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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.]
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.
‘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
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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”.
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.
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.
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 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
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!
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.
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.
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.
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.
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.
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