Vibhishana - the brother who chose( Ramayana's unsung hero)

 

The 'jaijaikaar' from outside, resounded in all directions. The walls of the golden city of Lanka emanated a glow, so glaring that even the sun's fiery brightness would have paled into insignificance. The hollering of the guards continued alongside the revelry of the subjects of the kingdom - who knew no dearth of wealth or power. The entertainment lounge of the palace had come to life once again, with the jingling of anklets heard as much as the ensemble of instruments trying to match an unknown rhythm. The reverberation of a victory dance filled the air, while the retinue of servants and other palace attendants were hustling to add another layer of golden sheen with exotic fragrances to the altar that led to the entrance of the main court of the king. Lankeshwar was synonymous with behemoth luxury - every inch of Lanka had to glisten with this truth. But in the midst of all this din of power, wealth and supremacy, a tiny nook in the palace - was echoing with "Aum Vishnave namaha" mantra. This nook, enshrined by a tall statue of Lord Vishnu held the sanctity of a true devotee - Vibhishan, the younger brother of the demon king Raavan, who had adorned this shrine with sandalwood fragrance, lotuses and Tulsi strings - This nook was a stark contrast to the lavish extravaganza which oozed from every corner of the palace of Lankeshwar.

While Vibhishana continued his prayers and chants, as customary for him during the sandhyakaal - the gatekeeper to his room walked towards him, cleared his throat. He was hesitant to disrupt his master's prayers but it had to be done. "Emm, M'lord", he uttered in a slow yet audible tone. Vibhishana still sat unperturbed, with his eyes closed, continuing his prayers. The attendant's voice rose a note higher, "M'lord, Lankapati is on his way to your quarters. He is keen on meeting you." Vibhishana, opened his eyes slowly, offered a bow before the idol,  in a way of culminating his prayers. He looked at the informant, who repeated in a voice of awe and fear, "The king is on his way here, m'lord". Vibhishana acknowledged the message and dismissed the attendant. He put back the tulsi strings in its rightful place in the shrine, and donned his silken stole to welcome the king, his elder brother. Vibhishana knew that Raavan despised him for being a Vishnu devotee. But the demon king endured it out of filial duty for his brother- anyone else in his Vibhishana's  place would have headed to the deathly gallows for practising Vishnu-Bhakti. Raavan had declared himself as the formidable, inimitable, supreme power of the three worlds. He had defeated the gods, the netherworld was under his control ,the earthlings quaked in fear even at the mention of his name.Though Vibhishan acknowledged his fame, he inwardly wished that his brother would come to his senses, and shake off that intoxication. He would reason calmly many a time, "Brother, you are learned, a great devotee of Shiva, well versed in the scriptures. Does it augur well for you to wreak destruction in the name of victory over other kingdoms?" Vibhishana continued, "Thousands of captives, including women- you are destroying the merit gained by your years of penance!" "BAHHHHHH, Vibhishan, you belittle our lineage, by speaking such!", thundered Raavan.  Vibhishan fell silent. Ravan continued, "Instead of praying, you should be by my side, blowing the conch of victory in the battlefield" Raavan left Vibhishana's chamber in a huff.

Vibhishana couldn't help wondering how Dashanan,  the exponent of Vedas and Shastras, the composer of Shiv Tandav stotra, could become the demonic Raavan. The ten heads that represented his mastery of the four vedas and six shastras, were now prey to the ten negative qualities of lust, anger, ahankaar, pride ...etc

He ruminated, "My brother's ínsatiable pursuit for power and pleasure has reduced his stature to that of a mere demon- overpowered by his own vices. Why does he refuse to see through the truth - that avarice is like a bottomless pitcher that can never be filled to the brim . He is now like a drunken man, who wields the goblet of an intoxicating nectar that promises immortality, but turns into a slow poison of self-destruction. I hope he realizes this before it is too late." That Vibhishana's fears for his brother would turn into a glaring reality, surged with the tide of time. It screamed with the wails of Surpankha, bleeding profusely from her nose, rushing into the court of the demon king 

"Oh brother, look at me- the sister of the great Trilokadhipati, Raavan- bears the grotesque mark left by that puny prince of Ayodhya. He rejected me, when I, Surpanakha, the sister of Dashanan, offered him a marriage proposal."

As she regaled to her big brother, of how the Ayodhya's prince Lakshman had slashed her nose with a knife, in the forests of Panchavati, she did not hesitate mentioning about the unparalleled beauty of Ram's wife. Vibhishana, who was a passive audience up until now , frowned at his sister, for he knew what she was aiming for. The fury on Raavan's face was quickly overtaken by a glint of lust. Vibhishana immediately discerned what plan was hatching in his brother's mind.

After the court session got over, Vibhishana headed straight to the grand chamber of Raavan, who was getting ready with his armor and other assortment of weaponry.

He remonstrated, "Listen brother don't make haste. Who Surpanakha is referring to, is not a puny prince. He is the eldest son of King Dasharath- he is Ram. His wife Sita is a chaste woman; why incur the sin of coveting another man's wife?" Vibhishan did not stop, his rhetoric broke into a musical verse!

"

O, the learned of all learned men, 
The one who alleviated the asura-race from the netherworld
The one- Dashanan, an embodiment of the sacred texts, 
The ten tenets of knowledge and wisdom are your prowess -
Before whom, the gods and the demons bow in humility 
for whom, the forces of nature change their course-
the elements flow in grace through the changing seasons-
O' Lankeshwar - has your kingdom ever faced the brunt of heat or cold?
Your mastery over music is unparalleled 
The composer of the Shiva tandav stotra - 
The one consecrated by the Shiv- O' Raavan
What common man's vices overpower you?
Yet here you are disillusioned by power, intoxicated by pride
You are stuck in the cloud held afloat by a manic crowd 
Of 'peasant' pleasers, your wise counsel to speak only what you want to hear!
O' dear brother, allegiance is NOT agreeability, to say just 'YES'
Then a king would never live long or prosper, his kingship dies a brutal death
The ones truly loyal to your longevity and prosperity ARE the ones
who help you see through the GOOD, BAD, UGLY
NOT fearing for life or banishment - 
THEY Speak the TRUTH, stark as is 
To pierce through your blindfold, I speak thus- 
Rein in your horses - O Dashanan- 
before you head forth to your doom
In the pursuit of another's wealth and wife -
In challenging the epitome of Dharma - Ram
You are betraying your own learnedness-, 
This storm cloud of ignorance would  befall you like
a fire-blazing sword - 
This one act of Adharma will reduce your Swarna Lanka to ashes 
O great demon king - pay heed, let your wisdom be your counsel
Banish the lowly demons that overrule you, 
Save your kingship, save your kingdom, save the people
Who seek refuge in you!

Vibhishana paused for a breath. Ravaan glared at him, his mane blowing under the gusts,  fiery from the rotating blades of the Pushpaka vimana ready for take off. He spoke through clenched teeth, "Had it been anybody else in your, place Vibhishana, I would have ordered my guards to mutilate and imprison the speaker of such words! Move away before the intensity of my ire scorches you to death!"

Vibhishana moved away, terror struck, as flew off in his Pushpaka vimana. That night, Lanka seemed plunged into a never-seen-before darkness - howling of wolves filled the air, sending tremors across Lanka. Many such nights passed, till the whooshing of the Pushpaka vimana doused the cries of the night. In its stead, were the cries for help along with the clanging of lead chains. Ram's wife Sita was in the clutches of Raavan, and she was being dragged to the Ashok vana - a tucked away retreat in Raavan's palace.

Months passed, and Vibhishana learnt that despite Raavan's persistent wooing, Sita had walled herself in, with the fire of chastity that thwarted Raavan's advances.

And Vibhishana did not give up on drilling good sense into this brother. He remonstrated with him, "Brother, before Ram and his army discover that Sita has been imprisoned in your kingdom, return her. I beg of you!" Ravana snarled,  "A woman of unparalleled beauty as Sita does not bejewel the crown of a puny prince. Her place is in the heart of the Lankeshwar, besides his throne!"

True To Vibhishana's words, Hanuman arrives at Lanka, as the emissary of Ram, defeating Lankini - tha vanguard of Lanka's riches. In the court of the demon king, Hanuman is insulted, and faces execution by the demon king. The order for death for Hanuman is intercepted by Vibhishana yet again, who cites the decree of the court of law- which only gives allowance to mutilate a subject of any other kingdom, especially one who has come seeking peace. Hanuman is allowed to leave after having his tail set on fire. He leaves behind a burning Lanka.

Before the declaration of war, one final effort by Ram sees Angad- the son of Vaali, deputed to Lanka as a messenger of peace. Likewise, ostracised by Raavan, Angad finds an escape route from Lanka, to deliver the message of inevitability of a war.

The onslaught of the court proceedings had left Vibhishana on the horns of a dilemma. His own brother was sealing his fateful end by waging a war against Ram. He knew that in the battle between Dharma and Adharma, the former always emerged triumphant. He solemnly walks towards his chamber - prays to Lord Vishnu, "O' Purushottam, the supreme of all Gods, manifest as the Shakti of speech, one last time, to impinge on Ravan's deafness- to make him hear, what others won't utter in fear." With these words of prayer, he proceeds towards Raavan's chamber, where the demon king is seated ordering  his army commander to take stock of his battle-resources.

"Brother," Vibhishana addresses the demon king in a calm yet resolute voice. "You are consumed by pride and blindfolded by power. You fail to see the consequences of your actions. Lanka's defeat is inevitable in this war. You are wagering the fate of Lanka and its people, just for one woman - who is not even rightfully yours!"

"Vibhishannn!! How dare you undermine the prowess of the great Trilokadipati - Raavan? I have been blessed with the mightiest of weapons from the Gods, the nectar of immortality lies hidden in me! I am the invincible! You speak like one of the sages who fail to see the actual power of the asura-reign? Begone treacherous one, before I order the guards to take you to the deathly gallows!"

Vibhishan was not just dismayed but torn with despair. Adharma had cast its shadow on Lanka, it was pushing Vibhishana away to the fringes of a "do-or-die" decision. What good is the allegiance to a brethren or a king who is hellbent on destroying his own race? What good is power in the hands of a King who is not able to rule with justice? What good is the wealth or riches of Lanka if it is going to turn every subject greedy, corrupt and intoxicated?" That night seemed the longest for Vibhishana while he mulled over severing all ties with this brother and joining hands with Ram. he was waiting for the moon to set, and taking two of his loyal guards, set sailing to reach the land on the other side - where he firmly believed that Dharma prevailed. In the vast ocean, he could hear the roaring laughter  from the dark skies.  The ten heads of Dashanan, which were prey to the demonic vices, appeared out of the clouds - Kama, Krodha, Lobha, Moha, Mada, Matsarya, Buddhi, Manas, Chitta, Ahamkaara.

They seemed to drop in the ocean - just next to Vibhishana's boat. Creating deep eddies, these heads morphed into the vice they represented. Kama, painted the picture of celestial nymphs festooned  women festooned around a royal minister; Krodha and Lobha and Matsarya became the crocodile triplets, gnawing at Vibhishana's boat, ready to pull it into the eddies; Moha spread a fishing net full of oyster pearls, while Mada showed a rising mountain of the sea, upto the skies, Buddhi, Manas, Chitta and Ahamkaara morphed into a golden chariot with silver horses- whooshing past Vibhishan with images from his past - the adulation he won as Lankapati's brother; the riches that gave him a royal life, the many conquests, the many courtesans at his disposal, the wealth of knowledge he had amassed and his respectable stature in the demon king's court. The chariot rocked his boat considerably, while riding alongside for a good distance. Vibhishan asked his guards to row his boat faster, while he held steadfast to an oar himself, paddling steadily - away from eddies, the chariots and the crocodiles. They reached a clearing from where  he could see a strip of land. On moving closer to the shore, he noticed a vanara congregation and two men dressed as ascetics, carrying on them - bows and arrows. He immediately understood them to be Ram and Lakshman. 

Vibhishan's guards let down the anchor of the boat. A small group of Vaanaras came charging at Vibhishan, presuming an enemy in the territory. Hanuman quickly intercepted them, explaining to Ram and Lakshman how Vibhishana had reasoned with Ravan and prevented the execution of Hanuman and Angad.

Vibhishan humby bowed before Ram and implored to join his army. "Ram, Raavan is not invincible but he has amassed such mysterious powers that this battle might appear lost, even before it begins."

As the battle begins, Vibhishana helps Ram's army confront the first layer of Raavan's army - from Raavan's minister to Kumbhakarna's sons. The onslaught of the army by Kumbakharna is thwarted likewise. A turning point in the battle becomes the revelation about Meghnad's magical powers - and his vulnerability during the rites at the Nikhumbala cave. Finally, when Ram confronts Raavan, with the final blow aimed at the demon's head, he is faced with a befuddling spectacle- Every strike at Raavan's head leads to no avail- it regenerates. Vibhishan lets out the best-kept secret of his family - about Raavan and the nectar of immortality that is stored in his belly. Ram releases his Brahmastra aiming at Raavan's belly.

Raavan's death marks the harbinger of the dawn of Dharma, ripping through the darkness of a long night of oppression and sufferings meted out by the demon king. Vibhishana is coronated the king of Lanka, before Ram, Lakshman and Sita head back to Ayodhya 

 Corollary : Ravan's Swarna lanka had become an island of power, ego and wealth- where adharma began to reign and subjugate every subject of the kingdom. With Sita 's abduction, Adharma blows out of proportion in Lanka. This event is not to be perceived as mere coveting of another man's wife, but also as a grotesque violation of Shakti. To abduct a woman and subjugate her to a man's demonic society, is no validation of male prowess. Its a cowardly act, and a social system which espouses women oppression should prepare for its downfall - as in the case of Raavaneshwar's Lanka.

In such a scenario, Vibhishana is torn between allegiance to his brother and taking the side of Dharma. He chooses the latter, not because he knew that Ram was none other than Lord Vishnu himself or that Ravan would eventually succumb to his bad deeds, but because he discerned that the "good" would outlast the '"pleasant"". His choice as a younger brother to the demon king imparts one quintessential moral - "That Karma cannot be bribed with wealth and power, and Dharma overarchs the material entanglements with people and possessions, and clearly draws a line between the 'good' and the "pleasant". In short, he did not fear abandonment, exile or execution by his clan. He stood out. He fought. He chose.

Photo courtesy: gaurangdasdarshan.com

 

Diapers, denial and dignity - a hygienic move towards elderly care

"According to the UN Children’s Fund (UNICEF), one gram of faeces can contain 10 million viruses, one million bacteria and one thousand parasite cysts. Poor sanitation and hygiene practices (for example, not handwashing with soap after defecation and before eating) contribute to over 800,000 deaths from diarrhoea annually, according to the World Health Organization (WHO): that’s more people than who die from malaria".

India is the largest contributor to open defecation, with a mindset entrenched in the rural hinterland that believes that doing it in the open fields is healthy and relaxing. unmindful of the chain of microbial transmission that adversely impact children in the age group of 0.6 - 5 years

19th November is observed as World Toilet Day, to underline the importance of access to sanitation from the poor to the poorest. Sanitation to all by 2030 is the UN mission. 

A pledge for and by every Indian who has sanitation access: A collective responsibility and public sense to ensure safety, toilet hygiene,  dignity of and for every individual user, of any age - 

@AI prompts

"Dude, just because it comes out of your mom, dad or your child, it is NOT cotton candy !" Kalika exclaimed exasperatedly, disinfecting the area one last time, and stomped out of the room! She stopped midway, looked back at the 'you-know-whos' , underlining her stand yet again, " Diapers were invented for a reason! Not just for the NASA astronauts to ease their routine in outer space. Not just Infants, children, or bed-ridden patients, even for adults who cannot control their pee or poop. She did not look back again. 

But she did ponder about the diaper-stigma even in the 21st century Indian family system. Hailing it as a glorious ritual in the before-diaper days, the elders in the family have dished out how the womenfolk readily stepped up for clearing up potty trails not just for their own infants but also for the geriartrics in the family. "Yea, it was during those days, when women used loin cloth to contain their menstrual blood, before sanitary napkins came into the picture, but we did switch didn't we? We were made conscious about public and personal hygiene." was always her standard reply to the honourable 'diaper-under-denial' folks. "Unbelievable, living in the 21st century of information age, people choose to stick to their fossilized thoughts about toilet and defecation hygiene!", she muttered to herself, as she stepped in for another shower after getting the poop trail sanitised.

Kalika'ś is not an -one-off crisis, erupting in  Indian families, where elderly care is tightly bound by myths and misconception about incontinence and the embarrasment surrounding diaper-usage. 

Independent not free - the constipated thoughts of digress 

Folks who grew up in the 1940s - 50s in the pre-independence era, faced the cusp of a revolution : open defecation had only started to be curbed. Toilet hygiene was an add-on, not integrated with basic hygiene, as exposure to health hazards was not well known in those times. So, infants contained their poop in cloth nappies. Incontinence was not a widely acknowledged condition in those days. So, the elderly with incontinence and  the immobile took to bedpans or involuntarily went poop-dropping at places apart from the toilet. There was no restraint around that - as it was considered 'an old age syndrome' plus other caregivers in the family would voluntarily or be compelled to( especially the domesticated women of the olden days) clean up the potty trail. it was executed without much ado. Whether the 'cleaners' sanitised themselves later or fell prey to infections, unknown during those times, would never be known. Under such conditions families survived cohabiting toilet spaces, with the living room, kitchen and other spaces. 

Though  the Indian style toilet system was conceptualised in the homeland, the concept of toilet hygiene became sacrosanct only in the later years, and it was more or less an inbred family lineage than a social practice! Again, much in contrast to the ancient civilizations such as Harrappa and Mohenjadaro, which have showcased an exemplary sanitation and sewage system- truly demonstrative of the public and personal hygiene that would have been in practice even in those days!

Cultural biases about poop-dropping and potty-scooping - Dotty notions

But in the age of information deluge, with social media rife with news about any topic, hazards associated with open/improper defecation methods, fail to penetrate into age-old mindsets. Biases penetrate deeper. A few instances:

• Just like the generation before us, took crows as the bearers of ancestral spirits, and crow-dropping as a heavenly blessing, a similar myth has manifested in a new avatar- that poop-scooping tantamount to extraordinary seva of the elderly. Nay, the the caregiver  instead becomes a carrier of multiple microbes- ready to blow up as a virus-transmission agent.
• Because you are old, helpless and spiritual does not make your fecal matter sanctified ()- on the contrary, the elderly are prone to catching and spreading infections of this nature - as they hoard microbes to a longer extent due to weakened immunity.
•  Karma-cleansing - For the believers of Karma, which most Indian-Hindu families are, the belief that looms large is suffering nullifies your bad Karma(a burden from past lives), and suffering by being poop-scooper cum caregiver of the elderly promises a place in the heavens. By that logic, gastroenterologists, patholigists and sanitation workers should have glorious stories to regale to the world- does it happen? No. On the contrary, when hygienic alternatives are available during these days, the educated and enlightened are comitting a sin by overlooking poop-dropping, poop-trails as involuntary-and-helpless' incidents of old age.

Likewise, falsified notions around using adult diapers loom large, clouding the scientific basis, hygiene issues and dignity stance of the elderly who desperately need them!

Misconceived and miscarried - Denials less, diapers more!

Common misconception around adult diapers are:

• The diapers are bulky and noticeable - With advacements in materials and design, modern-day diapers are slender, making them easy-to-wear, and enabling diaper users with ready mobility
• Diaper usage leads to increased UTI and skin rashes: The best quality diapers are made breathable with skin-friendly substances to prevent dryness and irritation. fragrances infused in the diapers ensure intimate care. 
• Adult diapers are meant only for bed-ridden patients which is not true. Incontinence can occur at any age, and diapers are the best solution even for prolonged periods 

Debunking myths has always been a herculean task - especially with the older generation who are preset about their habits and do not embrace modern appendages that readily. But when it comes to health, safety and toilet hygiene, discipline is a must, even if it means taking a hoe and digging out a netherworld of old-fashioned ideas 

Best Brands for Adult diapers 

Depending, upon mobility, skin-sensitivity, budget, pant-styles there are:

Friends, AgEasy, Dignity, KareIn, Econap, Seni, Bonbon, Tata 1mg that are widely popular in the indian market.

Information source: https://www.un.org/en/

 

Samashrayanam - from a mere tattoo tradition to inking Lord Narayanś symbolism

How did it all begin? 

Straitjacketed in a 9-yards saree, I hovered around in the kitchen to witness the elderly women of the household (who never gave up the reins or the control switches to run my family) buzzing around the space like spin tops - with more ladles than arms, and more places to be than their feet would oblige. The food being prepared was for a Shrardh ceremony. an annual ritual that is carried out for a dead member of the family, In this instance,  it was the oligarch of the family who had passed away recently to whom I was closely related. As I reluctantly offered to help, both the elderly folks exclaimed, "No, no, you cannot - as you haven't yet undergone Samashrayanam". Relief camouflaged by regret, I said "Oh then I will listen to the chanting outside, please let me know if you need anything." I settled down on the steps that led to my room upstairs, ensuring that I had a good view of the fire-altar, the pandits, the chief performer(Kartha) in the ritual. The mantras along with the smoke from the fire-altar filled the air. And, as I closed my eyes deciphering the 'sanskrit' of the mantras that invoked the Gods, a booming voice disturbed my meditative state. The voice came from one burly figure of a pandit - whose toothy smile would have made anyone wonder, whether it was plastered on his face. But what diverted my attention from his toothi-ness were the inked emblems on the upper half of his forearms. One side represented Lord Vishnu'ś conch, the other his Sudarshan Chakra. 'Oh, well Samashrayanam', I sighed heavily, while recalling the minute detailing of how my mom, her brethren, dad, his siblings have undergone this ritual - by dunking themselves in the temple pond, and scuttling , towards the Acharya or Guru in dripping wet clothes. The Acharya would inturn be waiting for them  with blazing wooden imprint bearing the emblems of Vishnu to emboss on the forearm(This might sound like capital punishment given to erring students that made yesteryear schools notorious and their headmasters fearsome!)

 

 When the blazing wooden imprint seek you! 

   So, to the novices of Vaishnava tradition, let us deep dive into what Samashrayanam is. 

Samashrayanam is an act of embracing lord Vishnu / Narayan as the all-in-all, ultimate recourse to redemption. It sanctifies the Vaishnava devotee through fire- embossing on the forearm with blazing wooden imprints  of the conch and chakra. As a result, the Vaishnav who undergoes this process becomes eligible to participate in vedic rituals that generally prohibit the commoner Vaishnav.

 

( Believe me, no Vaishnav since  the Jurassic age has ever considered  himself a commoner- they are a supercilious lot. With the V mark smeared on their forehead, reflecting more of brazen audacity of the Brahmin-iyengar lineage than the humble learnedness of Vishnu ś Vaman avatar, the honourable elders wield the stick of authority to thwack the younger generation on their knuckles at every given opportunity.)

 In the midst of chanting the mantras, a couple of pandits started to whisper to each other. There was a pause in the proceedings , which meant that the chief performer and his wife (self) could take a break. So, I hopped across their space in typical Avvai Shanmugi style- so as to not to spoil its sanctity (I was not the sanctified Vaishnav, you see- for one, no samashrayanam, and two, being a woman - who is always considered beneath a man in our social construct, to participate in male-centric rituals). "500s and 1000s are enough", could be  heard above the incantations, distinctly. I looked askance at the bejeweled pandits and proceeded towards the living room. The elderly were seated there, chitchatting. It was the peak time for family politics, as the "óligarch" was also a banker for his brethren, ever since rupiah notes started crinkling in his treasure chest.  The BIG brother whom they had worshipped as God, despite his 'be-all-end-all' notion about himself, and general condescending attitude towards the womenfolk of the family(especially the daughters-in-law who were  looked down as sanitation workers). Everything he uttered was law onto the brood, every word was dictum that would dare not be violated. The family system was similar to Lanka's Raavan who wielded a power of influence with his riches and strength, my family's  oligarch was always right, beyond contention. 

The subterfuges of Vaishnavism that clink like cheap trinkets - O' Narayana, where art thou? 

  

So, I was naturally piqued by the sheer superficiality of the Vaishnav in display. "Talk of samashrayanam but walk the path of power and money-hankering?", I muttered under my breath. " Is this how your numerous temple-visits, or satsang or even the fasting on Ekadasi, has fructified? " With not a soupcon of Dharmic execution (standing up for the oppressed or political allegiance to power and money alone)in all these years,  placating the Oligarch's rule of tyranny over women and chosen family members, till his death, was their emblazoned life motto. Then, how could these self-proclaimed Vaishnav pandits be the preacher of  Vishnu Bhakti or the true essence of Vaishnavism? From between clenched teeth, I could only let out inaudible utterances "Build a temple for Raavan, Lankini and Surpanakha instead of emblazoning symbols of Narayan on your bodies!" I quietly sidled away from that place, with justifiable rage as to why the ancient scriptures' symbolism of Gods are grotesquely misinterpreted. And why the traditions put in practice lay more emphasis on ostentatious display of wealth than any means of taking one closer to spirituality? Forget spirituality, how easily one evades the law of Karma, the principle of Dharma, the code of conduct in day to day life, just for money and power.  It just drew a parallel to the saint doing penance during the day, and revelling by night with that money. Does Narayan unravel in a different fashion for these followers, who choose to abandon the core essence and purpose of life, for the sake of power? It was disappointing to learn that the torch bearers of tradition diluted the core essence of Narayan, drawing from the ancient texts, inferences that only suited their comfort and big bloated ego - the Ahankaar that only idolises the Shringaar and wealthy appearance of the Lord -  who is the preserver of creation. Could Narayan be limited by such a narrowed down perception of the perfunctory pandits?(Its like quacks authenticating the diagnosis of mysterious ailments)

Who is the Narayan existing beyond your perception - beyond the worldly affairs ? 

Manifesting  in a form perceivable to the  human eye, or as we interpret in our world of reality, let us decipher Narayanś form , his alankaar. The fineries, the resplendence of wealth painted as Narayanś countenance in our world, should not be construed as a brazen show-off of material wealth. 

 On the other hand, Narayan s alankaar embodies the resplendence of the stars and galaxies of the multiverse he reigns in. Take for instance, the milkyway our home galaxy  Its spiraling arms represent the Adisesha or the snake bed stead of Narayan, the centre of the galaxy - a blackhole of dissolution represents the balance he maintains with creation and destruction. The forces of the cosmos and the energies are ever churning like the galaxies.  and somewhere the equilbrium or balance exist as Narayan. His Anantashayanam pose represents this precise equilbrium. 

Through the illusions or Maya,  that creates vivid imageries of the nature of existence, let us explore Narayanś forms and  adornments 

- Meghavarnam(Colour of clouds)- The nebulous formation nurtures the creation of stars, just as Narayan the preserver sustains creation - the colour of the nebulous is symbolic of that.

 - The gemstones that embellish him represent the different wavelengths of light- at different states of enlightenment of the human soul. The opening of the mind happens in a phased manner from realising the 'transient nature of existence' to the pertinent question, 'Who am I?"

- The fineries of silk robes as his vastra symbolise the extract of fineness from the churning of the human mind , dissolving the dredge 'n' sludge of the material world.

- Adisesha or his snake bedstead, with multiple hoods represents the the gut of the cosmic system  both in the material world and the higher realms. It is a centre where all energies are channeled to sustain  assimilate, purge or absorb with the core in the endless cycle of creation and destruction. As  residue or the wasteful poison of this process is spewed out, the 'gut' elevates itself to the Adisesha  the state of control and stability, having spewed the poison of the doshas arising out of the five elements (attachment, anger, greed, etc)of human existence, ultimately becoming the resting place of Narayana himself.

- Lakshmi,  his consort represents this abundance of wealth. Her presence by his feet doesn't indicate subservience to the Lord as often misconstrued, but anchorage so that every time his feet touch the earth to establish Dharma, she becomes the Shakti of sthirtha(stability) to help him maintain balance. Wealth in many forms flows as a means of sustenance in the mortal world, which Vishnu nurtures.  Lakshmi also resides in Vishnuś Vaksha-sthala (chest), indicating that the stree-shakti of the cosmos reigns in one of his core energy chakras.

All the ornamental practices associated with worshipping Narayana, and what is prescribed for Vaishnavas in general are meant for purification of the mind, body and spirit, basically to  mitigate the doshas associated with the constituent Panchaboothas(five  elements of our bodies) of our bodies.  The sacramental bath for instance, using sandal paste, cools down the system to help channel the inner energy to higher levels of spirituality.

Understanding wealth beyond the material aspect 

Wealth in the spiritual context is of knowledge , wisdom, and enlightenment. The meaning of wealth also funnels down to contentment or 'trupti' ; 'tushti' This is contrary to what we have been made to understand that Lakshmi , Narayana s wealth is a superficial material possession.

The material wealth that manifests before us  is for executing our daily karmic deeds with the earnest intent of upholding Dharma. While we fulfill our daily needs with this wealth, our shastras advise charity to the needy as part of Dharma to prevent us from hoarding - which breeds greed.  What is Dharma? It is the carefully nurtured  virtue  that exercises discipline through simple daily deeds, by helping us triumph over our negative qualities, and think of the larger good. 

 

In practising Dharma, we shed our small world notions, our limited understanding of our own selves, and pull up for the larger purpose of life.  Thus, realizing what we are really meant for, "who am I", beyond our social construct, our familial duties. our wordly pursuits for wealth, success,  and prosperity. A question that prod us - what is our core being? This core is what Narayan sustains or preserves, while stripping the layers that cloud our mind, the ego, and the samsaara of the wordly deeds( realize our true self or the atma, to finally seek resonance with the Para Brahman). The world that is created by Maya- illusion.

When Narayan manifests with the play of Maya - what should the human mind perceive?

Beyond Maya's illusory power , Narayan teaches detachment - through his Sudarshan chakra; resonance of the mind with the supreme force, through the conch, quashing of the ego through the mace, to enlighten the mind on the path of paramartha.

The lotus in his hand, represents the purity of the mind that blooms when our being undergoes purification- purging the slush, dirt and the dredge- just how a lotus blooms in the marshland- its stem lodged deep in that dirt, our spine is the stem that can flourish the lotus of our minds - a state of absolute bliss - as the lotus is unfazed by the surrounding elements.

The V-mark on his forehead represents the trigunas(rajas-sattva-tamas), controlled by his argya chakra - that is the dissolutioning force 

His Ananta shayana posture represents the cosmic state of equilibrium. In the ocean of ksheer sagar where he rests on Adisesha- His consort Lakshmi by his feet is the energy that anchors him during  every avatar 

 Narayan in all his avatars preaches Dharma and Vivek-tha( equanimity - discrimination between the real and non-real). His magnificence as worshipped through his many perceivable forms represent one universal truth- that beyond the lens and filters which we use to see the world, a reality,  infinite, formless and absolute exists. Following the basic code of living, simple acts of kindness, compassion, charity and empathy - embody the chief tenets of Dharma. The moment we learn to sift through the superficiality of the material world, we are awakened' to see the light of the bigger and deeper truth in Narayan s resplendence: To practice devotion to him by our daily karmic deeds, upholding Dharma and Vivek-tha, discern that the stratification or layering of our social structure, doesn't set us apart from each other. Be it the prince or pauper, the priest or Chandala, the Brahmin or the Shudra, in short the superior and inferior; there is no wall of distinction that exists. All that has ever existed are the multiple channels to realize and be one with the Lord, while discovering the interconnectedness of all living being. The channel of Bhakti, penance, Guru Sharanagati and others of the like to reach the supreme, opens up through a dinacharya that cleanses us internally - through daily mindful acts and thoughts that cleanse us and  bring out the resplendence of our consciousness from within - just as we adorn our Narayan, let us internally adorn our mind, with a wealth of knowledge, threading pearls of wisdom together to garland the Para Brahman in ultimate surrender! 

 Pic courtesy:@Pinterest