BASIC TEXTS OF INDIAN CULTURE

Introduction
Vedas are also called Srutis – heard by saints during meditation; they are also called
Apaurusheya, not created by human agency; they also called Smrutis – that which must be
remembered. There are four Vedas extant today - Rig veda (Book of prayer), Yajurveda
(Liturgical practices), Samaveda (Hymns, mostly from Rig veda but now set to music and
sung during Vedic Yajna (sacrifice), Atharvana veda (Appendix for all aspects of Veda,
additional information dealing with daily material life) .

Vedas are the basic scriptures of Sanathana Dharma or Hinduism. But mostly it’s religious
practices are indebted to Ithihasas like Ramayana and Mahabhartha, Puranas like
Bhagavatham (there are 18 puranas) and Smrithis like BhagavadGita, Manusmriti etc.
Ithihasa narrates the stories that happened in olden days and have come down to us.
They contain all the Purusharthas – Dharma, Artha, Kama, Moksha (Virtue, Wealth,
Desires and liberation). These stories tell us, how we conduct our selves in different
situations in the life keeping those incidents and charactoers as example.

Puranas throw light on the various types of worship methods of God depending on the
human temperments. These Puranas saved the Indian Society from the invasion of
barbarians and semetic religions. They prevented it from disintigrating, and
strenghthened it. Their approch was never a though and dogmatic, but making various
internal adjustment, keeping the core of the relegion intact. They encompassed all
asperents of human life, both sacured and secular, and reached common people across
the barrier of the relegion.

Smrithis (rememberence) are secondary scriptures on the great spiritual truths contained
in the Vedas. Smrithis remembering that experience that had been experienced or
percived any object through five organs of knowledge (Jnanendriyas). Bhagavad Gita is
one such commentory on the issues raised in the Vedas and the Upanishads.

Apart from the Vedas and the Bhagavad Gita, there are other basic scriptures -
Dharmashastras, Puranas, Agamas and Ithihasas. Dharmashastra deals with personal,
social and legal life of Hindus, the practitioner of Indian Culture. Puranas (mythological
lore), educate on our religion and culture with fables and didactic (moral) materials. There
are 18 Puranas – Agni, Bhagavatha, Bhavishya, Brahma, Brahmanda, Brahma Vaivartha,
Garuda, Koorma, Linga, Markandey, Matsya, Naradeeya, Padma, Skanda, Varuna, Varaaha,
Vaayu and Vishnu.

Agamas deal with temples and its practices. It tells about the rituals practiced by people
while worshiping their deities. Ithihasas – there are two major ones: Ramayana and the
first is the story of Rama, an Avatar of Vishnu, who killed Ravana the epitome of evil and
established Dharma in Treta yuga; and the Mahabharata is the story of Krishna, another
Avatar of Vishnu, who with the help of Pandavas, destroyed the Kauravas (who
represented evil) and established Dharma in Dwapar yuga.6. Indian Philosophy: The
philosophy of Indian culture is based on the Vedas and the Upanishads. There are six
systems of Philosophy called ‘Darshana’ which deal with subjects like God, creation,
human and living beings, good and evil, ethics and morality, the goal of life, path and
perfection. There are six Darshanas (Shad darshanas) - Asthika darshanas.
i. Nyaya system of Gauthama: It deals with philosophical enquiring and disputation.
ii. Vaisheshika system of Kanada: It is about the automatic theory of creation.
iii. Sankhya system of Kapila: It tells about animal, souls and inanimate matter asthe basic
factor of creation.
iv. Yoga system of Patanjali: It deals with the eight steps of spiritual practice to attain
physical and mental perfection (Astanga yoga)
v. Mimamsa system of Jaimini: It is about the interpretation of Veda and Vedic rites.
vi. Vedanta system of Badarayana Vyasa: It deals with Brahman, Atman, the cycle of births
and deaths and Moksha.
[Note: There are also three Nasthika darshana (Atheistic Philosophy) – Charvaka darshana, Jaina Darshana and Buddha
darshana, that does not acknowledge the existence of a Supreme God.]

Vedantic philosophy, the interpretation of Upanishads and the Brahmasutras (a special

treatise on Upanishads) resulted in three branches – Advaita, Vishistadvaita and Dvaita.
Upanishads, Brahmasutras and Bhagavadgita, taken together are called Prasthan thrayee
and they are the foundation of Vedanta philosophy.

The six Vedangas

These are the preliminary studies of different subjects one has to undertake in order to
understand the Vedas.
Siksha (Phonetics) – Siksha deals with phonetics, the pronunciationand accent. It explains
how each syllable should be pronounced in which context and the psychic effects of
those. [There are two variations to plain pronunciation, called Udatta and Anudatta.
Altering the pronunciation alters the meaning of what is being chanted and the results of
chanting.]
Texts: Panini's Siksha. Other subsidiary texts are: Yajnavalkya
Siksha, Vashista Siksha, Naradiya Siksha.
Kalpa (Rituals) – Kalpa speaks of the ritual portion, how and when a sacrifice is to be
conducted. Texts: Kalpa Sutras, consisting of Sulba Sutras and Srauta Sutras. [Sulba
Sutras contain the geometry of altars along with mathematical deductions for the
geometry. Srauta Sutras contain guidelines for conducting sacrifices.]
Vyakarana (Grammar) – Vyakarana is Grammar, especially related to words and sentence
formation. Text: Panini's Astadhyayi which defines the grammar of Sanskrit in about 8000
sutras/rules.
Chandas (Science of metres) - Syllables are classified into two categories, Guru and Laghu.
A string of Guru-Laghu sequence of a particular length is called a metre. There are seven
Vedic metres : Gayatri, Anusthup, Ushnik, Brahti,Trishtup, Pankti, and Jagati. Text:
Pingala's Chandassastra.
[The chandas of a mantra determines its usage, such as its purpose and context. But it
acts more as an error-correcting mechanism. Since the Veda is an oral tradition, any
aberration in the chandas because of error in text or the swara, can be easily identified
and corrected.]
Niruktha (Etymology) – Nirukta is the science of etymology. It explains the word-roots
and derivation of meanings of words in different contexts of the obscure words of the
Vedas. Text: Yaska's Nirukta.
Jyothisha (Astrology) – study of effect of cosmic movements on human life. (Pancha
siddanthika) five systems are in vogue –
Pitamaha siddantha, vasista siddantha, Romaka siddantha, Poulisha
siddantha and Surya siddantha. Text: Lagadha's Vedanga Jyotisha .10. Secular writings in
Indian culture.

The following are the secular writings

1. SUBHASHITHAS (Collection of wise sayings, quotes and stories from ancient
scriptures)
a) Bhathruhari’s ‘Subhashitha Ratna Bhandagara’
b) Somadeva Bhatta’s ‘Kathasarithsagara’
c) Kshemendra’s ‘Brihit katha manjari’
d) The Panchatantra
e) Hithopadesha
2. THE KAVYAS: refers to the Sanskrit literary style used by Indian court poets flourishing
from the first half of the seventh century AD. This literary style is characterised by
abundant usage of figures of speech, metaphors, similes, and hyperbole to create its
emotional effects. The result is a short lyrical work, court epic, narrative or dramatic work.
"Kavya" can refer to the style or the completed body of literature.
Kalidasa’s Raghuvamsha, Kumara sambhava
Bharavi – Kiratharjuniya
Maga – Sishupala vada
Sriharsha – Nishada
Bhatta Bana – Kadambari, Harshacharitha, Champa Ramayana, Champu Bharatha.
3. The Natakas (dramas) embodying the Rasas (expressions mostly facial), sringara
(beauty), Vira (brave), Karuna (compassion), Adbutha (astonishment), hasya (laughter),
Bhayanaka (Fearsome), Bhibatsa (disgust), Raudra (terrible). Some examples are
Kalidasa’s Shakuntala; Bhavaboothi, an eight century scholar who wrote the Uttara rama
charitha, and Vishakhadatta’s Mudrarakshasa - a historical play in Sanskrit that narrates
the ascent of the king Chandragupta Maurya to power in India.
4. The Alaṅkāra-śāstra which literally means ‘science of figure of speech’. They are a
collection of grand rhetorical texts, perfect, beautiful, elegant and forceful. [Even the
earliest recorded specimens of Sanskrit literature have manifested the art of graceful
speech. Several hymns of the Rgveda are looked upon as genuine specimens of fine
poetry. Various rhetorical devices which find an apt expression in natural ways are
mentioned below:
Upamā – simile
Rupaka – metaphor
Atiśayokti – hyperbole
The Rāmāyana and the Mahābhārata, apart from being monumental works of wisdom
and imagination, are also works exhibiting rare poetical skill. Poets who have enriched the
literature on poems through their prolific writings of superb quality are: Bhāmaha and
Daṇḍin (6th cent. A.D.)Vāmana and Udbhaṭ a (8th cent. A. D.) Rudraṭ a and
Anandavardhana (9th cent. A. D.) Abhinavagupta, Kṣemendra and Mammata (11th cent.
A.D.)]
[OTHER EXAMPLES OF ALANKARA SCRIPTURES -
1) Thevaram
[The Tevaram denotes the first seven volumes of the Tirumurai, the twelve-volume collection of
Tamil Śaiva devotional poetry. All seven volumes are dedicated to the works of the three most prominent Tamil
poets of the 7th century, the Nayanars - Sambandar, Tirunavukkarasar and Sundarar. The singing of Tevaram is
continued as a hereditary practise in some Shiva temples in Tamil Nadu.]
2) Thiruvachakam
Thiruvachakam is a collection of 656 deeply spiritual verses to Shiva that poured out from the heart of saint poet
Manikkavachakar (who lived during 9-11th century) in the Tamil language.
3) Divya prabhandham
[The Nalayira Divya Prabandham is a collection of 4,000 Tamil verses (Naalayiram in Tamil means 'four thousand')
composed by the 12 Alvars, and was compiled in its present form by Nathamuni during the 9th – 10th centuries.
The work, an important liturgical compilation of the Tamil Alvar Bhaktas, marks the beginning of the canonization
of 12 Vaishnava poet saints, and these hymns are still sung extensively today. The works were lost before they
were collected and organized in the form of an anthology by Nathamuni.
The Divya Prabandham sings the praise of Narayana (or Vishnu) and his many forms. The Alvars sang these songs
at various sacred shrines known as the Divya Desams. The Tamil Vaishnavites are also known as Ubhaya
Vedanti (those that follow both Vedas, i.e., the Sanskrit Rigveda, Yajurveda, Samaveda and Atharvaveda, as well
as the Tamil-language Tiruvaymoli, a work which many South Indian devotees regard as the Tamil Veda). In many
temples — Srirangam, for example — the chanting of the Divya Prabhandham forms a major part of the daily
service.
4) Songs of Kabir
5) Abhangas of Tukaram
6) Ramayana of Tulsidas
7) Thyagaraja’s Keerthanas
8) Kanakadasa and Purandaradasa’s Keerthanas
9) Vachanas etc. ]

Ramayanam
In the Ramayana, Rama is ‘Maryada Purushothama’. Though He was the incarnation of
Vishnu, He played the role of a perfect man and dealt with various kinds of humans, Gods,
demons, animals and birds, bringing out the highest qualities in them and conferring on
them the boon of supreme wisdom. Ramayana is the source of solace for the sorrowful
one, vitality for the vacillated one, inspiration for the dejected one, illumination for the
confounded one, guidance for those caught in quandaries. It is a story which evokes
diverse types of feelings in our hearts like pity, adoration, ecstasy, exultation, anger, envy
etc. Above all, it tells us the importance of devotion and surrender which raises human
traits to the level of Divine bliss. Human values like Truth, Righteousness, Peace, Love and
Non-violence find their true examples in this story. Ramayana has become the theme of
many tales, poetry, dance, drama, myths, lullabies, legends, music, sculpture, painting and
rituals. Rama has become the ultimate destination of innumerable spiritual seekers.

In the Valmiki Ramayana, Valmiki depicted Rama as a noble human being. In the Tulsi
Ramayana, Tulsidas described Rama as God incarnate and in ‘Ramakatha rasa vahini’,
Swami is looking at His own story and describing each and every incident truthfully and
vividly. Only Baba could do so, as being Rama Himself, He was intimately familiar with the
Ramayana story.

1. THE SIGNIFICANCE OF THE RAMAYANA

Ramayana means the path of Rama (Rama + Ayana), the path of righteousness. It has six
chapters (Baala, Ayodhya, Aranya, Kishkinda, Sundara and Yuddha) which are called
‘Kaandas’. Kaanda means water and sugarcane. Like the sugarcane, Ramayana also
signifies the sweetness of Dharma and Karuna. All the activities in the Ramayana are based
on Dharma and it oozes out the juice of Karuna - in the form of pity, compassion,
tenderness, sadness, wonder, ridicule, awe, terror, love, despair, dialectics etc. It is the
story of four cities: Ayodhya, ruled by the king Dasaratha; Lanka ruled by demon king
Ravana; Mithila, ruled by Rajarshi Janaka and Kishkinda ruled by the monkey king Vali.
‘Yoga Vashista’ and “Adhithya Hrudyam’ are the two gifts of the Ramayana to the world.
Soon after their education, Rama along with his three brothers toured around their
country of Ayodhya and returned back to the palace. This tour enabled them to gather
great knowledge; Rama had many questions to ask his guru Vashista about Man, Soul,
God, Nature, Death etc. Vashista replied to all these questions and quenched the thirst of
Rama. His replies are contained in a voluminous treatise called the ‘Yoga Vashista’. In the
Ramayana, Rama puts the questions, and Vashista answers; in the Mahabharata, Arjuna
questions and Krishna answers.

‘Adhithya Hrudhayam’ is a hymn to the Sun God ascribed to the Saint Agasthya and
chanted by Lord Sri Rama, which is a part of the Yuddha kanda. During the war, Rama was
worried about the prowess of Ravana and the special boon he obtained from Brahma.
Then Sage Agasthya appeared and asked Him to chant the ‘Adhithya Hrudayam’, which
enabled Him to face the ordeals boldly, and triumph over Ravana easily.

Ramayana has two sections - 1. Purva Ramayana and 2. Uttara Ramayana. Purva Ramayana
has six kandas, filled with Veera rasa and recounts the valourous deeds of Rama, His victory
over Parashurama, Vali, Ravana and other demons. Uttara Ramayana is an appendix to the
Valmiki Ramayana which is suffused with Karuna rasa which deals with the exile of Sita and
the story of Lava and Kusa and then the departure of Sita, return of Rama to Vaikunta etc.

Ramayana is also called ‘Sita charitham’ as it has given equal importance to the story of
Sita. Important sages that play major roles in the Ramayana are - Vashista, Viswamithra,
Agastya, Vamadeva, Bharadwaja, Athri, Rushyashrunga, Sharabhanga and Gouthama.
Important women in the Ramayana are - Sita, Kousalya, Kaikeyi, Sumitra, Mandodhari,
Shoorpanaka, Surame, Thrijata, Urmila, Shabhari, Manthara, Ahalya, Thara, Thataki etc.

In the Ramayana, Dasaratha controls the chariot tied to ten ‘horses’ - five Jnanendriyas and
five Karmendriyas; on the other hand, Ravana having ten heads, with the knowledge of the
four Vedas and the six shastras, still fails to control himself as he succumbed to pull of his
senses. The Man (Dasaratha) with five jnanendriyas and five karmendriyas, is wedded to three
wives - Sattva (Kausalya), Rajas (Kaikeyi) and Tamas (Sumitra); he begets four sons - Sathya
(Rama), Dharma (Bharata), Prema (Lakshman) and Shanti (Shatrugna). Rama, the Atma, is
wedded to Sita, the Brahmajnana. Atma loses Brahmajnana in Ajnana (the forest). The Mind
(Lakshmana) keeps constant company with the Atma, and helps the Atma go on the right
path. Atma (Rama) overcomes despair (Vali) associating himself with Viveka (Sugriva)
with the help of faith (Hanuman) to seek Brahmajnana (Sita). Atma crosses delusion (the
Ocean) challenges Rajas (Ravana) and Tamas (Kumbakarna) with the help of Sattva
(Vibheeshana) and gets Brahmajnana (Sita). Ultimately, Atma (Rama) is crowned on the
throne of the spiritual heart (Ayodhya).

Among the Vedas, Rama represents the Yajur veda, Lakshmana the Rigveda; Bharata, the
Samaveda and Shatrugna, the Atharvaveda. In ‘Omkara’ Rama represents ‘OM’,
Lakshmana, the letter ‘A’, Bharata, the letter ‘U’ and Shatrugna the letter ‘M’. In the
Purusharthas (the goals of life), Rama represents Dharma; Lakshmana, Artha; Bharata,
Kama; and Shatrugna, Moksha. Among the characters: Kousalya, Vibhishana, Mandodhari,
Jambuvantha, Shabhari and Sita represent Sattvaguna, Kaikeyi, Ravana, Thrijate, Sugriva,
Ahalya, Guha represent the Rajoguna and Sumitra, Kumbakarna, Surame, Thaataki and
Jatayu represent the Tamoguna.

In Ramayana, there are four sets of brothers with different characteristics. The first one is
the set of human brothers with godly qualities like Rama, Lakshmana, Bharata and
Shatrugna. They are an example of ideal brothers, for they never quarreled with each
other. Younger ones always respected the elder ones. Though there was only a one day
difference in the age of Rama and Bharata, Bharata respected Rama; not only that, he
used to worship Him. Each brother stands as an unique example in discharging their
responsibilities and duties. They are the embodiment of Sattvaguna.
The second set of brothers is that of the demon brothers: Ravana, Kumbakarna and
Vibhishana. All these three brothers are different in their character - Ravana of Rajoguna,
Kumbakarna of Tamoguna and Vibhishana of Sattvaguna. Both Rajoguna and Tamoguna
can go hand in hand, but not Sattvaguna. That is why Vibhishana left their camp and
joined hands with Rama, who also represent Sattvaguna.

The third set of brothers is that of the animal brothers - Vali and Sugreeva. They also
differed in their nature. Vali is of Rajoguna and very aggressive, whereas Sugreeva is of
Sattvaguna and very poised and submissive. That’s why he went to Rama and sought His
help to get justice.

The fourth set is that of the bird brothers -Jatayu and Sampathi. Though they were birds,
both had Sattvaguna in them. Sampathi burnt his wings while saving the life of his
younger brother Jatayu, who had gone near the Sun. Both the brothers, became
instruments in Rama’s Avataric deeds and thus found a place in history. Human brothers
and bird brothers are ideal examples of true fraternity, unity and love.

Nature played a significant role in the Ramayana. The majority of events took place in the
forest when Rama was undergoing fourteen years of Vanavasa. Hanuman, Sugreeva,
Angadha and other monkeys, who were animal warriors, fought against the Rakshasas. They
mostly used boulders as weapons, nothing else. There were bears like Jambauvantha in
Rama’s army. The golden deer was the root cause of all the troubles. The tiny squirrel also
showed us the significance of service. Even the ‘Sea’ helped Rama by making the raging
waves quiescent, while the construction of the bridge across the ocean was going on.
Jatayu and Sampathi, the birds, showed the direction to Lanka and guided Rama.

Above all, the Ramayana is not a human history, but the narrative of the Advent and
activities of an Avatar. Hence, at every stage, God’s nature - Omnipresence (all-pervasive),
Omniscience (all-knowing) and Omnipotence (all-powerful) is on display. Rama’s utterings
and acts are the path of deliverance for mankind. They are inscrutable and extraordinary.
Hence Ramayana shows the solution for all the problems faced by mankind throughout
history.

2. MESSAGES OF RAMAYANA

Namasmarana purifies human beings:

Ratnakara, a highway robber used to threaten people and rob them. Once he encountered
seven sacred sages and threatened them also. The Rishis told him that it was a sinful act.
Ratnakara told them that he was doing so to support his family. The Rishis told him to
enquire from his wife and children whether they would also share the consequences of his
sins. He then went home and asked his wife and children; they replied that it was his duty to
look after his family and they were not there to share the consequences of his sins. The
dejected Ratnakara came back and sought the path to redeem himself from the Rishis. The
Rishis advised him to chant the Lord’s sacred name – ‘Rama’. As he was not able to even
chant ‘Rama’ as a consequence of the grievous sins he had committed in his life, he was
asked to chant ‘Mara’ instead. ‘Mara’, chanted continuously, became ‘Rama’ and the
Ramanama purified him and he became the great sage Valamiki. Hanuman also chanted
Ramanama throughout his life, which made him an ideal Bhakta.

Your repentance for wrong doings may yield good results:

Valmiki cursed the hunter who was responsible for killing one of the Krouncha birds who
were sporting and singing on the branch of a tree. He did so because he could not bear
the agony of the surviving bird. But after the pronouncement of the curse, he realized his
mistake. The hunter had not done anything wrong, as the hunting of birds and animals
was his profession. Valmiki did penance as repentance. Both Brahma and Narada advised
him to write the ‘Ramayana’ using the same meter which he used in that sloka which he
used to curse the hunter- ‘Ma nishada prathistam twamagamha shashwatheehi samahayath
Krouncha mithunadeshama vather kama mohitham’. Thus, Valmiki’s repentance for wrong
doing resulted in the creation of the epic ‘Ramayana’.

All that happens is for the good:

When Vishwamitra approached Dasaratha to spare the services of his young sons, Rama
and Lakshmana, to protect his yajna from the obstruction of the demons, Dasaratha was
very reluctant to send his young sons; instead, he volunteered to undertake that job
himself. But Vishwamitra was adamant, and Dasaratha was forced to yield to his
entreaties. As a result, Rama and Lakshmana not only killed the demons, but also learnt
the Bala and Athibala mantras from Vishwamitra; finally, Rama also won the hands of Sita
in the Swayamvara at Mithila. Had Rama not stepped out of Ayodhya, these events would
not have taken place. Hence all that happens are for our good only.

In the same way, if Kaikeyi had not asked those two boons, Rama would not have gone to
the forest and the eventual killing of all the demons, including Ravana, would not have
taken place. If Sita had not sought the golden deer, had Sita’s separation from Rama not
taken place, then Ravana and other demons’ killings would never have happened. If
Sugriva was not driven away by his brother Vali, he would not have met Rama; that
meeting helped him to be an instrument in the Avataric mission. Even in the case of
Ravana and Kumbakarna, if they had not encountered Rama, they would not have got
Mukti and resumed their original roles – as the watchmen of Vaikunta – Jaya and Vijaya.

Even the killing of Kadamba also benefitted him, as the demon was in fact a celestial
being suffering under a curse. He was freed from the curse and assumed his original form.
All our sufferings are due to our own actions:
Once Dasaratha who had come hunting, shot an arrow at Shravanakumara, who had
come to fetch water from the river for his thirsty parents, mistaking the gurgling sound of
water to be made by an animal, resulting in Shravanakumara’s death. Shravanakumara’s
old parents, who had lost their only son, cursed the king that he too should die of the
same agony of separation from his son as they were undergoing, and then passed away.
Dasaratha, should have verified whether it was an animal or not, before shooting the
arrow. He suffered the agony of separation from Rama because of his own action.
Vali also suffered because he drove away Sugriva, in spite of Sugriva pleading his innocence;
above all, he forcefully married Sugriva’s wife, Rume after driving away Sugriva. In the same
way, Ravana also suffered because he carried Sita away unlawfully, and threatened her, in an
effort to get her to marry him. Even Shoorpanaka, lost her ears and nose as she attacked Sita,
in an attempt to first force Rama, and later Lakshmana, to marry her.

Do not listen to bad advice:

Kaikeyi, who actually loved Rama more than Bharata, succumbed to the evil advice of
Manthara and demanded from Dasaratha that he should crown Bharata as yuvaraja and to
banish Rama to the forest for fourteen years. Following this evil advice from Manthara
made her lose her husband, son and also her beloved Rama.
Even Ravana listened to the bad advice of Shoorpanakha and hence kidnapped Sita.
Instead of listening to the good advice of Vibhishana, he listened to the bad advice of his
son Indrajitu and other ministers, and hence lost his life.

Desire leads to despair:

Sita left all riches and comfort behind her, and followed Rama to the forest; but while in
the forest, she desired to have that attractive golden deer. Hence, she had to be
separated from Rama and undergo a lot of suffering. But in Lanka, instead of being
enamored by the glory of Lanka and the strength of Ravana, she craved only for Rama
and hence she got Him back.
Shoorpanaka, who was already married, was attracted by the charm of Rama and desired
to marry Him even though she knew that Sita was His wife. That desire led her to despair.
Even Ravana, who had a beautiful and noble wife Mandodhari, desired to marry Sita, who
was already married, and hence met his end.

One has to treat every woman, other than his wife, as his mother:
Even though Sita was six years younger than Lakshmana, as she was the wife of his elder
brother (sister-in-law), he used to treat her as his mother. When Sugriva and others
placed Sita’s jewels in front of Rama, Lakshmana could only identify Sita’s toe rings as he
used to see them while prostrating at her feet every day.
Shoorpanakha cast her eye on married men (Rama and Lakshmana) and hence was
punished; even Ravana, instead of looking at Sita with respect, tried to woo her to marry
him, and hence had to pay the ultimate penalty for it.

The spirit of the service is important than the act:

The squirrel in the Ramayana, dipped its body in the sea, rolled on the sands and shook
those sand grains in the place where the bridge was being built. Its act was minuscule,
compared to the act of the monkeys who used to hurl huge rocks to the sea to build the
bridge. But Rama recognized its services and appreciated its spirit. ‘Thygaineike
Amruthathva maanushuhu’- You will attain immortality through sacrifice:

Rama’s Thyaga: Just to honour His father’s words, Rama left everything and went to the
forest. The crown of Ayodhya was His birthright, as He was the eldest son of Dasaratha
and nobody could deny Him. But He sacrificed His throne for the sake of upholding
Rajadharma.
Lakshmana’s thyaga: there was no necessity for Lakshmana to leave Ayodhya and follow
Rama to the forest. But he sacrificed his luxury, his wife, for the sake of Rama. He also did
not take food or sleep for fourteen years in the forest, which helped him to kill Indrajithu.
Bharata’s thyaga: Bharata could have easily become the king of Ayodhya. But he
sacrificed the throne and went to bring Rama back. When he failed in his attempt to get
Rama back, he kept Rama’s sandals on the throne, lived like a hermit in Nandigrama for 14
long years and looked after Rama’s Rajya. That sacrifice made him immortal.

Urmila’s thyaga: Even though Urmila stayed back in the palace, she lived a life of a hermit.
She gave up all the luxuries of the palace, and craved only for the return of her husband,
Lakshmana. For Sita, though she was in the forest, at least Rama was with her. But for
Urmila it was a lonely life. Her sacrifice was greater than that of Sita.
Sita’s thyaga: Sita left all the luxuries behind and followed Rama to the forest and faced
all the difficulties with Him. Her only satisfaction was that her husband was with her. Even
in Ashokavana, she did not care for any comforts. She was chanting Rama’s name
throughout. Her supreme sacrifice made her a legend.
Vibhishana’s thyaga: When Vibhishana understood that what Ravana was doing was
wrong, he sacrificed his luxurious life in Lanka and came to Rama seeking shelter. That
sacrifice eventually won him the throne of Lanka.
Monkeys’ thyaga: Monkeys sacrificed their lives in the war between Rama and Ravana.
Rama could have summoned the army from Ayodhya for this war. Bharata would certainly
and willingly have obliged Him. But He gave a chance to the Monkeys to become an
instrument in his Dharma yuddha and made them immortal.

Disobedience leads to disaster:

Lakshmana disobeyed Rama’s order, and left Sita, which lead to disaster. Despite
provocations, had he scrupulously followed the orders of his brother, the calamity (the
kidnapping of Sita) would not have occurred.

When Kala Purusha came to meet Rama, He gave strict orders to Lakshmana not to allow
anybody inside the room during their conversation. Fearing Durvasa’s wrath, as he
wanted to see Rama immediately, Lakshmana went inside to inform Rama of Durvasa’s
arrival, and for that disobedience Lakshmana was banished from the country.

It is Dharma to extend protection when it is sought:

Vishwamitra sought Dasaratha’s help and asked him to send Rama and Lakshmana with
him to his Ashrama to protect his yajna from the onslaught of Rakshasa. Initially,
Dasaratha was reluctant to send his young sons, but following the advice of Vashista to
adhere to Rajadharma, as it is the duty of the king to give protection to his subjects, he
readily sent his sons to give protection to Vishwamitra.

Sugriva also sought protection from Rama against the onslaught of his brother Vali, and
to help him get his wife back. Rama thought it was his duty to help him; He killed Vali in
combat and won back for Sugriva his wife and his kingdom. When Vibhishana came to
Rama’s camp seeking His shelter, He readily extended him protection. After Ravana’s
demise, Vibhishana was made the King of Lanka.

One should honour one’s pledge:

Kaikeyi had helped Dasaratha in a war as his charioteer, and had even prevented the
wheel of the chariot from coming off, by keeping her finger in the place of the fallen bolt.
For that service, Dasaratha gave her two boons, which she said, she would ask at an
appropriate time. When Dasaratha was making preparation for Rama’s coronation, on the
advice of Manthara, Kaikeyi asked these two boons:
1) To coronate Bharata in the place of Rama.
2) To send Rama to the forest for 14 years.
Though Dasaratha was not willing to act, but he was bound by his word, and ultimately
had to yield.

Rama also pledged

1) He would fulfil the given word, and never change it.

2) He would never use an arrow a second time.
3) He would never marry a second woman.
Till the end, Rama kept His three pledges. He gave His word of protection to Sugriva, and
upheld it. He gave his word of protection to Vibhishana, and carried it out. During the war
with Ravana, He never used an arrow a second time. Sita became Rama’s wife, after that
He never looked at any other woman. Even though Shoorpanaka insisted on Him marrying
her, as being a Kshathriya king, He was entitled to marry several women, Rama still
refused her offer, in order to uphold His pledge. Even after the departure of Sita, He
elected to remain alone, and did not marry any other woman.

Sugriva also pledged his aid to Rama to help Him in locating Sita, and in getting her back.
He deployed the Vanaras to search for Sita, in which Hanuman ultimately succeeded.
Sugriva took the entire Vanara sene (army) with him and fought alongside Rama against
Ravana in Lanka; he helped Rama in killing Ravana, and in vanquishing Ravana’s army, and
rescuing Sita.
Ravana also pledged that he would revenge the humiliation caused to his sister
Shoorpanaka and hence kidnapped Sita. But it was a wrong pledge. He should, instead,
have advised Shoorpanaka that her demand was wrong, what she did was also wrong,
and that was way she deserved the humiliation. But instead of taking this right approach,
he made a wrong pledge to take revenge and this lead to his total ruin and destruction.

Honour your parents, elders and their advice:

a) Rama is ‘Pithruvaakya paripalaka’. He respected his parents and elders. To fulfil

the pledge of His father, He readily agreed to go to forest. He could have refused as He
was the rightful heir to the throne. But to honour the words of His father, He sacrificed
His birth-right. Though Dasaratha requested Him not to go to forest, He did not heed his
words because those were the words of a grief stricken weak father. He found it right to
follow only the words of His father which were spoken as a king, when he had a strong
mind.
b) Ravana was repeatedly advised by his mother Kaikase, and maternal uncle
Maaricha, to hand over Sita back to Rama, and to surrender. Had he listened to their
advice, he and even Lanka would have been saved.

Jealousy is the worst enemy:

b) Manthara, the maid of Kaikeyi, was a hunchback; moreover, because of her evil
nature, she was not liked by anybody in the palace. She was jealous of Rama, and the
importance He was getting by-passing Bharata, even though He was just one day older.
She had the fear that she would be completely neglected if Rama became the king. This
jealousy in her prompted her ill-advice to Kaikeyi to ask Dasaratha for the boon of making
Bharata, the Yuvaraja, and sending Rama to exile for 14 years. This jealousy ruined not
only her, but also Kaikeyi, as Bharata hated both for that transgression.
c) Shoorpanaka, also, was jealous of the cordial relationship between Rama and
Sita as she was already a widow. She tried to spoil their relationship but only ended up
becoming a victim herself.
When your time is up, give charge to the next person:

d) One night Dasaratha was thirsty. He then picked up a glass of water to drink. He
noticed his hands were trembling. He realized that time had come to hand over the reins of
kingdom to Rama. Next morning, he summoned his ministers and elders and conveyed his
desire to coronate Rama as yuvaraja.
b) When Rama decided that it was time for him to return to Vaikunta, He divided
His empire among His sons and sons of His brothers. He gave Kushavathi to Kusha,
Lavapura (Lahore) to Lava. Lakshman’s sons - Chithrangada got Kaarupatha, Chitrakethu
got Chandrakanthapattana. Bharata’s sons -Thaksha got Thakshashila, Puskala got
Pushkalathanagar. Shatrugna’s sons - Subhahu got Madhura, Shruthagathi got
Vaidhashanagara. Ultimately, He coronated Hanuman as the King of Ayodhya, thinking
that in his reign Ramanama would spread all over as he was a staunch Bhakta of Rama
(this secret was revealed by Sri Sathya Sai Baba to Sri B RamaKrishna Rao, the then
Governor of Uttar Pradesh, when Swami visited Ayodhya with him, and other devotees.
Even today there is a temple in Ayodhya called ‘Hanuman Pattabhisheka Mandir’ and when
the Governor asked Swami about the significance of that temple, then Swami revealed
the truth - It was Hanuman who succeeded Rama in Ayodhya, and not Kusha. Kusha was
given a separate Kingdom called Kushavathi). By choosing Hanuman as his successor,
Rama showed to the world families are not important, personalities are important.

The hallmark of love is selfless sacrifice:

a) Kaikeyi loved Rama more than her own son Bharata. She was ready to
sacrifice anything for that love. When His name was announced for coronation, that
evening Rama went to Kaikeyi and requested her to do Him a favour. He told her the
purpose of His arrival, and the necessity of His going to the forest to destroy the demons,
and to establish Dharma. He persuaded her to ask the two boons which Dasaratha had
promised her. He even told that she would earn a bad name because of that action. But
Kaikeyi was ready to do any sacrifice for the sake of Rama, even her honour. She knew
that the whole world would blame her and she would be held up as an example of a
wicked mother. But she understood who Rama was, and His Mission, and hence made a
selfless sacrifice (this secret is also unknown to the world. Only Bhagawan Sri Sathya Sai
Baba revealed it).
b) The sacrifice of Sita, Lakshamana, Bharata, Urmila, Jatayu, Thrijata, Thara,
Mandodari etc. is all noteworthy because of their selfless love.

Everything is pre-destined; God’s Will always prevails:

a) It was God’s will that Rama should go to forest and destroy demons. For that
Kaikeyi and Mantara became the enabling instruments.
b) Before the appearance of Golden deer, Rama and Sita were alone in Panchavati.
Rama told Sita that their drama would start. He told her to go to Vaikunta. She entered the
fire and went to Vaikunta. In her place, there was Mayic Sita. This Maya Sita was attracted by
the golden deer, and it was she who went to Lanka with Ravana. When the war was over, the
original Sita returned through the fire, which we call Agnipariksha. All this drama took place
to execute the very purpose of the advent of the Avatar (This secret was also revealed by
Bhagavan Sri Sathya Sai Baba)
c) Sita’s kidnapping, Rama going South in search of her, the meeting Shabari and
blessing Rama blessing her, Rama meeting Hanuman, Sugriva and other monkeys, Vali’s
death, taking the help of Sugriva’s army, the killing of Ravana and other demons -
everything was predestined; only God’s will prevailed.

Younger brothers should stand firmly behind the elder brother, and wives should always
encourage and support their husbands:
This is what we see in both the Ramayana and Mahabharata. When Rama left for the
forest, Lakshmana followed him. Bharata was ready to give back the kingdom to his
brother. Shatrugna also stood behind him. All the four brothers are the best example of
brother-hood. Kumbakarna also stood behind his brother Ravana, but for wrong cause.
History does appreciate it; but we appreciate Vibhishana who spoke against Ravana’s
wrong doings.
All the four brothers of Dharmaraja stood behind him on all occasions. Even though there
were some incidents, where Dharmaraja took wrong decisions, his brothers did not leave
him, but supported him.
Sita, Urmila, Droupadi are the best examples of wives, who without worrying about their
own welfare, sacrificed everything and supported their husbands.

Service is the best way of devotion:

Hanuman and Vibhishana - both are Rama Bhaktas. Both were chanting Ramanama
continuously. But Hanuman was closer to Rama than Vibhishana. Vibhishana wanted to
know the secret behind this. Hanuman replied that it is not enough to simply chant God’s
name. You should also serve Him. You were aware that Sitamata was in Ashokavana. Did
you ever visit her? Enquired about her wellbeing? You simply sent your wife and daughter
to serve her. Apart from chanting His name, what service have you done to Rama? Service
is the best way of expressing and developing devotion. Then Vibhishana understood the
significance of service.
We remember the monkey-army only because of their service. The army of Ayodhya has
no role to play in the Ramayana, and hence even their stalwarts do not find any place in
the Ramayana. The squirrel made a name for itself due to its service. Jatayu, Sampathi
became famous for the service they rendered to Rama. Even Guha, the boatman (Kewat),
Shabari all found a respectable place in the Ramayana solely because of the service they
rendered Rama.

Sathya meva Jayathe; Dharmo rakshathi rakshithah:

Rama stood for Truth. Even in the worst conditions, he did not forsake truth. He trod the
path of Dharma right till the very end. He never compromised either with Truth or
Righteousness. He developed detachment and shunned desires. Hence, it was Truth alone
that triumphed and only Dharma that extended protection. Ravana’s path was one of
untruth and Adharma, hence inspite of his scholarship, he was ruined.

Rama was an ideal son, brother, friend, master, teacher, ruler and personification of all
good things on this earth. Dasaratha was a good father, Rama was a good son, Bharata
and Lakshmana were good brothers, Sita was a good wife, Hanuman was a good servant
and a devotee, Sugriva was a good friend, Janaka was a good ruler, Ravana was a good
scholar, Vali was good warrior, Lava and Kusha were good children, Vashista was good
Kulaguru, Viswamithra was a good teacher; thus in Ramayana, each one stands as a
sterling example of one good quality or another. All these characters also stood for
Sathya and Dharma, Ultimately Truth won, and Righteousness saved all of them.

Rama nama is the sweetest name:

Swami says, ‘Ramanama is sweeter than sugar, tastier than yogurt, more delicious than
honey. It is the nectar that purifies your body, mind and soul’. By chanting Ramanama,
Ratnakara, the highway robber became the sage Valmiki; Hanuman became immortal;
Vibhishana became the Emperor of Lanka; Shabari attained Heaven. Sita could bear all the
torture in Ashokavana, monkeys could build the bridge across the ocean. The word
‘RAMA’ destroys sins, dispels ignorance, confers peace. Ra - fire that destroys sins, Aa-Sun,
dispels ignorance, Ma-moon cools and confers peace. Raa- mouth opens and all sins and
ignorance go out, Ma-mouth shuts and their entry is barred.

Ramarajya was an ideal kingdom:

Rama ruled his country based on five principles - Sathya, Dharma, Shanti, Prema and Ahimsa.
The people in His kingdom also followed these dictums. As is the king, so are the people
(Yatharaja thatha praja). Rama respected every word of his subjects; hence, after hearing the
comments on Sita by a washer man, He sent her to the forest. The subjects respected their
king; the king cared for the welfare of His people. In Ramarajya, there was no lustful person,
no illiterate person or cruel minded person, no atheists, and no trace of negativity.

A messenger should be like Hanuman:

Hanuman, as the best messenger, is described in the Sundarakaanda. He jumped across the
ocean, even though he was not confident of his strength. He faced many obstacles to reach
Lanka, he made a hectic search for Sita and ultimately found her in Ashokavana, he met her
and gave her Rama’s ring, he warned Ravana about the impending war; when he was
humiliated, he burnt the whole of Lanka and showed his strength, he returned to Rama and
reported Sita’s condition and handed over her Choodamani to Rama. He accomplished the
mission successfully, and demonstrated that he was the best envoy in history.

Touring is the best way to gather knowledge:

Rama and his three brothers were sent on a tour from Kanyakumari to Kashmir, and from the
Eastern to the Western region, for three months, soon after their formal education. This
enabled them to get a first-hand knowledge of their country through direct experience. After
their return, they were very knowledgeable and had many questions to ask. Dasaratha sent
word to Vashista, and he answered all the philosophical questions raised by Rama. Rama put
questions on the relation between God, soul, man, death, Nature and the underlying unifying
principle etc. Vashista replied in-depth to all the questions, and these conversations were
recorded in the voluminous book called ‘Yoga Vashista’.

Everybody has his role to play:

In Ramayana importance is given to all types of living beings. Each one of these living beings
has an important role to play in this Divine Play. Among human beings, Dasaratha, his wives,
sons, daughters-in-law, ministers, Rishis, subjects all had significant roles. Among the
demons, Ravana, his brothers, his mother, wives, sons, his commanders and other
rakshasas are having important, though mostly negative roles. Among the animals,
monkeys like Vali, Sugriva, Hanuman, bears like Jumbavantha, birds like Jatayu and
Sampathi, and even squirrel played a significant role. Even Gods and Goddesses also
intervened at many points. Downtrodden people like Shabari, Guha and the boatman
made a noteworthy contribution to the story of the Ramayana.

Avatars come to take humanity across the ocean of Samsara:

Before crossing the river Ganga, Rama, Sita and Lakshmana were entertained by Guha, the
chieftain of Nishada. Next day, when they came to cross the river Ganga, the boatman, who
belonged to Guha’s community, wanted to wash His feet before He sat in the boat, lest the
touch of His feet should convert the boat into a woman as he had come to know that the
touch of His feet had converted a stone into a woman (Ahalya) earlier. The boatman was so
innocent that he did not want to lose his only boat, and to look after one more woman as he
was already married. Rama was touched by this innocence. He did not even accept the gift
given by Rama and said’, “If I accept fees for taking you across the river, tell me how much
are you going to receive as wages for taking humanity across the ocean of Samsara? Both of
us belong to same profession, mine is a petty one, yours is an eternal and permanent one!”
This exhibits the innocent and in-depth devotion of that boat man.

God sees only devotion, nothing else:

Like Guha and the boatman, Shabari’s devotion too was innocent and deep. She lived in
Sage Matanga’s Ashram. The Sage had told her that Rama would come there and redeem
her. She waited for Rama for quite a long time. Daily, she collected some good fruits to
offer to Rama. When Rama came with Lakshmana, her excitement knew no bounds. She
offered the fruits, one by one, biting each fruit first to see if it was tasty, then offering it
to Rama. Rama also ate them without grumbling. Though Lakshmana tried to stop Him
from eating those half-eaten fruits, Rama did not heed Lakshmana’s words. He only saw
the deep devotion of His devotee, and nothing else.

God always rewards His devotee for his noble and heroic deeds:

a) Though fatally wounded by Ravana, Jatayu kept himself alive just to intimate
Rama about Sita’s abduction by Ravana. When Rama and Lakshmana arrived, he conveyed
the news to them. Rama was moved by his devotion and noble and heroic deeds and
allowed the bird to die on His lap and performed his last rites Himself; this blessing, even
Dasaratha, His father, could not obtain.
b) Hanuman was the greatest devotee of Rama. Once he came into Rama’s contact,
he did not leave Him. Only he could locate Sita’s whereabouts and bring back the good news.
He carried both Rama and Lakshmana to Lanka on his shoulders. He brought the Sanjeevani
Hill and helped in the recovery of Lakshmana. Throughout the war, he was a helping hand of
Rama. When Sita gave a pearl necklace to him as a reward, he bit each pearl and placed it
near his ear to see whether he could hear Ramanama emanating from it. Other than the
chanting of Ramanama, everything else was useless for him. After Rama Pattabhisheka or
Coronation, when he was not given any work, he opted for the work which nobody bothered
about - snapping the fingers everytime Rama yawned. Everybody thought that it was an
insignificant work. But that work made him be with Rama constantly, so that he could snap
the finger everytime Rama yawned. By giving him proximity, Rama rewarded Hanuman for
his great service.

For a ruler, subjects first, family is next and he should be detached from kith and kin:

When Rama was ruling Ayodhya, a washerman refused to take his wife back, as she
stayed over a year in her mother’s home without his permission. When she returned, he
told her that he was not Sri Rama who had taken his wife Sita back, after she was in
Ravana’s custody for one year, and asked his wife to go back to her mother’s house. This
utterance of the washerman reached Rama. To honour the words of His subject, and to
keep up the honour of His family, He decided to abandon Sita and sent the pregnant Sita
to the forest. Rama always ranked his subjects above His own family.
There is also an issue to prove. The main story of the Ramayana tells us that a husband lost
his wife and he went in search of her; ultimately, he kills the person who abducted her and
brings her back. Here, Rama does His duty as a husband. It also tells how much He was
attached to his wife. To prove the world that he was totally detached from his wife also,
Rama sent his wife to the forest, when the blame fell on her. He also banished Lakshmana,
when he disobeyed His order as king. Rama proved that He was a perfect ruler.

The ruler should punish the defaulter including himself and his kith and kin:

One day, some time after the merger of Sita in her mother Bhoodevi, Urmila, the wife of
Lakshmana, asked Rama two questions:
Why did He send Sita to the forest, even though He knew she was pure?
Why did He not marry once again after Sita left Him, and remained alone?
For these questions, Rama gave the following replies:

1. In the forest, ‘Rama had ordered Lakshmana to look after Sita when he went to
catch the golden deer. Instead of waiting for his return, fearing some calamity had befallen
on him, Sita commanded Lakshmana to go to Rama’s rescue, inspite of Lakshmana’s pleading
that he was bound by his brother’s words. She attributed all types of false allegations and
made him leave disobeying his brother’s orders. For that mistake of Sita, Rama gave her the
punishment of banishment.
2. Urmila did not follow Lakshmana to the forest, lest in the forest it should come in
the way of Lakshmana’s service to Rama; she, however, forsook all pleasures and lived for 14
years in the palace as if she were in the forest. Urmila had suffered for no fault of hers, and
she was made to suffer just because of Rama. Hence Rama punished himself by living alone
for the rest of His life after Sita left Him.

There is nothing wrong in killing an Adharmi by adopting the path of Adharma with the
sole intention of establishing Dharma.

a) Rama killed Vali standing behind a tree. Vali was an animal (monkey), and a
hunter can always kill an animal hiding behind a bush. Moreover, Vali had a boon that he
would get all the strength of the enemy who was encountering him. Hence, Rama facing
Vali directly could have been fatal. Vali, unreasonably, threw out his brother Sugriva, and
married his wife Rume. As he had trodden the path of Adharma, there was no other
alternative but to kill him standing behind a tree. Otherwise, killing Vali would have been
very difficult.
b) In the Mahabharata, also Krishna adopted the same yardstick. He made Arjuna
kill Bheeshma, by keeping Shikandi in front of him as a shield. Drona was made to go in
search of his son Ashwathama (which was ‘tactfully’ declared dead by Yudhistira) by
leaving the body, and then his head was chopped off by Dhustadhumna. Arjuna was asked
to strike an arrow to Karna when he was trying to lift the wheel of his chariot which was
struck in the mud. Bheema was asked to break the thigh of Duryodhana which was
against the rule of Gadhayuddha. All these actions were taken to kill the Adharmis.
c) Even in the war against Ravana, at every stage, Vibhishana’s help was taken.
Vibhishana knew the strength and weaknesses of Ravana, Indrajith and even
Kumbakarna. It was only through his advice, that Lakshmana, Hanuman and others
spoiled Indrajith’s yajna at Nimishamba’s temple at night. Otherwise nobody could have
defeated him. Though making use of the knowledge and services of a defector from an
enemy camp is an Adharma, to uphold Dharma, there is nothing wrong in making use of
Adharma.
Yad bhavam tad bhavathi (as you think, so you become)

a) For fourteen years, Bharata lived in Nandigram like a hermit and spent his days
constantly contemplating on Rama. That had changed his form also, so that he now
looked just like Rama. When both Rama and Bharata came together to Ayodhya, in the
chariot from Nandigram, people could not differentiate between Rama and Bharata.
Bharata, thinking about Rama had virtually become Rama Himself.
b) Even Hanuman, who was always chanting Ramanama and thinking of Rama,
had once said to Rama.
“When I identify myself with the body, I am separate from You:
“When I identify myself with the soul, I am Your divine spark;
“When I identify myself with You, I and You are one”.

One weakness is enough to spoil everything:

Ravana was a great devotee of Shiva. He did austere penance. He had a great respect for
his mother Kaikase. He was a versatile scholar. His scholarship was loaded in all his ten
heads. He had a good wife - Mandodhari. His kingdom was very rich, and the fort of Lanka
was made up of gold. He got a boon from Brahma that he could not be killed by Devas,
Gandarvas and Yakshas. But he had a weakness for women. That brought about his end,
and that too by a mere human being.

THE RULE OF RAMA (RAMARAJYA):

On the very day of Pattabhisheka, Rama gave a beautiful (and the only) discourse to his
citizens. He told them that to take birth as humans was a rare gift and that it should be
utilised for Sadhana leading to liberation. The only purpose of taking birth as a human
being was to realize God. He asked them to tread in the path of Sathya, Dharma, Shanti,
Prema and Ahimsa and to show their love through service to their fellow human beings.
Rama also gave His citizens lavish food, and distributed gold and money, vehicles,
household utensils, clothes, houses and other amenities. In Ayodhya, every house had a
fruit and flower garden. The fragrance of fruits and flowers was thick in the air. Children
had many species of birds as pets. Their songs, twitters and chirps mingled to create an
enchanting music. People were wealthy and prosperous. This was due to the righteous
rule of Rama. He even conducted an Ashavamedha yaga.
Brahmins were granted generous gifts so that they should conduct Vedic rites and
ceremonies regularly. Rama was the guardian of the code of Dharma, yet, he was beyond
all obligations and attributes. Sita was also helping the subjects in fulfilling their beneficial
obligations. Both Rama and Sita were always vigilant in keeping themselves, and their
subjects, on the path of Dharma.
In Rama rajya, there was no place for physical illness, mental anxiety and moral downfall.
People loved each other deeply. Everybody carried out their duties and rights strictly, as
prescribed by the Vedas, to their respective communities and professions. People
practised austerity, charity, sacrifice and spiritual studies and rituals sincerely. Bad
thoughts never entered their mind and people were generally always immersed in
thoughts of Rama. There was no natural calamity or catastrophe. You could see no poor,
no grief stricken, no humbled, no crestfallen, no cruel, no hateful, and no ugly people
anywhere. Nobody envied another, none used to hurt another - either physically or
mentally. All were compassionate to each other and extolled the good qualities of
another. Nobody had any ego in him, and there was charm on all faces. The entire globe
was under Ramarajya. Rama was the undisputed emperor of the entire world. Under Him
there were kings who held small territories. There was no fight or friction, nor any wars. No
policing was required as there were no thefts, no murders, and no law and order problems.
The duty of soldiers was not just to fight or defend, but also to help and serve the people.
Arts, crafts, music and dance and such other cultural activities were promoted. Sadhus and
Sadhakas were numerous and were highly respected.
The houses were splendid with attractive gardens and colourful birds. Wherever you
went, you could see wells, lakes, tanks filled with pure water and rivers flowing copiously
with water to their brim. Agriculture, horticulture and all such farming activities flourished
and there was greenery everywhere. There was no trace of drought anywhere. Nature
was always gracious, and men and women did their duties honestly and sincerely. People,
especially Rishis, engaged themselves in Japa, Tapa, Yajna, Yaga, vows, rites and rituals.
Ramakatha had become their daily parayana.
In Ramarajya, no wise man, no ascetic, no hero, no poet, no scholar, ever had a swollen
head due to pride; they all owed everything to Rama’s Grace. There was no intoxication of
wealth or scholarship. The only aspiration of the people was self-realisation. All used to
think how fortunate they were for having been born when an Avatar was leading them.
For them everything was Rama alone. Even Vashista, their kulaguru, who was not ready to
accept the job earlier, agreed to take up the task when Brahma explained to him that the
parabrahama would incarnate in that dynasty. He expressed his gratitude to Rama for
giving him a chance to serve Him.

In Ramarajya, every day was a festival and everyday there used to be some cultural
entertainment. Rama used to distribute riches in charities to the needy. There used to be
no inferior communities and all were equal. Husbands looked after their wives well, and in
return, wives served them well too. Nobody shed tears because of pain; they shed their
tears for their God, Rama. Even birds and beasts had lost their instinctive hatred for one
another. People, animals, birds and even insects lived in perfect comradeship. There were
no untimely deaths. There was once a stray case of the ultimately death of a son, and
after enquiry, it was found that it was due to the evil thoughts that had come to him.
Rama then prescribed that nobody should give room to evil thoughts and such incidents
never recurred.
Rama valued people’s words and hence when a washer man expressed doubt on the
chastity of Sita, who was in Ravana’s custody for one year, then without giving any
explanation, nor by submitting her to another test, He straight away exiled His wife to the
forest and then exhibited His detachment and thus upheld Rajadharma. Rama followed
the five human values -Truth, Righteousness, Peace, Love and Non-violence and made His
subjects also to follow them.

Bhagavad-Geetha
Geetha is the essence of the Vedas and Upanishads. Whatever has been described in
detail in the Vedas and Upanishads, has been expounded in a simplified form in the
Geetha. It starts with the words ‘Dharma kshetre, kuru kshetre’. Just by rearranging these
words to ‘Kshetre Kshetre dharmam kuru’- whatever may be your field of action, follow
the path of righteousness – then we get the essence of what the Geetha teaches us. It
tells us about the science of recognizing one’s oneness. It comes to the aid of man when
he forgets his duty because of worldly attachment, when ambition surpasses sympathy
and hate overrules love. It lays emphasis on spiritual discipline and right attitude. It takes
you to light from darkness and to splendor from lusterlessness. It frees you from all
tendencies and impulses. It tells you how to cross the sea of delusion. The first word of
the Geetha is ‘Dharma’ and and the last word is ‘Mama’ i.e. Mama Dharma. If you follow
mama dharma you get Yogeeshwara Krishna. Out of the 18 chapters, the first six show the
path of action, the second six show path of devotion and the last six show the path of
knowledge. “The cowherd Krishna milks the Geetha and feeds the calf Arjuna. Arjuna is
the Jeevi, the chariot is the body and its charioteer is Krishna. Krishna confers the
strength and comforts and consoles Arjuna who was caught in delusion. Through the
Geetha He also liberates man from the mesh of modern conflict and tension, science and
technology, and the modern superficial lifestyle. Earlier, this Geetha shastra was told by
Narayana to Adithya and from him to Manu, who in turn taught it to Ikshuvaku. In the
Geetha, Krishna, the Sananthana sarathi, holds the reins of discrimination in one hand and
the whip of detachment in the other, and makes the horses of the senses follow the path
of Sathya, Dharma, Shanti, Prema and Ahimsa. Its beauty the Geetha is where, what and
how it was related. The bewildered Jeeva (Arjuna) is in the chariot and body is controlled
by the charioteer Krishna.

Brief study of eighteen chapters :

Arjuna Vishada Yoga (The hesitation and despondency of Arjuna): After looking at his
kith and kin on the battle-field, Arjuna is overwhelmed with emotion and decides not
to kill them for the sake of kinship and sits dejected on the chariot. Arjuna vishada yoga is
the foundation of Geetha. To quench the curiosity of Dhrithrashtra, Sanjaya narrates the
events unfolding in Kurukshetra. Duryodhana reviews the comparative strength of his
army against the Pandava army. Blowing of the conches marks the starting of the war.
Arjuna expresses his desire to see the strength of both the armies and Krishna drives the
chariot in-between the two armies on the battlefield. Arjuna was overwhelmed with
emotions, filled with pity and sorrow, when he sees his kith and kin like Bhishma, Drona
and others. He was brave, skilled, adept and a man of action who was waiting to take
revenge for all the sufferings the Pandavas had undergone at the hands of Kauravas.
Suddenly, his intellect was clouded by emotions; trembling, he dropped the Gandiva and
sat dejected, and said that he will not be able to fight against his nearest and dearest.
Krishna waited patiently for Arjuna to pour out his emotions first, and then undertook the
task of freeing him from fear and cowardice. For this Krishna taught the Geetha to cheer
up the confused hero in the atmosphere of war, whereas the Upanishads are taught to
the students in a serene atmosphere. The hesitation and despondency of Arjuna lead
Krishna to tell the secret of life.

Sankhya Yoga (Communion through wisdom): A sankhya yogi, with wisdom or

transcendental knowledge, detaches the actions and leaves them to his senses. He knows
body and soul are separate; and birth and death are only meant for the body. He is a
Sthitapragna who controls his mind, for whom sorrow and happiness are equal, and he is
free from passion, anger and greed. Sankhya yoga tells about communion through
knowledge. Arjuna continues his lamentation. Moha has punctured his three bodies -
gross, subtle and causal. Krishna’s upadesha begins from the eleventh sloka. Krishna also
told Arjuna that as powerful, irresistible weapon of all the weapons (after Brahmanda
Astra) mentioned in the Hindu mythology] a Kshatriya it is his duty to protect ‘Dharma’
and to pluck delusion, to reduce fear and to become a hero. Krishna asks Arjuna to give up
four things - Kashmalam (Ignorance), Anaryajushtam (character that is demonic in
nature), Ashwargyam (quality that destroys the divine in man) and Akeertikaram (quality
that causes the decline of lasting wealth). Arjuna melts and asks ‘Katham (how), can
tamas turns to rajas’ and surrenders to Krishna. Then Krishna explains to him that birth
and death is only for body, and not for the soul. The body is like the clothes that are
discarded when they become old. Body also undergoes a lot of changes till death -
childhood, boyhood, youth, middle age, old age. Even though the body perishes, the soul
remains. Krishna asks Arjuna to follow Kshatriya dharma wherein if he wins the war, he
will get earthly joy and if he dies he goes to heaven. He first explains the philosophy of
wisdom and then the philosophy of action. He directs Arjuna to plunge into action
without worrying about the fruit of the action. He also tells him, the actions dedicated to
God without any desire, lead one along the spiritual path making one a ‘Sthitapragna’. To
Arjuna’s query, He further explains that man who has given up all desires, takes both
sorrow and happiness with equanimity, frees himself from passion, anger and greed, and
the one who withdraws the senses from all objects is called a ‘Sthitapragna’. If one dwells
only in sense objects, it leads to desire, anger, infatuation, confusion of memory, loss of
reason and finally ruins him. Sense control gives happiness that leads to spiritual progress.
This chapter on ‘Sankya yoga’ contains all the essential teachings of Geetha and tells
about the qualities of a man of perfect wisdom who understands the Truth – namely the
perishable body, the imperishable soul, selfless action and the significance of discharging
one’s duty.

Karma yoga (communion through loving action): A Karma yogi does his duty, performs
his action, without attachment to the results. He loves all and serves all, without
expecting anything from them. Karma yoga tells about communion through action.
Karma yoga means action not bound by desire for results. Arjuna was confused whether
to follow his duty as a Kshatriya or to save his relatives from destruction. Krishna explains
to him the importance of Karma yoga, wherein one performs his duties to oneself, family
and society and also as husband to wife, son to parents, father to children, hosts to
guests and boss to employees. It is selfless action which is performed by controlling the
senses and without any attachment to the results. Karma yogi works for the good of all,
derives satisfaction by giving, performs every work as a sacrifice or yagna, loves and
serves others as if he is serving God. Man should realize that he is not taking anything
with him, after death, except the results of his karma. God, and other great people, did
selfless service aiming only the welfare of others. Arjuna wants to know the reason for
man committing sin. Krishna replies that it is due to desire born of Rajoguna. Knowledge
can be attained through control of the mind, and mind with full of intellect results in
wisdom.

Jnana karma sannyasa yoga (Renunciation of action in knowledge): By acquiring

knowledge, man will know which actions are to be performed based on Varna, based on
his previous vasana and karma. While performing these actions, he first renounces their
fruits, and ultimately renounces the actions themselves, resulting in the realisation of the
ultimate truth. In this renunciation of action in knowledge, if there is any doubt or
difficulty God will come to his rescue (Yada yadahi...); while proceeding on this path, if he
encounters obstacles, God descends to dispel all obstacles (Paritranaya Sadhoonam;
paritranaya—for the deliverance; sadhunam—of the devotees). Jnana karma sannyasa
yoga talks about the renunciation of action in knowledge, Arjuna wants to know from
Krishna what made Him take birth in this world as He was God and thus beyond bondages
and desires, and the very embodiment of knowledge. Krishna says though He is eternal
and imperishable, He on his own free will manifests to destroy the wicked and to protect
the good, whenever there is decay of Dharma, and restores Dharma. People are divided
into four varnas based on their vasanas (tendencies) and karma (action). The scholars
who study the Shastras, and teach them, are the Brahmins; the rulers who fight against
the enemies are the Kshatriyas, the traders are Vaishyas and the working class consists of
Shudras. To know what is the right duty, one has to know Karma (constructive and
productive action), Akarma (actions that are not good for spiritual progress) and Vikarma
(actions that bring sorrow and hinder the spiritual progress); one should do only karma
and not the other two.

Karma Sannyasa Yoga (Communion through renunciation of action): A karma yogi

performs actions outwardly but there is always total detachment inside. He is above both
– the action and its fruits. He is focused on God realisation and nothing else. Karma
sannyasa yoga is communion through renunciation leading to God-realisation. Arjuna is
confused whether to abandon the war (Sankhya yoga) or to fight (Karma yoga). Krishna
tells him to follow Karma yoga, as being a Kshatriya it is right for him at the moment, and
advises him to do it as a sannyasi renouncing the results. A Karmayogi detaches himself
from his actions and offers them to God. selflessness, and sacrifice, dictated by wisdom
and the control of the senses. Mind should not be allowed to wander. It is to be protected
like a plant, which without protection can be eaten by cows. Once the plant becomes a
tree, cows cannot harm it, but take shelter under it. In the same way, a matured mind will
give shelter to noble thoughts. A dhyanayogi treats good and bad alike - like a
Sthitapragna. Meditation is possible only if you have a calm, fearless and firm mind with
total surrender to God, absorbed only in His thoughts. As a result, one gets Ananda and
sees the self in all beings, and all beings in the self. He loves all, and serves all.

Jnana Vijnana Yoga (Jnana Yoga) (Communion through knowledge): Man gathers
knowledge from which he understands that God is Purusha and whatever emerges out of
him is Prakrithi. This Prakrithi comprises of superior energy (living beings) and inferior
energy (non-living beings). All living beings are divided on the basis of Sattvic, Rajasic and
Tamasic modes of nature. The end of this knowledge is God-realisation. Jnana Vijnana
Yoga is God realisation by communion through knowledge. God realisation (knowing
Vaasudeva) is supreme knowledge. After that, there is nothing left to be known. You will
merge in God and become God Himself. Only one, out of thousands, who meditates will
reach God. Arjuna, being a special soul was given Geethaopadesa or knowledge. To reach
God, one should have intense desire and the capacity to overcome all difficulties. God is
the essence of everything - like the brightness of the Sun, the taste of water and the heat
of fire. The whole universe is bound by Him and He is immanent in everything, and
without Him there is nothing. Without Purusha, there is no Prakrithi. In Prakrithi, all living
beings (sentient beings) are superior energy and all non-living beings like earth, water, air,
fire and other abstract material things are the inferior energy of God. Even the material
modes of nature - Sattva, Rajas, and Tamas - emerge from God, but He is above
everything. For a serious and dedicated meditator, God gives Buddhi or intelligence to
realize Him. The purpose of this journey is to search for the Truth. When you search for
the Truth, you eventually realise God and that is the end of the journey.

Akshara Brahma Yoga (The way to the imperishable Brahman): Brahman is supreme and
imperishable. He manifests from the unmanifest as the embodied soul (Adhyatma) and
pervades everything as cosmic energy (Adhidaiva) and then merges in the unmanifest
as (Adhibutha) and becomes God (Adhiyagna). Brahma takes one day (a thousand yugas)
to emerge and make creation manifest, and one night (again a thousand yugas) for
merging in the unmanifest. For the true seeker of Brahma (self-controlled man) there is
no need to further undergo this process of birth and death; with sustained, single minded
devotion he will reach Brahma. The living beings not only on this planet, but also on other
planets, must undergo the misery of birth and death till they attain God. Manifest
emerges from the unmanifest at the advent of Brahma’s day (a thousand yugas), and
once again merges in the unmanifest at the approach of Brahma’s night (another one
thousand yugas). One who passes in the light (Jnana) will have no rebirth, whereas the
ones who pass in the darkness (ajnana) will be born again. If one moves along the path of
knowledge with single minded devotion to God, he will reach Him ultimately.

Raja vidya Raja Guhya Yoga (The sovereign secret of supreme knowledge): God is the
sovereign secret of supreme knowledge, Who pervades the entire universe; He is the
creator, sustainer and destroyer, yet He is above all these. If you surrender to Him
completely, He will pardon you and take you in. Raja vidya Raja guhya yoga reveals the
sovereign secret and supreme knowledge. Arjuna was very receptive and therefore
Krishna revealed to him that the sovereign secret and supreme knowledge in this universe
is ‘HE’ only. In the absence of this knowledge, Adharmis and Avivekis take birth again and
gain. God pervades the whole universe and He is in everything; yet, He is also out of
everything. He is the creator, sustainer and destroyer but is not bound by nor tainted by
the karmic law. God fulfills all the desires of good people (Dharmatmas) who worship Him
and not the bad people (asuric). One can experience oneself as God (Advaitha) or worship
God in different forms (Dvaitha), then all one’s wishes will be fulfilled; but if one wants
only God, and nothing else, that one will be liberated. “Ananyaschintayantomaa”....An
ardent devotee will have no destruction. God is ready to even accept Patram, Pushpam,
Phalam and Thoyam offered in devotion and what he sees is only Bhakti and Bhava.
Inspite of all your past bad activities, if you surrender to God, you will be pardoned and
you will be taken in.

Vibhuti Yoga (Manifestation of Divine glories): God is supreme and everything emerges
from Him. He is unborn, eternal and pervades everything. His glory is seen more in Vishnu,
Sun, Moon, Samaveda, mind, consciousness, Shankara, Kubera, Meru, Brihaspathi,
Skanda, Om, Tapayagna, Himalaya, Saptarishis and the four Manus and in all other similar
great things. With single minded devotion if you surrender to Him, He will dispel all your
ignorance and take you in. Vibhuti yoga reveals the manifestation of divine glories. God is
supreme, eternal, unborn and untouched by sins. All feelings emanate from Him.
Saptarishis and the four Manus, who are responsible for creation, originated from Him. He
is Vishnu among the twelve sons of Aditi, the Sun among luminaries, the Moon among the
stars, Samaveda among the Vedas, the Mind among the senses, the consciousness in
living beings, Shankara among Rudras, Kubera among Yakshas and Rakshasas, Meru
among mountains, Brihaspathi among priests, Skanda among the generals, Om among
the syllabi, Japayagna among yagnas and Himalayas among the unmoving. God is
beginning and is endless. He is both birth and death. He is all glories and victories. He is
with form and without form. He is beyond description. Only He knows who He is. All the
great things around us remind us of His glories. Hence, without thinking much, one should
surrender completely to Him. He confers Buddhi to show the path to divinity and His
grace dispels all ignorance.

Vishwa roopa Darshana Yoga (Vision of the cosmic form): Arjuna sees the cosmic form
of Krishna through his divine eyes where he is the past, present, future and entire
universe is rushing towards him and there is nothing other than him. The realisation of
cosmic form (Vishwa roopa) makes us understand that God pervades everything, and
hence we should love everything that exists in this universe. Vishwaroopa darshana yoga
gives the vision of the cosmic form. Arjuna is convinced about the Lord’s glories and His
supreme power. But he desires to experience the Lord’s divine majesty by witnessing His
cosmic vision (Vishwa roopa). For this God graces Arjuna with His ‘divine eyes’. Arjuna
sees the Vishwaroopa, wherein God is everything, and everywhere, and in all that exists -
past, present and future - spread out in that divine person which Arjuna finds too much to
bear. He is frightened when he sees the entire universe rushing towards him, and there is
nothing other than him. The Lord then comes back to His original form when the
frightened Arjuna prays to Him. If a man like Arjuna cannot withstand the cosmic vision,
imagine the plight of ordinary people like us. For us to experience that a lot of sadhana is
required and there should also be special divine grace. The understanding of cosmic vision
changes our outlook, and we start loving each and understand that everything in this
universe is nothing but a part of God. To realize the cosmic vision or vishwaroopa, we
should first experience that God pervades everything; for this we need God’s grace, and
that will come only if we are selfless. We become selfless, if we love everyone.

Bhakti yoga (Communion through loving devotion): The Bhakti yogi renounces the
pleasures of the world and surrenders to God completely. One can worship both the
Saguna and Nirguna roopa with Ananya Bhakti and Avyaja prema (everlasting love). The
perfect man has 36 characteristics. Bhakti yoga deals with communion through devotion
to God. Devotion is the easy way to reach God. Arjuna asks that out of two kinds of
devotees – the one who loves and worships God as a divine person (Saguna roopa), and
the other who contemplates on God as imperishable and unmanifest (Nirguna roopa) –
which one among them is greater? Krishna replies that the one who worships Him
(Saguna roopa) with Ananya bhakti, surrenders completely to Him, leaves the fruits of
action to Him, and hasAvyaja prema towards Him, is better than the other. But the
worshipper of Nirguna Roopa also reaches Him, but it is a difficult path as He has to leave
body consciousness, achieve full control of senses and tranquility of mind. Bhakti Yoga is
nothing but renunciation of worldly pleasure and surrendering to God completely. Krishna
enumerates 36 characters of a real bhakta based on the moral, ethical and spiritual levels
achieved in life, taking into consideration his psychological traits, intellectual evaluation
and spiritual progress.

Kshetra Kshetrajna Vibhaga Yoga: (Differentiation of the knower from the known):
Kshethra (Body is made of material nature or the lower level prakruti) consists of five
elements, five organs of perception, five organs of wisdom, five objects of senses and
seven modifications these tattvas. Kshetrajna (the soul or higher level Prakruti) consists
of 20 virtues. The Dhayana, Jnana, Karma and Bhakti margas to reach God are shown by
the Guru. Above these two is the Purusha or Paramatma, wherein the Jivatma detaches
itself from the body and experiences supreme bliss. A realised man while showing
awareness of outer world, identifies his Self with the Paramatma and experiences
supreme bliss. Kshetra Kshetrajna Vibhaga Yoga clarifies the differentiation of the knower
from the known. Here, Krishna explains the difference between Kshetra or known (Lower
level Prakrithi – the body), the Kshetrajna or knower (Higher level Prakriti – the soul) and
Purusha or Paramaatma (Supreme self). The Kshetra or body consists of five elements
(Earth, Water, Fire, Wind, Space) Mind, intellect, Mind and Vasanas. It also consists of five
organs of perception (Nose, Tongue, Eyes, Skin, and Ears), five organs of Action (Vocal
cord, legs, hands, genitals, and anus), five objects of senses (smell, taste, form, touch,
sound), and seven modifications of these 24 tattvas (desire, hatred, pleasure, pain,
assembled body, intelligence, fortitude). All these 31 elements constitute the matter or
the field of experience. To attain knowledge, we need 20 virtues - Pure thoughts,
egolessness, non-violence, love, self-control, forgiveness, detachment, humility,
equanimity in failure and success, shunning bad company, firm belief in good faith,
uprightness, gurubhakti, unpretentiousness, leaving body consciousness (unattached
about birth, death, old age, sickness and pain in life), detachment towards dependents
and also detachment with those on whom we depend, total devotion to God, addiction to
the knowledge of the self, understanding ultimate knowledge as liberation, realisation of
God as the goal. The goal of knowledge is Paramatma; after reaching this goal, man
becomes immortal. Paramatma is existent as jiva in living beings, non-existent in things
that are not seen or cannot be experienced. He is knowledge as well as the object of
knowledge; He resides in a purified heart. Jivatma identifies with body and experiences
pain, pleasure, births and deaths is called Prakrithi. The same Jivatma if unaffected by
body experiences will become a Purusha or Paramatma. The path ways to reach
Paramatma is through Dhyana (meditation), Jnana (study of scriptures), Karma (selfless
service) and Bhakti (Surrender to God). In this the Guru also plays a pivotal role in guiding
the Shishya. If one acts without Kaama or Raaga (desires and attachment) and merely
witnesses his body actions as an outsider, shows awareness of the outer world but truly
identifies himself with the Paramatma, is considered to be a realised soul.

Gunathraya Vibhaga yoga (Division according to three Gunas): Men are classified based
on three Gunas, Sattva (goodness) Rajas (passion) and Tamas (Ignorance). Sattvic is pure
and good, Rajasic goes after passion and desire, and Tamasic is ignorant and lazy. If one
transcends all these stages one would reach God. Gunathraya Vibhaga yoga deals with
how men are divided according to the three gunas - Sattva, Rajas and Tamas. Krishna
distinguishes between knowledge and the transcendental knowledge which can be
achieved after crossing these three gunas. Within man himself one can observe these
three gunas which surface during different occasions. Purity and goodness make a man
Sattvic, he gets knowledge and happiness leading to his liberation or to his attaining
Brahman. Passion in man makes him Rajasic, attaches him to the worldly pleasure as his
desire soars, leading him to become a prey in the continued cycle of birth and death.
Ignorance and laziness make a man Tamasic, goes down in life ultimately, leading to a
descent in the darkness of hell. The person who transcends all knowledge and all these
three gunas and travels on the spiritual path ultimately merges in Brahman.

Purushothama Yoga (The mystery of all pervading person): Arjuna sees the cosmic form
of Krishna through his divine eyes where he is the past, present, future and entire
universe rushing towards him and there is nothing other than him. The realisation of
cosmic form (Vishwa roopa) makes us to understand that God pervades everything and
hence we should love everything that exists in this universe. Purushotthama yoga reveals
the true nature of the supreme self. Purushotthama is above Kshara Purusha (Perishable)
which include the Panchabhootas, Manas, Buddhi Ahamkara and Akshara Purusha
(imperishable) i.e. the Jivatma. Mortals are a mixture of these two. Jivatma moves from
body to body till its realisation, after which it merges with Paramatma. God is seen in the
world in both Kshara and Akshara forms, but only wise men who do spiritual pursuits can
see Purushotthama. Ashvattha tree (world) has strong roots (vasanas). It can be
uprooted only by cutting with the axe (of detachment).

Daivasura Sampath Vibhaga Yoga (Distinction between Divine and demonic types): Men
are divided as Daivic (good), Asuric (bad) on the basis of their nature. Scriptures, Shastras
and the Guru tell us how to change our nature from Asuric to Daivic, leading on to
become divine. Daivasurasam padvibhaga yoga classifies men into Daivic (good), and
Asuric (bad) based on their nature. Daivic people are self-controlled, living truthfully,
spiritual aspirants, bereft of pride, anger and vanity, and their only aim is to get Moksha
and realise God. Asuric people are arrogant, rude, harsh, ignorant, hypocrite, angry,
impure, think of only wealth and worldly pleasures, and atheists; they destroy the world
and themselves, and are liable to be born again and again in lower conditions. Refrain
from lust, greed and anger which lead you to hell and walk on the path of morality. Follow
the commandments laid down by Scriptures. They show you the right path. Scriptures,
Shastras and Guru are your guides, move on with devotion to God and God will take care
of you.

Shraddhathraya vibhaga yoga (Three divisions of faith): Men are divided into three groups
- Sattvic, Rajasic, and Tamasic on the basis of Samskaras, food, sacrifice, austerity
(Physical, verbal and mental) and gifts. Practicing Sattvic faith leads to God.
Shraddaathraya Vibhaga yoga tells about the three divisions of faith - Sattvic, Rajasic, and
Tamasic. On the basis of Samskara, impressions from previous births left on the mind, that
compels them to follow one of the above faiths of material nature. Their worship, food,
sacrifice, austerity, gifts all depend on the faith they follow. Sattvics worship God, eat
fruits and vegetables; in sacrifice (yagna), they do not desire any fruit; in austerity, they
practice love and sacrifice. In austerity, they practise at all the three levels - Physical,
Verbal and Mental. In physical austerity, they speak the truth in a polite manner. In mental
austerity, they practice kindness, self-control and purity of heart. While giving gifts they
give to worthy persons as a duty. This path leads you to the realisation of God. Rajasics
worship yakshas and rakshasas and eat tasty foods resulting in disease. In sacrifice, they
desire the fruit; in austerity, they expect respect and honour, and while giving gifts expect
something in return. Tamasics worship spirit and goblins, eat stale and impure food. In
sacrifice, they follow the wrong procedure; in austerity, they practise black magic and
foolish notions and while giving gifts choose unworthy people and also the wrong place
and time.
Moksha sannyasa yoga (Liberation through renunciation): When man renounces the ego
of doership and not action, but renounces the fruits of the actions (Thyaga) and
surrenders completely to God, he attains Moksha. Moksha Sannyasa yoga tells about
liberation through renunciation and thyaga or sacrifice. Sannyasa is renunciation of the
ego of doership, not the action; thyaga is renunciation of the fruit of the action. Thyaga,
doer of action, knowledge, Buddhi (right understanding), Sukha (happiness) apply
differently to Sattvics, Rajasics and Tamasics. Sattvic thyaga is promptly doing one’s duty
without attaching to the action or result. Rajasic thyaga is abandoning action for fear of
bodily trouble. Tamasic thyaga is abandoning obligatory duties because of ignorance.
Sattvic doer of action treats work as worship, and does his job joyfully. Rajasic doer does
with motive of profit. Tamasic doer cultivates the attitude of maximum benefit for
minimum effort. Sattvic knowledge treats all men as equal and that all are from God.
Rajasic knowledge distinguishes between the individual person and others. Tamasic
knowledge opts only for worldly pleasures and also forgets God. Sattvic Buddhi
discriminates between constructive and destructive work. Rajasic Buddhi misunderstands
right from the wrong. Tamasic Buddhi dictates wrong things and makes the wrong
judgment. Sattvic Sukha comes from the difficult task of God realization which ends with
lasting happiness after its achievement. Rajasic Sukha is experiencing the thrill through
sensory organs. Tamasic Sukha is nothing but that dull joy man experiences from
excessive sleeping and eating. Men are classified as Brahmins, Kshatriyas, Vaishyas and
Shudras based on the activities they conduct and they take birth in such families in
accordance with their actions in previous births. If they do their duty sincerely, they attain
God.

Bhagavatam

What is the Srimad Bhagavatam?

The Srimad Bhagavatam written by Veda Vyasa is one of the 18 Puranas, whose essential
message is - ‘Paropakaraaya punyaya, papaya parapeedan’ and ‘Help ever and Hurt never’.
The Srimad Bhagavatam is a Purāṇa, which literally means "ancient, old” and it represents
a vast genre of Indian literature, about a wide range of topics. Several of these Puranas
are named after major Hindu deities such as Vishnu, Shiva and Brahma.

What are the 18 Puranas?

The 18 Puranas are: Vishnu Purana, Narada Purana, Srimad Bhagavata Purana, Garuda
(Suparna) Purana, Padma Purana, Varaha Purana, Brahma Purana, Brahmanda Purana,
Brahma Vaivarta Purana, Markandeya Purana, Bhavishya Purana, Vamana Purana, Matsya
Purana, Kurma Purana, Linga Purana, Siva Purana, Skanda Purana (Kartika Purana) and
Agni Purana.
What does the Srimad Bhagavatam cover?
It is considered as one of the best Indian scriptures along with the Upanishads and the
Bhagavad Gita. It contains the stories of Avatars, Sages, Devotees and the lineage of
kings. It deals at length on Vishnu and his devotees. Out of ten Avataras of Vishnu, it
emphasizes the Krishnavatar and describes it in detail. It popularizes the truth contained
in the Vedas. The Srimad Bhagavatam contains 18,000 verses, spread over 12 Skandas
(Cantos). Sri Krishna’s birth, and life story, is recounted only from the tenth Canto
onwards. The Srimad Bhagavatam initially recounts the history of the world, starting from
its creation. It delineates the lineage of all the great kings that took birth and wrote
theirown chapter in the history of the world. It emphasizes the combination of devotion
and learning (heart + head). The Srimad Bhagavatam is a Purāṇa, but it is also something
more. The term Bhagavatam suggests that it is about Bhagawan and the Bhagavatas –
God and His devotees. It delineates the sweet relationship between them. It is a complete
account of the science of Bhakti Yoga. So the Srimad Bhagavatam is also an account of
the inspirational stories of the devotees throughout history, and vividly brings out their
sacrifice and steadfast faith in the Lord - even under extremely trying and testing
conditions. The teachings usually are in the form of a conversation between God and His
devotee, after God grants His vision in response to the ardent prayers or sacrifices of the
devotee. The devotee, though fully God realised, asks Him fundamental questions for the
benefit of the “common man.” And the answers from the Divine lips provide succinct and
unambiguous answers to man’s myriad questions – What is Maya? What is a Jeevatma?
Who is God? Why do we take repeated births, and how do we break this cycle? The Srimad
Bhagavatam is a recount of the stories of Krishna, a biography of Krishna, a chronicle of
the Leelas of Lord Krishna. Hence this Grantha is inextricably linked with the name of Lord
Krishna. The Srimad Bhagavatam itself declares, right at the end, that it is so complete,
that it can be seen to be a commentary on all the Vedas and the Upanishads combined. Sri
Ramakrishna Paramahamsa says, “Bhagavatam is fried in the butter of knowledge,
steeped in the honey of love”. Bhagawan Baba says, “Narayana is the
seed, Brahma is the plant, Narada is the Trunk, Vyasa is the branches, Krishna’s story is the
fruit with the sweet juice and Bhagavatam is the tree which comprises of all these
components”.

How did Veda Vyasa come to write the Srimad Bhagavatam?

Veda Vyasa, an Amsa Avatar of Vishnu, is credited with the compilation of the Sanatana
dharma literature. He wrote the Puranas, he wrote the Mahabharata, he wrote the
Upanishads, he codified and classified the whole body of the Vedas into four- the
Atharvana Veda, the Sama Veda, the Yajur Veda, and the Rig Veda. Even after finishingthis
stupendous body of work, he was still unsatisfied. He did not have peace of mind. Or in
modern day parlance, he had “tension.” It was at this point of time that the celestial sage,
Narada, appeared before him, and told him to write about Bhakti, specifically Krishna
Bhakti. Narada advised Veda Vyasa
to first do Bhakti himself – and get a vision of Lord Krishna, before embarking on this
auspicious task. So Veda Vyasa practiced intense Bhakti and received a vision of the Lord.
And it was in that high state of God consciousness that the 18,000 verses of the Srimad
Bhagavata Purana came to be written. Bhagavatam was first narrated by Brahma to Veda
Vyasa, Vyasa in turn narrated this to his son Suka. Suka told this to Parikshit, the king of
Hasthinapur, who was about to die in seven days due to a curse. Hence Sage Suka, the
illustrious son of Veda Vyasa, came to be intricately linked to the Grantha.

What is the background of Sage Suka?

Veda Vyasa had an illustrious son named Suka. When Suka was in the womb of his
mother, he heard his sagacious father discourse about the powerful effect and the hold
that Maya has on everyone who has taken a human birth on earth. Being a highly
advanced soul, he used his Yogic powers and refused to come out of the mother’s womb.
Months passed, and became a year. It is said that for a full twelve years, Sri Suka refused
to leave his mother’s womb and submit his mind to subjugation by the bewitching power
of Maya. One can only imagine the extreme discomfort of the mother. Finally, Veda Vyasa
felt that perhaps matters had gone a bit too far. He asked the 12-year-old boy in the
womb, “O great soul! Who are you, and why do you refuse to come out of the womb?”
Sage Suka, following the custom of the day, praised the unrivalled wisdom,
accomplishment and learning of his father, and then explained his plight. He had such
great concern about the powerful and overpowering hold of Maya that he preferred to
remain in the womb, in continuous contemplation of the Lord. Veda Vyasa, being an
accomplished Jnani, and a partial Avatar of the Lord Himself, granted sage Suka a great
boon – “O son. Please come out of the womb. I bless that Maya will never affect you
anymore.”And the 12-year-old Suka, who through his Yogic powers had prevented his
body from growing in the womb, now exited out into the world. He was so steeped in
divine love, from his uninterrupted contemplation of the Lord in the womb, that he
entered the world, at birth itself, in a high state of Samadhi. This sage Suka, this exalted
soul, was chosen to be the communicator of the Srimad Bhagavatam to the world. He
accepted Veda Vyasa as his Guru, and Veda Vyasa, in turn, recited the Bhagavatam,
compiled by him, to his son Suka. The human memory in those days was so sharp, that
merely listening to the recital of the Bhagavatam once was enough to lodge this Purana
firmly in the mind of sage Suka. And Suka, a Jnani saint since birth, now became a
proponent of Bhakti Yoga. And it was this very same sage Suka who first recounted the
Srimad Bhagavatam to Maharaja Parikshit, and thus made it available to the rest of
humanity.

Who is Maharaj Parikshit and what is his role?

Parikshit also had a great role to play in this saga. Parikshit was the one to whom the
Bhagavatam was recited and therein hangs another interesting tale. Parikshit, was the
grandson of Arjuna; he was the only one of the Pandu dynasty to survive the destruction
of the Mahabharata war, young enough to beget progeny, and
carry on the lineage. It is said that Aswattama, the son of Dronacharya, had released a
powerful weapon called the Brahmastra in the war, to destroy the baby Parikshit in the
womb itself and destroy the Pandu lineage. But Lord Krishna entered the womb of the
mother, and protected the baby from being destroyed. So, after Parikshit was born, he
continually examined the faces of everyone he met, searching for the dear Lord whose
vision he had received in the womb itself! So he was named ‘Parikshit,’ or the one who
examines! So Parikshit who had the Darshan of the Lord in the womb itself, was chosen to
hear the Srimad Bhagavatam from sage Suka. Parikshit, in a sense, represents all of us -
seekers of the Truth. We need to listen to these words of wisdom from a realised sage, a
Guru, and achieve life’s goal before death befalls us, as it did Parikshit!

Who was King Parikshit and why was he cursed to die in seven days?
Parikshit, was the grandson of Arjuna; he was the only one of the Pandu dynasty to
survive the destruction of the Mahabharata war, young enough to beget progeny, and
carry on the lineage. It is said that Aswattama, the son of Dronacharya, had released a
powerful weapon called the Brahmastra in the war, to destroy the baby Parikshit in the
womb itself and destroy the Pandu lineage. But Lord Krishna entered the womb of the
mother, and protected the baby from being destroyed. So, after Parikshit was born, he
continuallyexamined the faces of everyone he met, searching for the dear Lord whose
vision he had received in the womb itself! So he was named ‘Parikshit,’ or the one who
examines! So Parikshit who had the Darshan of the Lord in the womb itself, was chosen to
hear the Srimad Bhagavatam from sage Suka. Parikshit, in a sense, represents all of us -
seekers of the Truth. We need to listen to these words of wisdom from a realised sage, a
Guru, and achieve life’s goal before death befalls us, as it did Parikshit! It is said that
Maharaja Parikshit was out hunting one day. Absorbed in the hunt he got separated from
his entourage, as he single-mindedly pursued his prey. Weary and thirsty, he staggered
into the Ashrama of a sage looking for water. The sage Samika was deep in meditation
and had no consciousness of the arrival of the King in his Ashrama, and hence paid him no
heed. This angered the famished Parikshit, and he took the body of a dead snake and put
it around the neck of the sage, as a “garland.” When the sage’s son returned from the
forest after collecting wood, and perceived this insult to his father, it immediately raised
the ire in him. And he cursed Maharaja Parikshit, “O King, for this great insult to my father,
may you die of a snake bite from Taksaka, before seven days have passed.” After hearing
that he had only seven days to live, Maharaja Parikshit immediately abdicated his throne,
and retired to the forest to spend his time in Sadhana, and achieve the purpose of human
life, before death strikes. Sage Suka, out of his great compassion for Parikshit, and the
rest of humanity, decided to come and teach the Bhagavatam to help the king achieve
God-realisation, and by this act also make the Bhagavatam accessible to
humanity.Parikshit, thus represents all of us. We too face death, and we too should sever
our worldly connections to the maximum extent possible, and utilise every free second of
the human birth in the contemplation of the Lord, so we too can achieve self- realisation!

Bhagavatham tells Paropakaraya punyaya,papaya parapeedanam (Help ever and

Hurts never) The purpose of the Avatar is to ‘Paritranaya sadhunam vinaashayacha
dushkrutam’ (to protect good people and to destroy wicked one) Good people are those
who lead the life in the path of Satya,Dharma, Shanthi, Prema and Ahimsa and helps
fellow human beings in their distress. It is their duty to prevent people who hurt others.
All the devotees of God, whose stories are narrated in the Bhagavatham follow this
dictum. It is the amount of inspirational stories of the devotees, their sacrifices, their
steadfast faith in God even under extremely trying and testing conditions.

Bhagavatham answers fundamental questions

In Bhagavatham, even though the devotees are fully realised souls, they ask Lord some
fundamental questions to get answers for the benefit of the common man. Questionslike-
how universe is created? What is Maya? Who is God? What is Jeevathma? Why there are
births and deaths? How to break this cycle? All such questions are answered by Lord or by
great sages in very convincing manner.

Bhagavatam is the commentary on Vedas, Upanishads, and Bhagavad Geetha

Bhagavatham declares "Satyameva Jayathe" ( truth will prevail at the end). It is the
essence of both wisdom and love. The tree of Bhagavatham came out of the seed of
Narayana, plant of Brahma which has Narada as trunk and Vedavyasa as branches and
Krishna as fruit. Whatever it has been advocated in Vedas, Upanishad and Bhagavad
Geetha,we get proper examples and illustrations in Bhagavatham

Be a Bhaktha and follow the path of Bhakthi

Vedavyasa who classified Veda as Rig, Yajur, Sama and Atharva Veda, writes 18 Puranas,
Upanishads and Mahabharatha, was still unsatisfied and had an agitated mind. At that
point Narada, the celestial sage, told him to become Krishna Bhaktha and to write about
the Bhakthi of the devotees. In that high state of Krishna consciousness, he
wroteBhagavatham in 18000 verses. It came down from Brahma to Vyasa to his son Shuka
to Parikshith, the king of Hastinapur.

Maya will never affect a Jevan Muktha (a detached soul)

Vyasa was talking about the effect of Maya on all human beings. Suka, his son, while in
the womb of his mother, heard this and refused to come out of the womb, lest he should
succumb by the Maya. After 12 years, when Vyasa gave him the boon that he would not be
affected by the Maya. After his birth, he came out and became Jeevan Muktha and was
always in the high state of Samadhi. He heard Bhagavatham from his father and
communicated it to the world and thus became a proponent of Bhakthi yoga. Maya never
affect him in his human life.

Be a seeker of truth, give up Worldly attachment, achieve self realization.

Parikshith, the grand son of Arjuna and son of Abhimanyu, was the seeker of truth. Lord
Krishna entered the womb of Uttara to save from the Bramhastra of Ashwathama. As he
had the vision of the Lord in the womb itself, he became seeker, one who examines
everything. When Parikshith went for hunting, he met with Kali. Though he refused the
entry to him into his kingdom, ultimately he yielded to his pleading and allowed him to in
the places of vices. Greed for gold also one of these vices and with this pretext, Kali sat in
the crown of the king and thus corrupted his mind. Because of Kali's influence he put
dead serpent around the neck of sage Shamika who was in deep meditation. The king
mistook that the sage willingly neglected him in spite of his plea to give him water to
quench his thirst. The sage's son who came to know about the act of the king, cursed him
to die with in a week by the snake bite of Takshaka. When king came back to his palace
and removed his crown, Kali also got down from his head and the king realized his
mistake. But by that time damage had taken place and the king also came to know about
the curse. He started listening to Bhagavatham in those seven days and gave up body
attachment. As a seeker of truth understood that the death is only to the body and not to
the soul and received the death happily.

Gice up body consciousness and surrender to God

Shuka, son of Vyasa, a born Yogi, having no body consciousness was walking naked
everywhere. One day, when he was walking beside a lake, where apsaras were bathing
naked. They felt no shyness when they saw young Shuka. But when Vedavyasa, an old
man arrived they felt shy and hastily clothed themselves. Vyasa was surprised by their
behavior. On inquiry, they told that Shuka though young and had no sex and body
consciousness, whereas vyasa, though old had both sex snd body consciousness. One
should givebup body consciousness like Shuka. Shuka, a traditional story teller, came to
the forest of Naimisha and on behest of sages there, told the story of Krishna as depicted
in Bhagavatham. Krishna's Love and Leelas are all to draw devotees nearer to him and
ultimately make them to surrender. All avataras have shown what should be the quality of
a real human being. Avataras are totally detached with the role they play on the
stage,which man should also learn from them.8. Chant the name of God (Namasmarana)
continuously Narada, in his previous janma, was a son of maid servant in an ashram. After
the death of his mother, went on chanting name of God and gave up his body. In his next
janma, as Narada, he was given the task of propagating the importance of Namasmarana.
He went around the world chanting Narayana, Narayana continuesly. This story of Narada
influenced Vyasa and he too chanted Krishna's name and meditated upon him and had his
vision and wrote Bhagavatham which gave him full satisfaction.

Worship and mediate on God and get freedom.

Shuka told Parikshit to,
A. Cut the worldly ties, shut the fear of death abd to worship God.
B. Cultivate Satvik traits, and practice Astangayoga.
C. Be a Stitaprajna and take everything in equanimity.
D. Chant Om and control the mind of sensual organs.
E. Practice Kundalini and attain freedom.
F. Do Thapas to conquer the cycle of birth and death.

Creation is just a devine play

Vidhura and Mitreya came together at Hardwar and discussed how God created universe.
The creation,preservation and distraction of universe are all devine play. The God who
was in the super consciousness and cosmic energy level felt like Emerged from it. Vyaktha
came out of Avyaktha. Then universal intelligence, ego, mind, sense and other subtle
elements came out. They came statutory ( Stavara) being like herbs,shrubs,plants etc with
sense of touch. Then came the animals with a sense of smell then it was a man with
intelligence and disoretionary power. Then came Devas (Gods), Pitrus (Demi Gods),
Gandharvas (Angels ), and then Vedas and Meditating Saints. Brahma devided himself into
two halves and created a man (Manu) and a women (Sata Roopa) from them sprang the
mankind. They had two sons (Priyavrata and Uttanapada) and three daughters Akoothi ,
Devahooti and Prasoothi. Kapila the sage who gave 'Sankhya Darshana' was the son of
Devahooti and Kardama (born of the heart of Brahman).

Mind alone is the cause of the bondage or the freedom.

Kapila taught his mother the cause of misery and the way of freedom. God (Purusha) and
universe (Prakruti), yield to Karmas (both happy and sorrowful). Prakruti has 3 gunas -
Satva , Rajas and Tahamas, which are responsible for the disturbances. Mind is the cause
for bondage. In order to control the mind, meditation should be practiced. Meditation is
nothing but concentration on God. Loving fellow human beings and serving them and by
observing moral precepts, we find the way to freedom or liberation.

Remember God constantly like Druva.

Uttanapada son of Manu, had two wives - Sunithi and Suruchi. Druva was the son of
Sunithi and Uttama was the son of Suruchi (the favorite wife). One day when Uttama,
wassitting on the lap of his father , Druva came there and he too wanted to sit on his
fathers lap. But Suruchi refused and told him to reborn in her stomach to get such chance.
Mother Sunithi consoled weeping Druva and asked him to get comfort and refuge in God.
He went to forest in search of God and Narada asked him to concentrate his mind and to
chant ‘Om Nama Bhagavathe Vasudevaya’. He did so and God appeared and blessed him
to be the Dhruva Nakshatra ( the pole star) /after his tenure. Dhruva became king after
Uttanapada. His brother Uttama was killed by Yakshas, when he was out for hunting.
Dhruva waged war against Yakshas and their king Kubera. The grandfather Manu
intervened and stopped the war. Pleased Kubera gave boon to Dhruva that he should
remember God constantly. He renounced the throne to his son Utkala and did Thapas and
went to Vaikunta. God made him pole star. Utkala also renounced his throne to his
brother, Utsara and sangs praises of God, attained Mukthi. King Prithu, descident of
Dhruva, who gave his throne to his son Vijithashwa and went in the path of Bhakti
attained Brahman. He could get rid of it terrible famine by praying mother Earth who
restored everything back. Apart from Lord Vishnu, he was taight the importance of
Bhakthi by sage Sanathkumar and other sages.

Be away from Kamini (women) and Kanchana ( wealth ): (story of Puranjana and
Prachetas)
Vijithashwa’s son, Prachinabharathi, was after Kamini and Kanchana. In order to get
rid of this, Narada told him the story of Puranjana. Puranjana roamed around the world
and come to Bharathavarsha(India ) and came to a city of nine gates (Self entering human
body) he saw a beautiful girl and married and totally indulged in the pleasure. He was
attacked by the ninety warriors and the king lost everything including his memory. Only
thing he remembered was his beautiful wife and transferred himself as an beautiful girl.
This girl married to Malayadhwaja, a king, and when the King died, the girl was remained
of his origin by a Brahmin and once again became Puranjana. Puranjana realised his fault,
detached from the worldly things and attained God. His ten sons ( prachetas) attained
God by praising his glory.

Sanyasa is the last stage to reach the god ( story of Rishabha and Jada Bharatha)
Priyavrata, second son of Manu and brother of Uttanapada, wanted to become sanyasi,
which Manu didn't approve. As per the will of god, he married and had ten sons and one
daughter. Three become Sanyasis. Other seven got seven equally divided Islands of the
world. Ultimately they gave up worldly attachment, became Sanyasis and attained God.
Priyavrata's grandson Naabhi his son was Rishabha (wife of Jayanthi, daughter of Indra)
his son was Bharatha who ruled Ajanabhava varsha which was later known as Bharatha
varsha. He likes his predicessors renounced the throne, and became Sanyasi. Sayed in the
Kuteer on the bank of Gandaki in Himalayas. Bharatha, while meditating in the Himalayas,
saw a pregnant doe drinking water in the river. Suddenly a lion roared, the doe jump
across the river in fear and in that condition gave birth to a fawn and died. Bharatha took
pity on the fawn and reared it. He was attached that fawn too much and hence when he
died and reborn as a deer called Jathismara, who recollected his previous lives. The deer
also died and reborn as the son of a rich Brahmin. He was weakwitted and everybody
used to mock at him. One day he was asked to carry the palanquin of king Rahuguna who
called him fool. The person who could remember his past lives, suddenly realized his
originality, taught the king the wisdom ofthe world. The king became his disciple. Thus
Bharatha become Jadabharatha and once again become Bharatha taught wisdom to the
world and get himself liberated.

Ekam Sath Vipra Bhahuda Vadanthi (Truth is one, The Sages call it by various name)
Even in the accident times, people of the different places or the counties worshipped.
Their own God and they had seperate King or Queen. In the modern days we have
different religions and each religion has its own God or goddess. But ultimately they are
all referring to the same almighty. In the ancient days, for the Country,
Bhadhrashwavarsha, Bhadhrashwa was the king andtheir God was Hayagreeva. For
Harivarsha, Prahlada was the king and Narasimha was God. For Ketumala Varsha,
Lakshmidevi was queen and Hrishikesha was the God. For Ramayaka Varsh’s Lord of Love
was king, Matsya was God. For Hiranya Varsha, Lord of Love was King and Koorma was
God. For Uttarakuru Varsha, Lord of Love was the King and Varaha was God. For
Kimpurusha Varsha Lord of Love was the king, Rama was the God. For Bharatha Varsha,
Lord of Love was King and Narayana was God.

At least utter God's name at the time of your death and find Salvation ( Story of Ajamila)
Ajamila, a Brahmin, married a low caste woman and went into evil days. He had ten sons
and and the youngest was Narayana. He was fond of Narayana. At the time of his death,
he called the name of Narayana, his favorite son, both Vishnu Dhootas and Yama Dhootas
came to take him. He was supposed to go to the Hell because of his evil acts through out
his life. But as he uttered “Narayana” at the time of his death, messengers of Yama had
no right over him. and hence they had to go back. Ajamila recovered from his illhealth,
and realised his mistake, meditated on Vishnu and attained his at last.

Renounciate everything for God ( Story of Daksha, Haryashava, and Chitrakethu)

Daksha, son of Munis, worshipped God as Self-existent, Self-luminous, infinite, universal,
beyond intellect and senses and Identified himself with God renouncing everything and
attained him. His sons Haryashavas went to Narayana Saras, where the river Sindhu joins
the ocean and there Narada taught them renonciation and they realized truth and
attained Moksha. Chitrakethu, the king Surasena, had a wife and many mistresses, no
children. He was blessed by the sage Angora with a son. He warned the king that this son
would cause as much grief as happiness. His son was poisoned and killed by one of the
mistresses. Chitrakethu was taught about renonciation by Narada which he practiced and
attained God aggrieved.
God always protects his devotees ( Story of Prahlada)
Prahlada, son of Hiranyakashipu and Kayadu, was a devotee of Vishnu. Even in his infancy,
much against the wishes of his father. On Behalf of Hiranyakashyipu, his teachers Skanda
and Amarka tried their level best to divert his mind from Vishnu, but failed. The father
himself tried to divert him away from Vishnu but in vain. Finally he that of killing his son.
Because of Vishnu, the weapon didn't hurt him, elephant’s foot did not crash him, poison
and serphants did not kill him, was not hurt even though he was thrown from a mountain.
Through out all these tortures, Prahlada won only chanting Vishnu's name. When
frustrated Hiranyakashipu asked Prahlada whether his Vishnu, who was supposed to be
everywhere, ina particular piller which he pointed out and Prahlada confirmed it because
of his total faith in Vishnu. Hiranyakashipu smashed that piller, with his 'Gada'. The
omnipresent Vishnu came out of the piller in the form of Narasimha and killed
Hiranyakashipu and installed Prahlada on throne. Thus God always protects his devotees.

God alone is the destination.

Body is the chariot, the senses are the horses, the mind is the rein, the intellect in the
charioteer, vital energies are the wheels,virtues and vice are the spokes, objects of the
senses form the road,self in the rider, anger, hatred, jealousy, sorrow,
greed,delusion,pride, thirst for life are the enemies we meet on the road. The rider (self)
shamed bring the horses (senses) under control with truthfulness, kindness, forgiveness,
discrimination, control of mind, mastery over passion,service to fellow beings, devotion
to God, this alone will lead to his destination- God.

Don't be too greedy (Story of Bali)

Bali, the grandson of Prahlada, became too greedy and usurped the heaven belong to
Indra. He became the monarch of three worlds Asuraloka, Mruthyuloka and Devaloka.
Adithi, mother of Indra and other Devathas worshipped Vishnu for help and Vishnu born
as a son, Vamana. This Vamana went to the Yajna conducted by Bali as a Brahmin boy and
asked as Dakshina, he asked only 3 steps of land instead of vast land affected by Bali.
Shukracharya, the Guru of Bali, who understood the trick of Lord and tried to prevent the
king and sat in Kamandala lest he should pour Arghyam. Vamana pierced a Darbha
through the nose of Kamandala and shukracharya lost his one of eyes. Vamana after
getting three steps as dhakshina from Bali became Trivikrama covered the heavens one
step, rest of the universe in the another step and for third step there was no space left.
Bali had no other option but to offer his head. When Vamana stepped on his head, Bali
went to Patala. Thus because of his greed for land, he lost all his lands, but because of his
gift to God, his life was glorified by God.

God's Grace can save you from all threats (story of Ambarisha)
King Ambarisha, a great devotee of Lord Krishna,conducted a Vratham for one full year
and fasted for last 3 days. On the 4th day when was about to break the fast, Durvasa
came and the king requested him to partake the feast. Durvasa accepted and went to the
near by river for ablations and sat for meditation. The king waited for sage till the
auspicious time to break the feast and at last drank some water. When Durvasa came, he
was furious for the king didn't wait to feed him and cursed him. The curse in the form of
demon went to devour the king. But he could not do so because of King's Krishnabhakti.
The demon turned to devour Durvasa. Durvasa went to Shiva, the Brahma and the Lord
Vishnu seeking help. They could not help him. Vishnu told him to go back to Ambarisha
and seek his forgiveness. When Durvasa did so, Ambarisha prayed Vishnu and saved
Durvasa from demon. This because of God’s protection nothing could harm Ambarisha.

Don’t go behind Maya, go behind Hari (Story of Ranti Deva)

King RantiDeva, a devotee of Hari, led a spiritual life. But once his Kingdom fell into a
great famine and the King gave away everything, he had to his subjects. He fasted for 48
days and nothing to eat. He was given a bowl of Payasam. When he was about to partake
it, there came a Brahmin, a Sudra, a Chandala, one by one. The King gave the whole of
Payasam to them. When he was about to drink the water, there came a person who was
lower than a Chandala, and the King gave him that water also. Suddenly the King found
his fatigue, hunger, thirst and unrest had disappeared. Maya appeared and asked him to
worship her so that she could give him all the riches he lost. But he worshiped Hari,
became a Yogi and attained Hari at the end.

God takes birth on this earth to punish the evil people (Krishna’s birth and killing of
Kamsa etc)
Mahavishnu as his 8 th Avathar, took birth as Krishna inn Dwaparayuga to Vasudeva and
Devaki. Devaki was the daughter of Ugrasena, the king of Mathura and sister of Kamsa, a
wicked person. At Devaki’s wedding, an Akashavani proclaimed that the 8 th baby of
Devaki would kill Kamsa. Kamsa was about to kill Devaki then and there itself but
Vasudeva promised to hand over all the newborn babies to Kamsa. Kamsa thus killed all 6
babies of Devaki. God transferred the 7 th baby from Devaki’s womb to that of Rohini, the
other wife of Vasudeva. Rohini gave birth to Balarama. Krishna was born as 8 th baby and
God made arrangement to transfer the baby to Nanda Gokula and in it’s place Nanda’s
newly born female baby was replaced. When Kamsa tried to kill that baby, it escaped from
his hand and proclaimed that the one who was born to kill him was safe in some other
place. Kamsa started searching for that baby, and doubting Nanda’s newly born baby
(Krishna) as the one, sent people after people to kill that baby, but in vain. While in
Gokula, Krishna as a child, killed Poothani, who had come there to kill Krishna feeding
poisonous milk. After that he killed many Rakshasas and even the poisonous snake called
Kalinga. At last he came to Mathura as a teenager with Balarama and killed Kamsa and
restored Ugrasena as king of Mathura. He also released his parents Vasudeva and Devaki
from the prison. During Mahabharatha war he was responsible for irradicating wicked
people like Duryodhana, Dhusshasana, Shakuni etc.

Avatar comes to protect and to establish Dharma

Krishna proclaimed in BhagavadGita, that he would take birth often on this earth, to
establish Dharma, to punish wicked people, and to protect noble one. He killed Kamsa
and restored the rule of Dharma. He eliminated Kauravas and re instated Pandavas, who
stood for Dharma. He killed Jarasandha and liberated so many kings and Princes whom he
had kept captire. He killed Shishupala and closed his foul mouth once for all. He killed the
serpent Kaalinga and made Yamuna a safe river. He did so many miracles only to restore
Dharma.

Avathar comes to give proximity to his devotees

As promised in Thretha, to the great Rishis , God in Avathara gave them close proximity,
who were born as Gopikas of Nanda Gokula. Pandavas also were very close to Krishna.
Arjuna was his favorite. Radha, because of her devotion to Krishna, almost merged in him
and became one. Arjuna was taught Bhagavad Gita and Uddava was also blessed with the
divine message. He also gave Darshana to Muchakunda, an old King who meditated upon
him and liberated him from worldly bondage. For all the Gopikas he manifested as many
Krishnas and played the Rasaleela with them. He restore the life to the son of Sandhipani,
hisGuru, who died suddenly. He also showed Devaki her other sons, who were killed by
Kamsa, who were living happily in another world.

Avathar exhibits lots of miracles

All Avathars exhibit lots of miracles to make the people to realize their original forms.
Rama did very few miracles, He brought Ayodhya back to life, who had became a stone
because of her husband’s curse. His breaking of Shiva’s bow, building the bridge across
the ocean with the help of monkeys, killing of mighty Ravana show us his divine powers.
But Krishna’s miracles were innumerable. His birth, his transportation to Gokula, Killing of
Puthani, Showing Universe in place of mud in his mouth to mother Yashodha. Even in
killing of Kamsa and other Rakshasas, Krishna a little boy, did show miracles. Even once
when Yashodha tried to tie Krishna with the rope, all the ropes she used were not
sufficient to tie him. Then after seeing her plight, he allowed himself to be tied. When
Brahma wanted to test his divine powers and stole all the cowherd boys and their cattle,
Krishna created duplicate cowherd boys and cattle in their place Brahma could see
Krishna in each duplicate cowherd boy and cattle. He even lifted Govardhana Hill on his
only finger. He showed his divine power when Duryodhana tried to arrest him, when
Krishna had been to Hastinapura to negotiate with him to get back Indraprastha to
Pandavas after their exile. Above all, he showed Vishwaroopa Darshana to Arjuna, when
he taught BhagavadGita to him. Thus Krishna exhibited scores of miracles during his
Avatharhood.

Friendship is beyond caste, creed and social status(Sudhama Story )

Krishna showed that friendship crosses all barriers. Sudhama was Krishna’s classmate in
Gurukula. This poor Brahmin boy became very close to Krishna, the prince of Mathura.
Later Krishna became King of Dwaraka and Sudhama suffered in the life due to poverty.
His wife persuaded him to go to Krishna and to seek some help from Krishna. To his
surprise, he was welcomed by Krishna whole heartedly. Seeing Krishna’s opulence, he
hesitated to give him flattened rice given by his wife. Krishna took it forcefully and ate it.
This act of Krishna, converted Sudhama’s poor hut into a palace and his wife and children
became rich. Sudhama felt bad for offering Krishna only flattened rice and without asking
any help from him come home. He was surprised to see the changes at home. He could
make out all there changes were Krishna’s gift and he continued to be his ardent devotee
till the end.

Avadootha has 24 teachers

A young Avadootha told King Yadu, how he received wisdom from the 24 different types
of teachers whom he en countered while roaming on this earth :
1. Earth – forbearance, steady wisdom, yield good to all.
2. Air – unaffected by good or bad odors.
3. Ether – All pervading and unaffected by the changing phenomenon of the world.
4. Water – Clear, soothing, sweet and pure.
5. Fire – No discrimination.
6. Moon – Appearance seems to change, but not in reality.
7. Sun : One reflected in many vessels of water.
8.Pigeon : Attachment to family traps.
9. Python : Be satisfy what you get.
10. Ocean : Be calm and tranquil
11. Moth : Don't fall prey to lust.12. Elephant: Don't be trapped by the lust of the women
( she elephant)
13. Bee : Gather knowledge.
14. Honey Gatherer : Greedy honey gatherer steals honey from beehives.
15. Deer: Don't listen to sensual music
16. Fish : Beware of baited hooks
17. Costumers Pingala of Vidheha: Curtesan Pingala of Vidheha waited with hope to get
rich customers and was disappointed. Therefore aboundnment of hope is the greatest
bliss.
18. Osprey: It is attacked by the other birds for the piece of hers is carried in its month.
Give
up attachment and be free.
19. Child: Be innocent as child.
20. Maiden: Be solitary and alone seek God.
21. Arrow maker : Concentrate on sharpening your intellect.
22. Snake: Don't build your own house.
23. Spider: Weave the thread and then withdraw.
24. Bhrama keeta: Don't think if your toe,as as cockroach thinks of bhrama keeta.

What you should do as Sadhaka?

1. Take refuse in God
2. Perform duties without attachment
3. Engage in selfless activities
4. Practice the primary virtues, cause no injury.
5. Serve the guru
6. Shut pride and jealousy
7. Look equally at all beings, seeing the self in all.
8. See yourself as Atman, the external witness
9. Attachment to body in the cause of all bondage and misery.
10. The body is temporary
11. Knowledge is happiness
12. You are not the ‘doer’
13. Good deeds take you to heaven, but after merit is spent, you are sent back to earth.
14. Evil deeds take you to downward.
15. Actions are the play of Gunas.
16. Bondage of the soul is due to Gunas which are the product of Maya.
17. Maya is responsible for misery, grief and delusions.
18. Worship god through Vedic hymns, oblations, hospitality, service, meditation and
chanting of manthras.
19. Know that yourself and brahmans are one.
20. Get illumination from guru through dedicating service.
21.Gunas belong to the mind, or sense object.
22. There is oneself , one consciousness.
23. You are not the mind or sense objects.
24. Withdraw the mind from objective world.
25. Giveup thirst for life and live in bliss.
26. Experience divine bliss, attain perfection,world is just illusory.
27. See unity of the self in all and see God in everything.
28. Love and the devotion are the mean to attain the highest.
29. Surrender to God completely.30. Attain God through pure love.
31. Meditate on God.
32. Avoid the company of bad people.
33. Yogi gets various powers, show them and attain God.
34. A self controlled man is Yogi.
35. Yoga of work is for those who are attached to work, yoga of knowledge for those who
renounce work, yoga of love for those who take delight in God.
36.self control is the way to God.
37. Body will perish, but soul will immortal.
38. Shun worldy things and seek only God.
39. Practice Satwik traits and shun Rajasik and Tamasik traits.
40. Get Moksha listening to the glory of God.
41. Practice calmness, self restraint, patience, steadiness, non violence,
austerity,valour,truth fullness, purity, renunciation,virtue, sacrifice,knowledge, control of
prajna, meditation, devotion, wisdom, modesty,character, contentment,control of senses
and Yoga.

God is everything
God is the best in everything. He is supreme consciousness and Brahman. He is Vishnu
(Trimurthi), Om (Sounds), Brigu (Seers), Manu (Sages), Narada (Divine seers), Kapila
(Perfected souls), Prahalada (Rakshasas), Sun (Lumanarious), Yama (Controllors),
Brahmin (Castes), Ganga (Rivers), Shiva (Bow wielders), Meru (Mountains), Himalayas
(Mountains), Aswatha (Trees), Vasistha (Priests), Brahaspathi (Brahmajnanis), Skanda
(Generals), Vedas (Sacrifices), Self (Purifiers), Sataroopa (Women), Narayana (Saints),
Sanath Kumara (Celibrates), Vyasa (Vedajnanis), Sukha (Wise), Vasudeva (Lords), Kusha
(Grass), Lusture(Sun, Moon and Stars), Music (Spheres), Purusha and Prakruti. He is the
God, he is the way. Knowledge is to know God. Absoulate truth alone remains, which is
God. He is in all beings. He is omnipresent, omnipotent and omniscient.

Know the divisions and Orders of Life

In Krutha Yuga (Golden age), there was only one caste called Hamsa and all human beings
had equal knowledge and pure and Om was their Veda. They constantly meditated upon
God and attained him. In Thretha Yuga (Silver age), there were two castes – one
persuaded knowledge and another persuaded duty. In Dwapara and Kaliyuga, there was
five castes - Brahmins (self control, purity, contentment, compassion, forbearance,
meditation), - Kshatriyas (strength, patience, valour, fortitude, leadership), - Vaishyas
(faith, charity, service, wealth ) - Shudras (Service, humanity, obedience); - Panchamas (un
cleanliness, faltehood, theft, atheism ). Brahmacharya, Gruhastha, Vanaprastha and
Sanyasa are the orders in the life. In Brahmacharya man goes to Gurukula and learns
Vidya. This isafter Upanayana (learning of Gayathri Mantra). As Gruhastha, he will have a
wife, Children and look after their welfare in DharmaMarga. In Vanaprastha he will give up
worldly life and lead a contented life with his wife, leaving everything to his children. In
Sanyasa, he will leave his wife, children and meditate only upon God and attains him.

Little Extra to understand the Practical View of Geetha

GEETHA –A SADHAKA’S PERSPECTIVE

The body is the chariot where Jiva (Arjuna) dwells and it is controlled by Paramatma, the
charioteer (Krishna). Krishna, the Sanathan Sarathi, holds the reins of discrimination in
one hand and in another the wip of detachment. The reins are tied to horses of senses
(Panchendriyas) which are asked to tread the path of Dharma. This is the scene of
Geethopadesha. It starts with ‘Dharma kshethre kuru kshethre’ – by shifting the words
you get the message- kshethre kshethre Dharmam kuru – Do your Dharma in which ever
field of action is yours. Geetha starts with ‘Dharma’ and ends with ‘mama’ – Mama
Dharma – Do your Dharma and get yogeeswara Krishna. Like Arjuna, every human being,
at one point of time, gets dejection in the life and faces questions like – who am I? What is
the purpose of this life? Where am I leading to? Who are these people around me?
Sometimes these questions come and go like passing clouds. But sometimes they
penetrate. Then the search for answers begins. Geetha gives answers to all these
fundamental questions. First of all, look at the society in which you are living. There are
good (daivik) and bad (asurik) people in the society. People who are self-controlled,
spiritual aspirants, bereft of pride, anger and vanity, leading truthful life, and focused
towards God – are good people. Arrogant, rude, ignorant, hypocrite impure, angry, think
only of wealth and pleasure, atheist, harmful – are bad people. Discriminate these two
and be in the company of good
people. Take the help of a guru and go through scriptures and shastras. They guide you to
go in right path. Once you start walking in that path, God’s grace like beacon lead you in
that path Look at the people around you. They can be divided in to three groups – Sattvic,
Rajasic and Tamasic – based on their samskaras, worship, food, sacrifice, austerity, gifts
etc. Sattvics worship God, eat vegetables and fruits, they do nishkama karma, in austerity
– at physical, verbal and mental level – they practice love and sacrifice. They speak truth in
polite manner, practice kindness, self-control and have purity of heart and give gifts to
only worthy people. Rajasics eat rich food leading to diseases, in sacrifice desire fruit, in
austerity expect respect and honour and while giving gifts expect something in return.
The Tamasics eat impure Page 14 of 19food, worship spirit and devils, practice black
magic, follow only wrong path. While giving gifts choose unworthy people. We should
always choose Sattvic people as our company. After looking at the society you live in and
the people around you, you look at yourself. You can see all the three gunas – Sattvic,
Rajasic and Tamasic in you, which surface depending on the occasions. Purity, goodness,
crave for knowledge, be happy and give happiness to others, always thinking about good
things and God are the Sattvic feelings. Passion and desire are Rajasic and ignorance and
laziness are Tamasic feelings. We have to shoo away Rajasic and Tamasic feelings and
cultivate only Sattvic feelings. After cultivating Sattvic feelings within yourself, you should
know the difference between kshethra (prakruti) and kshethrajna (purusha). Kshethra
(prakruti) or our body consists of five elements (earth, water, fire, wind and space), mind,
intellect and vasanas. It also consists of five organs of perceptions (nose, tongue, eyes,
skin, and ears), five organs of actions (vocal cord, legs, hands, genital, and anus), five
objects of sense (smell, taste, form, touch, and sound), seven modifications of these 24
tattvas (desire, hatred, pleasure, pain, assembled body, intelligence, fortitude). We also
need 20 virtues to attain pure knowledge – pure thoughts, egolessness, non-violence,
love, self-control, forgiveness, detachment, humility, equanimity in failure and success,
shunning bad company, firm belief in good faith, uprightness, gurubhakti,
unpretentiousness, leaving body consciousness (unattached to birth, death, old age,
sickness, pain in life), detachment towards dependents and and also those on whom we
depend, total devotion to God, addiction to the knowledge of the self, understanding the
ultimate knowledge as liberation, realisation of God as the goal. To know Kshethrajna or
Purusha or Paramatma, the Jivatma which is attached to body (Kshethra) is to be
detached. Then you know that this jivatma is indeed paramatma, who is pervading all
living and nonliving beings. Jivatma, identified with the body experiences pain, pleasure,
births and deaths. The same jivatma, detached with the body identification, experiences
supreme bliss and ultimately becomes one with the paramatma. After knowing about
kshethra and kshethrajna, you should start your journey from kshethra to kshethrajna. For
this you can select from Bhakti, Karma, Jnana and Dhyana margas. Among these, bhakti
marga is the easiest; devotion is the easy way to reach God. In this, there are two ways –
worshipping sagunaroopa or worshipping the nirgunaroopa. Loving and worshipping God
as divine person with ananya bhakti, surrendering completely to Him, giving the fruits of
action to Him and showing avyaja prema is worshiping the saguna roopa. This is superior
to worshipping the nirugunaroopa (in which you contemplate on God as imperishable and
unmanifest). This path also leads to God realization if you discard body consciousness and
have full control of senses and tranquility of mind. Bhakti yoga tells us to renounce the
worldly pleasure and to surrender to God totally. In Geetha, Krishna tells about the 36
Characters of real bhakta on the basis of one’s life on moral, ethical and spiritual level
taking into consideration one’s psychological traits, intellectual evaluation and spiritual
progress. Next easiest path is karma marga. The Karma yogi does his duty, performs his
action without any attachment to its results. He loves all and serves all, without expecting
anything in return from them. He performs his duty to oneself, family and society without
expectation, without attachment. He works for the good of all. For him each work is a
yajna. For him service to man is service to God. One has to do the work which is assigned
to one as worship. The next easy path is Jnana marga. By gathering knowledge, man
understands God. For him God is purusha and whatever that emerges only of him is
prakruti. This prakruti comprises of superior energy (living beings) and inferior energy
(non-living beings). All living beings are divided into Sattvic, Rajasic and Tamasic on the
basis of their moods. The end of knowledge is realisation of God. Only special souls like
Arjuna are entitled to get knowledge like the Geethopadesha. Through knowledge, one
can find God in the essence of everything like the brightness of the sun, taste of water
and heat of fire. Through knowledge you can learn about God’s swaroopa. The next
superior path is Dhyana Marga. One has to control his wandering mind and make it calm
and firm. Then you can concentrate on God, resulting in self-realisation, and merging in
God. The lower level mind is always filled with evil thoughts like lust, anger, jealousy -
dictated by body and the senses. This should be elevated to higher levels with good
thoughts of selflessness, and sacrifice, dictated by wisdom and the control of the senses.
Once the mind is controlled, you can reach God easily.
All the above four paths are the first step to sadhana. When you are in these paths, you
are aware in which path you are treading and others also can see your performance. Then
you step into the next stage of sadhana. This stage is not visible from outside. You are
dwelling in yourself and finding this inner path. Only you will be aware of this path not the
outsiders. In this scenario, the first path is karma sannyasa yoga. A karma yogi performs
actions and leaves its fruit to God. Whereas a karma sannyasa yogi performs action
outwardly but he will be totally detached to it inwardly. He is above both the action and
its results. He is focused on God-realisation and nothing else. A sankya yogi leaves actions
to his senses and detaches himself from both action and the body identification. The very
detachment makes him a supreme being and hence he is above everything. He gets
transcendental wisdom which leads him to self-realisation. The next stage is Jnana karma
sannyasa yoga or renunciation of action in knowledge. By acquiring knowledge man will
know which are the actions that are to be performed on the
basis of varnas. Brahman, kshathriya, vaishya and shudra are the varnas in which people
are born according to their previous vasana and karma. Brahmins are scholars who are
into study of shastras and their teaching; kshathriyas are rulers who fight against
enemies; vaishyas are traders and shudras are the working class. To know which is the
right duty, one should know the difference between karma (constructive and productive
action), akarma (action that are not good for spiritual progress) and vikarma (actions that
bring sorrow and hinder spiritual progress), and to do only karma and not the other two.
Man does actions as per his varna, and renounces their fruits and ultimately renounces
the actions themselves, resulting in realization of the ultimate truth. In this renunciation
of knowledge in action, if there is any doubt or difficulty, God will come to his rescue
(yada yadahi......) and while proceeding in this path he encounters obstacles God
descends to dispel all obstacles (parithranaya saadoonaam....) In these choices, the
highest stage is sankya yoga or communion through wisdom. Here man with wisdom, or
transcendental knowledge, detaches the attachment to actions and
leaves them to his senses. He knows the body and soul are separate, and birth and death
only apply to the body. He is a Sthithaprajna who controls his mind, for whom sorrow and
happiness are equal and he is free from anger, passion and greed. Sankya yoga, contains
the essence of Geetha and it tells about the qualities of the man of perfect wisdom who
understands the truth – the perishable body, the imperishable soul, selfless action, and
the significance of discharging one’s duty. Next stage is Moksha sannyasa yoga or
liberation though renunciation. Man renounces the ego of doership, not the action and
then renounces the fruits of action (thyaga) and surrenders to God completely. He then
attains Moksha. One who treats work as worship is a Sattvic man. One who does the work
with profit motive is a Rajasic man and one who puts minimum effort and gets maximum
benefit is a Tamasic doer. One who does his duty without attachment to its result is a
Sattvic thyagi. If one abandons action, for fear of bodily trouble, is a Rajasic tyagi; and one
who abandon obligatory duties because of ignorance is a Tamasic thyagi. Treating all men
are equal and all forms of God as equal is Sattvic knowledge. Rajasic knowledge
distinguishes between the individual person and the others. Tamasic knowledge opts for
worldly pleasure and also forgets God. Sattvic Buddhi misunderstands right from the
wrong. Tamasic buddhi dictates wrong things and makes wrong judgement. Sattvic sukha
comes from the accomplishing the difficult task which ends with lasting happiness after
its achievement. Rajasic sukha is expecting the thrill through sensory organs. Tamasic
sukha is nothing but the dull joy man experiences from excessive sleeping and eating.
After crossing all the above stages, man understands the manifestation of divine glories
or vibhuthiyoga. Man comes to know that God is supreme, eternal, unborn and purged of
all sins. All feelings emanates from Him. Saptharishis and the four manus, who are
responsible for creation came from Him. He is Vishnu among the 12 sons of Adhiti, the Sun
among the luminaries, the moon among the stars, samaveda anong Vedas, the mind
among the senses, consciousness in living beings, shankara among rudras, kubera among
yakshas and rakshasas, Meru among the mountains, Brihuspathi among the priests,
Skanda among the Generals, Om among the syllabus, Japayajna among yajnas, and
Himalayas among the unmoving. God is beginningless and endless. He is both birth and
death. He is all glories and victories. He is with form and without form. If we surrender to
Him with single minded devotion, He will dispel all your ignorance and take you in. Man,
further goes to know that the sovereign secret of supreme knowledge (Raja vidhya raja
guhya yoga) is God. He pervades the entire universe and He is the creator, sustainer and
destroyer, yet He is above all these. God fulfills the desires of good people (Dharmatmas)
who worship Him and not the bad people (asuric). One can experience oneself as God
(advaita) or worship God in different forms (Dvaita). All one’s wishes will be fulfilled if one
wants only God, and that one will be liberated. “Ananya chintha yantho maa......” God will
protect a true devotee. God is ready to accept pathras, Pushpam, Phalam and Thoyam
offered in great devotion. If you surrender to Him completely, God will forgive all your
sins and takes you in. Man, further understands that God is the imperishable Brahma
(Akshara Brahma yoga). He is supreme and manifests from the unmanifests as embodied
soul (Adhyaatma) and pervades everything as cosmic energy (Adhidaiva) and then
merges in unmanifest as (Adhibutha) and becomes God (Adhiyajna). Brahma takes one
day (a thousand yugas) for emerging and one night (a thousand yugas) for merging in the
unmanifest . For the true seeker of Brahma (the self-controlled man) there is no need to
undergo the process of birth and death, he can reach Brahma with single minded
devotion. Man reaches the last stage and understands the mystery of all pervading God
(Purushothama yoga). Purushothama is above both perishable (kshara) and imperishable
(Akshara). Vasanas, which attach you to the world like the roots of the Aswatha tree, can
be uprooted by cutting them with an axe (detachment) and then you can reach God
easily. After self-enquiry, understanding the nature of men and realizing his own merit
and demerits, after choosing the suitable path of sadhana, understanding how to bring in
the detachment between body, action, and mind, that man understands the true nature
of God. He is in the threshold of having a vision of God (Vishwaroopa darshan). He sees
God in everything and everywhere and in all that exists – past, present and future –
spread out in that divine. He pervades the entire universe. This cosmic vision will lead you
to merge in God and attain Moksha. This is the message of Geetha and to get this
message you have to rearrange all the 18 chapters of Geetha as done above. Krishna goes
on replying to the queries of Arjuna and accordingly the 18 chapters are framed. But for a
true sadhaka, who would like to proceed step by step, the above arrangement would help
him in understanding the Geetha better.
31