Better To Be Killed By Rama

By krishnasmercy on February 13, 2024 • ( 0 )

“Tulsi says, ‘O low-born, death which takes place based on the order of Rama will be good for you, whereas the long and sinful life will be unfavorable.’” (Dohavali, 155)

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नीच मीचु लै जाइ जो राम रजायसु पाइ।
तौ तुलसी तेरो भलो न तु अनभलो अघाइ ॥

nīca mīcu lai jāi jo rāma rajāyasu pāi।
tau tulasī tero bhalo na tu anabhalo aghāi ॥

The dilemma for the Rakshasa named Maricha is essentially something we all face. Especially if we are made aware of the option for dharma, of following a path of righteousness, for every turn caused by the changing of seasons there is the choice to go this way or that.

मात्रा-स्पर्शास् तु कौन्तेय
शीतोष्ण-सुख-दुःख-दाः
आगमापायिनो ऽनित्यास्
तांस् तितिक्षस्व भारत

mātrā-sparśās tu kaunteya
śītoṣṇa-sukha-duḥkha-dāḥ
āgamāpāyino ‘nityās
tāṁs titikṣasva bhārata

“O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.” (Lord Krishna, Bhagavad-gita, 2.14)

The first path may be safe and secure. It carries less risk. There is predictability and a satisfactory level of assuredness. Of course no one can really guarantee anything, but there are still underwriters who utilize actuarial tables for a reason.

The second path may not be as safe. At the same time, it seems like the right thing to do. It aligns with dharma, which is what the soul has an inclination to follow. Even those who are wedded to irreligiosity, with self-declaration of atheism, have some expectation of good behavior.

For instance, the Rakshasa king named Ravana thought that his friend Maricha should be more like, well, a friend. Ravana had an idea. This was to satisfy his own enjoyment. There was no pressing need, otherwise. It is like hankering for a specific type of food, to meet a kind of craving, when there is already plenty to eat at home.

Maricha thought the idea was crazy. Ravana had the most beautiful women in the world living with him as queens. They were gentle and obedient. They were always around. There was no reason to hanker after additional enjoyment, especially given the risks involved.

Ravana was insulted that Maricha did not react more favorably. Ravana made the comparison to a guest visiting a home. The hosts should speak kindly and palatably. They should try their best to avoid denying anything the guest requests.

Maricha said the plan would not work, that Shri Rama was too skilled of a bow-warrior to mess with. The encounter would be dangerous, either in the short-term or through potential future retribution.

Maricha then became something of a ride-or-die. Not in the sense of loyalty, allegiance, or friendship. He had to either go along with Ravana’s plan to steal Sita Devi or face death. Ravana would kill his friend for disobedience.

This is basically the same choice referenced by Goswami Tulsidas in his Dohavali. We can choose the wayward path, which involves ignoring Shri Rama and Divinity in general. We might live for a long time travelling down this road, but it will not be beneficial for us.

On the other hand, we can accept death at the hands of Shri Rama, based on His determination. This was the choice Maricha accepted. He knew the plan was doomed, but at least with that option he would be killed directly by Rama. Better to be killed by Rama than by Ravana.

I may not be up for chanting the holy names. I am too tired to read from shastra, from the translations and purports the acharyas have kindly passed along for my benefit. I may be too ashamed to show my face in public, to present a face of defeat and weakness before other devotees of the Supreme Lord.

नासतो विद्यते भावो नाभावो विद्यते सतः ।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥

nāsato vidyate bhāvo
nābhāvo vidyate sataḥ
ubhayor api dṛṣṭo ’ntas
tv anayos tattva-darśibhiḥ

“Those who are seers of the truth have concluded that of the nonexistent there is no endurance, and of the existent there is no cessation. This seers have concluded by studying the nature of both.” (Lord Krishna, Bhagavad-gita, 2.16)

The advice is that to the best extent possible we should persevere. Dharma is our eternal engagement, after all. It is sanatana in nature, whereas everything with this body is temporary. The soul has endurance, as does the engagement most beneficial, bhala, for the soul.