transformation, to a better self - a decode.

source courtesy:https://images.squarespace-cdn.com/content/56d748571d07c0ad6dd87e74/1572110091246-ML80W4FNWDXOQG9RA1LG/ramaand-squerel-527x675.jpg?content-type=image%2Fjpeg

it is the nature of things to trans-form.

that is the defining characteristic of nature - to constantly, relentlessly, change - both 'form' and 'substance'.

then why is that the human beings hunker on, fuss over it, belabour it so?

what is the key difference, if any?

the difference is - all of nature IS. they *exist*, are thus *existential* in their intrinsic state - meaning, always in the *now* - that is the core difference, with everything and the human being.

the humans have the mind, that thinks, perceives, *imagines what can be*, and *desires* some of them, wants it, and *intends* to have - and with that everything becomes different.

it is nor as if the nature - the plants and animals - does not have *intents*; they do. but all their intents are for the now - for their *present* needs, that arise from the core programming for *survival*, to exist, to grow - for, in the physical world, to continue to exist needs growing; to stop growing means to decay, degenerate..

thus all of nature is on an auto-program to *exist*, and to exist is to grow - whatever that takes to.

the human being, on the other hand, is *not content* to exist in the flow - with the changes, remaining IS - but wants to go *some-place* of his/her intent, to strike out and *get ahead* of the auto-program.

and thus for him/her, just any *natural* change won't do. Oh no! (s)he wants to change to something *particular* - in other words, *transform* to a specific new self.

the word Transform differs from Change, at least is how it is differentiated here in this piece, semantically, definitionally.

thus the emergence of the unique series of phenomena - the sense of *choice*, *volition* and the *will* to it. all these are already explored by the philosophers of yore, and well documented.

my focus in this muse is not in that direction. i wish to decode the consequence of all of them - Transformation, as opposed to Change.

what is the process, of/for this Transformation? is there one, and if yes, can it be exploited, and made into a Method, which is a *directed* process?

this is what i wish to scrutinise, call out, share.

we know the classic 8-step transformation path articulated by the admired john kotter.

yet this is also not found to have worked in every case, not automatically.

so what is missing?

the key is the starting point of this 8 steps cycle - a sense of urgency.

is this the step 1? or is there a preceding missing link?

if yes, what precedes that?

the clue in the schematic is "the big opportunity". does this work? always?

what is that which, truly and *every time* sets the person on this transformation path, without fail?

in other words, what is that Imperative that is to be there?

transform to what?! what is the worthy self to become.., in the highest possible sense, in this world, in this physical form?

our epic ramayana gives the answer, and sumptuously, as the descriptions of the ideal self - in the form of sri rama.

each of us, readers, can choose whatever virtues appeal to us, at a point in time and state, from it.

we can imbibe, become them, and come again to take more.., and thus progress towards the ideal - across births - for redemption and eternity.

we have several descriptions, distributed across the epic, from the very first scene, all the way through..

first description* - Bala kanda, sarga 1 - by the divine bard, narada.

Valmiki’s Query to Narada 1.1.2

Valmiki asks:

Who really is that person in this present world, who is guNavaan virtuous and viiryavaan vigorous, dharmagjnyah a conscientious one, kr^itagjnyah one who is mindful of good deeds done to him, and also satyavaakyah a speaker of truth and dr^idavratah who is determined in his deed...?

Who is appropriate in disposition... who is interested in welfare of all beings... who is adept and also an able one... also uniquely pleasant to look at...?

Who is that self-composed one, who controlled his ire, who is brilliant, non-jealous and whom do even the gods fear, when provoked to war...?

All this I wish to listen from you, oh! Great Sage, you are competent to know this kind of man, and indeed my inquisitiveness is immense...

Narada’s Description of Rama's Qualities to Valmiki 1.1.7 -20

Rama is the abode of infinite benevolence.

He is niyatatma, one who has control over his inner self, dhrtiman one whose mind does not waver in times of adversity or prosperity; Vasi, one who has conquered all his senses.

He has buddhi (mind or intellect) which is the means to acquire knowledge. His inner self is governed by sattva (intellect) which has the capacity to remember what has been said once.

Rama is vagmi that is one who has eloquence.

He is sriman, one who possesses beauty, grace and wealth. The word Sriman appears repeatedly. Madhava Yogi explains the recurrence of this word by saying that it is due to the great regard shown to Rama that his virtues are mentioned again and again. It adds to the beauty of the work and should not be considered a flaw.

He is Satru-nibarhana, one who kills his internal and external enemies at the right time in the right manner.

Besides, Rama has some physical attributes in accordance with the Samudrika. Rama is vipulanso, that is, one with big shoulders. Ajanubahu is one having knee-long arms.Vararuci mentions that possession of long arms is a sign of Brahman.

Rama is Kambugrivo his neck is adorned with three lines like a conch-shell. He has prominent hanu or cheeks or Mahesvasa is one having a large bow. Gudhajatru is one whose collar bones are not visible due to the muscled chest.

He is arindama is one who removes obstacles of one’s devotees. A king is also known as arindama as he subdues his enemies like elephants, etc.

Sulalata means one whose forehead is adorned with specific lines says Katyayana.

Vikrama means footsteps slow and graceful. Samah means neither big nor small. Samavibhaktanga is one whose limbs are neither long nor short. They are even.

Snigdhavarnah is one, dusky and dark-complexioned. Pratapavan is one whose valour inspires mortal fear in the hearts of his enemies. Pinavaksah, is one having well-formed chest. This has been described as a sign of beauty in Rama.

Visalaksah, is one having large eyes. He is Laksmivan, having Laksmi in the form of Sita by his side. Rama is righteous, true to his word and he never breaks a vow. He is yasasvi, his fame for having killed the demon king Ravana shall remain as long as the Moon and the stars shine. Jnanasampanna is one who possesses knowledge pertaining to the Supreme Being, Brahman.

The Vedic lore states: Atha yadatah paro divo jyotirdipyate sarvatah prsthesvanuttamesu. How is it that the same Rama who knows that he is Brahman himself says elsewhere that he is a mere mortal, the son of king Dasaratha Atmanam manusam manye Ramam Dasarathatmajam? This is explained by the fact that while in the human form, whenever rajas and tamas become predominant at the time of asamadhi (in awakened state) he tends to forget his true self, as in sleep or in dream. That is why it is said: Na tadasti prthivyam va divi devesu va punah Sattvam prakrtijairmuktam yadebhih syattribhirgunaih - meaning there is no one here or in heaven, free of these three natural gunas. If that is so, why try to negate this human side of the personality. Trying to prove that it is not so, is just a waste of energy. Rama is Brahman. When Sita is abducted and he cries aloud for her, it is due to this very natural human instinct. The next three adjectives are derived from his knowledge of Brahman.

Suci means having taken a bath in the morning, repeating Gayatri mantra, practising yogic recaka-puraka etc, overcoming anger and hostility by restraint and maintaining the purity of the three parikaras (sthula, suksma and antara). Vasya is having control.

Samadhiman is one who can meditate according to will on the Brahman, form or formless. Samadhi is explained as the process of uniting one's mind with Parambrahman. In samadhi, the mind does not waver as it becomes absolutely focused, like the flame of a lamp. To some, vasya means dependent and samadhivan means having taken a vow. But that is not correct. The verse already contains the word satyasandha which means having taken a vow. As for dependence, that denotes a person seeking favour and not capable of granting them. Rama is an incarnation of Brahman, and therefore Prajapati Brahma himself. But having taken the human form, he has consequently adopted the related characteristics (as apparent by his love and grief for Sita or his showing dependence). He conforms to the norms set for human beings until he remains in the human form. This is the difference between being Prajapati himself and being like Prajapati.

There are instances when he betrays his real self for example, banning Bhargava from this world, granting Brahmaloka to Jatayu, giving permanent reign to Vibhisana, blessing Hanuman with a long life (till the end of the kalpa), bridging the ocean, giving all his followers the boon to go to Brahmaloka along with their family, and also allowing them to take any form at will. All this shows that he is like Brahman. Such examples are not seen in other incarnations, like the Krisnavatara. There the Visnu element is more prominent. Dhata, is said to create and nourish. It is said “Ramaya ramabhadraya ramacandraya vedhase”. Since Rama is considered to be Brahman, the epithet applies to him as well. He looks after all the people as a father looks after his children. Ripunisudana is one who destroys his enemies. He protects the people by giving them food and water etc, and saves them from theft and other losses. Thus he protects them effectively. On the other hand he also protects dharma. Dharma is the way of life as described in the Vedas and Smrtis. It includes the laws of the four varnas and four asramas. He upholds and maintains these laws. Not only is he the protector of dharma of others but also his own. Apastamba Dharma Sutra gives details. Rama is the protector of his own dharma. He also protects his people who include his kin as well as his devotees. It is said that he would establish hundreds of ruling houses: rajavamsan satagunan sthapayisyati raghavah. And also, that he looks after those who go to him even once.

Rama is well-versed in the four Vedas and six Vedangas (Chanda, Kalpa, Vyakarana, Jyotisa, Nirukta and Siksa) and knows their true meaning - paramartha. He is well-versed in archery, Dhanurveda, which teaches about holding the bow in a particular manner, releasing the arrow and using divine weapons. It is said to be a separate branch of learning, hence a Veda. Similarly, Ayurveda and other branches of learning, along with their vyakhyas, smrtis and sutras are treated as sastras: Sarva sastrartha tattvajna sabda or word is the basis of knowledge. Therefore, grammar is supposed to be the most important sastra. Other texts like Kamandaka, etc are also sastras. Rama knows all such sastras with their meaning. Mere text is not enough, one should know the meaning as well. He is also smrtiman. Once he has heard or read the Vedas or sastras he never forgets them. So he has pratibhana and is pratibhanavan. Sarvalokapriya is one who always takes care of everyone who sees him or remembers him. Sarvalokanam priyam yasmat sah means he has a quiet, sweet and benevolent nature.

Rama is Adinatma, he has a nice disposition like a sage or a brahmana. It does not mean he is timid. The Gita says a true kshatriya has a pleasing disposition. Vicaksana is one skilled in proper conduct. While performing religious rites, he is accompanied by priests and scholars and in conferences by his ministers and chiefs as described by Kamandaka in the Mahabharata. By the rule, yatha raja tatha praja, the people around him are also of pious nature. Arya, by virtue of belonging to the whole world, is universally respected.

Sarvasama remains unperturbed in all kinds of situations. He is overwhelmed neither by joy nor by sorrow. Mahesvaratirtha believes that this refers to his remaining unprejudiced towards his friends or foes or even to those who are indifferent to him. But how can it be so? Is Rama a sanyasin who has renounced the world? Rama possesses all the virtues that come naturally to the kshatriyas.

Rama has gambhirya, meaning he is unfathomable like the sea. Similarly at the time of war, when all the troops have fled, he would be standing like a rock. This denotes his perseverance. Also, when parted from the dear ones or faced with bad times, when one does not lose heart that is also perseverance. In both these circumstances, he is as unshaken as the Himalayas. Here some people raise the question of Rama’s lament after Sita’s abduction, and say that he lacked perseverance. But it is not correct, because as has been said earlier, Rama shows his emotions because he is in a mortal frame and as long as he resides in this world he has to observe the deha-dharma, the way natural to a human body. And further, had he not lamented the disappearance of the virtuous and chaste Sita, he would have been considered heartless. Therefore, expressing natural feelings is only human, and there is nothing wrong with it.

Rama is like Visnu in valour. Visnu is known for conferring benefits, whereas Prajapati is known for creation. Yet Vishnu is Prajapati and Prajapati is Vishnu as elaborated in Brahmasiddhanta. Rama is both Vishnu and Prajapati. When looking after his subjects, he is the Moon. When fighting a battle, he is the fire of death. When not retaliating for the wrongs done unto him, he is as forgiving as the earth. (The mother earth grants pardon to every stream that erodes her) In granting wealth for religious purposes like yajna etc, he is like Kubera (Dhanadena), possessor of nine types of wealth or navanidhi (without Kubera’s avaricious nature).

In steadfastness, he is dharma or the sun-god. Thus Tamevam gunasampannam is the gist of Ayodhyakanda.

In Balakanda, it has been established that Rama is an incarnation of God. In this kanda his birth in the Ikshvaku family, the gift of divine weapons and wealth through the blessings of Viswamitra and the events till the killing of Tataka have been described. The use of such words as vipulamsa and laksmivan shows he had reached youth and had married Sita. He is Satyaparakrama because he has acquired indomitable power over his enemies by virtue of his truthfulness. By the term Satyaparakrama his dwelling in the Satyaloka as Lord Hiranyagarbha, known as Satya and all the events till the covenant with Bhargava are given in brief. Evam gunasampannam: the possession of these virtues, eternal, rare and benevolent, makes him worthy of being appointed the crown prince of Ayodhya.

Eighteen classes of subjects including ministers, priests, etc. were looked after by Rama. Rama is the eldest son of king Dasaratha who had the welfare of his subjects at heart. The king wanted to make him the crown prince in order to please his subjects. Although he also wanted the same thing, it is said in the Vedas that others’ desire should be considered and honoured. It was a tradition that the king, in his own lifetime, duly appoints his successor by anointing him heir apparent (yuvaraja). He could then use a white umbrella and sit on the throne (bhadrasana), both of which are the signs of royalty.

the second description** (ayodya kanda, sarga 2) - by the ayodhya citizens

Dasaratha mentions his desire about coronation of Rama before the assembly of people,.

"...This body has been living for many thousands of years. Hence I desire rest....., entrusting the rule to my son for the benefit of the people, after obtaining consent from all.. Give consent to me if you feel this to be good and befitting... ..Let there be thinking on any other beneficial way. Thinking by impartial neutral people will be distinctive and well developed through grinding of opposing views.... Inform your real opinion in this matter. Why do you desire to see my son as the prince, when I am ruling this earth with righteousness?"

Those kings together with urban and rural citizens after hearing those words spoke to the great soul Dasaratha as follows: "Oh king! Your son Rama has many auspicious virtues".

"Oh king! We shall tell you now the various virtues of your wise son, listen to them.

His qualities are equal to those of celestials. They are liked by all. They give happiness to all.

Rama is equal to Devendra in heavenly qualities. He has true valour. He is greater than all the kings born in Ikshvaaku clan. Rama is the world renowned gentleman. He is keenly interested in truth and righteousness. Only Rama can make both righteousness and wealth combine without separation. He is equal to moon in making the people happy; equal to the earth in the quality of forgiveness; equal to Brihaspati in wisdom and verily to Devendra in valour."

"Rama knows all righteousness. He is true to his word and has good character. He has no envy. He has patience. He consoles those who are in troubles. He speaks good words. He has gratitude. He keeps senses under control. Rama is soft natured; has stable mind, always an auspicious man, and has no envy. He speaks truthful and loving words to all living beings. He worships aged Brahmans endued with the knowledge of various sciences. By that, his name, glory and splendor are growing in this world."

"He is skilled in the use of various weapons known to celestials, demons and men. He has duly concluded his vow of studying the various sciences and has systematically learnt all the Vedas along with its branches.*"

(* Branches of Vedas: - (six in number): 1.Siksha or phonetics 2.Vyakarana or Grammar 3. Chandas or Prosody 4. Nirukta or Etymology 5. Jyautisha or Astronomy 6. Kalpa or the branch of knowledge prescribing the ritual and giving rules for the ceremonial or sacrificial acts.)

"Rama is best in the world in the art of music. He has best relatives. He is gentle. He is not weak in mind. He has great wisdom. Rama was trained in all matters from the best of Brahmans skilled in the art of righteousness and in the science of political economy. If it is necessary to go to a battle to protect a village or a city, Rama goes with Lakshmana and returns home only after obtaining victory."

"After returning from battle, Rama goes to citizens on an elephant or a chariot and inquires about their well being as though they were his own kinsmen, like a father does to his sons. He asks about their wives and children, about the sacred fires, about their servants and students, always completely as per the due order. Rama the best among men always asks us 'Are your disciples serving you by keenly performing their actions?' "

"Rama feels very sad towards afflictions of men; and feels delighted in all functions celebrated by people on the occasions of child birth and the like, just as their own father does. Rama speaks only truth. He is a great hero. He serves elders. He kept the senses under control. Rama, who talks smilingly, protects righteousness in all ways. Rama duly procures beneficent deeds. He is not interested in wrangling talks. He is an orator like Brihaspati by his replies and rejoinders."

"Rama, who enchants the world, has beautiful eyebrows. He has red and broad eyes. He is absolutely like the God Vishnu himself in strength, heroism and valour. He knew the ins and outs of public administration. His senses are not afflicted by passion. He is capable of administering not only earth, but also the three worlds. Rama's anger or mercy is not arbitrary at any time. He kills those who are to be slain as per rules. He is not angered at the innocent."

"He gladly bestows wealth to those with whom he is satisfied. As the sun shines by his rays, Rama shines by his qualities that are peaceful, which are enchanting and delightful to men. All people desire Rama, who is endowed with this wealth of qualities, who has true valour, who is equal to presiding deities like Devendra, to be their lord."

"Oh king Dasaratha! Rama is born to you as a son, because of your good fortune, for the welfare of this world. He has all the virtues befitting of a son, like Kasyapa, the son of Marichi. All people in the state including those in the capital as well as those in the nearby and in the far off places, pray for long life, health and strength of Rama of reputed nature."

"Both young and aged women are praying with a stable mind each morning and evening to all celestials, for the benefit of renowned Rama. Oh best of kings, Dasaratha ! We shall see Rama adorned with princely kingdom. Your son Rama has the complexion of a black lotus flower and annihilates all his enemies. Let the wish of the people be fulfilled by your grace. Oh fulfiller of people's desires, Dasaratha! For our benefit, you gladly and immediately inaugurate your son Rama, who is equal to Vishnu, who is interested in the welfare of the entire world and who is possessing the best of virtues."

the third description*** - aaranya kaanda, sarga 19 - a short one, but quintessential - contra-intuitively, by surpanakha!

..in adulthood, good-looking, gentle yet greatly mighty, eyes broad like lotuses, dressed in jute-cloths and deerskin, subsistent on fruits and tubers, composed, sagacious and celibate..

the fourth description*** - the most detailed and most beautiful - sundara kanda, sarga 35 - by sri hanumaan

Rama has his eyes resembling the petals of a lotus. He has a handsomeness attracting the hearts of all living beings. He is endowed with grace and dexterity, by birth.

He is equal to the sun in splendour, earth in endurance, Brihaspati in intelligence and Indra in fame.

Rama the tormentor of his adversaries, is a protector of the world of beings, further protecting his own people. He is the protector of his own behaviour and righteousness.

Rama is the protector of the four castes of the world. He is the doer and also the agent for the people's propriety of conduct.

Rama is a resplendent man. He is respected exceedingly. He is established in a vow of chastity. He knows how to do good to virtuous people. He knows the application and advantage of his actions.

He is well trained in statesmanship. He honours brahmins, the priestly class. He possesses sacred knowledge. He is endowed with good conduct. He is a modest man. He torments his adversaries.

He got trained in Yajurveda, the sacrificial Veda. He is highly honoured by those well-versed in Vedas. He is skilled in Dhanurveda, the science of archery, other Vedas and the six limbs* of Vedangas.

Rama is a broad shouldered and a long-armed man. He has a shell-like neck. He has a handsome countenance. He has a hidden collar-bone. He has beautiful red eyes. His fame is heard about by people.

He has a voice like the sound of a kettle-drum. He has a shining skin. He is full of splendour. He is square-built. His limbs are built symmetrically. He is endowed with a dark-brown complexion.

He is ever firm in three limbs (viz. the breast, waist and fist), long in three (viz. the breast, waist and fist), long in three (viz. the eyebrows, arms and soles), uniform in three (viz. his locks, testical and knees, elevated in three (viz. his breast, rim of his navel and lower abdomen), coppery in three of the navel and the lower abdomen), coppery in three (viz. the rims of his eyes, nails, palms and soles), soft in three (viz. the lines on his soles, hair and the end of the membrane virile) and always deep in three (viz. the voice, gait and the navel).

He has three folds in the skin of his neck and belly. He is depressed at three places (viz. the middle of his soles, the lines on his soles and the nipples). He is undersized at four places (viz. the neck, membran virile, the back and the shanks). He is endowed with three spirals in the hair of his head. He has four lines at the root of his thumb (denoting his proficiency in the four Vedas). He has four lines on his forehead (indicating longevity). He is four cubits high (96 inches). He has four pairs of limbs (viz. the cheeks, arms, shanks and knees) equally matched.

He has fourteen other pairs of limbs (viz. the eye brows, nostrils, eyes, ears, lips, nipples, elbows, wrists, knees, testicles, lions, hands, feet and thighs) equally matched. The four large teeth at both the ends of his upper and lower jaws are very sharp. He walks in four gaits (resembling the walks of a lion, a tiger, an elephant and a bull). He is endowed with excellent lips, chin and nose. He has five glossy limbs (viz. the hair, eyes, teeth, skin and soles). He has eight long limbs (viz. the arms, fingers and toes, eyes and ears, thighs and shanks).

Rama has ten lotus-like limbs (viz. the countenance, the mouth, the eyes, the tongue, lips, palate, breasts, nails, the hands and the feet). He has ten ample limbs (viz. the chest, the head, the forehead, the neck, the arms, the heart, the mouth the feet, the back and the ears). He is spread through by reason of three (viz. splendour, renown and glory). He is doubly pure (on father's and mother's side). He is elevated in six limbs (viz. the flanks, the abdomen, the breast, the nose, the shoulders and the forehead). He is small, thin, fine or sharp in nine (viz. the hair, the moustaches and the beard, nails the hair on the body, the skin, the finger-joints, the membrum virile, acumen and perception). He pursues religious merit, worldly riches and the sensuous delight in three periods (viz. the forenoon, midday and afternoon).

Rama is engrossed in truth and righteousness. He is a prosperous man. He is interested in reception and facilitation. He knows how to apportion place and time. He speaks affectionately with all.

besides these prominent ones, it can be said that every other character in ramayanana has sung the paeans of his beauty and virtues, at one time or the other - whether big or small, prominent or trivial.

here is the catch.

human beings are poorly equipped when it comes to making choices..

dr. sheena iyengar, (https://sheenaiyengar.com) the redoubtable authority on the topic of Choices, gives us this deep insight.

our abilities to choose are trapped between 3 and about 7 choices/options - beyond which the quality of the choice made rapidly deteriorates...!

thus, my above post, *bombarding* you with literally hundreds of qualities as choices to embrace, must surely be leaving you in a tizzy..???!!???

so my parting question to you is - how does one then meaningfully, and gainfully, exploit such a wealth of thoughts..??

*source courtesy: https://www.valmiki.iitk.ac.in/ecommentaries?field_commnetary_tid=8&field_kanda_tid=1&field_sarga_value=1

**source courtesy: https://www.valmiki.iitk.ac.in/ecobkv

***source courtesy: https://sanskritdocuments.org/sites/valmikiramayan/vr_index.htm