Bal Kanda
Analysis
Let us take the twenty-sixth chapter. In this twenty-sixth chapter, when Sage Vishwamitra told Ram, “You must kill this wicked Tadka,” Ram first used sharp arrows to cut off the hands of that illusion-filled, terrifying demoness. Then Lakshman cut off her nose and ears. Finally, Ram pierced Tadka’s chest. She fell to the ground and died.
Indian culture never gives permission to anyone to cut off someone’s hands or feet, or to cut off someone’s nose or ears, no matter how immoral that person may be. Therefore, we will try to understand this entire episode at a spiritual level.
Earlier, we understood that Tadka represents our own body-identity—an idea deeply embedded in our subconscious mind. Whatever remains on the surface level of our conscious mind, if repeated over a long period of time, becomes deeply rooted and settles into the subconscious. So what is Tadka?
Tadka represents body-identity. And where does this body-identity live? It lives in our subconscious mind. Even today, our situation is exactly the same. When we consider ourselves to be the body, it is not just a conscious thought—it has gone deep within. This deeply embedded belief, “I am the body,” is what is referred to here as Tadka, residing in our subconscious mind. Over countless births—dropping one body and taking another—when a person forgets his true nature, the Self, he starts believing himself to be only the body. Then this body-identity becomes a deep impression, residing within the subconscious.
This body-identity, which is called Tadka, becomes so strong that it cannot be destroyed directly. Meaning, this body-centered idea cannot simply be dismissed. We might say to ourselves, “I am not the body; I am the soul,” but saying this alone does not destroy the deep-rooted body-identity embedded in the subconscious. The story indicates that only by cutting the hands, the nose, the ears, and finally piercing the chest of Tadka can this identity be destroyed. What does this mean?
This is poetic or symbolic language. Cutting the hands points to destroying the ego of doership. Hands symbolize action. We perform actions with our hands. Hence, “cutting off the hands” means ending the pride that “I am the doer.” When a person identifies with the body, he develops the notion that everything is done by “me.” This pride of doership can dissolve only when one is established in Self-knowledge. Only through Self-knowledge does one understand that the real doer is the soul—the conscious power—and the hands are merely instruments.
In the Bhagavad Gita, this idea appears repeatedly. Krishna tells Arjuna, “You think you are the doer, but you are not. I am the one who gets everything done.” That same understanding is expressed here: the real doer is the conscious Self. The hands are not the doer—they are only instruments. So symbolically, destroying the pride of doership is expressed as “Ram cut off Tadka’s hands.” Cutting physical hands is not allowed in our culture. The meaning is: the ego of doership must be cut off.
Next, the story says Lakshman cut off Tadka’s nose and ears. What does this mean? First, let's take the nose. In body-identity, the nose symbolizes ego related to honor and social prestige. In common language we say, “He does not let a fly sit on his nose,” “His nose is very high,” or “Don’t do anything that cuts our nose.” Here “nose” symbolizes the ego of honor. Cutting the nose means destroying that ego.
Similarly, ears symbolize foolishness or lack of thinking. In common speech, we say, “He is very ‘raw-eared’,” meaning he easily believes anything without reflection. There is no thoughtful consideration—whatever he hears, he simply accepts. That lack of contemplation is signified by the ear.
Now, why is Lakshman the one who cuts the nose and ears? Because only when established in Self-knowledge does a person become the creator and controller of his thoughts. When we talked earlier about the descent of Ram and Lakshman, we said: when a person becomes capable of governing his thoughts through Self-knowledge, then Lakshman has “descended” within him. And when such mastery over thought appears, the ego of honor (nose) and lack of reflection (ears) naturally dissolve. Thus the story expresses this symbolically: Ram destroys the pride of doership (hands), and Lakshman destroys the ego of honor and mindless thinking (nose and ears).
Next, the story says Ram pierced Tadka’s chest, causing her to fall and die. Symbolically, piercing the chest represents destroying the very existence of body-identity. When a person becomes firmly established in his true nature—the Self—the false identity of being the body naturally dissolves. This is expressed as Ram piercing Tadka’s chest.
We, who live in body-consciousness, must weaken it by first giving up doership, then giving up the ego of honor, and finally abandoning thoughtlessness. Only when these three are truly given up does the deep-rooted body-identity begin to weaken and eventually end.
Now we take the second point from chapters twenty-seven and twenty-eight. After Tadka’s death, Vishwamitra became very pleased and granted Ram many divine weapons. Those divine weapons appeared before Ram and said, “We are your servants. Command us as you wish.” Ram told them, “For now, return to your places. But when needed, arise within my mind and assist me.”
What does this mean?
It appears to indicate that when a person’s mind becomes filled with universal friendliness (Vishwamaitri) and he becomes established in Self-knowledge, then many divine qualities arise naturally within him. So divine weapons represent divine qualities. These qualities live within the inner mind but do not always appear outwardly. They manifest when needed. That is why a Self-knowing person, filled with universal friendliness, never needs external help. His inner mind is overflowing with countless qualities—these are the “divine weapons.”
Earlier in the story, many divine weapons were listed—almost a hundred. This does not literally mean “one hundred.” In scriptures, “hundred” or “thousand” often means “many.” Thus, a Self-realized person becomes filled with countless divine qualities, which arise naturally when the mind is infused with friendliness toward all (Vishwamaitri).
Now, the names of the divine weapons symbolically refer to various inner qualities, though the specific qualities are not listed here. The point is: these qualities are already within us, and a Self-realized person can draw upon them at the right time.
Next, we move to the third point in chapter twenty-nine. After leaving Tadka’s forest, Ram saw an ashram and asked Vishwamitra, “Where is your ashram—the place where you perform your yajña, where wicked demons disturb your sacrifice, and where I must protect it and destroy the demons?” Vishwamitra pointed to that ashram and said, “This is Siddhashram. Here I perform my yajña. Here demons come to create obstacles, and here you must destroy them.”
What is the meaning of Siddhashram?
From Vishwamitra’s explanation, it appears that Siddhashram symbolizes the human body itself. Siddhashram is not a physical place or a constructed hermitage; rather, the human body seems to be indicated as Siddhashram. Why? There are several reasons:
First, within the human body, in the cave of the heart—also called the golden sheath or the center between the eyebrows—the soul or conscious power is present. The presence of this soul is expressed as: “Vishnu has been performing penance here for ages.”
Second, only in the human body does the individual soul awaken. In other forms—animals, birds, plants—neither does the soul awaken, nor does consciousness become unified or fragmented. Only in the human body can one recognize oneself as the Self rather than the body. In symbolic language, the awakened soul is called Kashyapa in this story. And Aditi symbolizes unbroken (unfragmented) consciousness. Their union produces divine qualities.
Divine qualities are called “gods.” They are not physical beings; they are symbolic of the pure qualities that arise in us when our consciousness becomes whole. Texts say that twelve divine qualities arise from Aditi, called Adityas. Among them, Vamana represents subtle mind, and Indra represents pure mind. So when consciousness becomes whole, subtle and pure aspects of mind emerge. This can happen only in the human body. Hence, the human body itself is indicated as Siddhashram.
Third, only in the human body can both egoic mind and pure mind arise. When in ignorance, one lives in ego; when in knowledge, pure mind arises. This dual possibility exists only in humans, not in other forms of life.
Fourth, only in the human body can the mind become filled with universal friendliness (Vishwamaitri). Therefore, Vishwamitra’s ashram symbolizes the human body.
Thus, the human body is truly remarkable. Here, demons (our inner negativities) may dominate at times, and at other times divine qualities may rule. All achievements—material or spiritual—are possible only in this human body. Therefore, the body should never be disrespected. It must be honored and used as an instrument while remaining established in one’s true Self. Only then can any desired accomplishment be achieved.
Now, moving to the fourth important point. While protecting the yajña, Ram first prepared the Manava weapon and shot it at Maricha’s chest. Maricha fell one hundred yojanas away into the ocean—he was not killed. Then Ram used the Agneya weapon on Subahu, killing him. Last, he used the Vayavya weapon to destroy the remaining demons.
Why was Maricha not killed?
Maricha represents misunderstanding or illusion. The word Maricha comes from “Mṛgamarīcika”—a mirage. Just as a deer mistakes heat waves for water, we too mistake the body for the Self. This illusion, this “mine-ness,” is called Maricha. “Mine-ness” becomes “delusion.” Maricha symbolizes attachment.
Attachment arises naturally whenever a soul takes a new body. A child naturally says, “These are my parents,” and parents say, “This is my child.” Without “mine,” nurturing and caring for each other is impossible. So “mine-ness” is an essential part of human life. But when “mine-ness” gets mixed with possessiveness, it becomes harmful—it becomes a demon. When attachment makes us try to take someone else’s rights, or when we do wrong actions for the sake of “mine,” the attachment becomes impure and destructive.
Knowledge transforms limited mine-ness into expanded mine-ness—where the whole world becomes “mine.” Great souls live in this expanded, universal mine-ness. The story indicates: the limited, binding attachment (Maricha) must be thrown far away—thus Ram hurls Maricha far into the sea but does not kill him. Limited attachment should be removed from the mind but not eliminated from life completely.
Next, the Agneya weapon symbolizes knowledge. Fire represents knowledge. Subahu symbolizes all forms of ego—ego of name, form, position, wealth. These can be destroyed only through the fire of knowledge—understanding that “I am not the body; I am the Self.”
Finally, Ram used the Vayavya weapon to destroy the remaining demons. Air naturally disperses smoke and dust; similarly, once a person is established in the Self, the subtle impurities—desires, cravings, attachments, expectations—are easily swept away.
Thus, the story conveys three central truths:
First, when a person sincerely wishes to be friendly and loving toward all and continually works toward this goal, his capable and knowledge-filled mind opens up and reveals many abilities—symbolized by Vishwamitra’s many divine weapons.
Second, even with so much inner wealth, a person fails to complete his “great yajña” of universal friendliness because body-identity brings attachment and ego into the mind, just as demons interrupted Vishwamitra’s yajña.
Third, the only solution is to transform body-consciousness into Self-consciousness. When one recognizes and lives as the true Self, then neither attachment nor ego remains. Only then can universal friendliness be achieved—symbolized by Ram completing Vishwamitra’s yajña.
This story also hints at Vishwamitra’s journey from Rajarshi to Brahmarshi. He became a Brahmarshi only after realizing the Self.
It also emphasizes the greatness of the human body. The human body is a Siddhashram because only in this body can the highest accomplishments—material or spiritual—be achieved. Earlier in the story, another ashram was mentioned near the confluence of the Ganga and Yamuna, and now Siddhashram is mentioned again. Both indicate the importance of the human body.
Therefore, we must respect the human body and use it as an instrument while remaining established in the Self. Only then can all achievements be fulfilled.
These are the main points presented in the story of Vishwamitra.