“Beautifying the entire forest of Dandaka with His own radiating effulgence, Rama appeared like the newly risen moon.” (Maricha speaking to Ravana, Valmiki Ramayana, Aranya Kand, 38.15)

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शोभयन् दण्डकारण्यं दीप्तेन स्वेन तेजसा।
अदृश्यत ततो रामो बालचन्द्र इवोदितः।।

śobhayan daṇḍakāraṇyaṃ dīptena svena tejasā।
adṛśyata tato rāmo bālacandra ivoditaḥ।।

The criticism is that there appears to be random selection. A chosen savior. A book held in high esteem. Claims of Divinity. Promises for a better future, without physical validation.

“You people are following false gods. Your savior is no more real than the next person’s. This has been the issue since before anyone can remember. People put their faith in someone to make sense of it, to explain the unexplainable. The reality is that human beings are the only ones who can help human beings. No, I am not applying to be your savior; just offering some friendly advice.”

It is a legitimate concern, after all. Any person can say anything. Any person can choose a specific savior and create a system of allegiance. Anyone who doesn’t agree with that faith is an outsider. They are a sinner. Since they are not with the good guys, they are forever condemned.

We can ask a series of questions to determine whether the chosen system is genuine or not. At the end of the day, any person can choose to cancel something out through speculation. But the reasonable and honest person would have valuable information at their disposal in choosing a path of transcendence.

1. Are the teachings only relevant to a specific period of time?

This savior we are supposed to be following, did they appear at a specific time? Obviously, that must be the case. There is a beginning, middle, and end to each person’s journey through life. The three periods of time for me are different than they are for you.

If the savior took birth on a certain date and left behind a foundation of religion, what about the people who were living here prior to that time? Were they condemned? Did they have no hope for salvation?

What will happen in the future? If a person grows up in an area where they lack access to information about the specific savior, are they also destined for destruction? Do they have no chance at reaching the highest destination?

श्री-भगवान् उवाच
इमं विवस्वते योगं
प्रोक्तवान् अहम् अव्ययम्
विवस्वान् मनवे प्राह
मनुर् इक्ष्वाकवे ’ब्रवीत्

śrī-bhagavān uvāca
imaṁ vivasvate yogaṁ
proktavān aham avyayam
vivasvān manave prāha
manur ikṣvākave ’bravīt

“The Blessed Lord said: I instructed this imperishable science of yoga to the sun-god, Vivasvan, and Vivasvan instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikshvaku.” (Bhagavad-gita, 4.1)

2. Are the teachings only relevant to a specific place?

Take the same concept as above, except apply it to location. If someone lives in an isolated area, there is no religion for them? We see that certain religions tend to be more popular in certain areas of the world. Can the chosen savior reach out to other places? Can they cross the ocean, so to speak? Will they be able to save those who speak a different language?

यदा यदा हि धर्मस्य
ग्लानिर् भवति भारत
अभ्युत्थानम् अधर्मस्य
तदात्मानं सृजाम्य् अहम्

yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham

“Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion – at that time I descend Myself.” (Lord Krishna, Bhagavad-gita, 4.7)

3. Do the principles apply universally?

We already know that scientific principles are not based on religious affiliation. If I feel pain from separation, it is the same for others. If I get burned when coming in contact with fire, the principle applies across the board.

With the religion I am supposed to follow, do the principles extend outside of the community of followers? If someone refuses to believe, are there laws of science that still apply to them? For instance, is there something that explains the cycle of attachment, frustration, and anger?

क्रोधाद् भवति सम्मोहः
सम्मोहात् स्मृति-विभ्रमः
स्मृति-भ्रंशाद् बुद्धि-नाशो
बुद्धि-नाशात् प्रणश्यति

krodhād bhavati sammohaḥ
sammohāt smṛti-vibhramaḥ
smṛti-bhraṁśād buddhi-nāśo
buddhi-nāśāt praṇaśyati

“From anger, delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost, one falls down again into the material pool.” (Lord Krishna, Bhagavad-gita, 2.63)

4. Is salvation based on consciousness or on formal allegiance?

What is the basis for attaining salvation? Am I required to openly profess my allegiance? Is that the only way I will receive assistance? Sort of like when I am stranded on the side of the road, the auto club will only send someone to help if I am a member.

What if I am not a member of the group? Can I still reach heaven? If not, why do I experience heavenly and hellish conditions right now? If only members of a certain religion are eligible for heaven, why was everyone eligible to live on earth? Why was there no similar restriction placed on entry?

यं यं वापि स्मरन् भावं
त्यजत्य् अन्ते कलेवरम्
तं तम् एवैति कौन्तेय
सदा तद्-भाव-भावितः

yaṁ yaṁ vāpi smaran bhāvaṁ
tyajaty ante kalevaram
taṁ tam evaiti kaunteya
sadā tad-bhāva-bhāvitaḥ

“Whatever state of being one remembers when he quits his body, that state he will attain without fail.” (Lord Krishna, Bhagavad-gita, 8.6)

5. Can the followers offer praise to the non-believers?

This area in particular is where we should see some visible separation. It is one thing to love the sinners. It is one thing to have compassion for those who have fallen on hard times. It is one thing to extend grace to those who refuse to follow.

But is there the ability to praise the sinners? Those people who are fervently against the Divine savior, can we find nice words to say about them? If only for ten minutes, would we be able to sing of their glories? What about for an hour?

From the Ramayana history, we have the example of the worst of the bad characters praising the Supreme Personality of Godhead. Maricha is known for attacking innocent people. He is known for creeping up on unsuspecting victims. He is infamous for causing distress and disrupting the formal observances in allegiance to religious principles.

That same Maricha offers some of the best praise for the Supreme Lord. He does this in a conversation with one of his friends. Maricha is trying to warn Ravana against picking a fight with Rama. Maricha has witnessed firsthand what will happen if someone tries to attack those aligned with Rama.

Since the worst of the Rakshasas is glorifying the Almighty, they are also worthy of glorification. In the process of carrying out their wicked deeds, they highlight the amazing potency of the one who is the source of the material and spiritual worlds. These characters go to the extreme end of disassociation from God, and in that chosen way of life they end up shining the light on the path of true goodness, which aligns with the son of Dasharatha.

In Closing:

As sinner by you considered,
No chance for me to be delivered.

Because with your sect not aligning,
My own path now maligning.

But praise to the sinner can show?
Ones with worst qualities to know.

For hours Maricha’s glories can sing,
Because clear picture of Rama to bring.

Categories: the five

Tags: god, hare krishna, hinduism, poem, poems, poetry, religion