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Continued
from yesterday’s instalment
 ‘Of what use these weapons are to a person who is supposed to lead the life of a sage, in the forest?’ is the central theme around which Sita’s anxious words revolve. ‘There is no difference between keeping fuel in the vicinity of fire and weapons close to a Kshatriya,’ she says. The fire would leap up higher and higher till the fuel lasts. The Kshatriya would be tempted to exhibit his prowess, till the weapons are with him. "Verily for Kshatriyas the bow, and for burning fire its fuel, if available nearby, the luminosity (of fire) and strength (of Kshatriyas) enhances immensely.” (Valmiki Ramayana, Ayodhya Kanda, Canto IX, Sloka 15)
She then describes the mental state to which a person would be tempted and pushed into when he or she is in possession of it. A person, who possesses it, is always tempted to put it to use of one kind or the other. It is true even to this day that anybody, holding a knife in hand, is unable to restrain himself from at least drawing lines on furniture with the sharp edge. It tempts. When the opportunity offers itself, we tend to cut something or the other with it. The weapon occupies the mind completely. It nags the mind to put it to use in one form or another. It is not that only ordinary folk are pushed into such temptation. It is difficult for even sages, who are supposed to have conquered their minds, to stop themselves from putting the weapon to use, if he happens to possess one. She narrates this anecdote to
Rama.
 A very truthful and holy ascetic lived in a forest, practising austerities and pursuing his quest after the self. Indra, the lord of celestials, as is wont of him, wanted to distract this sage from his purpose. He came to the sage in the guise of a soldier and asked the sage to keep his sword in his custody for sometime and went away. The poor ascetic, who was until then spending all his time in performing austerities, had then to carry the sword with him always, whenever he moved about in the forest for collecting roots and fruits for his minimal requirements and fuel for the fire he tended for his penance. That became essential in order for him to guard the trust that was deposited in him.
The sword was of excellent craftsmanship. It shone in daylight. It shone in starlight. The majestic steel, the way it was tempered, polished and sharpened, the wonderful diamond studded handle, all combined together to instil an intense desire to look at it often, to hold it in hand, feel it with fingers, enjoy its sight and feel. The pleasure that it gave was something irresistible. The poor sage went through all this. He often held it in hand as soldiers would and admired the shining steel of murder. That feeling went into his head by and by. He was tempted to cut the roots and fruits that he needed, using the sword. And then that compelled his desire to put it to use quite often. He would cut branches of trees, plants, etc., even when there was no need, the desire to put the weapon to use pushing him into wanton destruction. That soon led the sage to use it on small animals and that exercise hardened his heart enough to kill others around him, for no reason. And he went to hell. Just because the splendid and sparkling steel tempted him. Even a sage could not stop himself from yielding to that desire.
 Rama, you are a born Kshatriya. Weapons are a part of your life. But, do tell me, what part weapons play in the life a person who is supposed to lead his life in the forest? Why should you kill ogres without reason? What did they do to you? “The function of the bow or self-restrained heroic Kshatriyas is only this much, viz., protection of those who are suffering. What connection is there between a weapon and forest-life? What affinity is there between the duty of a Kshatriya and asceticism? The two are contradictory. Let us respect the laws of the place.” (Ibid, Sloka 26 – 28)
Thought provoking indeed.
More follows...
Published on 15th
February 2003
Hari Krishnan
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