“In the middle of the day, it is exceedingly pleasant to go about and it is delightful to the touch. In the daytime the sun is pleasing, while the shade and water are not pleasing.” (Lakshmana speaking to Lord Rama, Valmiki Ramayana, Aranya Kand, 16.10)

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अत्यन्त सुख संचारा मध्याह्ने स्पर्शतः सुखाः
दिवसाः सुभग आदित्याअः छ्हाया सलिल दुर्भगाः

atyanta sukha saṃcārā madhyāhne sparśataḥ sukhāḥ
divasāḥ subhaga ādityāaḥ chhāyā salila durbhagāḥ

“How do you respond to the criticism that the people living in the area where the Vedic tradition flourishes are backwards in nature? If not for an invading power, which was superior, they would still hold on to their crazy beliefs. You see, these foreign nations introduced real culture, such as Shakespearean literature, classical music, tea time, cricket playing, and the like.

“It was kind of a gentrification. Instead of applying to the buildings of a dilapidated city, it stretched across an entire subcontinent. The people living there today should give thanks to the invaders, as they are unflatteringly referred to. It is that injection of a specific culture which facilitated the transition into modern living.

“The many jobs we see now. The language spoken. The ability to present a civilized face. These were not possible through Vedic culture alone, if there ever was a culture to it. That is the criticism, anyway, that argues in favor of the benefits of the colonialism which was so prevalent in the past.”

Yes, these poor people were stuck worrying about virtue, honesty, righteousness, the distinction between spirit and matter, the influence of the twenty-four elements, the different units of time stretching across billions of years, and the meaning to life itself. How sad that they were relegated to such primitive ideas, when they could have been indulging in the sorrows caused by attachment to dead matter, in the perpetual defeat triggered by uncontrolled lust.

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते ।
सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते ॥

dhyāyato viṣayān puṁsaḥ
saṅgas teṣūpajāyate
saṅgāt sañjāyate kāmaḥ
kāmāt krodho ’bhijāyate

“While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.” (Lord Krishna, Bhagavad-gita, 2.62)

In all seriousness, the argument lacks merit due to the foundation of ignorance upon which it is based. The supposedly higher class of literature imported from foreign countries is nothing more than an artistic expression of consternation, dismay, heartache, longing, and frustration.

The basis of that frustration is the interaction between male and female. This struggle has been ongoing, since the beginning of time. The man gives his heart to a woman, only to have her stomp on it. The woman longs for a man, who ends up turning cruel and heartless.

“Maya has many activities, and in the material world her strongest shackle is the female. Of course in actuality we are neither male nor female-for these designations refer only to the outer dress, the body. We are all actually Krishna’s servants. In conditioned life, however, we are shackled by the iron chains which take the form of beautiful women. Thus every male is bound by sex life, and therefore when one attempts to gain liberation from the material clutches, he must first learn to control the sex urge. Unrestricted sex puts one fully in the clutches of illusion.” (Shrila Prabhupada, Teachings of Lord Chaitanya, Introduction)

This frustration is due to illusion. The material world carries a potency whose primary role is to trick. The greatest illusion is this idea that satisfying sex desire will bring any kind of lasting happiness. The truth is that the more one indulges that urge, in the impure sense, the more one will be bound to the material world, which continues in a cycle of birth and death. This cycle has the potential to apply for millions of years to a single individual.

भूत-ग्रामः स एवायं
भूत्वा भूत्वा प्रलीयते
रात्र्य्-आगमे ऽवशः पार्थ
प्रभवत्य् अहर्-आगमे

bhūta-grāmaḥ sa evāyaṁ
bhūtvā bhūtvā pralīyate
rātry-āgame ‘vaśaḥ pārtha
prabhavaty ahar-āgame

“Again and again the day comes, and this host of beings is active; and again the night falls, O Partha, and they are helplessly dissolved.” (Lord Krishna, Bhagavad-gita, 8.19)

The original Vedic scriptural texts are full of artistic expression; there is nothing lacking. They have every kind of embellishment we can think of, such as analogy, allegory, nuance, suspense, hyperbole, and personification. The difference is that this artistic expression is used to glorify. It is used to instruct on timeless principles, with the intention of inching towards the highest positive rather than lamenting on the negative.

As an example, we have a section from the Ramayana poem which describes the onset of the winter season. Lakshmana describes the concept of apricity long before that word came into being. Lakshmana highlighted how the sun during the winter day is much appreciated. It is a distinct experience to associate with the light of the sun in that time of the year.

The purpose of the expression is to please Shri Rama, who is the elder brother to Lakshmana. Though the seasons are part of the material nature, which is ever-changing, it can also be associated with the origin of everything, who is God. This means that rather than be frustrated by the onset of winter, we can think of it in terms of the pleasure it brings to Shri Rama, who is an avatara of that Great Deity, who kindly descended to this world many thousands of years ago.

The Ramayana is filled with such beautiful expression, as are related works such as Mahabharata and Bhagavata Purana. The people who associate with such literature, who follow the teachings in the manner of an installment of culture, are already leaps and bounds ahead of any group which remains stuck in frustration, in crying about their failures with maya.

It comes down to a basic choice. I can continue to lament my failures in trying to satisfy kama, which is lust. I can commiserate with others, who have voiced their frustrations in the form of film, literature, and song. My other option is to glorify, to feel transcendental pleasure, to connect everything with the one who is the swift deliverer from the ocean of suffering.

ये तु सर्वाणि कर्माणि
मयि सन्न्यस्य मत्-पराः
अनन्येनैव योगेन
मां ध्यायन्त उपासते
तेषाम् अहं समुद्धर्ता
मृत्यु-संसार-सागरात्
भवामि न चिरात् पार्थ
मय्य् आवेशित-चेतसाम्

ye tu sarvāṇi karmāṇi
mayi sannyasya mat-parāḥ
ananyenaiva yogena
māṁ dhyāyanta upāsate
teṣām ahaṁ samuddhartā
mṛtyu-saṁsāra-sāgarāt
bhavāmi na cirāt pārtha
mayy āveśita-cetasām

“For one who worships Me, giving up all his activities unto Me and being devoted to Me without deviation, engaged in devotional service and always meditating upon Me, who has fixed his mind upon Me, O son of Pritha, for him I am the swift deliverer from the ocean of birth and death.” (Lord Krishna, Bhagavad-gita, 12.6-7)

In Closing:

Even in winter can detect,
With the sunlight can connect.

That Rama its presence knows,
Heat to ground otherwise froze.

Ways in appreciation guiding,
The Ramayana providing.

Vedas of highest culture perfection,
Not required foreign injection.

Categories: questions

Tags: hare krishna, literature, poem, poems, poetry, ramayana, seasons, winter