Not surprisingly Kumbhakarana is depicted by Kamba as a tragic hero, similar to Bhishma or Karna. One, while able to discriminate between good and bad, who was unable or unwilling to change. But his younger brother Vibhishana, born a rakshasa had nobler sentiments. So a rakshasa also could have human values. But on the other hand we know a human could easily turn out be a rakshasa!
When I said this, Raghunath agreed. I wonder if you know that on the way from Nagpur to Jabalpur there is statue of Kumbhakarrna, who is revered there! With all these examples we have to contend with our politicians.
But basically Ramayana is a story of a conflict between gods and rakshasas. Humans are incidental, Rama and Sita are avatars of the supreme gods and vanaras are minor gods who took birth to help Rama in vanquishing Ravana. While human race was relevant in this particular instance, I guess they did not amount to much those days. However the rishis were useful as they performed rituals and sacrifices to please gods and in turn hoped to benefit; themselves, the kings and others who provided support! It is said that gods also benefited in some ways!
The relationship between Humans and Gods is complex and Rakshasas made it more so. I quote from VR, Visvamitra said "Noble king of the mighty Ikshvaku dynasty guided by Vasishta you alone can speak thus. Let me now tell you the purpose of my visit, and may your pledge to do my will be redeemed! Engaged in performing certain rituals I am facing great hindrances, from the rakshasas Maricha and Subahu who have been raining flesh and blood on the sacrificial altar. These demons whose magical powers allow them to take any form at will, disrupt my efforts at all times and I have come away in despair. I cannot unleash my wrath upon them either, for the ritual is such that it forbids my uttering of curses while it is being conducted.
I can relate to this frustration of Vishwamitra, he had the power but he was constrained. He can be compared to the present day brahmins, I mean it not as a caste, but as a group of people who understand but are helpless in stopping the wayward present day rakshasas.
The author brings in the story of an asura Hiranyakashipu, stronger than Ravana who was killed by an avatar of Narayana, the man-lion. Vibhishana narrates his story but is unable to convince his brother to give up Sita and leaves his brother a dejected person. A sad reflection of our present day values that one who is deemed to be a saint by many is branded a traitor by some!
The author brings in the story of an asura Hiranyakashipu, stronger than Ravana who was killed by an avatar of Narayana, the man-lion. Vibhishana narrates his story but is unable to convince his brother to give up Sita and leaves his brother a dejected person. A sad reflection of our present day values that one who is deemed to be a saint by many is branded a traitor by some!
There is an another angle to the Devas, Rakshasas. It is to do with the Aryan migration and the conflict with the local populace, who had animistic traditions. Aryans came in with an organised & codified religion - thus leading to the conflict between the ethnic populace (Rakshasas) and the Aryan invaders.
Some more light on this would be appreciated...
Regards
NSM
I am quite convinced they are within each of us...i'll talk about the gods first as i like to focus on them! :-)
the gods reside at the subtle centres ( chakras) that correspond with our major nerve plexuses; and they bestow qualities that we appreciate in them and sometimes see in ourselves-- e.g innocence of a child, akin to Ganesha, who resides in the mooladhar chakra, which is at the base of the spine; creativity such as that of Brahma and Saraswati who reside in the swadishthan; generosity and satisfaction as that of Lakshmi and Vishnu in our nabhi; joy and security that like that Shiva and Parvati in the Anahat; diplomacy such as that of Krishna's in the vishuddi; forgiveness such as that of Jesus in the agnya and a sense of integration with the whole at the Sahasrara like that when the Devi unites the jeev atma with the paramatma...all these deities i see as energies in their pure form...all distortions from reality (because we move from the absolute to the relative) leads to the creation of rakshasas.
Adi shankaracharya; gnaneshwara and many other seers have experienced and written about this. This realisation is within our reach too now
Love
Mohini
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