Sādhu and Dujana Lakshaṇa

In the Uttara Kāṇḍa of the Tulasī Rāmāyana, Bharata asks Rāma to tell him how to know a sādhu (a good and holy person) and a dujana (a wicked person). Rāma gladly agrees. He compares the sādhu to a sandalwood tree that gives its fragrance even to the axe that cuts it. He lists the inner and outer marks of good people and then of wicked people. He also gives the highest rule: there is no greater pāpa than harming others, and no greater dharma than serving them. He teaches that the wicked are absent in the Kṛta and Tretā Yugas, few in the Dvāpara Yuga and many in the Kali Yuga.

The setting

The four Kumāras, led by Sanaka, had visited Ayodhyā and gone away from the garden. Rāma and his brothers then went back from the garden to the palace. Some time later, in a quiet and close moment with his brother, Bharata felt a strong wish to hear Rāma speak about the nature of good and wicked people. Bharata always longed to hear his elder brother’s words of wisdom.

Rāma always knew the unspoken wishes of those he loved. He saw what was in Bharata’s mind and was glad inside. With great love he began to speak.

The sandalwood and the axe

Rāma began with a well-known comparison:

“O Bharata! Good people (sujanas) and wicked people (durjanas) can be compared to a sandalwood tree and an axe. When the axe comes to cut down the sandalwood tree and strikes it, the tree repays the axe with the fragrance of sandalwood. Because of this, the sandalwood reaches the divine. It comes to adorn Śiva’s head and shines in glory. But the axe falls into the fire and takes the blows of the blacksmith’s hammer.”

The marks of good people

Rāma described the character of the sādhu in detail. The marks of good people are written in the Vedas and Purāṇas. They have the highest conduct. They do not become attached to the objects of the senses. They feel the joys and sorrows of others as their own. Their nature is very tender, and their hearts are full of compassion.

Rāma said: “O Anuja! Good people serve me always with pure hearts, free of selfish aims. They always take shelter in śānti (peace), śama (calm of mind), dama (control of the senses) and other such virtues. These are the marks of the good: friendship, honest conduct, a cool temper, devotion to brāhmaṇas, humility, never speaking harsh words, control of the senses, evenness of mind, and the same regard for praise and blame. They walk the path of dharma. I love such good people more than my own life. Know them to be the very home of happiness.”

The marks of wicked people

Rāma then described the nature of the wicked (durjanas). He said it is good to know their marks even while keeping away from their company.

“O Sodarā! Wicked people are addicted to finding fault with others. They are full of kāma (desire), krodha (anger), mada (pride) and lobha (greed). Their minds are crooked. By nature they always look for enmity without cause. Whatever they eat is untruth, whatever they drink is untruth, and all their actions are full of untruth. Their words are like a knife smeared with honey: sweet outside, but the sweetness is a tool for harm. The peacock swallows poisonous snakes and then calls sweetly. In the same way the wicked speak sweetly outside while they keep poison inside.

“They are always attached to the wealth and the wives of others. They love violence. All their thoughts, their daily dealings and their whole conduct are soaked in selfishness. Day and night they are eaten up by worry for their own bellies (udara-chintā). They are jealous and cannot be glad at another’s happiness. To honour mother, father and guru goes against their very nature. They are sunk in moha (delusion) and full of matsarya (envy). Satsaṅga (company of good people) and śravaṇa (hearing) of holy kathā are not to their liking. Every kind of vice attends these dull-minded people.”

Rāma then spoke of how the wicked have appeared across the ages: “In the Kṛta and Tretā Yugas this kind of wicked person does not appear. In the Dvāpara Yuga there are few of them. But in the Kali Yuga their power grows greatly.”

The highest rule

Rāma ended with the basic rule of conduct that the Vedas themselves have made clear:

“O Bharata! There is no greater pāpa than harming another being. No dharma can equal the service of others. This is the settled view of all the wise (nibudhavaraṇyas). A person who has won the rare human birth and yet keeps thoughts of harming others is destroying his own future in the higher worlds. I am the one who gives the fruits of good and bad karma, and I am the form of time for the wicked. The wise meditate on me. So the wise honour me with understanding.”

Bharata and Hanumān heard this fine teaching and were filled with supreme ānanda (joy).

Sources

• Tulasī Rāmāyana, Uttara Kāṇḍa, the section where Rāma teaches Bharata about the nature of the sādhu