The Story of Swayamprabha (Sarga 50-52)

In three chapters of the Kishkindha Kanda—Chapters 50, 51, and 52—we heard the story of the ascetic named Swayamprabha in detail.

Very briefly, Sugriva sent the monkeys south to search for Sita. Some of their names are given: Gaja, Gavaya, Gavaksha, Gandhamadana, Mainda, Dvivida, Hanuman, Jambavan, Angada, Tara, and others.

When these monkeys could not find Sita anywhere despite their best efforts, they became distressed by hunger and thirst. They entered a nearby cave from which birds wet with water were emerging.

Let us summarise this in four or five lines so that it becomes easier to understand its deeper meaning.

They entered the cave. Although entering it was difficult, they made the effort and found divine trees, a divine lake, divine buildings, and an elderly woman practising austerities.

As they introduced themselves to one another, the ascetic said that she was the daughter of Merusavarni and a friend of Hema.

“My name is Swayamprabha,” she said. She always guarded this dwelling belonging to Hema.

With Swayamprabha’s permission, the hungry and thirsty monkeys drank the divine water and ate the fruit there, satisfying their hunger and thirst. Then, with her help, they came out of the cave.

So, I have presented in six or seven lines a summary of the story that Vinita ji read in detail. We will now understand its symbolism, because the entire story is symbolic. It is not that there is a cave with a woman named Swayamprabha sitting inside it.

Let us now try to understand this.

Through this story, a very important point about psychology is being conveyed.

What is that important point?

When we have a particular or difficult project before us—as we do in our work, with different projects before different people—and we are asked to complete it within a fixed period, we put all our mental strength into accomplishing it.

This is the same for everyone. We all understand this. We apply ourselves wholeheartedly to completing the project.

What does it mean to work on a project with all our mental strength?

Our mind has a complete understanding of the task and is equipped with discernment. It is healthy, truthful, and honest. It is enthusiastic and happy about doing the work. It also remains committed to its duty and keeps the deadline in mind.

When we take up a project, all these powers of the mind come into play. We understand the project fully. We use our discernment. We are enthusiastic and happy. Our mind is healthy, we are eager to work, and we remain mindful of time.

All these qualities and powers are indicated in the story through the different monkey leaders: Hanuman, Angada, Jambavan, Gaja, Gavaya, Gavaksha, Gandhamadana, Mainda, Dvivida, Tara, and others.

We have not yet been able to understand each of these names from the Sanskrit perspective. But, for example, what does Hanuman mean?

Hanuman means our understanding, our discernment, which puts every drop of knowledge into practice.

Who is Angada? We discussed Angada earlier. Angada is our healthy mind.

Our mind must be healthy. If it is unhealthy—meaning that it is caught up in some family worry or difficulty—we cannot complete a project. Our mind needs to be healthy.

Jambavan means that we have truthfulness and honesty within us, and that we follow yama and niyama. The word Jambavan comes from “yam,” meaning yama.

The principles described by Patanjali in yoga—cleanliness, contentment, surrender to God, truthfulness, nonviolence, non-stealing, celibacy, and non-possession—all these qualities are included in Jambavan.

Gandhamadana means that the mind experiences happiness in doing the work.

So these names—Hanuman, Angada, Jambavan, Gandhamadana, Tara, Gaja, Gavaya, Gavaksha, and others—indicate the qualities and powers of the mind.

Which powers? Those that we use to complete a project.

For any particular project, it is absolutely essential that the mind possess all these powers. If our mind is not filled with them, we cannot successfully complete a special or demanding project.

Sometimes, however, the project is difficult and cannot be completed within the specified time.

In that situation, the person who gave us the project—whether we call them our employer, boss, or owner—may become displeased. Out of fear of that displeasure, the powers of our mind that we have just discussed begin to weaken. We cannot think of what to do. They become tired, and a kind of sadness arises.

When a project cannot be completed on time, when difficulties arise, and when we keep trying but cannot accomplish it, our mental powers experience fatigue.

If we continue to succeed, these powers do not become tired. But when success does not come and we face failure somewhere, they become tired and somewhat weakened. Sadness also appears.

In this state of not knowing what to do or what not to do, the mind turns to reflection.

Whenever we cannot understand why our project is not progressing despite all our hard work—or when we face obstacle after obstacle even in beginning it—we reflect because we do not know what to do.

When success keeps coming, we do not feel the need to reflect. But when we reach a point where we do not know what to do, the mind turns to reflection and looks within itself. In other words, it descends into its own depths.

Then, even in the darkness, it sees a light.

This is a psychological point that each of us must apply to ourselves and examine: does this actually happen within us?

Through the story, this state of mind is being described. When difficulties arise in a project and we cannot understand what to do, we turn towards reflection and naturally descend into the depths of the mind.

When we enter those depths, asking ourselves what to do and what not to do, there was darkness because we could not understand the way forward. But as we go within, a light appears even in that darkness. That light fills the mind with a wonderful sense of divinity and gives it fresh energy.

This is something we have all experienced.

Suppose I am trying to understand Swayamprabha and what she means, but I cannot understand anything. Then I turn to reflection. Entering reflection means going into the depths of my mind and asking what the meaning could be.

Earlier, I could not understand anything. There was only darkness within my mind. But when I went deeper, I caught a glimpse of light.

What does catching a glimpse of light mean? Something suddenly flashes within me: “Yes, yes, this could be the meaning.”

So, as soon as we descend into the depths of the mind, even while we are in darkness, we see something like a ray of light.

What happens through that ray of light? We were becoming weak and sad, but suddenly we are filled with fresh energy.

The light that appears even in darkness gives a person a kind of energy.

The important fact to understand here is that this light, which suddenly appears in the depths of our mind, actually belongs to the mind’s own powers.

We often say that the light of the soul exists in the cave of our heart. That is not the point being made here.

Here, we are being told that when we descend into the depths of our mind, a glimpse of light suddenly appears even in the darkness, and we feel filled with energy.

Whose light is it that fills us with energy?

The important point is that this light exists within the powers of our own mind.

We do not know that our mental powers contain light.

In difficult circumstances, this light may become hidden, but it never dies. This is a very new point for us, and we must understand it through this story.

When a situation arises in which we do not know what to do, the light within our mental powers remains hidden. But it does not die.

As soon as the mind touches its own depths, this light appears. Filled with fresh energy, the mind returns to its work.

This fact is indicated in the story by saying that Hanuman, Jambavan, and all the other monkey leaders were searching for Sita but could not find her. They became sad and distressed by hunger and thirst, entered a cave, and saw an elderly ascetic named Swayamprabha.

The ascetic named Swayamprabha is not a woman sitting inside a cave.

When the powers of our mind descend into the mind’s depths, the light that exists within those powers becomes visible. We see it only when we go into the depths of our own mind.

The monkeys saw the light of their own mental powers. That is what has been described as the elderly ascetic named Swayamprabha.

This may seem a little difficult, but as we consider it repeatedly, we will gradually understand.

I will explain it once more.

Suppose a difficult situation arises. We are working on a project that is somewhat demanding. We knew it would be difficult, but we were prepared to complete it.

Then, suppose one problem after another arises. While working on the project, our mind becomes a little sad and weak. We do not know what to do or what not to do.

When this happens, we begin reflecting on what we should do. As we reflect, we descend into the depths of our own mind.

This is a very ordinary psychological process that happens to everyone.

Usually, we think of depths as being dark. But when we descend into the depths of our mind, when our mental powers go within, the light belonging to those powers becomes visible.

The powers of the mind possess their own light. That light appears and then guides them.

So, when Swayamprabha guided the monkey leaders, the guidance did not come from a physical woman. The powers of the mind were guided by their own light.

Let us look further and try to understand.

The main character in this story is Swayamprabha.

The word Swayamprabha is formed from two words: “swayam” and “prabha.” Together, they become Swayamprabha.

“Swayam” means one’s own, and “prabha” means light. So Swayamprabha means one’s own light.

The light by which the powers of the mind themselves remain illuminated is indicated here through the name Swayamprabha.

We do not recognise this light. We remain unaware of it.

But as soon as we dive deeply into our own mind—in other words, enter the cave—the light of our mental powers appears and gives us the satisfaction we seek.

We see a light, a glimpse of what we should do. Something like a solution flashes within us.

When a solution flashes within us, it certainly brings satisfaction.

Our own light, the light of our mental powers, appears as a solution and gives us that satisfaction.

In the symbolic language of the story, this is expressed by saying that Swayamprabha gave the monkey leaders divine water and divine fruit. The monkeys ate and were satisfied.

This satisfaction did not come from eating physical fruit and drinking water. That is not what is being conveyed.

What brought the satisfaction?

When we are in a difficult situation and cannot find any solution, even a small possibility of a solution arising in the depths of our mind brings great satisfaction.

So, when the monkey leaders were satisfied by eating fruit and drinking water, it means that the powers of the mind received fresh energy and a new sense of satisfaction.

This is what the story indicates symbolically by saying that Swayamprabha satisfied the monkey leaders with water and fruit.

There are some other points in the story.

It says that a demon was present at the entrance to the cave. There is just one line saying this. A demon is placed at the cave’s entrance, and nothing more is said about him.

We need to understand who this demon is.

This demon seems to indicate the sadness or despair that has entered the mind.

What was the condition of the monkey leaders before they entered the cave? They were sad and discouraged.

To express this sadness and despair symbolically, a demon was placed at the entrance to the cave.

When do sadness and despair arise within us?

When an obstacle appears in our project and we cannot understand what to do.

Before we enter the depths of the mind—in other words, before we enter the cave—this sadness certainly arises within us in the state of not knowing what to do.

This is a fact.

Another point in the story is that Swayamprabha is Hema’s friend.

Who is Hema, and in what sense is Swayamprabha her friend?

We need to understand this. Then Swayamprabha’s meaning will become clearer.

Here, the word Hema indicates the luminous soul present in the hiranya kosha, the golden sheath.

You may have encountered the words “hema” or “hem” in many Puranas. They symbolise gold.

The hiranya kosha is a sheath with a radiance like gold. To indicate the luminous soul present within it, the story says that Swayamprabha is the friend of Hema.

We need to understand why she is called a friend.

This statement indicates that the light present within the powers of the mind, which has been called Swayamprabha here, is actually an inseparable aspect of the luminous soul.

In other words, the light of the soul and the light of the mind’s powers are like friends.

Let us understand this once more.

The story says that Swayamprabha is Hema’s friend.

What does Swayamprabha mean?

A light exists within the powers of our mind. The mind’s own light is Swayamprabha.

And who is Hema?

Hema is our own luminous soul.

The luminous soul and the light present within our mental powers are like friends. These two ideas do not contradict one another.

In a sense, the light of the mind’s powers is itself the light of the soul.

To convey that the light of the mental powers—Swayamprabha—is the soul’s own light, the story says symbolically that Swayamprabha is Hema’s friend.

Another statement in the story is that Swayamprabha is the daughter of Merusavarni.

All these details have been given to help us understand Swayamprabha, so that we do not misunderstand her meaning.

To help us grasp the word correctly, two or three things have been said. First, Swayamprabha is described as Hema’s friend. Then, elsewhere, she is described as the daughter of Merusavarni.

What does Merusavarni mean?

We need to understand this word.

Let us divide Merusavarni into two parts: Meru and Savarni.

What does Meru mean?

We have seen the mala used for chanting. It has 108 beads and one Meru. The principal bead is called Meru or Sumeru.

What does it represent?

The Meru or Sumeru of the mala represents the Supreme Self, and the other beads represent this world.

So many different powers are working in the world. The world has so many colours and forms. The beads indicate the world, while its Meru or Sumeru indicates the Supreme Self.

Here, in the word Merusavarni, “Meru” represents the Supreme Self.

What does Savarni mean?

Savarni means “savarna,” that is, the same or alike.

What does “the same” mean here?

The soul and the Supreme Self are the same. They are not different. The soul is conscious power, and the Supreme Self is also conscious power.

The Supreme Self and the soul are therefore the same. They are not separate. It is only when that same Supreme Self is enclosed within a body that we begin calling it the soul.

By adding “Savarni” to “Meru,” the story indicates that the soul and the Supreme Self are not different; they are the same.

We have also discussed the word “kanya” repeatedly. Wherever it appears in Puranic literature, it indicates a quality or characteristic.

“Kanya” means a characteristic.

So, by saying that Swayamprabha is the daughter of Merusavarni, the story indicates that the self-luminosity of the powers of the mind, which has been called Swayamprabha, is a characteristic of the soul itself.

The self-luminosity of the soul and that of the mind’s powers are not separate. They are the same.

Thus, through Merusavarni too, the story explains Swayamprabha: one’s own light.

Whose light?

The light belonging to the powers of the mind.

To help us understand this light correctly, two expressions have been used. First, Swayamprabha is called Hema’s friend. Second, she is called the daughter of Merusavarni.

These two indications have been placed in the story simply to help us understand Swayamprabha properly.

We now understand Swayamprabha as the light of our own mental powers, which appears at a particular moment and guides us.

Finally, what is this story indicating for us?

The particular message is this: over the journey of many lifetimes, our identification with the body has become deeply established as a samskara, an ingrained impression.

When this identification with the body, represented by Ravana, abducts our pure thinking, represented by Sita, recovering that pure thinking becomes a project for us.

In the story we are reading, why have the powers of the mind come south? They are searching for Sita.

Sita is our pure thinking.

Who has abducted that pure thinking?

Ravana.

Ravana is our own identification with the body, which has become an ingrained impression.

When this Ravana abducts our Sita, our pure thinking, recovering it becomes a project.

We tend to think, “Oh, we will recover our pure thinking very easily. The pure thinking we have lost, which has disappeared because of our identification with the body, will return without much difficulty.”

But this story indicates that recovering that pure thinking is like undertaking a project.

What is this project?

Freeing our pure thinking from our own identification with the body.

This project is both difficult and special. It therefore demands our full effort. We must make that effort.

However, a person is endowed with many powers of the mind. We carry many different qualities within us.

We possess numerous mental powers. Some are indicated by the names mentioned here.

For the names whose precise meaning we cannot identify—Gaja, Gavaya, Gavaksha, Gandhamadana, and others—we may understand them in terms of the mind’s powers, such as service, cooperation, dedication, and acceptance.

Every mind possesses these powers.

But they remain within the mind as potential. They certainly exist, but in a potential form. They have not yet become manifest.

When do they become manifest?

When we descend into the depths of our mind.

When we reflect and go into those depths, the potential of the mind, its powers, becomes manifest.

Once they become manifest, they guide us: what to do, what not to do, how to proceed, how to complete our project, and which path to take.

Our own mental powers begin directing us.

So, while making an effort and putting knowledge into practice, we must continually try to descend into the depths of our own mind.

The powers of the mind never die.

Why do they never die?

Because they have their own light. That light keeps them alive.

Therefore, when the appropriate moment comes and we encounter such a situation while working on a project, we should go into the depths of our mind.

When we do so, our own potential will become manifest, and our work will be accomplished.

If a project seems difficult, and its difficulties and obstacles make us sad or discouraged, we should not remain in sadness and despair.

What should we do?

We should rely on wholehearted effort, turn to reflection, and descend into the depths of our own mind.

Once we enter those depths, our potential will emerge. That very potential will carry us forward.

This is the guidance offered to us through the story of Swayamprabha.

It is a very important story, although we may dismiss it as a simple, small, insignificant tale.

It is not an insignificant tale. A profound psychological truth has been revealed to us through it.

One more point was left out: she is also described as elderly.

Swayamprabha is an elderly ascetic.

Why is she called elderly?

Because the light within the powers of the mind has not come into existence only today. It is not that circumstances changed today and the light suddenly began to exist.

The light within the powers of the mind is very old. It has existed for as long as those powers have existed within our mind.

Because it is so old, the story symbolically describes Swayamprabha as elderly.

And why is she called an ascetic?

Because she is always present with the powers of the mind.

Just as an ascetic sits absorbed in austerities, the story symbolically presents this light as remaining engaged in austerities alongside the powers of the mind.