supreme abode; I rule over the three worlds by the wisdom of the Gita".

It is also said in Gitaji::

adhyesyate ca ya imam dharyam samvadam aavayoh
jnanayajnena tena aham istah syaam iti matih … (Gita: 18/70)

"He who shall study this sacred dialogue of ours, by him shall I be worshiped through Yoga of Knowledge (Jnana Yoga)".

shradhavaan anusuuyas ca shrinuyad api yo narah
sp api muktah shubhami lokan praapnuyat punyakarmanam … (Gita: 18/71)

"The man who listens to Gitaji with full faith and free of malice -- even he, liberated from sins, shall attain the celestial regions achieved by men of pious deeds".

GITA JAYANTI STORY: The illiterate brahmana reading Bhagavad-gita

When Lord Caitanya was traveling in South India he arrived at biggest temple of the world, Ranganatha temple,

He went to see the Deity, and He saw one brahmana was reading Bhagavad-gita.

And people were joking with him, ‘Oh, Mr. Brahmana, how you are reading Bhagavad-gita?’

Because they were neighbors, they knew that this brahmana was illiterate, and he was studying Bhagavad-gita. So they were joking.

But the brahmana did not care about them.

He was taking the book and in his own way he was reading.

Caitanya Mahaprabhu saw this incident. He came to the brahmana.

He asked the brahmana, ‘My dear brahmana, what you are reading?’

The brahmana could understand, ‘This person is not joking with me; he is serious.’

So he explained, ‘My dear sir, I am reading Bhagavad-gita. Unfortunately, I am illiterate. I do not know even the alphabet.’

‘Why you are reading Bhagavad-gita?’

So he said, ‘My spiritual master knows that I am illiterate, but still, he has asked me to read Bhagavad-gita. What can I do? Therefore I have taken this book. I am seeing simply pictures.. I do not know how to read.’

‘Oh, that’s all right. You cannot read. But I see that you are crying. How you are crying, if you are not reading?’

‘Yes, I am crying. Of course, there is cause.’ ‘What is that?’

‘As soon as I take this Bhagavad-gita, I remember Krsna. Krsna is sitting as driver and Arjuna is hearing.

I am going from the begining to the end of the book and then i am simply craying looking at picture of Arjuna and Krishna.

I cry remembering how Supreme Lord love his devotees. He has become servant of his devotee. Is not that amazing?

I have heard the story. I know something of the instruction but cannot read.

So as soon as I take this book, this picture comes before me and I simply think how Krsna is nice that He has become a charioteer of His devotee. He is so great. Still, He has accepted a menial service of His devotee. This gives me so much pleasure that I cry.’

Caitanya Mahaprabhu embraced him, ‘Your Bhagavad-gita reading is perfect. You have taken the essence.’

MORAL OF THE STORY:

“If you simply remember how Krsna is teaching Arjuna and Arjuna is hearing—if you simply remember the picture—that is sufficient.

We don’t have to become a learned man to argue with another learned man.

Simply if I remember this picture, that is perfection.We have to simply think of Krsna. You think in any way. That is your perfection. Smartavyah satatam visnuh [Padma Purana]. This is the injunction. You have to think of Visnu always. This is samadhi; this is meditation; this is yoga siddhi, perfection of yoga.

“One who has learned to think of Krsna always, he is already on the perfectional stage. Aradhito yadi haris tapasa tatah kim [Narada Pancaratra]. If one has come to this stage, just to understand Krsna to be the great, the Supreme Personality of Godhead, and he’s a surrendered soul: ‘Krsna, whatever You like You do. I am surrendered.’ This is aradhana. Then he isn’t required to undergo any austerities or penance. His everything is finished. And naradhito yadi haris tapasa tatah kim. And if he does not come to this stage, his so-called scholarship, learned argument, this or that—all nonsense, finished. Useless. One has to come to this stage. Therefore Lord Caitanya embraced the brahmana: ‘Yes, your study of Bhagavad-gita is perfect.’ Because one has to come to this stage, thinking of Krsna always.

“So, that is the perfection. Krsna and gopis. They were cowherd girls. Their father, mother, they were only ordinary village [people], keeping cows. That’s all. What was their education? They were not Vedantists. But they learned to love Krsna. That was their qualification. And Caitanya Mahaprabhu certifies, ramya kacid upasana vraja-vadhu-vargena ya kalpita: ‘Oh, there is no better worship than that which was contemplated by the gopis.’ They did not know what is Krsna, but they loved Krsna. That’s all. They loved Krsna. Because Krsna was God or Krsna was something great? No. Their natural affection was for Krsna. They could not stay even for a moment without seeing Krsna. That was their qualification. This is Krsna consciousness.

Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare
Hare Rama, Hare Rama, Rama Rama, Hare Hare.

PS: I humbly request all the devotees to please forward and share this moral / instructive stories they hear so that everyone can be benefitted by hearing about Krishna and his dear devotees.

Kamsa become old lady in Vrindavan

Story: Kamsa become old lady in Vrindavan

One day Kamsa thought that this boy Krsna is killing all my friends. Every demon i send i immediatly killed by Krishna.So now I will go and kill Krsna myself.

Thinking like this that Kamsa came to Vrndavana. So from Mathura when you come to Vrndavana there is an area which is near the place called Badarikashrama, so Kamsa entered there and he saw there is an old lady and there are some young cowherd girls.

So Kamsa asked the old lady: “Can you please tell me where the house of Nanda Maharaja is?”

So this old lady said: “Oh! you want to see the house of Nanda Maharaja? Come, I will show you.”

Saying that she grabbed Kamsa by his hair. Actually the ksatriyas used to keep long hair. It works as a kind of a helmet. Like the sikhs today wear that, they are actually ksatriyas.So they keep their long hair and they make a knot above their head with a turban used as a shock absorber; so Kamsa had that, she slapped Kamsa’s head and let the turban fly, then she grabbed Kamsa by his hair and picked him up and dunked him in a pond, in the water.

Kamsa became an old lady, when she pulled Kamsa up, Kamsa was an old lady, he could not stand straight, his body became wrinkled, and all the cowherd girls started laughing seeing the transformation.

The old lady is Yogamaya, Purnamasi. So Purnamasi told the girls, so now you try to engage him in some service. We got a newcomer here in Vrndavan so you engage him in some service.

So the cowherd girls said she is so old what she will do?

She is good for nothing. So then they felt that maybe this useless woman can do one thing, she can make some cow dung cakes.

This cow dung cake is very easy to make and very useful. In Vrndavana there are many many cows so plenty of cow dung; so they take the cow dung and slap it against the wall so it sticks on the wall and it becomes baked by sun and they use it for cooking. In Bengali it is called gobar.

So they said then at least maybe she can make some gobar, cow dung cakes.

But this old lady was useless, she could not even make some cow dung cakes, she tried to lift up the cow down, but by the time she slapped it , it all got scattered, it did not stick on the wall.

They all started laughing at first and when they tried to teach her and she could not learn, they told her that you get out of here, you are good for nothing.

The gopis, the cowherd damsels of Vrndavana started telling her you seem to be a trespasser in Vrndavana, you can’t stay in Vrndavana, and you are not fit to stay in Vrndavana.

They started to harass her, so this old lady namely Kamsa, was so distressed, she started crying and telling Purnamasi: “Please let me go let me go! I will never come back.”

Purnamasi grabbed her by her hair again dunked her in the water again, she got back her form as Kamsa and she told him: “Now go.”

He ran for his life and he took a vow that he will never come back to Vrndavana.

Moral of the story:

This way unless or until one is qualified one cannot enter into Vrndavana. In order to enter into Vrndavana, one must have complete faith in Krishna and his associates. They can show us entrance in Vrindavan - Land of Krishna. So Vrndavana is the land of faith.

Source of the story ( Bhakti Caaru Swami narated her in seminar on Krishnas Vrindavan pastimes)

Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/
Hare Rama, Hare Rama, Rama Rama, Hare Hare.

PS: I humbly request all the devotees to please forward
moral / instructive stories they hear so that everyone can be benefitted.

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Vyasadeva glorifying Kali yuga: Jaya Kali yuga! Jaya Kali yuga Jaya Kali yuga!

Story: Vyasadeva glorifying Kali yuga: Jaya Kali yuga! Jaya Kali yuga Jaya Kali yuga!

Once as Kali yuga was approaching great sages are very worry about upcoming time. So they thought what can be solution for problems people are going to face at this age.

So They thought that should approach greatest sage at that time all knowing Bhagavan Veda Vyasa – incarnation of Lord Krishna.

But when sages arrived at his ashrama he was bathing in river Ganga and was shouting:

Jaya Kali yuga!

Jaya Kali yuga!

Jaya Kali yuga!

Sages are amazed what are they hearing. They come to ask for solution of problems of Kali yuga and now they have heard sage as he is glorifying this worst of all ages. They are confused.

As Vedavyasa emerged out of water he welcome all sages with proper respect and asked how he can serve them?

Sages spoke how they have come with intention to ask for solution of problems of Kali yuga but they have heard him glorify Kali yuga, not once but three times!

What is mystery of this? They asked.

Smiling Veda Vyasa reply to them:

My dear sages although this approaching Kali yuga is worst of all still there are three worthy things who are very easy to practice and in same time give supreme benefit.

First Jaya Kali yuga is meant for women. Glorious are those womens in Kali yuga who are dedicated to there husbands. They just need to love and serve there husband and they are given complete protection.They achieve perfection of their husband even without doing any tapasya or spiritual sadhana.

Second Jaya Kali yuga is for dedicated servants. Servant just need to serve their master. Master sometimes must do some cheating in order to maintain business or get involved in politics and in this way get involved in going so many sins. But servant just need to serve and is not responsible for action of master. In same time he get all benefits and protection.

Third Kali yuga is meant for glory of chanting of holy name. In this age almost all our efforts are worthless. Everything is full with mistakes and problems. But just taking chanting of holy name very seriously we can very fast take go over ocean of material existence and achieve Supreme abode of the Lord, Vaikuntha.

Thus instructed from great sage Vedavyasa, sages took very seriously chanting of the holy name on their lips and proceed to their own abodes.

Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/
Hare Rama, Hare Rama, Rama Rama, Hare Hare.

Moral of the story:

Srimad Bhagavatam 12.3.51

kaler dosha-nidhe rajann
asti hy eko mahan gunah
kirtanad eva krishnasya
mukta-sangah param vrajet

My dear King, although Kali-yuga is an ocean of faults, there is still one good quality about this age: Simply by chanting the Hare Krishna maha-mantra, one can become free from material bondage and be promoted to the transcendental kingdom.

PS: I humbly request all the devotees to please forward and share this moral / instructive stories so that everyone can be benefitted by hearing about Krishna and his dear devotees.

https://www.facebook.com/bhagavatam.katha

Sacredness has an Expiry Date

Sacredness has an Expiry Date

Prayag, the point where the river Ganga joins the river Yamuna, near Allahabhad, is a sacred place in Hinduism.

But it becomes especially sacred on the new moon day (amavasya) in the month of Magh (January-February) when the planet Jupiter enters the Zodiac House of Aquarius (Kumba) and the sun enters the Zodiac House of Aries (Mesha), an astronomical event that happens once in twelve years.

When this alignment of stars and planets happens, the waters become especially sacred and millions come to bathe in the river. People believe a dip in that time will bestow upon them all good fortune. This of course is a matter of belief.

What is important to note however is that the sacredness of the river is restricted by time. Before the celestial alignment, and after it, it becomes an ordinary river.

Within the ‘muhurat’ it is special. This same idea is seen when Hindus conduct rituals in the house invoking various deities. In keeping with ancient Vedic practice, the devata (deity) is invoked (avahana), appeased with offerings, and then bidden farewell (visarjan). This is also done at a special time, the muhurat, to ensure the deity has maximum ‘power’ to satisfy our wishes and grant us blessings.

Both the rituals at the river and in the household pay great importance to the idea of timing or ‘muhurat’.

So it is with people in the corporate world. Everybody is actually a muhurat-wala devata, meaning of value to the organisation in a particular period of time, not before and not after.

Every member of the organisation is valued as a deity or devata, but their value rises astronomically when market forces or the will of the shareholders creates a ‘muhurat’ when one person/role or another becomes especially important.

Thus when the market is shrinking, the marketing role becomes very important. A new marketing head is called for and celebrated as the most important person in the organisation, much to the irritation of the old devatas.

When cost has to be brought down then the finance head becomes the muhurat-wala devata. When its time to end the financial year, the sales department matters more than marketing.

When the business decides to enter the digital world, then the geeks in town, those who understand software and internet become the darlings of the organisation. When licenses are required then the liaison office that deals with government becomes especially sacred.

A devata must never get carried away by the devotion of the yajaman (the worshipper). He must remember that the devotion is based on a particular need fuelled by a particular circumstance. When the circumstance changes, when the need passes, the adoration ceases and the worship ends. In other words, devotion for a devata has a very clear expiry date. This can be traumatic for the devata if the devata does not keep in mind that all such relationships are contextual and never permanent. It is easy to get carried away by the affection and adoration of the yajaman, assume that the love with last forever. It does not.

Many devatas therefore work hard not to solve the problem they have been invoked for. They keep the problem going to ensure devotion of the yajaman. Thus the CEO will always keep the fires burning so that the ‘muhurat’ is extended and the shareholder has valid reason to extend his term again and again. Novices often find themselves in the giddy heights of yajaman-adoration, only to find themselves dropped one day, without warning.

The heart breaks as the devotee retreats. But as Kumbha-mela and household rituals inform us – there is always another time when the devata will once again be needed. Needs are cyclical. Muhurat may end but it also eventually, inevitably, comes back. The devotees will return to the Prayag, albeit twelve years later.

Violence in the Gita

Mahatma Gandhi found inspiration for his satyagraha or non-violent protest in the Gita.

But Balgangadhar Tilak on the other hand found in Gita justification of violence if the intent and objective is righteous.

So does Gita preach violence or not?

I remember an essay on Gita written by Wendy Doniger in which spoke of how Gita goes out of its way to justify violence.

She also quoted Romila Thapar as to how Buddha would have responded to Arjuna’s crisis differently.
You can imagine how this essay would upset many Hindus, especially those who keep telling their children how Hinduism preaches non-violence and hence, vegetarianism. The contrast between Buddhism and Hinduism is stark. The founder of Buddhism walked away from his family and his kingdom to become a hermit who rejected desire, sex and violence. By contrast, Hinduism insisted that a man perform his duty based on caste rules. Whatever be his views on desire, sex and violence, he had to marry, produce children, take care of his family by pursuing the family profession. He who was born in a warrior family had to go to war and fight. He who was born in a butcher family had to slaughter animals for food. Ramayana and Mahabharata valorise not war so much as the pursuit of social obligation, even while engaging in long discussions on the morality of war. At the heart of this controversy is the fundamental question: is violence good or bad? To answer this question, we have to pay attention to role of violence in nature and culture. In nature, animals survive by indulging in violence. Herbivores bite and tear plants. Carnivores hunt animals. Violence is used to establish pecking order, mark territory and isolate mates. Culture is also established through violence. Forests are burned to create fields. Riverbanks are broken to create canals. Mountains are blasted to find minerals. Animals are castrated to serve as beasts of burden. Thus violence is intrinsic to both nature and culture. Violence enables animals to find food. Humans use violence to generate wealth and lay claim to property. Buddhism has a monastic tilt. A monk rejects wealth and property. So he rejects violence. But society is not made of monks. How does one help people who have no choice but to participate in violence? How does one help a soldier who has to fight in a war or a policeman who has to catch a criminal? We may not use violence to offend, but we have to use violence to defend and survive. We do not like being at the receiving end of violence, but we do know that violence is sometimes necessary to create a civil society. Today, Western media is horrified that its pacifist understanding of Buddhism, constructed by its dealings with Dalai Lama, is being challenged by brutal violence perpetrated by Buddhist leaders in Burma and Sri Lanka. Here the question is not about outgrowing desire, it is about wealth and property, which are essential aspects of human existence. As long as we want wealth and property, there is no escaping violence. And violence thus perpetrated has consequences that we are obliged to suffer. Gita recognizes this. Share: PrintEmail    inShare 3 indian mythology • mahabharata • modern mythmaking • myth theory • ramayana Previous Post On Stories we Tell Next Post Time, Timelessness and the idea of Charity  Browse Bio Press Article Archives Contact Buy Devdutts books Flipkart Amazon Subscribe   Get notifications of new posts in your inbox Follow Twitter Facebook © 2014 Devdutt