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At the Feet of The Mother

Sri Aurobindo on Rama – The Avatar (HH 225)

India has a long and living tradition of not only remembering the Avatars but also drawing a distinction between the Avatar, the Vibhuti, the Saint, the Seer and various other forms and directions that our spiritual evolution may take us. Today we take up the story of Rama and the Ramayana which is celebrated widely as an tale of the Avatar Rama as also an epic of human evolution during a crucial and critical moment of its transition from an animal humanity to a more illumined and sattwic one. Sri Aurobindo has spoken highly of Rama and the Ramayana. We share some insights from the same as it may be helpful for us to understand the current evolutionary crisis and its fundamental process.

 Words of Sri Aurobindo and The Mother


Thoughts and Aphorisms of Sri Aurobindo

509 – Has thy effort succeeded, O thou Titan? Dost thou sit, like Ravana and Hiranyakashipou, served by the gods and the world’s master? But that which thy soul was really hunting after, has escaped from thee.

510 – Ravana’s mind thought it was hungering after universal sovereignty and victory over Rama; but the aim his soul kept its vision fixed upon all the time was to get back to its heaven as soon as possible and be again God’s menial. Therefore, as the shortest way, it hurled itself against God in a furious clasp of enmity.

511 – The greatest of joys is to be, like Narada, the slave of God; the worst of Hells being abandoned of God, to be the world’s master. That which seems nearest to the ignorant conception of God, is the farthest from him.

512 – God’s servant is something; God’s slave is greater.


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The Mother:

Sri Aurobindo gives us the true way to understand the Scriptures, which thus become universal symbols.


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Sri Aurobindo on Avatar and Vibhuti

I repeat, the Divine when he takes on the burden of terrestrial nature, takes it fully, sincerely and without any conjuring tricks or pretence. If he has something behind him which emerges always out of the coverings, it is the same thing in essence, even if greater in degree, that there is behind others—and it is to awaken that that he is there.

The psychic being does the same for all who are intended for the spiritual way—men need not be extraordinary beings to follow Yoga. That is the mistake you are making—to harp on greatness as if only the great can be spiritual.


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An Avatar or Vibhuti have the knowledge that is necessary for their work, they need not have more. There was absolutely no reason why Buddha should know what was going on in Rome. An Avatar even does not manifest all the Divine omniscience and omnipotence; he has not come for any such unnecessary display; all that is behind him but not in the front of his consciousness. As for the Vibhuti, the Vibhuti need not even know that he is a power of the Divine. Some Vibhutis, like Julius Caesar for instance, have been atheists. Buddha himself did not believe in a personal God, only in some impersonal and indescribable Permanent.


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No, certainly not—an Avatar is not at all bound to be a spiritual prophet—he is never in fact merely a prophet, he is a realiser, an establisher—not of outward things only, though he does realize something in the outward also, but, as I have said, of something essential and radical needed for the terrestrial evolution which is the evolution of the embodied spirit through successive stages towards the Divine. It was not at all Rama’s business to establish the spiritual stage of that evolution—so he did not at all concern himself with that. His business was to destroy Ravana and to establish the Ramarajya—in other words, to fix for the future the possibility of an order proper to the sattwic civilised human being who governs his life by the reason, the finer emotions, morality or at least moral ideals, such as truth, obedience, cooperation and harmony, the sense of humour, the sense of domestic and public order, to establish this in a world still occupied by anarchic forces, the Animal Mind and the powers of the vital Ego making its own satisfaction the rule of life, in other words, the Vanara and the Rakshasa. This is the meaning of Rama and his life-work and it is according as he fulfilled it or not that he must be judged as Avatar or no Avatar. It was not his business to play the comedy of the chivalrous Kshatriya with the formidable brute beast that was Bali, it was his business to kill him and get the Animal Mind under his control. It was his business to be not necessarily a perfect, but a largely representative sattwic Man, a faithful husband and lover, a loving and obedient son, a tender and perfect brother, father, friend—he is friend of all kinds of people, friend of the outcaste Guhaka, friend of the Animal leaders, Sugriva, Hanuman, friend of the vulture Jatayu, friend even of the Rakshasa Vibhishan. All that he was in a brilliant, striking but above all spontaneous and inevitable way, not with a forcing of this note or that like Harishchandra or Shivi, but with a certain harmonious completeness. But most of all, it was his business to typify and establish the things on which the social idea and its stability depend, truth and honour, the sense of the Dharma, public spirit and the sense of order. To the first, to truth and honour, much more even than to his filial love and obedience to his father — though to that also — he sacrificed his personal rights as the elect of the King and the Assembly and fourteen of the best years of his life and went into exile in the forests. To his public spirit and his sense of public order (the great and supreme civic virtue in the eyes of the ancient Indians, Greeks, Romans, for at that time the maintenance of the ordered community, not the separate development and satisfaction of the individual was the pressing need of human evolution) he sacrificed his own happiness and domestic life and the happiness of Sita. In that he was at one with the moral sense of all the antique races, though at variance with the later romantic individualistic sentimental morality of the modern man who can afford to have that less stern morality just because the ancients sacrificed the individual in order to make the world safe for the spirit of social order.

Finally it was Rama’s business to make the world safe for the ideal of the sattwic human being by destroying the sovereignty of Ravana, the Rakshasa menace. All this he did with such a divine afflatus in his personality and action that his figure has been stamped for more than two millenniums on the mind of Indian culture and what he stood for has dominated the reason and idealising mind of man in all countries — and in spite of the constant revolt of the human vital is likely to continue to do so until a greater Ideal arises. And you say in spite of all this that he was no Avatar? If you like — but at any rate he stands among the few greatest of the great Vibhutis. You may dethrone him now — for man is no longer satisfied with the sattwic ideal and is seeking for something more — but his work and meaning remain stamped on the past of the earth’s evolving race.

When I spoke of the gap that would be left by his absence, I did not mean a gap among the prophets and intellectuals, but a gap in the scheme of Avatarhood —there was somebody who was the Avatar of the sattwic Human as Krishna was the Avatar of the overmental Superhuman — I see no one but Rama who can fill the place. Spiritual teachers and prophets (as also intellectuals, scientists, artists, poets, etc.) — these are at the greatest Vibhutis, but they are not Avatars. For at that rate all religious founders would be Avatars — Joseph Smith (I think that is his name) of the Mormons, St. Francis of Assisi, Calvin, Loyola and a host of others as well as Christ, Chaitanya or Ramakrishna.


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No time for a full answer to your renewed remarks on Rama tonight. You are intrigued only because you stick to the standard modern measuring rods of moral and spiritual perfection (introduced by Seeley and Bankim) for the Avatar—while I start from another standpoint altogether and resolutely refuse these standard human measures. The ancient Avatars except Buddha were not either standards of perfection or spiritual teachers—in spite of the Gita which was spoken, says Krishna, in a moment of supernormal consciousness which he lost immediately afterwards They were, if I may say so, representative cosmic men who were instruments of a divine Intervention for fixing certain things in the evolution of the earth-race. I stick to that and refuse to submit myself in this argument to any other standard whatever.

I did not admit that Rama was a blind Avatar, but offered you two alternatives of which the latter represents my real view founded on the impression made on me by the Ramayana that Rama knew very well but refused to be talkative about it— his business being not to disclose the Divine, but to fix mental, moral and emotional man (not to originate him for he was there already) on the earth as against the Animal and the Rakshasa
forces. My argument from Chaitanya (who was for most of the time, first a pandit and then a bhakta, but only occasionally the Divine himself) is perfectly rational and logical, if you follow my line and don’t insist on a high specifically spiritual consciousness for the Avatar. I shall point out what I mean in my next.

By sattwic man I do not mean a moral or an always self-controlled one, but a predominantly mental (as opposed to a vital or merely physical man) who has rajasic emotions and passions, but lives predominantly according to his mind and its will and ideas. There is no such thing, I suppose, as a purely sattwic man—since the three gunas go always together in a state of unstable equilibrium, but a predominantly sattwic man is what I have described. My impression of Rama from Valmiki is such—it is quite different from yours. I am afraid your picture of him is quite out of focus—you efface the main lines of the character, belittle and brush out all the lights to which Valmiki gave so much value and prominence and hammer always at some details and some parts of shadow which you turn into the larger part of Rama. That is what the debunkers do—but a debunked figure is not the true figure.

By the way, a sattwic man can have strong passion and strong anger—and when he lets the latter loose, the normally violent fellow is simply nowhere. Witness the outbursts of anger of Christ, the indignation of Chaitanya—and the general evidence of experience and psychology on that point. All this however by the way—I shall try to develop later.


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It is true that it is impossible for the limited human reason to judge the way or purpose of the Divine, which is the way of the Infinite dealing with the finite.


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Men’s way of doing things is a mental convention; they see things and do things with the mind and what they want is a mental and human perfection. When they think of a manifestation of Divinity, they think it must be an extraordinary perfection in doing the ordinary human things—an extraordinary business faculty, political, poetic or artistic faculty, an accurate memory, not making any mental mistakes, not undergoing any defeat or failure. Or else they think of things which they call superhuman like the people who expected me not to eat food at all or wanted me to know and tell them what will be the value of the cotton shares in Bombay from day to day, or like those who think great Yogis are those who sleep on nails or eat them. All that has nothing to do with manifesting the Divine. At that rate Rama would be undivine because he followed the Mayamriga as if it were a natural deer and Krishna would be undivine because he was forced by Jarasandha to take refuge in distant Dwaraka. These human ideas are false. The Divinity acts according to another consciousness—the consciousness of the Truth above and the Lila below and it acts according to the need of the Lila, not according to men’s ideas of what it should or should not do. This is the first thing one must grasp, otherwise one can understand nothing about the manifestation of the Divine.


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Sri Aurobindo on Rama as an Avatar

I have no intention of entering into a supreme defence of Rama —I only entered into the points about Bali etc. because these are usually employed nowadays to belittle him as a great personality on the usual level. But from the point of view of Avatarhood I would no more think of defending his moral perfection according to modern standards than I would think of defending Napoleon or Caesar against the moralists or the democratic critics or the debunkers in order to prove that they were Vibhutis.

Vibhuti, Avatar are terms which have their own meaning and scope, and they are not concerned with morality or immorality, perfection or imperfection according to small human standards or setting an example to men or showing new moral attitudes or giving new spiritual teachings. These things may or may not be done, but they are not at all the essence of the matter.

Also, I do not consider your method of dealing with Rama’s personality to be the right one. It has to be taken as a whole in the setting that Valmiki gave it (not treated as if it were the story of a modern man) and with the significance that he gave to his hero’s personality, deeds and works. If it is pulled out of its setting and analysed under the dissecting knife of a modern ethical mind, it loses all its significance at once. Krishna so treated becomes a mere debauchee and trickster who no doubt did great things in politics—but so did Rama in war. Achilles and Odysseus pulled out of their setting become, one a furious egoistic savage, and the other a cruel and cunning savage. I consider myself under an obligation to enter into the spirit, significance, atmosphere of the Mahabharata, Iliad, Ramayana and identify myself with their time-spirit before I can feel what their heroes were in themselves apart from the details of their outer action.

As for the Avatarhood, I accept it for Rama first because he fills a place in the scheme and seems to me to fill it rightly —and because when I read the Ramayana I feel a great afflatus which I recognise and which makes of its story—mere faery tale though it seems—a parable of a great critical transitional event that happened in the terrestrial evolution and gives to the main character’s personality and actions a significance of the large typical cosmic kind which these actions would not have had if they had been done by another man in another scheme of events. The Avatar is not bound to do extraordinary actions, but he is bound to give his acts or his work or what he is—any of these or all—a significance and an effective power that are part of something essential to be done in the history of the earth and its races….

Also I do not mean that I admit the validity of your remarks about Rama, even taken as a piecemeal criticism; but that I have no time for today. I maintain my position about the killing of Bali and the banishment of Sita in spite of Bali’s preliminary objection to the procedure, afterwards retracted, and in spite of the opinions of Rama’s relatives. Necessarily from the point of view of the antique dharma—not from that of any universal moral standard—which besides does not exist, since the standard changes according to clime or age.


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I am rather perplexed by your strictures on Rama. Cowardice is the last thing that can be charged against Valmiki’s Rama; he has always been considered as a warrior and it is the “martial races” of India who have made him their god. Valmiki everywhere paints him as a great warrior. His employment of ruse against an infrahuman enemy does not prove the opposite—for that is always how the human (even great warriors and hunters) has dealt with the infrahuman. I think it is Madhusudan who has darkened Valmiki’s hero in Bengali eyes and turned him into a poor puppet, but that is not the authentic Rama who, say what one will, was a great epic figure,—Avatar or no Avatar. As for conventional morality, all morality is a convention—man cannot live without conventions, mental and moral, otherwise he feels himself lost in the rolling sea of the anarchic forces of vital Nature. Even the Russells and Bernard Shaws can only end by setting up another set of conventions in the place of those they have skittled over. Only by rising above mind can one really get beyond conventions—Krishna was able to do it because he was not a mental human being but an overmental godhead acting freely out of a greater consciousness than man’s. Rama was not that, he was the Avatar of the sattwic human mind—mental, emotional, moral—and he followed the Dharma of the age and race. That may make him temperamentally congenial to Gandhi and the reverse to you; but just as Gandhi’s temperamental recoil from Krishna does not prove Krishna to be no Avatar, so your temperamental recoil from Rama does not establish that he was not an Avatar. However, my main point will be that Avatarhood does not depend upon these questions at all, but has another basis, meaning and purpose.


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Nor, I may add, is it a complete or supreme defence of Rama. For that I would have to write about what the story of the Ramayana meant, appreciate Valmiki’s presentation of his chief characters (they are none of them copy-book examples, but great men and women with the defects and merits of human nature, as all men, even the greatest, are), and show also how the Godhead, which was behind the frontal and instrumental personality we call Rama, worked out every incident of his life as a necessary step in what had to be done. As to the weeping of Rama, I had answered that in my other yet unfinished letter. You are imposing the colder and harder Nordic ideal on the Southern temperament which regarded the expression of emotion, not its suppression, as a virtue. Witness the weeping and lamentations of Achilles, Ulysses and other Greek, Persian and Indian heroes—the latter especially as lovers.

From Sri Aurobindo’s Correspondence with Nirodbaran and Dilip Kumar Roy

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