Why Did God Decide to Be Born as Rama? — Valmiki Ramayana, Isha Upanishad & Bhagavad Gita

24.08.2026

POST NUMBER 13

VALMIKI RAMAYANA

BALA KANDA

CHAPTER NUMBER 13

THE GODS TAKE REFUGE WITH THE LORD

THEN Rishyasringa, who knew all the Sakhas of the Vedas and who was a thorough master of the mysteries connected therewith, after earnest thought, hit upon the most effective method of realsing the king’s wishes. With a glad face he turned to him and said, “Now I shall perform for you an Ishti consecrated by the Atharvana Mantras, that will not fail to get you a son.” And in the course of the rite, he made an offering in the fire, accompanied by powerful Vedic Mantras.

Meanwhile, the various Angelic Presences that came down to the horse-sacrifice to receive their portions of the offerings,*1 approached their chief, the Lotus-born One, and said, “Lord! A Rakshasha, Ravana by name, has won your favour *2 by his wonderful austerities and has been blessed with many mighty boons in consequence. And we, poor souls, have to pay for it. Bound by our respect for the giver of those boons, we have to put up, without a murmur, with his unheard-of-cruelties. The three worlds tremble at his name. He will, in no time, drive away from their thrones Indira and other Regents of the spheres and occupy them himself. Strong in the strength of his boons, he bids defiance to everyone, sages and Brahmanas, Yakshas and Gandharvas, Devas and Asuras and grinds them low. The Sun draws in his heat when he shines on the Demon and adjusts his warmth to his taste. The Wind-God is afraid to blow hard through his gardens, lest the flowers therein should fall off the trees and creepers and anger Ravana when he is disporting himself there. The roaring Ocean with his mutinous waves, stands tongue-tied with fear at his approach. His fierce looks strike dire terror into our hearts and we drag on lives of misery and fear. We seek from You some means to relieve us from this living terror.”*3

“Shining Ones!” replied Brahma, “the wicked wretch prayed of me immortality from the Devas, the Gandharvas and Rakshasas and that I granted him. But, fortunately for you, he has omitted to ask it from men, as being too far beneath his fear and notice. There is his weak point and he should be made to meet his death at the hands of man.”

The hearts of the sages and the gods danced for joy at this glad news. And they rejoiced as if the hour of their deliverance was already at hand.

Then there appeared before their delighted eyes the Lord Vishnu, the ruler of the Universe and the living God in the hearts of all beings. In his supreme effulgence stood He, His face resplendent with the thought that the time had come for Him to destroy the wicked and bring peace and comfort to the hearts of the good and the righteous. He ever bears in His hands the conch and the disc, to extend His protection to those that take refuge in Him. Brahma advanced to reverence Him, his mind actively engaged with the prayer he meant to place before Him. Then the Sons of Light hymned Him high and with bent heads and joined palms cried, “We pray Thee that Thou deign to be born as four sons unto Dasaratha, of righteous heart and saintly life – the Lord of Ayodhya, from whom none ever ask in vain. Do Thou take human form through his three queens, who are even as the mortal embodiments of Hri, Sri and Kirti, and destroy the impious One, even Ravana. He is the scourge and the terror of all beings and is not to meet his death at the hands of any but man. Proud of his might and prouder still of the boons he had won, he tramples on all of us, gods and sages, Yakshas and Gandharvas, Kinnaras and men alike. The lovely Apsarasas that disport themselves in the charming groves of our Nandana are the special objects of his persecutions. We, the denizens of the three worlds, pray his death at Thy hands and take our refuge in Thee. Thou art our only stay and support, and we pray that Thou will be pleased to come down on Earth to destroy the wicked Ravana, Indrajit, Lavana and certain wicked Gandharvas.”

Then the Lord Vishnu, the World-honoured One spoke to the expectant Brahma and the attendant celestial host, “Fear not my children. All good will happen to you. I shall come down among men *4 as the sons of Dasaratha and shall slay in dreadful battle Ravana, that terror of yours and of every devout and virtuous soul. I shall remove his sons, grandsons, friends and kinsmen even unto the last. And mortal years 11000 shall I reign over the Earth, restoring Law and Order.”

He promised them safety from their enemy and a speedy deliverance to their miseries. And He resolved to manifest Himself as the sons of Dasaratha, whose saintly virtues attracted Him to take birth in his family. Far, far above the mortal changes known as birth and death, Himself the Goal and the End of all desires and efforts, human and divine, yet He made up His mind to limit His illimitable essence*5 and come down into this dark and sinful world of ours, that the ‘wicked might cease from troubling and the weary be at rest.’

Then, the Shining Ones, the Gandharvas, the Rudras and the Apsarasas, sang his divine glory and repeated their prayer, “Soul of Compassion! Lord of infinite Mercy! Save us from the wrath and oppression of the terrible Ravana. Slay him in battle dire, him and his kin, him and his countless hosts. Naturally endowed with no inconsiderable degree of pride and might, he has become insufferably so, through the boons conferred on him by Brahma. The good and the righteous cry out against him and raise, tear-dimmed eyes and trembling hands in mute appeal to Thee for deliverance and protection. Thy work accomplished, come Thou back, light of heart, to Thy radiant seat in Vaikuntha, the eternal world where desire is not nor hatred.”

BLOGGER’S COMMENTS:

*1. Will the Angelic Presences come down to the earth to receive their individual portion of the offerings? Should they? Are they supposed to? Are they obligated to do so?

Normally there is absolutely no necessity for them to do so. They will normally be in their sphere, their heavenly abode, the Deva Loka. But this is a very special occasion. Such a great and mammoth sacrifice, the Ashwameda Sacrifice, does not take place on earth every day. Only kings can conduct such (the Horse) Sacrifices. Not even all kings. Only great and undisputed Kings can conduct such a sacrifice.

In all sacrifices various deities and angelic presences are invoked to kindly come down to obtain their individual shares. And the Vedic hymns have been designed by great Rishis of unquestionable merit. And the Rishis humbly beg them to come down to grace the sacrifice.

So they come down to the earth as per the due and faultless invocation.

But receiving the offerings of the sacrifices, whether they are externalized Vedic sacrifices or internalized Upanishadic sacrifices, it is the great prerogative of the gods and angelic presences to receive our prayerful and humble offerings.

The gods send down blessings like rains and shine as and when required by the human beings. Without that, life on earth will not be possible. And our duty towards them is to make our sacrifices and pay material or other offerings to them.

Vishnu is described as the eater of sacrifices. For that matter, every god and angel is an eater of sacrifice!

In the Bhagavad Gita, the Lord enjoins on us, the human beings, to receive the rain and shine and other benefits from the gods and return our dues in the form of sacrificial offerings to the gods. And apart from this, He goes one step forward to call those human beings as veritable THIEVES who get the benefits from the Devas and refuse to return their offerings due to them! He advises the human beings to cherish the Devas for their benevolence and the Devas will cherish the humans, but the one who refuses to repay to them their due is a Thief!

*2. In the Ramayana and the Mahabharata as also in the Puranas we come across numerous instances wherein both beings of the earth or the netherworld indulge in Tapas and austerities and deep and profound meditation which last even for years together. The point is they always meditate upon the Almighty and receive boons from them when they materialize in front of them at the end of the acute penance. And some misuse these boons by indulging in inordinate sense and sensual pursuits to the total detriment of others.

Here in this case, the Rakshasa, Ravana, the king of Lanka (the present Srilanka) fairly terrorizes the gods and fellow Rakshasas as he has obtained the boon from Brahma that he shall not die at the hands of a Rakshasa, or God, etc. Then he starts to misuse the boon.

The question is why should the Lord Brahma grant such an imponderable boon to Ravana who turned in the end the Rascal of the worst type?

The invariable answer is when a being seeks to propitiate God through his tapas or meditation full of austerities having fairly extinguished the Sense Organs, the Lord is obligated, at the end of the required time, to not only appear, yes, present Himself, before the Tapasvi or the Yogi and grant his heart’s desire. Many times in terms of boons!

If we practice penance and meditate on the Lord’s lotus feet for a required length of time with single-minded devotion, the Lord must, of necessity, grant our heart’s desire. There is no choice for God. God has created the universe subject to the “Rta” and moral law called “Sanatana Dharma”. The working of the law of Dharma or Sanatana Dharma depends, as I have pointed out in former Posts, on the Law of Nature, which heavily depends upon the Rule of Cause and Effect!

Thus, every force has an equal and opposite force in this universe. That is every action has an opposite reaction with similar force.

The universe cannot function so very smoothly as it does without strictly adhering to this Rule of Law born of the Law of Nature.

We must get what we sincerely ask or demand. Nothing can stand in the way! God should grant through his Universal set-up our heart’s desire.

This is why our elders and priests advise us to not ask God anything in the form of negativity. Whatever we ask and beg God must be positive and good. Otherwise we will land in trouble through God’s granting the bad things we asked for in our prayer.

*3. Ravana terrorizes all with his boons.

But is it possible for a person, whether he is a Rakshasa or human being, or Gandharva, to exert control over the Wind-God, Sun, etc once he got the power or boon from God?

Yes, says Swami Vivekananda!

According to him, the heavenly bodies and the Elemental Forces should and will do the biddings of a person who has become one with God even while living here on the earth. How? A person, who has devoted the required time for transcendental meditation in his life and becomes a revealed one or one who has obtained salvation while he is still living here on earth, then for the rest of his days on earth he will be known as a Jivanmukta, (One who has obtained mukti or liberation while still living).

The Swami further says that a person who has become completely free from the onslaught of the Sense Organs in the sense he has nothing to do in this world for gain then this universe will do each and every bidding of his. The Swamiji says in his inimitable way, in such cases, when you have attained complete freedom, the heavenly bodies will change course if you order!

But in Ravana’s case, after attaining immortality, he deteriorates in his moral scruples. He becomes a slave to his senses. Anyone, who has come under the sway of the sense organs, will have to pay the price. Senses or sense organs and their indulgence can be very unforgiving. And more and more deterioration sets up in his way of life and at last he becomes so very wicked that the only way to save the universe is by wiping him out! And the Lord decides to do just that!

*4. God decides to come down to earth as sons of Dasaratha and he has done this act of coming down to earth to save the humanity at each particular time and each time God comes down to earth to bodily take the universal train that has completely derailed and put it back on the rails and gives it a shove so that man’s life on earth continues. This is known as the Advent of God.

In Hinduism it is also called “Avatar”. Thus God takes birth as human being and when he does that he is known as an “avatar”.

It is always to do away with the wicked people and safeguard his devotees. In the Bhagavad Gita the Lord Krishna says I time and again come down to earth to safeguard the virtuous and kill the wicked “yuge yuge” or Yuga after Yuga; universal cycle after cycle!

*5. When the Lord Vishnu has decided to come down to the earth to save the worlds from Ravana, the Rakshasa, he decides to limit his essence! That is, he will come down to the earth as Rama and other sons of Dasaratha, he would not come down as God, as Vishnu. Rather He would come down as human beings. This explains why Lord Rama exhibits all the emotions native to a human being when Ravana kidnaps his dear Spouse, Sita. Throughout the Ramayana we see an accomplished warrior, a noble son and an ideal spouse, etc., and not as Vishnu Himself. He obeys his parents as a human being, he gets angry, he gets saddened, he is elated as any other noble human being with extraordinary power of penance and practice.

Otherwise the Ramayana would not be such a great Itihasa. Though the Ramayana is an epic, it is a human story of a human being by an extraordinary poet.

SISTERS AND BROTHERS, THE 14^th POST WILL BE PUBLISHED ON 09.09.2026 (September 9, 2026.) POSTS ARE FREE OF CHARGE TILL THE 15^th POST. FROM THE 16^th POST ONWARDS PAYMENT BUTTON WILL COME INTO FORCE AND THE POSTS WILL BE PUBLISHED ON ALTERNATE DAYS.

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24. 08. 2026

THE MAHABHARATA

BOOK 1- ADI PARVA

ASTIKA PARVA

CHAPTER NUMBER 13

Sauti said, “And Sringin then replied to his father, saying, ‘Whether this is an act of rashness, O father, or an improper act that I have done, whether you like it or dislike it, the words spoken by me shall never be in vain. O father, I tell you (a curse) can never be otherwise. I have never spoken a lie even in jest.”

And Samika said, “Dear child, I know that you are of great prowess, and truthful in speech. You have never spoken falsehood before, so that your curse shall never be falsified. The son, even when he attains to age, should yet be always counselled by the father, so that crowned with good qualities he may acquire great renown.*1 A child as you are, how much more do you stand in need of counsel? You are ever engaged in ascetic penances. The wrath of even the illustrious ones possessing the six attributes increases greatly. O you foremost of ordinance-observing persons, seeing that you are my son and a minor too, and beholding also your rashness, I see that I must counsel you. Live you, O son, inclined to peace and eating fruits and roots of the forest. Kill your anger and destroy not the fruit of your ascetic acts in this way. Wrath surely decreases the virtue that ascetics acquire with great pains. And then for those deprived of virtue, the blessed state does not exist. Peacefulness ever gives success to forgiving ascetics. Therefore, becoming forgiving in your temper and conquering your passions, you should always live. By forgiveness shall you obtain worlds that are beyond the reach of Brahma himself! Having adopted peacefulness myself, and with a desire also for doing good as much as lies in my power, I must do something; even I must send to that king, telling him, ‘O monarch, you have been cursed by my son of tender years and undeveloped intellect, in wrath, at seeing your act of disrespect towards myself.’

Sauti continued, “And that great ascetic, observer of vows, moved by kindness, sent with proper instructions a disciple of his to king Parikshit. And he sent his disciple Gaurmukha of good manners and engaged also in ascetic penances, instructing him to first enquire about the welfare of the king and then to communicate the real message.”

“ And that disciple soon approached that monarch, the head of the Kuru race. And he entered the king’s palace having first sent notice of his arrival through the servant in attendance at the gate. “And the twice-born Gaurmukha was duly worshipped by the monarch. And after resting for a while, he detailed fully to the king, in the presence of his ministers, the words of Samika, of cruel import, exactly as he had been instructed.”

“And Gaurmukha said, ‘O king of kings, there is a Rishi, Samika, by name, of virtuous soul, his passions under control, peaceful, and given up to hard ascetic devotions, living in your dominions! By you, O tiger among men, was placed on the shoulders of that Rishi observing at present the vow of silence, a dead snake! He himself forgave you that act. But his son could not. And by the latter you have today been cursed, O king of kings, without the knowledge of his father, to the effect that within seven nights hence, shall (the snake) Takshaka cause your death. And Samika repeatedly asked his son to save you, but there is none to falsify his son’s curse. And because he has been unable to pacify his son possessed by anger, therefore I have been sent to you, O king, for your good!”

“And that king of the Kuru race, himself engaged in ascetic practices, having heard these cruel words and recollecting his own sinful act, became exceedingly sorry. And the king, learning that foremost of Rishis in the forest had been observing the vow of silence, was doubly afflicted with sorrow and seeing the kindness of the Rishi Samika, and considering his own sinful act towards him, the king became very repentant. And the king looking like a god, did not grieve so much for hearing of his death as for having done that act to the Rishi. And then the king sent away Gaurmukha, saying, ‘Let the worshipful one (Samika) be gracious to me!”

“ And when Gaurmukha had gone away, the king, in great anxiety, without loss of time, consulted his ministers. And having consulted them, the king, himself wise in counsel, caused a mansion to be erected upon one solitary column. It was well-guarded day and night. And for its protection were placed there physicians and medicines, and Brahmanas skilled in mantras all around. And the monarch, protected on all sides, discharged his kingly duties from that place surrounded by his virtuous ministers. And no one could approach that best of kings there. The air even could not go there, being prevented from entering.

“And when the seventh day had arrived, that best of Brahmanas, the learned Kasyapa was coming (towards the king’s residence), desirous of treating the king (after the snake-bite). He had heard all that had taken place, viz., that Takshaka, that first of snakes, would send that best of monarchs to the presence of Yama (Death). And he thought, I would cure the monarch after he is bit by that first of snakes. By that I may have wealth and may acquire virtue also.”

“But that prince of snakes, Takshaka, in the form of an old Brahmana, saw Kasyapa approaching on his way, his heart set upon curing the king. And the prince of snakes then spoke to that bull among Munis, Kasyapa, saying, ‘Where do you go with such speed? What, besides, is the business upon which you are intent?’ “And Kasyapa, thus addressed, replied, ‘Takshaka, by his poison, will today burn king Parikshit of the Kuru race, that oppressor of all enemies. I go with speed, O amiable one, to cure, without loss of time, the king of immeasurable prowess, the sole representative of the Pandava race, after he is bit by the same Takshaka.’

And Takshaka answered, ‘I am that Takshaka, O Brahmana, who shall burn that lord of the earth. Stop, for you are unable to cure one bit by me.’ And Kasyapa rejoined, ‘I am sure that, possessed (that I am) of the power of learning, going there I shall cure that monarch bit by you.’”

Sauti said, ‘And Takshaka, after this, answered, ‘If, indeed, you are able to cure any creature bitten by me, then, O Kasyapa, you revive this tree bit by me. O best of Brahmanas, I burn this banian (tree) in your sight. Try your best and show me that skill in mantras of which you have spoken.’

“And Kasyapa said, If you are so minded, you bite then, O king of snakes, this tree. O snake, I shall revive it, though bit by you.”

Sauti continued, “That king of snakes, thus addressed by the illustrious Kasyapa, bit then that banian tree. And that tree, bit by the illustrious snake, and penetrated by the poison of the serpent, blazed up all around. And having burnt the banian so, the snake then spoke again to Kasyapa, saying, ‘O first of Brahmanas, try your best and revive this lord of the forest.’

Sauti continued, “The tree was reduced to ashes by the poison of that king of snakes. But taking up those ashes, Kasyapa spoke these words. ‘O king of snakes, behold the power of my knowledge as applied to this lord of the forest! O snake, under thy very nose I shall revive it.’”

“And then that best of Brahmanas, the illustrious and learned Kasyapa, revived, by his vidya, that tree which had been reduced to a heap of ashes. And first he created the sprout, then he furnished it with two leaves, and then he made the stem, and then the branches, and then the full-grown tree with leaves and all. And Takshaka, seeing the tree revived by the illustrious Kasyapa, said to him, ‘It is not wonderful in you that you should destroy my poison or that of any one else like myself. O you, whose wealth is asceticism, desirous of what wealth, you go there? The reward you hope to have from that best of monarchs, even I will give you, however difficult it may be to obtain it. Decked with fame as you are, your success may be doubtful on that king affected by a Brahmana’s curse and whose span of life itself has been shortened. In that case, this blazing fame of yours that has overspread the three worlds will disappear like the Sun when deprived of his splendour (on the occasion of the eclipse).’”

“Kasyapa said, ‘I go there for wealth, give it to me, O snake, so that taking your gold I may return.’ Takshaka replied, ‘O best of regenerate ones, even I will give you more than what you expect from that king. Therefore do not go.’”

Sauti continued, “That best of Brahmanas, Kasyapa, of great prowess and intelligence, hearing those words of Takshaka, sat in yoga meditation over the king. And that foremost of Munis, viz., Kasyapa, of great prowess and gifted with spiritual knowledge, ascertaining that the period of life of that king of the Pandava race had really run out, returned, receiving from Takshaka as much wealth as he desired.”

“And upon the illustrious Kasyapa’s retracing his steps, Takshaka at the proper time speedily entered the city of Hastinapura. And on his way he heard that the king was living very cautiously, protected by means of poison-neutralising mantras and medicines.”

Sauti continued, “The snake thereupon reflected thus, ‘The monarch must be deceived by me with power of illusion. But what must be the means?’ Then Takshaka sent to the king some snakes in the guise of ascetics taking with them fruits, kusa grass, and water (as presents). And Takshaka, addressing them, said, ‘Go you all to the king, on the pretext of pressing business, without any sign of impatience, as if to make the monarch only accept the fruits and flowers and water (that you shall carry as presents to him).’

Sauti continued, “Those snakes, thus commanded by Takshaka, acted accordingly. And they took to the king, Kusa grass and water, and fruits. And that foremost of kings, of great prowess, accepted those offerings. And after their business was finished, he said to them, ‘Retire.’ Then after those snakes disguised as ascetics had gone away, the king addressed his ministers and friends, saying, ‘Eat you, with me, all these fruits of excellent taste brought by the ascetics.’ Impelled by Fate and the words of the Rishi, the king, with his ministers, felt the desire of eating those fruits. The particular fruit, within which Takshaka had entered, was taken by the king himself for eating. And when he was eating it, there appeared, O Saunaka, an ugly insect out of it, of shape scarcely discernible, of eyes black, and of coppery colour. And that foremost of kings, taking that insect, addressed his councillors, saying, ‘The sun is setting; today I have no more tear from poison. Therefore, let this insect become Takshaka and bite me, so that my sinful act may be expiated and the words of the ascetic rendered true.’”

“And those councillors also, impelled by Fate, approved of that speech. And then the monarch smiled, losing his senses, his hour having come. And he quickly placed that insect on his neck. And as the king was smiling, Takshaka, who had (in the form of that insect) come out of the fruit that had been offered to the king, coiled himself round the neck of the monarch. And quickly coiling round the king’s neck and uttering a tremendous roar, Takshaka, that lord of snakes, bit that protector of the earth.”

Sauti said, “Then the councillors beholding the king in the coils of Takshaka, became pale with fear and wept in exceeding grief. And hearing the roar of Takshaka, the ministers all fled. And as they were flying away in great grief, they saw Takshaka, the king of snakes, that wonderful serpent, coursing through the blue sky like a streak of the hue of the lotus, and looking very much like the vermilion-coloured line on a woman’s crown dividing the dark masses of her hair in the middle.”

“And the mansion in which the king was living blazed up with Takshaka’s poison. And the king’s councillors, on beholding it, fled away in all directions. And the king himself fell down, as if struck by lightning. And when the king was laid low by Takshaka’s poison, his councillors with the royal priest–a holy Brahmana–performed all his last rites. All the citizens, assembling together, made the minor son of the deceased monarch their king. And the people called their new king, that slayer of all enemies, that hero of the Kuru race, by the name of Janamejaya. And that best of monarchs, Janamejaya, though a child, was wise in mind. And with his councillors and priest, the eldest son Parikshita, that bull amongst the Kurus, ruled the kingdom like his heroic great-grand-father (Yudhishthira). And the ministers of the youthful monarch, beholding that he could now keep his enemies in check, went to Suvarnavarman, the king of Kasi, and asked him his daughter Vapushtama for a bride. And the king of Kasi, after due inquiries, bestowed with ordained rites, his daughter Vapushtama on that mighty hero of Kuru race. And the latter, receiving his bride, became exceedingly glad. And he gave not his heart at any time to any other woman. And gifted with great energy, he wandered in pursuit of pleasure, with a cheerful heart, on expanses of water and amid woods and flowery fields. And that first of monarchs passed his time in pleasure as Pururavas of old did, on receiving the celestial damsel Urvasi. Herself fairest of the fair, the damsel Vapushtama too, devoted to her lord and celebrated for her beauty having gained a desirable husband, pleased him by the excess of her affection during the period he spent in the pursuit of pleasure.”

BLOGGER’S COMMENTS:

The Rishi, Samika, was under a vow of silence while the King Parikshit approached and accosted him. He knew full well that the man who had come to his house was fully armed. And the King repeated his question bordering on request if not reverence. Even after the same question was repeated several times, the Rishi thought it fit not to break his vow of silence.

The art of concentration was introduced to the world community by the Rishis of ancient India. Indians have contributed to the world community from every sphere of art and other human intellectual exertions; the number ‘0’ is one such contribution by the ancient mathematicians. Likewise, the efficacy of silence was early discovered by the Yoga Purushas, the Rishis of ancient India and the whole world benefited from the art of yogic silence.

Silence is a great spiritual weapon. In modern History, Mahatma Gandhi was highly benefited from the observance of silence.

It is a wonder that in many cases we learn as children with great exertion if not difficulty many things like speech. Also there are some involuntary acts like breathing. We learn to speak first and then we are told we can gain spiritually if we observe silence! And, as for the act of breathing, it comes to us as a habit the first thing we are born. But a yogi achieves much progress by regulating his breathing. So, in this case, what came to us as an involuntary act is made into a voluntary and slow-paced act! And we achieve greatness by deliberately slowing down the act of breathing!

So the Rishi, Samika, observed silence and he wouldn’t even budge a millimeter. Even after the dead snake was thrown round his neck, he did not budge. The important thing is that the King knew that the snake was good only in form and it was just a carcass. But the Rishi did not know. For him it is a live snake. But he did not budge an inch or gave a start or a yelp of fear or something like that. He was silent throughout. That speaks volumes for his mastery over his senses.

But his son was not of the same mettle. He was not a chip off the old block. Of course he was an ascetic himself. Nothing less than that! But still he could not contain his rage and he could not even see through the knave’s crookedness. Sringin was able to extricate himself from the clutches of the young ascetic by setting him against the King, Parikshit! Here was an ascetic who turned murderously furious at the mention of the treatment meted out to his father, Samika; he lost all his balance in a hurry.

His father was the first to gently chide him for that. Once again, when the son points out that as a man of truth his words cannot be falsified, and as such the King must suffer even disproportionately for his mistake, the father stands his ground. But ever so gently! Samika points out that even though his son, a young ascetic of proven merit was making mighty strides in asceticism, as his son he must pay heed to his advice. It is a point to ponder. The grown up son was not only that but already an ascetic. Not just that, he had never spoken a lie in his life! So, according to him, he could not possibly take back his curse! True. The father agrees with him. Still he says as his son he must lend his ears to his counsel! It is doubtful if in our times we can argue like this to an IT employee son!

But the son, in spite of his great asceticism and imponderable truthfulness, had a chink in his spiritual armour. He was given to instant anger. He flares up like a house on fire at the mention by the artful knave that King Parikshit made his silent father suffer like anything and it would be below the son’s dignity if he did not get even with the desperado, the King of the land!

And the son, an ascetic of such high merit falls for that! And curses the King like anything!

So, in spite of his great achievements in the spiritual sphere, he flashes and bursts out roaring at the mention of the shabby way his father was treated! Anger is our enemy number one. The saintly Tamil poet Tiruvalluvar describes anger as a thing that kills the person who entertains it! The saintly Swami Chidbhavananda of Tiruparaithurai, Trichirapalli describes an angry man as a lunatic while the fit lasts!

In Hindu mythology, we have many instances wherein great Rishis are given to uncontrollable fury. The great Rishi, Vishwamitra, for example. It was he who had turned against the Lord and went about creating a universe of his own!

Saint Dhurvasar was famous, even notorious, for his uncontrollable fit of anger.

But Samika has a very very relevant point in this regard. He calls anger as a self-slaying enemy. That through penance and meditation for many years the ascetic comes to have the spiritual power and prowess which he stands to lose completely if he gives place to anger. While his son argues that King Parikshit’s life was coming to an end anyhow owing to the working out of his fate, he refuses to acknowledge the same as a due excuse. He instead sends apologetic words to the King through his principal disciple. And rightly so!

But the fact of the matter remains that indeed, according to his fate, the King Parikshit’s days on earth were drawing to a close. This fact is utilized by Kasiyapa to return to his abode after being benefited from the king of Snakes, Takshaka. But it reflects poorly on him. Anyhow the snake bites the king and Parikshit dies owing to the inexorable working of Samika’s son’s curse.

Here there are one or two points to ponder.

In those days of the presence of such great souls like Samika’s son who had not uttered even one lie in his youthful life and this plus his intense asceticism clothed him with the power to curse any offender. But how come he, such a past master in controlling his roving senses and instilled all his energy in the transcendental meditation could not master himself and fell a pray to an ordinary person such as Singrin who set him against King Parikshit?

In this respect, it is gainful to think of the Lord Krishna’s words in the Bhagavad Gita that gunas or tendencies of a person exert imponderable influence even on accomplished yogis. Even illumined yogis behave according to the preponderance of their own Guna or tendency!

So it is very difficult to master ourselves so far as the tendency to get furious at others is concerned.

The Isha Upanishad gives us a clue as to the way out. How to get out of the compelling clutches of this overmastering sense of anger? The Upanishad starts with the declaration that everything in this world is enveloped by God. This means there is nothing, sentient or insentient, in this world which is not enveloped by the Lord. If everything belongs to God, it means everyone and everything is God, and nothing but God! That, we, human beings should live in this world enjoying God’s things and riches in trust and not in our total independent capacity! For the simple fact that nothing belongs to us here! Everything belongs to the Lord. Every little thing, ranging from the speck dancing in the sun beam to the distant galaxies belongs absolutely to God. Our job is to enjoy all here in trust, always in trust, and with a total and full understanding and concomitant comprehension that the Universe is owned by God!

And I have a very good and sound ploy and trick, to be used by all of my sisters and brothers, from personal experience. We cannot help the spurting of anger at people, OK? Because there are guys who are very very selfish and inconsiderate about others’ right to enjoy life who always get the better of our even studied sense of self restraint. That is we are receiving provocations even from trusted friends in our day-to-day life and every day exertions.

How can we guard ourselves from getting furious with others under such circumstances? You know there are various cycles or Yugas in the revolution of the universe. There are various Yugas. And for each Yuga there is what is known as ‘Yuga Dharma’. Thus it was conducting sacrifices the ‘Yuga Dharma’ during the period of the Ramayana. Then during the period of the Mahabharata the ‘Yuga Dharma’ was to indulge in meditation or Tapas. This is Kalki Yuga. Various Yugas like Treta Yuga, Dhwapara Yuga have come and gone. This is the Kalki Yuga and the ‘Yuga Dharma’ for this Yuga is to continuously recite the name of the Lord!

We Hindus have personal deities or ‘Ishta Dhevata’. For me the Ishta Dhevata is Lingeshwaran. Lingeshwaran is the amorphous form of the Lord Siva. I am long used to recite the name Lingeshwara or Om Lingeshwara wherever I am and whatever I do in all waking hours. If we constantly recite the name of our Lord or Goddess, then at some point of time, depending upon the intensity of our devotion and faith, the practice of recitation gets internalized. That is, the exercise of reciting the Lord’s Name goes on within us even without an outward effort on our part. That is, owing to the continuous practice of external recitation like Om Lingeshwara, Om Sivaya Namaha or Namachivaya, or Govinda, Namo Narayana, or, depending upon your religion, Lord Jesus, Immaculate Marie, Allah Akbar we get a perfected method of rendition; we tend to recite the Lord’s name continuously even involuntarily unconsciously. And this is called in Sanskrit as Jaba Sidhi, according to Swami Chidbhavananda. Once we attain this mastery wherein one part of our mind continuously recites the name of our Lord, it is, among other things, very simple to get over the fit of anger even under gravest provocation!

How?

The Isha Upanishad teaches us everything here in this universe is enveloped by God. And the Bhagavad Gita declares that the Lord Krishna is present in every person and all other beings and non beings. Lord Krishna goes to the extent of declaring that the sight of a person who sees God in everyone has bettered the art of seeing!

So, each and everyone here is full of God and the receptacle of God, OK?

When we attain Jabha Sidhi we get to seeing our personal deity even in the abject beggar and the sworn enemy. so, all we need to remind us is to put a question to ourselves in our private herart; we need to ask ourselves whether the person who goads us to get furious is the personification of our Lord or not!? That question will always be answered both by our conscious and sub-conscious mind in the affirmative! Then we will experience the sweet sense of brotherhood with the person whom we started to get angry with!!!

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24.08.2026

POST NUMBER 13

THE UPANISHADS

Isha Upanishad or Ishopanishad

VERSE 4

TEXT IN TRANSLITERATION:

anejadekam manaso javiyo nainaddevaa aapnuvanpoorvamarsat

taddhaavato’naanatyeti tishthattasminnapo maatarishavaa dadhaati

TEXT IN ENGLISH:

Unmoving, One, swifter than the mind. The Devas (senses) could not overtake it, for it ran before them. Standing still, it outstrips all others who are running. In It, the Cosmic Air supports all activities.

BLOGGER’S COMMENTS:

In the Verse 3 the Rishi drew a very bleak picture. His description of the Lokas or Worlds to which the people who are described as Self-slayers go after death is not only bleak but fairly frightening. Because, the self-slayers are formidable and incorrigible sinners and have spent a lifetime in indulging in sinful conduct in denial of the teachings of the first two Verses of this Upanishad! They are atheists who are pure materialists. For them there is no moral basis for this universe. They live their entire puny little life in denial. They refuse to see everyone and everything in this world as pervaded by God. They are sinful materialists. For them the universe is just a conglomeration of distinct and independent objects that have no umbilical inner relationship. So they think they can do anything and death means the total and definite end to man. They are not worried about moral scruples and morality. They think if they are able to keep themselves safe from the law of the Land, it is enough. Then they can do anything and this universe is just an accident. There is no afterlife. It is idle and foolish to think so!

But there are good people even among atheists. That fact should not be belittled or underestimated. It is not a small thing to be good and honest without FAITH.

But we are not dealing with them here. Here we are concerned solely with the slayers of the self; who have no compunction in putting others in unenviable positions.

Like there are good people among the atheists, there are bad people even among theists and stout believers in God. They are self-slayers too.

Such perverted people are there among Hindus and in other religions too. They think they can hoodwink God by indulging in various ‘Parikaras’ (taking remedial measures to expiate and nullify the effect of the sins committed). In the olden days, the Pope’s Institution was selling chits to pardon the individual acts of sin! Some Hindus think they can propitiate God by conducting huge and elaborate sacrifices and donate to the temples huge amount of money and jewels to fetch pardon. They are distilled fools. Many people among politicians in all countries belong to this class!

OK, there is absolutely scope for penitence if there is sincerity. And one can become morally so contrite, sincerely suffer to obtain pardon, and thus can neutralize the negative Samskaras that were raised owing to their particular acts of sins. But it is only for acts that were committed unknowingly and accidentally. How can one become penitent for deliberate acts of sins?

A decade ago, there was a notorious criminal activity conducted on a moving bus. A group of four repeatedly raped an unmarried young girl on a moving bus in New Delhi. Among the criminals, one was a minor in age. After the cruel and cold blooded acts of repeated raping, they decided to toss the victim (Nirbhaya) out of the moving bus. But before that, the minor boy caught hold of a length of an iron rod and plunged the same into the private parts of Nirbhaya. She died several days later in the Delhi hospital. It was a huge scandal.

Now the bus itself had been rented by the desperadoes. They were ordinary workers living in the slums of Delhi. Their intention right from the beginning was to rent a bus and drive it through the Delhi roads and attract some victims and rape the same. So right from the beginning it was a cold blooded act.

And this minor boy plunged the sharp instrument cruelly into the private parts of the victim.

What about them? Can they indulge in acts of penitence and escape? Theoretically there is scope for penitence! Let us not go into it here in this context.

Suffice it to say the act from the beginning was the commission of heinous criminal acts. These desperadoes are Self-slayers, OK? And where will they go after death? So the particular world they go must be a dark and imponderably difficult and tortuous one.

But there are differing views among various religions as to the type of torture in these dark Lokas or Worlds (Hell) meant for the criminals like the folks that carried out the Nirbhaya ravishing and raping. Faithful Hindus believe that the bodies of such Self-slayers will be tossed into the cauldrons filled with boiling oil. Hard labour and other types of torture are among other types of torture machinery. The great poet, John Milton, wrote the immortal Epic Paradise Lost, an epic of intense and intrinsic beauty with breath-taking rendering. Only Milton could have written it.

In the epic, Milton writes that sinners after death will be tossed into hell where everywhere there is phosphorus fire. And the bodies of the sinners would catch fire and they can never hope to die because of the torture! Without being able to die, they will be continuously roasted in the unremitting phosphorus fire forever and ever!

I distinctly remember to have read from a great Hindu Master’s opinion about the type of torture in Hell.

It is crueler but most edifying.

You see, according to the great soul, the departed persons’ soul will go to the Hell or the Loka segregated for such sinners and as in the case of others, they too will be having their Astral bodies. Now astral bodies are consisted of the Soul and mind (manas) and Budhi (intellect), etc. They form a layer with the Soul of the departed forming the innermost core.

Thus when the departed Souls go to such Bleak Worlds with their Astral Bodies, they will have the benefit of the consciousness of all the acts of villainy, cruelty and immorality and sins committed by them on the earth. When they live in such Astral Worlds or dark Lokas, they would be intensely aware of their individual acts of sin, acts of betrayal, breach of trust, scandalous acts of misuse of the public money, acts of sexual immorality and other kinds of sins. As their mortal bodies had been shed back in this world, the earth, their Atman or Souls will be in a cruelly distinct position to feel intensely for their individual acts of sinfulness. The acute sense of penitence will be continuously torturing them like the phosphorus fire not their non-existent bodies but their mortified Souls! This kind of internalized phosphorus fire will roast the suffering Souls, not for always, but till they have paid with their soul for such acts of sinfulness and then at the end they will return to the earth’s plane to work out their rest of the Sanchita Karma, a portion of it having formed the Praraptha Karma!

OK, now, coming back to the Verse 4 of the Isha Upanishad, let us examine, once again, the translation of the Sloka or Verse 4 in English:

In actual fact, we must read this verse (4) along with verse 5 in conjunction. In these two verses the Rishi takes us to understand the Ultimate Reality (Brahman-Atman) in poetic words and description. Since Atman is infinite, it cannot be described in our finite language of objects. The Rishi employs stunning paradoxes. The Atman cannot be explained in simple and straight language, because of the finiteness and limitation of our language.

Let us break this verse down according to the intrinsic points:

Anejad Ekam Manaso Javiyo = The Unmoving, One, Swifter than the Mind.

The above first line of the Verse 4 gives the three declarations describing the Atman or Soul. They are paradoxical.

The entire Vedantic descriptions of Atman are said to get summarized in this seemingly and deceptively simple sentence. Our Atman is Unmoving, One and swifter than the mind.

THE UNMOVING:

By “the unmoving” it is pointed out the Reality is absolute and transcendent. The Self is the only One Reality. Every other thing in this Universe is Relative. So the Self is absolute. It transcends all that is only relative. The Self and Brahman is one and the same. Brahman or Self is certainly unlike the universe which is a maelstrom of ceaseless activity. There is no activity in the Atman or Soul. But the Universe is constantly in a state of flux. One cannot impart movement or motion to Atman or Soul, even as one cannot stop the continuous and ceaseless fluxing of the Universe!

The Atman is like the Anvil of the blacksmith; it will not move. But the hammers beating various metals into various shapes on the Anvil are constantly moving. The unmoving Atman can also be likened to a Cine Screen. The screen will not suffer any change (Nirvikara) by the changing forms of the Movie. The constantly fluxing nature of the Movie cannot affect the permanent unmoving and UNCHANGING Screen.

THE ONE:

The Self is One. That is, the absolute singular One. There is no second. It is One of non-duality (Advita). It is an essential refutation of Dualism. The Reality is One, seeming to be many. How? The first verse of this Upanishad declares everything here is enveloped by God. OK? How many Gods are there? Only One, OK? Then what is the implication? This one Reality exists in everyone and everything here in the universe. So there cannot be as many Atmans as there are heavenly bodies; as there are human beings; as there are animals and plants, OK?

Only One God exists in all here. Brahman is One without a Second. All the bodies of the galaxies, billions of people and everything is filled with One Atman or Soul.

Since the time of the Vedas, there was a search for the entity that created Man and the Universe (prakriti). Man was found to be not an independent entity; also the prakriti or the Nature or the Universe. Some thought that Man and Prakriti are individual entities. And the Creator was distinct from them. They are called the Dualists. But the Vedantic Advaita is a stiff refutation of Dualism.

There is but One God, the Sole Reality which pervades everything here by enveloping all.

SWIFTER THAN THE MIND:

The Self is unmoving. Yet it is swifter than the Mind. This is a paradox. How can an unmoving Self be moving, that too at the rate to beat the Mind? We know that Mind is very swift. It is the fastest entity. Still it lags behind the self! The unmoving Self is faster than the Mind! HOW?

We know the way our Mind functions. In the same breath, or in a split second it can travel to a distant past when Sita and Ram were admiring the full moon and return to the full moon actually seen by us at present! And before the Second ticks past it can travel across the interstellar space to think about the black holes, only to return to the hole in the Jeans worn by us that want mending!

How indeed can the unmoving Self be swifter than the Mind?

Well, the Self is swifter than the Mind not because it travels fast, but because of its immortal expanse and omnipresence; like the Space it is everywhere; there is no place in this universe unfilled and not pervaded by the Self, and thus it is everywhere. The Mind has to travel from one thought object to another, but before it reaches that object, the Self is there not because It has travelled at a faster rate but it is already there as it is everywhere! Thus it outstrips the Mind in speed. Before the Mind reaches its thought object, the Self is already there! Thus it outruns the Mind. This is how the paradox is resolved. This can also be demonstrated by another analogy. Suppose a person travels at a faster rate in Space to reach a destination, the Space would already be there so it can’t be outstripped.

But the spiritual path does not consist in making the Mind faster than the Self, but making the Mind attain the absolute unmoving stillness, so that in that silence the unmoving Reality in which the Self is can be discerned. So the important thing is to renounce and cancel the race and attain stillness of the Mind which has a tendency to always run amuck among the sense objects! But when the Mind is schooled to attain absolute stillness, in that immortal silence both the movement and the stillness of the Self get realized as the same Reality. And this is how the Self becomes the witness of all activities in the universe including our Minds!

THE DEVAS (senses) COULD NOT OVERTAKE IT, FOR IT RAN BEFORE THEM:

The Devas symbolize the senses like eye, ear, etc., and the Mind. They cannot overtake the Self not because the Self has movement of any sort but because it is present everywhere and pervades everything. But Senses and the Mind are the fastest entity. Even though they are the fastest, they cannot compete with the Self. The senses like the eye and the ear are inert. It is the indwelling Self that gives the senses the power to see and hear and to the Mind to think. In the Kena Upanishad the disciple asks by which the ear and the eye hear and see and the Mind think and the answer comes in the form of ‘it is possible because of Him (the Self) who is the ear of the ear and eye of the eye. Brahman pervades everything and everyone here and because of His presence in the body as the Soul the eye can see and the ear can hear. Otherwise the eye and ear cannot function, they being the inert objects. The quickening effect is given to them by the Atman or Self. Because of the presence of the Self in the body, the Mind thinks, the eye sees and the ear hears.

STANDING STILL, IT OUTSTRIPS ALL OTHERS WHO ARE RUNNING:

The senses by their very nature do not ordinarily know the greatness of stillness and absolute silence. This is why they are called the roving senses. But they cannot move without the help of the Self. In this universe, for any movement to take place by one object there must be something unmoving and still. For the movement of the hammers the unmoving anvil is the basis. The movement and action taking place in a movie requires an unmoving screen. The unmoving rails are the basis for the movement of the train.

Thus it is the Self that imparts and enables the movement of the senses. But even in this act of movement, the Self can easily outstrip the senses inasmuch as it is omnipresent and immortal and pervades everything here in the universe.

IN IT, THE COSMIC AIR SUPPORTS ALL ACTIVITIES:

Vayu or the Air principle is called in Vedic parlance as Maatarisvan. Vayu or the Air is also the source of the Shakti or “Prana” (the life force). This only affirms the entire activities of life supported by Prana take place within the stillness of Brahman or Soul which is all encompassing. The stillness of the Atman or Soul enables all the cosmic activity and Pranic movements and actions even as the still rails facilitate the movement of the trains thereon.

SISTERS AND BROTHERS, I hope I have made it possible for you to comprehend the essence of the Verse 4. If you can comprehend this Verse, Verse 5 becomes easier. Those who cannot fully comprehend the Verse 4 despite my best effort are advised to peruse Verse 5 in the ensuing Post, which is fashioned for those who cannot fully understand this Verse, a beautiful poetic statement with an enlightened paradoxical utterance by the great Rishi.

I am not writing this blog for experts. They require no help from me. But my sincere effort is to bring the Scriptures to the people who have no or only a little acquaintance with them. That is why I am sort of spoon-feeding the scriptures to my beloved readers. But sometimes oversimplification may produce the opposite effect of misunderstanding. So I have been more and more careful in writing this blog. Anyone, despite my best efforts, find things not so very easily understandable may kindly drop mails to me and it will help me curate the passages from the twin Epics in a manner more readily understandable, besides design the Upanishadic passages in a more suitable manner. As for the comments to the Verses from the Bhagavad Gita, we are still in the initial stage. And only when the philosophy of the Gita starts (from Verse 11 of the Second Discourse or Chapter) I will need to indulge in hard writing and I have a distinct idea as to how to present the Gita philosophy to the rank beginners with the help of immortal Commentaries by Swami Chidbhavananda, Dr.S.Radhakrishnan and Swami Sivananda, (not by copying them but imbibing their Commentaries and the Commentaries of other great Souls and spoon-feeding you in my natively personal way). I have, as in the case of the Ramayana and the Mahabharata, for the Upanishads and the Bhagavad Gita, the help of the great online Archives like the Internet Archives and many others who only give access to the public the sources and texts of the Scriptures that belong to the nineteenth and the early part of the twentieth Century safely out of the legal reach of the Copyright Acts of India and other Countries.

I ALSO SINCERELY ADVISE MY SISTERS AND BROTHERS TO KINDLY GO THROUGH THE PASSAGE OF “HINDUISM” IN THE About Page of this blog for greater understanding of the special words used in these blog Posts.

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24.08.2026

POST NUMBER 13

THE BHAGAVAD GITA

CHAPTER 1 : VERSES 16, 17 & 18

Arjuna Vishadha Yoga

THE DESPONDENCY OF ARJUNA

VERSE 17

TEXT IN TRANSLITERATION

kaasyas ca parameshvaasah sikhandee ca mahaa rathah

dhrshtadyumno viraatas ca saatyakis chaa ‘paraajitah

TEXT IN ENGLISH:

And the Ruler of Kasi, the adept archer and Sikhandi the great chariot-warrior, Dhrshtadyumna and Virata and Satyaki, the invincible;

VERSE 18

TEXT IN TRANSLITERATION:

drupado draupadeyaas ca sarvasah prthivee pate

saubahadras ca mahaabaahuh sankhaan dadhumuh prthak prthak

TEXT IN ENGLISH:

O Ruler of the Earth! Drupada and the sons of Draupadi, and the mighty armed son of subhadra, all these as well blew their several conchs.

VERSE 19

TEXT IN TRANSLITEARTION:

sa ghosho dhaartaraashtraanaam hrdayaani vyadaarayat

nabhas ca prthiveem cai ‘va tumulo vyamunaadayan

TEXT IN ENGLISH:

Filling the earth and the sky with reverberation that tumultuous uproar rent the hearts of the sons of Dhratarashtra.

BLOGGER’S COMMENTS:

Verses 17, 18 & 19

The Ruler of Kasi, Sikhandi, the eunuch, Dhrashtadyumna, Virata and Sayuaki blew their respective conchs. Drupada and the sons of Draupadi, the son of Subhadra also blew their conchs. The result was a resounding one. Sanjaya says the tumultuous roar rent the hearts of the sons of Dhrtarashtra.

Sanjaya had had the benefit of an inner eye and ear with which he could see and hear everything that went on there at the Kurukshetra. Apart from that, he was also able to divine into the innermost thoughts of the persons assembled there!

This is why his words about the sons of Dhrtarashtra having developed cold feet whose hearts were rent by the tumultuous uproar from the reverberation of the sound of the conchs and the beat of drums and the throaty noises of the personnel belonging to the Pandava army assumes immense importance. Everyone who had come to the battle field to fight on behalf of the Pandavas knew full well that they were going to fight for the righteous cause. That Dharma was on their side. The Pandavas were the rightful owners of Indraprastha and the territory under the same. But they were outwitted in the game of dice that too was played against the norms of the play then obtaining. Sakuni, the uncle of Duryodhana, played by throwing the dice on behalf of Duryodhana. This set up had no sanction of the rule of the game obtaining then. And the stakes were very high, which was all the more reason why Duryodhana must have thrown the dice. But the Pandavas lost everything including their spouse, Draupadi. So they went into exile as per the condition of the game. But as per the conditions laid down by Duryodhana himself when the Pandavas returned after the period of exile was over, he should have restored their due, the territory with the capital, Indraprastha. But Duryodhana refused to do so. And at last, the Pandavas asked five villages for them and even this was refused by Duryodhana who arrogantly said he would not part with even an extent as infinitesimal as five needle points of earth. Then the war, at last, ensued. And they were all assembled there at Kurukshetra. Thus it was full and full a righteous and dharmic war for the Pandavas. So there was much ardour in their blowing of the conchs and the roars. But the Kauravas knew that Dharma was against them and they were fighting an unrighteous war. So psychologically they were filled with doubts and misgivings and as such the tumult rent their fearful hearts.

Sikhandi was a eunuch and Bhishma had taken an oath that he would lay down arms in front of women and eunuchs. So, Sikhandi was very important for the turn of the event at Kurukshetra. Because when Sikhandi was brought before him, the grandsire, Bhishma, the mighty warrior who was otherwise invincible laid down the arms, and it became easy for Arjuna to pierce his body with arrows.

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Why Did God Decide to Be Born as Rama? — Valmiki Ramayana, Isha Upanishad & Bhagavad Gita

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