The Ancient Indian Scriptures!

11.06.2026

POST NUMBER 9

VALMIKI RAMAYANA

BALA KANDA

CHAPTER NUMBER 9

DASARATHA AND RISHYASRINGA

“Of the illustrious line of Ikshvaku will spring a righteous monarch, by name Dasaratha. Romapada, the lord of Anga, and a very dear friend of Dasaratha, will be blessed with a daughter, whose loveliness will be matched only by her virtue. Her name will be Santa. And to him the ruler of Ayodhya will go and say,’Oh, my dear friend! My heart dances not to the happy music of boyish prattle and innocent laughter. You speak to Rishyasringa for me and request him to go out to my capital to devise some rite whereby I may have fair babes, continuers of my royal line’.

And Romapada, will persuade Rishyasringa and Santa to go over with his friend, assured beyond a doubt that his son-in-law will not fail to gladden the old king’s heart by realising his long-cherished wishes. Whereupon Dasaratha will, in all humility, pray to the sage to take the necessary steps to free him of his curse of childlessness and secure him a place in the Regions of the Blessed. Rishyasringa will not fail him and four sons of immeasurable might and boundless fame will call the happy Dasaratha their sire and continue his line fair on earth for long ages to come.”

“Thus spoke the Divine One, Sanatkumara, for whom the past, the present, and the future have no secrets; and it was in the last Kritayuga. Now I suggest that your Majesty will do well to go to the sage in person, you and your friends, kinsmen, armies and attendants; offer him your humblest respects and entreat him to go over with you.”

 Dasaratha took counsel with Vasishtha and set out to Romapada’s Anga. They  had a long and pleasant journey through happy villages and laughing fields, over high hills and dark valleys, through trackless woods and across roaring waters. At last they arrived at the capital of the king. The king gave a hearty welcome to his old friend, his queens and his ministers.

With pride and joy, he lost no time in acquainting Rishyasringa with the warm friendship that existed between him and Dasaratha. The sage honoured him duly. The Ruler of Ayodhya could not take his eyes off the young ascetic.

After a week or so of happy hospitality the childless king sought the privacy of Romapada. “My old and true friend,” he said to him, “I would like that you would allow me to take Santa and her husband to Ayodhya. They would serve a great purpose of mine.”

“Glad am I” Romapada exclaimed. “At last you have found out that I can do something for you.”

And taking his son-in-law aside, he said to him, “My valued friend Dasaratha, my other self, wants you and your wife to stay with him awhile at his place. And it will gladden my heart ever so much if you could do so.”

“Nothing would give me greater pleasure,” was the answer of the sage, accompanied with an enigmatic smile.

And the lord of Ayodhya, now all haste to go back to his capital, embraced Romapada warmly and took reluctant leave of him. He set his face towards Ayodhya and calling to his presence swift messengers, “Go you,” he said, “in advance and see to it that the city puts on her brightest look. Let the roads be swept clean and the dust laid. Let the streets and houses be gaily decked with flags, streamers, banners and garlands. Let arches welcome us at every turn and sweet perfumes sail along the soft breeze”

Dasaratha entered Ayodhya to the sweet sounds of martial music and the joyful sounds and the joyful shouts of the people. Dressed in their brightest and their best they gave a hearty welcome to their monarch and his honoured friend.

The royal host offered to his reverend guest the highest honours of his house and led him to the inner apartments, while his old heart danced with joy as if its long-deferred hopes were already realized to the utmost. His ladies were overjoyed to have Santa to be among them. Santa was happy in the unfeigned love of her friends. She lived with them all for a while ever devotedly ministering to the comforts of her saintly husband.

BLOGGER’S COMMENTS:        

Immaculate Conception:

The incomparable scene in this chapter calls up the Immaculate Conception spoken of in the Holy Bible.

It could be said, for these reasons, the great men think alike. This epic precedes the advent of Jesus Christ by about a thousand years. We saw in the preceding chapter the scene of seduction of the sage, Rishyasringa by the artful courtesans. It certainly goes to the great imagination of Shakespeare in devising the scene of the artless child of Nature, Miranda setting soulful eyes on Ferdinand. And it was a joy to compare.

And now I am transported to the netherworld by this analogy.

That apart, it has been uttered in advance many times before the advent of the Lord Vishnu in the form of   Rama that Rama avatara was necessitated by Ravana’s promiscuous life and other ways and means in which he had been giving intolerable torture to Devas and gods. Ravana had simply to be wiped out. The earth cannot put up with the tortuous existence of such villains forever. Somehow some means and ways has to be found out or devised.

Lord Ram was the only way Ravana could be wiped out. For he had obtained the boon that he should not be killed either by Devas, gods, or Asuras. Having obtained such a boon he had started to torture the gods, asuras and devas. But he had left out human beings. So God had devised to come down as a human being and spoke, ate, drank, slept and lived like a human being.

So much so at the end of the story, he had to be informed about his greatness as the Lord of the world, Vishnu.

So it was only fitting that Rama should make his advent even as a normal human being albeit conceived through supernatural medium.

By the conduct of a sacrifice as suggested by the sage Rishyasringa the divine pudding or payasam was got and the queens of Dasaratha were administered this  divine potion or payasam. Through this medium the queens got pregnant and delivered the four children including Rama.   

That said, we should not underestimate the beneficial effects of various Sacrifices sanctioned in the Vedas.

Man, not ordinary mortals, but infinitely great Munis and Saints, had been the medium for the advent of the Vedas for the benefit of human beings.

As we have seen, if I am not mistaken, in the POST 6, that the efficacy of the art of wanting and wishing to get, or demanding which has the potential to tap the cosmic intelligence.

That is, Man found out some four thousand years from now for the first time in India that everything we want is there for us and it is just a yogic matter of proper asking. We can get what we want form the universe. we can get for the asking. First of all we must know what exactly we want and then how to put forth our desire in front of the infinite wisdom of the cosmic intelligence. Whatever we want we can get and whatever we search for we will find out and once again we can smell Jesus Christ’s memorable words, ask, you shall get; knock the door for it to be opened and seek thou shalt find.

But we must bear in mind one thing.

Before Newton’s Law of Universal Gravitation people tossed things into the air and saw their coming down for an umpteen number of universal times. So the force of gravity existed before Newton and continues to be after his demise.

Likewise even before the Vedic Seers started to live by making this earth holy, if there had been people in other parts of the globe, even if they had not developed a language, must have asked for what is most precious for them. They must have sought for something dear to their heart. And they got from the same universal intelligence what they asked for and what they sought.

But it must not be forgotten that some two thousand years before the advent of Jesus Christ, the Vedic Seers had perfected the science of asking properly and seeking properly and getting fully from the universal intelligence. And they developed the art of asking into a science. They laid down sacrificial rules and created various kinds of Sacrifices to propitiate the Vedic deities to do this and that for them.

And, like we have doctors who prescribe the kind of drug we need to cure us of all ailments, the Vedic seers had devised specific sacrifices to get the specific thing one wants.

In this case Dasaratha, as he was childless for longish years, had naturally turned to the ‘doctor’ Rishyasringa to prescribe the particular form of Sacrifice to get the benefit of Children, the only source of joy for his old heart.

And thus Lord Vishnu came down to the earth through the medium of Immaculate Conception!   

 But the analogy ends here. Even the Lord did not think it below his dignity to be born naturally from the womb of the blessed Kausalya, a human mother! Motherhood is given so much more great place here, sisters and brothers.

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11.06.2026

THE MAHABHARATA

BOOK 1- ADI PARVA

ASTIKA PARVA

CHAPTER NUMBER 09

“At the very touch by Garuda of great might with his feet, the branch of the tree broke. Casting his eyes around in wonder he saw Valakhilya Rishis hanging from that branch heads down and engaged in ascetic penances.

 “Garuda saw that if that bough fell down, the Rishis would be slain. The mighty one held the elephant and the tortoise still more firmly with his claws. And from fear of slaying the Rishis he held that bough in his beaks, and rose on his wings.

“The great Rishis were struck with wonder at the sight of that act which was beyond even the power of the gods. And they said, ‘As this ranger of the skies rises on its wings bearing a heavy burden, let this bird be called Garuda (bearer of heavy weight).’

“And shaking the mountains by his wings, Garuda leisurely coursed through the skies. And as he soared with the elephant and the tortoise (in his claws), he saw various regions underneath. Desiring as he did to save the Valakhilyas, he did not see a spot to sit on. At last he went to that foremost of mountains called Gandhamadana.

“There he saw his father Kasyapa engaged in ascetic devotions. Kasyapa also saw his son, that ranger of the skies, of divine form, possessed of great splendour, and energy and strength. The illustrious Kasyapa, seeing him approach and knowing also his motive, spoke unto him these words:

“Kasyapa said, ‘O child, do not commit a rash act, for then thou wouldst have to suffer pain. The Valakhilyas, supporting themselves by drinking the rays of the sun, might, if angry, blast you!”

“Kasyapa then propitiated, for the sake of his son, the Valakhilyas of exceeding good fortune and whose sins had been destroyed by ascetic penances. And Kasyapa said, ‘You whose wealth is asceticism, the attempt of Garuda is for the good of all creatures. The task is great that he is striving to accomplish. Let it please you to accord him your permission.’ 

“Those ascetics thus addressed by the illustrious Kasyapa, abandoned that bough and went to the sacred mountain of Himavat for purposes of ascetic penances. After those Rishis had gone away Garuda asked his father Kasyapa, ‘O illustrious one, where shall I throw this arm of the tree? O illustrious one indicate to me some region without human beings.’

“Then Kasyapa spoke of a mountain without human beings with caves and dales always covered with snow and incapable of approach by ordinary creatures. And the great bird bearing that branch, the elephant and the tortoise proceeded with great speed towards that mountain.

“The great arm of the tree with which that bird of huge body flew away could not be girt round with a cord made of a hundred (cow) hides. Garuda, the lord of birds, then flew away for hundreds of thousands of yojanas. And going according to the directions of his father to that mountain almost in a moment, that ranger of the skies let fall the gigantic bough.

“And it fell with a great noise. And that Prince of mountains shook, struck with the storm raised by Garuda’s wings. And the trees thereon dropped showers of flowers. And the peaks decked with gems and gold adorning that great mountain itself, were loosened and fell down on all sides. And the falling bough struck down numerous trees which, with golden flowers amid dark foliage, shone there like clouds charged with lightning. And those trees, bright as gold, falling down upon the ground shone as if they were bathed in the rays of the sun.

“Then that best of birds, Garuda, perching on the summit of that mountain, ate both the elephant and the tortoise. He rose on his wings with great speed from the top of the mountain. And various omens began to appear among the gods foreboding fear.

“Indra’s favourite thunderbolt blazed up in a fright. Meteors with flames and smoke shot down during the day. And the weapons of the Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts, and other gods, began to spend their force against one another.

“Such a thing had never happened even during the war between the gods and the Asuras. And the winds blew accompanied with thunder, and meteors fell by thousands. And the sky, though cloudless, roared tremendously. And even he who was the god of gods shed showers of blood. And the flowery garlands on the necks of the gods faded. And terrible masses of clouds dropped thick showers of blood. And the dust raised by the winds darkened the splendour of the very coronets of the gods.

“And He of a thousand sacrifices (Indra), with the other gods, perplexed with fear at the sight of those dark forebodings spoke to Vrihaspati thus, ‘Why, O worshipful one, have these natural disturbances suddenly arisen? I can see no enemy who would oppress us in war.’

“Vrihaspati answered, ‘O chief of the gods, O you of a thousand sacrifices, it is from your fault and carelessness, and owing also to the ascetic penance of the high-souled great Rishis, the Valakhilyas. The son of Kasyapa and Vinata, a ranger of the skies is approaching to take away the Soma (amrita or nectar). And that bird, foremost among all endued with great strength, is able to rob you of the Soma. Everything is possible with him; the unachievable he can achieve!”

 “Indra, having heard these words, then spoke to those that guarded the amrita, saying, ‘A bird endued with great strength and energy has set his heart on taking away the amrita. I warn you beforehand so that he may not succeed in taking it away by force. Vrihaspati has told me that his strength is immeasurable.’

“And the gods hearing of it were amazed and took precautions. And they stood surrounding the amrita and Indra also of great prowess, the wielder of the thunder, stood with them. The gods wore curious breastplates of gold, of great value and bright leathern armour of great toughness. The mighty deities wielded various sharp-edged weapons of terrible shapes, countless in number, emitting sparks of fire with smoke. And they were also armed with many a discus and iron mace furnished with spikes, and trident, battle-axe, and various kinds of sharp-pointed missiles and polished swords. Decked with celestial ornaments and resplendent with those bright arms, the gods waited there, their fears allayed. And the gods, of incomparable strength, energy, and splendour, resolved to protect the amrita! So ends the thirtieth section in the Astika Parva of the Adi Parva. 

Saunaka said, “O son of Suta, what was Indra’s fault, what his act of carelessness? How was Garuda born in consequence of the ascetic penances of the Valakhilyas? Why also Kasyapa–a Brahman–had the king of birds for a son? Why, too, was he invincible of all creatures? Why also was that ranger of the skies capable of going into every place at will and of mustering at will any measure of energy? If these are described in the Purana, I should like to hear them.” 

Sauti said, “What you ask me is, indeed, the subject of the Purana. O twice-born one, listen as I briefly recite it all.

“Once upon a time, when the lord of creation, Kasyapa, was engaged in a sacrifice from desire of offspring, the Rishis, the gods, and the Gandharvas, all gave him help. And Indra was appointed by Kasyapa to bring the sacrificial fuel (the dried wood and leaves) and with him those ascetics the Valakhilyas, and all the other deities.

“And the lord Indra, taking up according to his own strength, a weight that was mountain-like, brought it without any fatigue. And he saw on the way some Rishis, of bodies of the measure of the thumb, all together carrying one single stalk of a Palasa (Butea frondosa) leaf. And those Rishis were, from want of food, very lean and almost merged in their own bodies. And they were so weak that they were much afflicted when sunk in the water that collected in an indentation (groove) on the road produced by the hoof (foot) of a cow.

“And Purandara, proud of his strength, beheld them with surprise. He laughed at them in derision and soon left them behind insulting them by passing over their heads! And those Rishis being thus insulted were filled with rage and sorrow.

“Those miniature Rishis made preparations for a great sacrifice at which Indra was terrified. They poured clarified butter of the sacrificial fire with loudly uttered mantras, ‘There shall be another Indra of all gods. He shall be capable of going everywhere at will. And he shall be capable of mustering at will any measure of energy, and striking fear into the (present) king of the gods. By the fruit of our ascetic penance, let one arise, fleet as the mind!”

 “And the lord of the celestials of a hundred sacrifices (the present Indra), having come to know of this, became very much alarmed and sought the protection of the vow-observing Kasyapa. And the Prajapati Kasyapa, hearing everything from Indra, went to the Valakhilyas and asked them if their sacrifice had been successful.

“And those truth-speaking Rishis replied to him, saying, “Let it be as you say!” And the Prajapati Kasyapa pacifying them, spoke to them as follows, ‘By the word of Brahman, this one (Indra) hath been made the Lord of the three worlds. You ascetics, you also are striving to create another Indra! You excellent ones, let it please    you not to do anything that might falsify the word of Brahman. Let not also this purpose, for (accomplishing) which you are striving be rendered futile. Let there spring an Indra (Lord) of winged creatures, endued with excess of strength! Be gracious to Indra who is a suppliant before you!

“And the Valakhilyas, thus addressed by Kasyapa, after offering reverence to that first of the Munis, viz., the Prajapati Kasyapa, spoke to him: ‘O Prajapati, this sacrifice of us all is for an Indra! Indeed this has also been meant for a son being born to you! Let this task be now left to you. And in this matter do whatsoever you see to be good and proper.’

 “Meanwhile, moved by the desire of offspring, the good daughter of Daksha, the amiable, and fortunate Vinata, her ascetic penances over, having purified herself with a bath, approached her lord. And Kasyapa spoke to her, ‘Respected one, the sacrifice commenced by me has borne fruit. What has been desired by you shall come to pass. Two heroic sons shall be born to you, who shall be the lords of the three worlds. By the penances of the Valakhilyas and by virtue of the desire with which I commenced my sacrifice, those sons shall be of good fortune and worshipped in the three worlds!’

“And the illustrious Kasyapa spoke to her again, ‘Bear you these auspicious seeds with great care. These two will be the lords of all winged creatures. These heroic rangers of the skies will be respected in all the worlds, and capable of assuming any form at will.’

“And the Prajapati, gratified with all that took place, then addressed Indra of a hundred sacrifices, saying, ‘You shall have two brothers of great energy and prowess, who shall be to you like the helpmates. From them no injury shall result to you. Let your sorrow cease. You shall continue as the lord of all. Let not, however, the utterers (tellers) of the name of Brahma(n) be ever again slighted by you. Nor let the very wrathful ones, whose words are even the thunderbolt, be ever again insulted by you.’

“Indra, thus addressed, went to heaven, his fears dispelled. And Vinata also, her purpose fulfilled, was exceedingly glad. And she gave birth to two sons, Aruna and Garuda. And Aruna, of undeveloped body, became the fore-runner of the Sun. And Garuda was vested with the lordship over the birds. O you of Bhrigu’s race, hear now about the mighty achievement of Garuda.”

Sauti said to Saunaka, “O foremost of Brahmanas, the gods having prepared for battle in that way, Garuda, the king of birds, soon came upon those wise ones. And the gods beholding him of excessive strength began to quake with fear, and strike one another with all their weapons. And amongst those that guarded the Soma (amrita) was Brahmana (the celestial architect), of measureless might, effulgent as fire and of great energy. And after a terrific encounter lasting only a moment, managed by the lord of birds with his talons (foot nails), beak, and wings, he lay as dead on the fields.

“And Garuda making the worlds dark with the dust raised by the hurricane of his wings overwhelmed the celestials with it. And the latter, overwhelmed with that dust, swooned away. And the immortals who guarded the amrita, blinded by that dust, could no longer see Garuda. Thus did Garuda agitate the region of the heavens. He mangled the gods with the wounds inflicted by his wings and beak. “Then the god of a thousand eyes commanded Vayu (the god of wind), saying, ‘Dispel this shower of dust soon. O Maruta, this is indeed, your task. Then the mighty Vayu soon drove away that dust. And when the darkness had disappeared, the celestials attacked Garuda. And as he of great might was attacked by the gods, he began to roar aloud, like the great cloud that appears in the sky at the end of the Yuga, frightening every creature. And that king of birds, of great energy, that slayer of hostile heroes, then rose on his wings. All the wise ones (the celestials) with Indra amongst them armed with double-edged broad swords, iron maces furnished with sharp spikes, pointed lances, maces, bright arrows saw him overhead. And the king of birds, attacked them on all sides with showers of various weapons and fought exceedingly hard without wavering for a moment!

BLOGGER’S COMMENTS:

Garudan is the Mount of Vishnu. We can now understand why. Even the gods could not withstand the might, flight and fight of Garudan. It is only fitting that such a ranger of the skies becomes the divine Mount of Vishnu.

Each deity’s Mount is holy and auspicious and important for the devotees. For example, the peacock is the Mount of Muthukumara. And the Moorshika (the mouse-like rodent) is the Mount of Vinayaka.

Vinayaka’s size is known to the devotees and non-devotees. So smallish a creature is the Mount for the gigantic figure of Vinayaka! But there is much significance in that. Though smallish in size, Vinayaka’s Mount has this innate capacity to find its way out of any maze-like path or place. Vinayaka is known for showing the auspicious way as well as the way-out for all the problems for the devotees. The devotees and every devotee of other deities also propitiate first Ganesha or Vinayaka for He is famous for taking all our initiatives towards successful culmination. So he gets Moorshika vagana or Mount in the shape of a small rodent.

Likewise, Garuda is known for his might and splendour. Even Indran with his thunderbolt was no match for Garuda. So the Lord has taken him as His mount or vagana.

In many cases, instead of approaching the bigwig with our problems, his assistant or PA is approached by one and all. That is the case here also. Instead of approaching God Himself, we can gainfully manage many of our initiatives successful through the auspices of Garuda, His Mount.

Moreover we must see the ordinary garuda bird sailing on the currents of the wind almost lazily with practised inaction. With wings outstretched to the limit, scarcely moving them, the bird sails atop the air current with so much poise and ease that the devotees see the Lord Himself in the flight of Garuda.

There are many among Vishnavites who will not partake of food without sighting Garuda. For many of them sighting the bird in flight is important. Some of them won’t eat their first meal of the day without seeing garuda in flight. I remember full well to have read somewhere about how an orthodox Vishnavite went to the nearby town and as such he had been invited for the first meal of the day by one of his relatives residing in the town.

The little boy of the host’s house is both hungry and somewhat angry both with the devotee and the bird itself which refuses to fly, and instead sits perched on the branch of an Ilanthai tree with no thought of flight in mind. And the devotee and the boy’s father are waiting for the bird to take to its wings. But the bird seemed to be in no particular hurry. As though the bird was contemplating one of the important upanishadic perceptions like the difference between the saguna Brahman and nirguna Brahman, it was found by the boy inordinately reluctant to dismantle its lackadaisical posture.

After some more horrifyingly unbearable time, the boy, without the knowledge of the visitor, takes a hardened chunk of earth and is poised to give it flight in the direction of the vegetating bird. “No, son! The visitor coos. “We must not use force. Garudalwar must fly of his own volition. But maybe the Lord is not in favour of my partaking of the delicious meal prepared by your mother!”

At this adumbration the boy gets so mad that he wanted to curse the Garudalwar Himself for his design that late morning to be not on any activated mode, but just then the bird, as though to assuage the scandalous boy’s anguish gives a screech before taking to flight. And the guest is singing the Lord’s name gloriously!

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11.06.2026

POST NUMBER 9

THE  UPANISHADS

Isha Upanishad or Ishopanishad

CHAPTER 1 – VERSE 2

FULL TEXT IN ENGLISH:

PERFORMING, INDEED, ACTIONS HERE, ONE SHOULD DESIRE TO LIVE A HUNDRED YEARS. THUS IT IS FOR YOU, AND NOT OTHERWISE THAN THIS. ACTION DOES NOT CLING TO A MAN

Satam samaaah = a hundred years:

Why should we desire to live a hundred years? What is so special about it? What about those who only live to be a fifty?

Living for a hundred years is ideal to lead the life in accordance with the Vedic culture. Vedic culture takes into consideration a full span of life for a hundred years. The reasons are no far to seek.

It is a life long enough to pass through all the STAGES OF HUMAN LIFE, as brahmacharya, Grihastha, Vanaprastha and sannyasa (the four stages or ashramas of life). A young child must be educated and the culmination of the education ends the child’s period of BRAHMACHARYA ASHRAMA OR STAGE. Then the young educated man must start a family life thus earning for the upkeep of self and the family and also for contributing one’s fair share for the wellbeing of the society. And then, towards the age of retirement one should gradually withdraw from the society and spend time and things on matters relating to the spiritual side of one’s life. And sannyasa stage, when it is reached, marks the end of the first three stages as a householder, and the boy who has become a elder person gives up the whole worldly connection and becomes part and parcel of the universe in the sense he will no more consider himself to be a householder and will entirely spend his time in meditation in the forest.

There are thus three processes of essential spiritual growth. They are: Karma Yoga, Upasana Yoga and Jnana Yoga. For these three processes to take place and find culmination in a human being’s life on earth, it requires that he lives a hundred years.

KARMA YOGA:

Performance of Karma Yoga leads to the necessary purification of the heart and mind  (chitta-shuddhi). A karma yogi or practitioner of Karma Yoga is required to carry out his self-ordained duties every day without any and nil expectation of the fruits of such actions. In this, he is not a doer of actions like any other Tom, Dick and Harry. He is a Yogi or Practitioner of Yoga. Nothing short of it.

We generally indulge in actions to acquire something and the reason of acquirement is the enjoyment of the same. And another reason for our selfish actions is that we indulge in action to ward off something unpleasant. So love for the pleasant thing and hatred of the unpleasant is the reason for all our actions   in this world.

But a Karma Yogi, who also is indulging in actions – as a matter of fact he is turning out greater volume of works than a selfish man – carries out his actions and duties in a totally selfless manner. He is in a constant mode of action, but he is not selfishly motivated. Though the thing might be important that it is done in a particular day within the time, he does not have a stake in it.

The great sage Swami Srimat Chidbhavananda of Thirupparaithurai, Trichirappally, Tamil Nadu, gives a very effective analogy to drive home this point:

A servant is sent by his master to the neighbouring town to see some person. He goes there, but the person is not there that day and time. He returns to his native place and duly reports the matter of the person in the town not being available. Then the next day, the master sends the same servant to do the same act. And the servant sets out to the neighbouring town to see that person. This time he sees the person and conveys the news to him as per his instruction by his own master.

Now, the sage says that the servant was not dejected the first day when he went to the town to see that person and couldn’t and returned to his master’s house empty handed. And when the next day when the servant has been able to meet the person and conveyed the matter to him, there was no particular elation in the servant’s mind. So far as he is concerned, he has carried out his duties on both days and on both occasions to the full. The sage says we must also be constantly carrying out in this life our ordained duties with that servant’s mindset.

If karma is carried out like this by the Karma Yogi, then there would be no room for bondage. Whatever be the nature of his actions, he will not be bound by the same. (What is the nature of bondage? Please refer to my comments to other posts).

UPASANA YOGA:

This yoga or this way of carrying out one’s duties relates and tends to develop single-pointedness of mind. For this the sadaka or the practitioner seeks to indulge in devout activities and performs meditation. By Karma Yoga the necessary chitta-shutti or purity of mind and heart has been achieved. It is great and lovable. A mind which has no base desire and selfishness is a spiritual treasure. Even the   slightest selfish desire mars a man’s mind and renders it incapable of any exertions in the spiritual field. With a pure heart and mind even ordinary man can turn out extraordinary work of great and enviable excellence. So for a proper spiritual development surely and steadily pure mind and heart is a sine qua none.

JNANA YOGA:

Acquirement of jnana presupposes that we are bereft of jnana. We must obtain jnana or wisdom about the ultimate truth. For this the means are shravana, manana and nididyaasana.

The study of the scriptures is good for anyone irrespective of his mental caliber. But to get atma jnana or knowledge about one’s soul one needs a pure heart and mind. With a cent percent purity having been achieved, one can easily indulge in the religious study of the scriptures (shravana), and then reflecting on the meaning of what is studied (manana) and deep contemplative absorption in their truth. Thus one can achieve removal of ignorance (avidyaanivrtti) with which we are insulated from the Atma Knowledge or knowledge about our Atman or Soul.

A SHORT LIFE TRUNCATES THIS PROCESS.

But we must not confuse long life with a free indulgence in sense-pleasures. It is rather a desire to complete the spiritual course.

Thus the Isha Upanishad combines the command to act (kuruvan karmaani) with the desire for a long life (jijeevishet satam samaah) to portray an ideal spiritual life that is vibrant, engaged and enduring. This is the life of an advanced karma yogi. WE WILL COSIDER THE REST OF THE VERSE IN THE NEXT POST.                  

SISTERS AND BROTHERS, NEXT POST ON 14.06.2026 (14 June, 2026).

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11.06.2026

POST NUMBER 9

THE BHAGAVAD GITA

CHAPTER  1 : VERSE 13

Arjuna Vishdha Yoga

              OR

THE DESPONDENCY OF ARJUNA

VERSE 13

TEXT IN TRANSLITERATION

tatah sankhaas cha bheryas cha panavaanaka gomukhaah

sahasai ‘vaa ‘bhyahanyanta sa sabdas tumulo ‘bhavat

SANSKRIT WORDS AND PHRASES AND THEIR MEANING IN ENGLISH:

tatah = then; sankhaah = conchs; cha = and; bheriyah = kettledrums; cha = and; panava aanaka gomukhaah = tabors, drunms and cow-horns; sahasaa eva = quite suddenly; abhyahanyanata = blared forth; sah = that; sabdah = sound; tumulah = tremendous; abhavat = was

TEXT IN ENGLISH:

Then suddenly blared forth conchs and kettledrums, tabors and trumpets and cow-horns; and tremendous was that noise.

BLOGGER’S COMMENTS:

All of a sudden, conchs and kettledrums, tabors and trumpets and cow-horns started to blare. And the effect was tremendous. The tremendous noise is part of the war. Not just a war cry. But the war itself. Soon Kurukshetra is, a favoured place and wide sweep of the expansive land for conducting many a great sacrifice, now going to witness mass killing and slaying.

These are the wages of the unrighteous life led by the Duriyodhanas. All the hundred kauravas were slain. Along with the five Pandava brothers only two more escaped death. So it was a wholesale slaughter of human beings. It was not as though all of them were wicked like the Duriyodhanas. Even on the Kauravas side there were Bhishma and Drona, great Acharyas and various kings and friends of Duriyodhana’s were slain. The warriors of the Krishna’s army whose help had been enlisted by Duriyodhana also were slain.

So when the visitation of God comes down to wipe out the wicked people, many innocents also will have to suffer. It is part of the universal game. The innocents will have been having their own peculiar karmic effect that their lives on earth should end and they must start living almost with a clean slate.

Here Kurukshetra, the battlefield, becomes, for one more time, a miniscule world were mass karma of extraordinary intensity is going to be worked out.

The tremendous noise is the stat native to a battlefield which precedes the deathly calm that would be the consequence after the end of the war.

SISTERS AND BROTHERS, NEXT POST ON 14.06.2026 (14 June, 2026 )

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