#Ram_Navami
In the eternal scriptures, literature, and puranas, we find many gods and goddesses, avatars, demons, and eight immortals endowed with the eight supernatural powers—yet not all of these powers were mastered by each of them. Only Ganesha and Hanuman fully commanded all eight siddhis. Let us come to know of the immortals:
Vyasa: The sage who composed the Mahabharata—he embodies wisdom and spiritual knowledge. He was the son of the sage Parashara and Satyavati, the grandson of the sage Vasishtha. Born toward the end of the Treta Age, he lived long enough to witness the entire Dvapara Age and even saw the early dawn of the Kali Age.
Hanuman: The supreme celibate who served Lord Ram. He stands as the steadfast devotee of God Ram—embodying selflessness, courage, devotion, wisdom, strength, celibacy, and righteous conduct. He is worshipped as the bestower of power and the deity who dispels calamity.
Parashurama: The sixth avatar of Vishnu. He is learned in all forms of worldly and divine weaponry. The Kalki Purana tells us that he shall appear again at the end of time to serve as the military teacher of Kalki. Then he will instruct the final avatar to perform austerities to obtain celestial weapons—the very arms that shall save humanity in the age of endings. (The ten avatars of Vishnu are:
1. Matsya - the fish incarnation, manifest in the Satya Age, notable character: Vaivaswat Manu
2. Kurma - the tortoise incarnation, manifest in the Satya Age, notable character: Mohini
3. Varaha - the boar incarnation, manifest in the Satya Age, notable characters: Jaya and Vijaya, the Four Kumaras, Hiranyaksha
4. Narasimha - the half-man, half-lion incarnation, manifest in the Satya Age, notable characters: Prahlad, Hiranyakashyap, Narasimha
5. Vamana - the dwarf incarnation, manifest in the Treta Age, notable character: Mahabali (the Asura king)
6. Parashurama - the axe-bearing Ram incarnation, manifest in the Treta Age, notable characters: Parashurama, Kartavirya-Arjuna, Jamadagni
7. Ram - the prince and king of Ayodhya, manifest in the Treta Age
8. Krishna - manifest in the Dvapara Age with his elder brother Balarama. According to the Bhagavata Purana, Balarama, an incarnation of Ananta Naga, appeared in the Dvapara Age alongside Krishna. Most Vaishnavite traditions consider Balarama an avatar of Vishnu. In those texts where Buddha is not mentioned, Balarama is included as the ninth avatar in the list of ten.
9. Buddha - manifest in the Kali Age as Vishnu's ninth avatar
10. Kalki - Hindus believe this future avatar shall manifest in the final epoch of the Kali Age.)
Vibhishana: The brother of Ravana; he surrendered to Lord Ram before the great war. After Ram slayed Ravana, Vibhishana became the king of Lanka. He has always stood on the side of justice. Vibhishana is not truly an immortal, for his boon of longevity extends only until the end of the Mahayuga—the complete cycle of four ages. (The Chaturyuga, or Mahayuga, or wheel of ages, is Hinduism's method of reckoning cosmic time since the creation of the universe. This cycle comprises four ages: the Satya Age, the Treta Age, the Dvapara Age, and the Kali Age.)
Ashvatthama: Son of Drona. Drona performed rigorous austerities for many years to please Lord Shiva, seeking a son endowed with the valor of Shiva himself. Ashvatthama was born bearing aspects of Shiva, Kama, Yama, and Krodha, yet he is not an avatar of Shiva. Mahakala—the Great God himself—enters Ashvatthama's body with a sword, for had he truly been an avatar, there would have been no need for Mahadev to enter his form thus. Ashvatthama is remembered as the living survivor of the Kurukshetra war. He may be immortal, but Krishna cursed him to live eternally yet touch no one, to speak to no one, his body eternally afflicted with wounds and ulcers that shall never heal.
Mahabali: An asura, a lord of demons, who dwelled somewhere in the region of present-day Kerala. His son was Banasura. He was a virtuous emperor of the three worlds, son of Virochana and grandson of Prahlad, that Prahlad born of the asura line. Vishnu's dwarf avatar sent him to the nether realms. On Onam each year—Kerala's great festival—he descends from heaven to meet his own people dwelling in that land.
Kripacharya: Royal preceptor to the princes of the Mahabharata. King Shantanu adopted him. His sister was Kripi, who married Dronacharya. He is known among his students for his impartiality and for his long life, regarding them all as his own children. Among all the warriors of Kurukshetra, he alone survives, along with his nephew Ashvatthama.
Markandeya: An ancient sage born into the lineage of the sage Bhrigu. In the Markandeya Purana, especially in the dialogue between Markandeya and the sage Jaimini, and in several chapters of the Bhagavata Purana devoted to his discourse and prayers, his wisdom echoes through the ages. He is mentioned too in the Mahabharata.
It is believed that all the eternal ones yet live, and most notably, Parasurama shall come again to aid Kalki, Vishnu's tenth and final avatar—to destroy the wicked, to restore dharma, righteousness itself, upon the earth, and to open the gates of the next great age.
Now let us see what the Navanithi—the nine treasures or riches—are. In the scriptures, there are nine kinds of wealth, and their bestower is Hanuman, devoted servant of Rama. According to the Amarakosa, the nine treasures are these:
1. Mahapadma (100 padmas): The person blessed with this treasure is of sattvic nature. Yet there is a difference in its duration compared to one possessed of Padma-nidhi. Its influence does not persist beyond seven generations—that is, the next seven generations know no want of wealth. Such a person also gives in charity and donation, and seven generations enjoy the fruits of this treasure.
2. Padma (100 Shankh): The person possessed of these qualities embodies the essence of sattva, and the wealth he earns bears that same sattvic mark. Wealth acquired through sattvic means ensures that generations to come will never know want. Such individuals are perpetually adorned with gems wrought of gold and silver. Those graced with the qualities of Padma-nidhi are generous in their giving and charity.
3. Shankh (100 Makara): The person who receives this treasure spends his wealth upon his own pleasures and comforts. His every thought turns inward—always to himself, always to the gratification of his desires. Though he may earn abundantly, his unbridled way of life leaves his family in grinding poverty. Such a person channels his wealth entirely toward his own enjoyment, while those dependent upon him endure severe hardship. Yet it is said that this kind of wealth offers protection against enemies and disease.
4. Makara (100 Kurma): The Makara treasury—the crocodile's hoard—is declared in the scriptures to be tamasic in nature. The seeker blessed with these qualities becomes a collector of weapons. Such a person meddles in the affairs of kings and takes charge of governance. The recipient of this treasure destroys all enemies and stands ever prepared for battle. Yet it is through the instrument of weapons that the life of such a seeker is inevitably claimed.
5. Kurma (100 Kumuda): The seeker blessed with this treasure, like the tortoise that hides all within its shell, keeps his wealth concealed. He neither uses this wealth himself nor permits others to do so. As a serpent guards some ancient, hidden hoard, so does the recipient of this treasure guard his possessions. Though such a person may be rich in wealth, he remains incapable of receiving or enjoying it. This treasury is said to be the symbol of stability and can offer protection from all manner of calamity. The seeker of this nidhi becomes exceedingly miserly.
6. Kumuda (100 Kunda): The Kumuda—or Mukunda—treasury is distinguished by the predominance of rajas, and for this reason it is called the royal treasure. One enriched by this nidhi finds his mind perpetually occupied with the pursuit of pleasure. The wealth that accrues from this treasury lasts but a single generation.
7. Kunda (100 Nila): Its meaning is the jasmine flower. This treasury is said to be the symbol of purity and helps elevate the individual toward spiritual grace and blessing.
8. Nila (100 Kharva): The person possessed of this treasure bears within him a mingling of both sattvic and rajasic qualities. Such wealth is acquired solely through commerce and trade. The influence of this treasury's endowment extends through three generations.
9. Kharva (100 arbud or billion): This treasury is called the mixed treasury. True to its name, the wealth of one who possesses this treasury is a combination of the eight types of wealth described above. A person who possesses this treasury is said to be of mixed nature. One cannot predict his deeds or character. It is believed that a person who acquires this treasury tends to be arrogant and violent in temperament. Whenever opportunity presents itself, he seizes others' property.
In the Hanuman Chalisa, Lord Hanuman is praised for his mastery over these eight siddhis and nine nidhis—considered symbols of his power and devotion. His devotees seek his blessings for strength and courage in times of crisis.
Tulsidas has also described how even the eight siddhis beginning with anima are exceedingly trivial, and are indeed obstacles on the path of devotion. To show how this radiant jewel of devotion is to be attained, he has laid bare from the very beginning of the Ramcharitmanas all the roads leading to its pursuit. He mentions satsang—righteous company—as the first step at the outset. He describes the marks of the virtuous, the way to approach them, and the influence and glory of satsang. At the same time, by comparing the characteristics of the wicked with those of the virtuous, he instructs us to discern and wisely accept or reject which path we must follow. Through the influence of satsang and discrimination, taste for the divine Name awakens; this is why he has sung the glory of the Name itself.
As one ascends through discrimination toward higher states, doubts may arise concerning the nature of the Divine and the incarnation of Ram. Such doubts find voice fitly in the words of the great sage Bharadwaj, a devotee supreme—yet through this he has rendered special service to many. The refutation of these doubts is contained within the very description of Ram's nature. Amidst adversities of every kind, in the prayers and praises of the devotee, there bloom forth the yearning of the heart, the influence of wisdom and detachment, and the ideal flowering of devotion.
Only when hunger for devotion awakens can a human being taste the true nectar of happiness and peace—otherwise not. Tulsidas, having felt this truth deeply, repeatedly sings the wondrous and transcendent glory of devotion. Along with this, through recitation, listening, and contemplation of Ram's story, sin and remorse are destroyed, and the gates of knowledge, detachment, and the path to liberation are opened—this he has spoken of in the majesty of Ram's words.
Though knowledge and devotion may appear opposed, he shows that these two natures are in truth one, and points out their distinction. Knowledge without devotion is like curry without salt—both are dry, tasteless, and barren. Devotion is the jewel upon the crown; in its radiance, ignorance and the darkness of delusion vanish; by its touch, iron becomes gold, poison becomes nectar. Without attaining it there is no rest, no sweetness even in dreams; but once attained, the chains of birth, old age, death and endless succession of worldly sorrow are utterly severed.
Once one grasps the rhythm of this devotion and moves in step with it, many matters of worldly conduct become easy to settle through the discernment of duty and its absence: the principle of love toward the lowborn, the evils of dogmatism, the futility of wealth for those turned away from God, the occasions when disobedience to parents and other elders becomes a duty, why even sages like Narada fall prey to delusion, and much else besides. In the spiritual and philosophical atmosphere, the *Ramcharitmanas* stands as an incomparable manual of public instruction—'the living totality of Indian culture,' 'the tallest tree in the enchanted garden of medieval Indian poetry,' 'the supreme text of all devotional literature,' and 'the truest and finest guide for the common folk'—forever descended into the role of humanity's most cherished companion, for Indians and the world alike.
When conflict arises between familial duty and the duty of a king, Tulsidas demonstrates 'the supremacy of royal dharma' by showing Sita—a woman of supreme purity—sent into exile. Vibhishana, though he made countless efforts, could not turn Ravana toward the path of righteousness, and so he chose non-cooperation with injustice. In the *Ramcharitmanas*, Tulsidas displays an incomparable depth of love toward the lowborn through Hanuman and Guha the Chandal (the *Nishadraj*, Ram's companion, mentioned in the *Ramayana*—"none better than Guha the Chandal," in Sathendranath Dutta's words); he delineates Sita's supremely pure and ideal character, reveals the unparalleled devotion of Ahalya and Shabari, and through this, honors womankind itself.
The Lord elevates the devotee to the highest seat, thus proving the supremacy of devotion itself. Bharat, the mighty Hanuman, Guha the Chandal—they all chant the name of Ram, and yet Ram himself cannot bear to be without them. The devotee is the very parlor of God. (This same ideal is enshrined in the *Gita* as well.) For the attainment of this devotion, there is no need to consider caste or birth; though Hanuman is of the lowborn, he is worshipped everywhere in India. In one of Tulsidas's couplets too: "Whoever counts caste and clan, makes distinctions of color—Tulsidas says that without devotion to Hari, all four castes are but leather workers." Without devotion, every caste becomes lowborn; and for the age of Kali, he speaks also of caste-mixing: "In fear of caste-mixing in Kali, all people seek a bridge"; "The devotee, however humble a creature, is dear to me as my own life—thus is my word." And more besides.
Be that as it may, however contradictory and parallel the worldly and Vedic orders, the practical and the spiritual may appear, devotion alone can gather all within its sacred circle and hold them in its embrace.
What obstacles lie in the path of attaining this devotion—Tulsidas has examined this too. First, the senses themselves: violent desire, rage, and greed are the gates of hell, and they rob even the sages of their minds. If one can renounce the craving for pleasure, abandon all other refuge, and surrender to God, then there is nothing to fear; the mastery of the senses follows naturally. Deception, cunning, and pride drive a man away from the path of devotion and cast him into the well of sorrow. Simplicity, the single-pointedness of word and deed, the God-directed movement even in small actions, and humble conduct—these alone can dispel such obstacles.
Ram pursued the golden deer in his longing, or Sita grew restless in her grief—yet such events have only deepened dispassion in the hearts of the wise. Beneath it all lies Maya—whose power is boundless, dancing even Brahma and Vishnu to her tune. As for the pride we ordinary beings take in our bodies, wealth, knowledge, and renunciation—all of it is mere illusion, vain and ruinous. Maya tempts the soul with the allure of the eight mystical powers, only to obstruct the path to pure devotion.
What must be done, then, is this: recognize these things as enemies and turn your gaze away from them. In doing so, one escapes bondage. When the soul falls under Maya's dominion, a knot forms between matter and consciousness. To sever this knot, Tulsidasji has described the Yoga of Knot-Breaking. The fool and the scholar do not differ in eating and sleeping, but they differ in knowledge. This is the knowledge of Truth—the science of ultimate reality. The very work of this knowledge is the breaking of the knot. Lord Krishna himself teaches us the meaning of knot-breaking:
Prakasham cha pravritim cha mohameya cha Pandava.
Na dweshti sampravrittani na nivrittani kankshati..
(Gita, 14/22)
The Blessed Lord said: O Pandava, when manifestation (knowledge), activity (the impulse to action), and delusion are all in play, the one who neither despises them nor desires them when they cease—he is said to transcend the gunas.
The Blessed Lord said: O Pandava, the function of Sattva is illumination and knowledge; that of Rajas is the impulse to action; that of Tamas is delusion. When these properties of the gunas are active, he who neither hates them with sorrow nor craves for them with joy—he alone is called beyond the gunas, established in Brahmic knowledge.
The Meaning: Let the body move through the functions of Nature. I am not caught in them. I am the non-doer, the indifferent witness. He who has realized this is truly beyond the three gunas, a knower of Brahman. While the body remains, the play of the gunas continues, yet when the embodied self no longer identifies with them, he transcends the gunas. Then the knot is no longer bound within him.
Such a person neither despises what naturally unfolds (as in old age—let aging come), nor craves what has ceased (as in lost youth—let youth depart). He dwells like the indifferent one in the world. Therefore, the wise one conducts himself with perfect dispassion. When one practices Sattvic faith, repetition of the divine name, austerity, vows, restraint, and disciplines, and thereby kindles the lamp of Wisdom—the knowledge of Brahman—then in that flame of illumination shines forth the beautiful radiance of self-realization and happiness, and all knowledge of division and the darkness of ignorance vanish away.