“Being under the influence of illusion, I underestimated Rama and took Him to be a mere child. Thus I ran towards Vishvamitra’s sacrificial altar. With that, Rama released an acute arrow capable of destroying His enemies. Upon hitting me, that arrow forcefully threw me away to an ocean one hundred yojanas [eight hundred miles] away.” (Maricha speaking to Ravana, Valmiki Ramayana, Aranya Kand, 38.19)

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अवजानन्नहं मोहाद्बालोऽयमिति राघवम्।
विश्वामित्रस्य तां वेदिमभ्यधावं कृतत्वरः।।
तेन मुक्तस्ततो बाणः शितश्शत्रुनिबर्हणः।
तेनाहं त्वाहतः क्षिप्तस्समुद्रे शतयोजने।।

avajānannahaṃ mohādbālo’yamiti rāghavam।
viśvāmitrasya tāṃ vedimabhyadhāvaṃ kṛtatvaraḥ।।
tena muktastato bāṇaḥ śitaśśatrunibarhaṇaḥ।
tenāhaṃ tvāhataḥ kṣiptassamudre śatayojane।।

Modern parlance has brought us the term, “Ride or die,” to describe a close friendship. If a person is my “ride or die,” it means that I am with them until the very end. Nothing will persuade them to leave my side. They overlook my faults. They are not envious to the degree of wishing me harm.

The implicit agreement says that I will offer the same allegiance. I will not cross them. As much as they are willing to ride for me, I am prepared to do the same. This is a dangerous world, after all. There are no guarantees except death and taxes, as the famous Founding Father of the United States once wrote.

When taking the term literally, someone is willing to give up their life for their friend. The application of the term also helps in judging the strength of allegiance, in measuring the depths of the friendship. When times get tough, will the “ride or die” really ride for the other person or not?

What if someone were forced into the relationship? What if they lost their choice in the matter? What if they thought they were friends with someone, but that other person was actually exploiting them? The friendship was leaned upon for favors, and if those favors were not forthcoming, the issue had to be pressed.

This is what took place with the Rakshasa named Maricha, as described in the Ramayana history. He was forced into a literal ride or die situation. He had to be willing to risk his life to satisfy the lusty desires of Ravana. If Maricha was against the idea, if he thought the proposal was preposterous, if he knew the plan was doomed to failure, Ravana would not agree. Maricha would help or he would get killed. Ravana would not tolerate dissent.

Is this an actual friendship? If my friend asks me for nine favors over the course of a few years and I come through every single time, should there not be some level of appreciation? The successful local business has a customer loyalty program. They reward patrons for repeat business, for showing some loyalty in their purchasing decisions.

This distinction is a good way to draw a line between divine and demoniac natures. Only the demon would sever the relationship after a disruption to the service. If the other friend refuses to help on the tenth request, the person asking should give some leniency. They should show some appreciation for the work previously offered.

Ravana threatened to kill Maricha. The advisor gave an honest assessment. It was foolish to try to indulge the lusty desires to take the wife of another man. Especially when that man was as capable as Shri Rama, who could destroy the entire world with His arrows released in a fury.

Maricha even supported his conclusion with evidence from the field. This was not merely speculation. There was more to the dissuasion than just theory. Maricha had witnessed Rama’s prowess firsthand. It was only by luck and mercy from the other side that Maricha survived the encounter.

Ravana would hear none of it. He was offended that such an advisor would dismiss the idea. Ravana considered himself to be like a guest visiting a home. He should have been greeted with sweet words. He should have been pacified, in the manner of a child insisting upon a toy from the parents, even though they already have enough to play with at home.

The demoniac side represented by Ravana nicely juxtaposes with the divine qualities represented by those who follow Shri Rama. There is the forced ride or die situation for Maricha, and there is someone like Lakshmana who refuses to see any suffering for Rama take place in isolation. That very wife desperately coveted by Ravana is so aligned with Rama that she will give up fortune and opulence in favor of supporting her husband.

न च सीता त्वया हीना न चाहमपि राघव।
मुहूर्तमपि जीवावो जलान्मत्स्याविनोद्धृतौ।।

na ca sītā tvayā hīnā na cāhamapi rāghava।
muhūrtamapi jīvāvo jalānmatsyāvinoddhṛtau।।

“O Rama, You should know that just as fish cannot survive when taken out of water, neither Sita nor I can live without You for even a moment.” (Lakshmana speaking to Lord Rama, Valmiki Ramayana, Ayodhya Kand, 53.31)

That allegiance is so fixed that it cannot be removed. It is like the fish requiring the habitat of the water; nothing else will suffice. This allegiance is out of appreciation, affection, perception, and also intelligence. They are willing to do everything for Rama, who works for the welfare of all living beings.

रामेति प्रथितो लोके गुणवान्सत्यवान्शुचिः
विशालाक्षो महाबाहुस्सर्वभूतहिते रतः

rāmeti prathito loke guṇavānsatyavānśuciḥ
viśālākṣo mahābāhussarvabhūtahite rataḥ

“My husband Rama is famous throughout the world. He is pure, truthful, and very gentle. He is mighty-armed, has wide eyes, and is always busy working for the welfare of all living beings [sarva-bhuta-hite-ratah].” (Sita Devi speaking to Ravana, Valmiki Ramayana, Aranya Kand, 47.11)

In Closing:

Based on longstanding affection,
And His behavior perception.

That Rama always with appreciation,
Respecting others determination.

Such that Lakshmana always to ride,
And Sita Devi constant by His side.

Allegiance steady and true,
And fully reciprocated too.

Categories: maricha describing rama

Tags: friendship, god, hare krishna, philosophy, poem, poems, poetry, religion