B.G. 03.42: The Entities Within.

We all hear different voices from within. Through the body chariot analogy, one can easily differentiate between them.

Our body is like a chariot. Senses are like the horses which hanker for food/pleasure. The mind is the rope through which our intelligence control the chariot. Soul is the passenger.

The more we feed our senses, the more they hanker. Its like putting ghee in fire.

Mind is higher than senses, and intelligence is even higher.
For example:- If we have diabetes and our tongue is hankering for a sweet, our mind says due to the previous experiences that its good to have it, but our intelligence declines that if you take you will suffer.

Mind's role is to encourage sensual activities generally, due to past experiences.
Through intelligence one can discriminate and have determination to do the right thing, and ignore the hankering of senses through mind, and in-fact use the same mind to control the senses.

Intelligence grows with the growth in wisdom, which may happen through knowledge or through experiences that teach wisdom.

False Ego is another subtle element which may also overpower intelligent at times, as is seen in debates. The way to overcome ego is spirtuality, as we understand that we are not the controllers, and there is a Supreme Controller over everything.

Thus Bhagavad-Gita is the complete science which deal perfectly with all these entities within.

Bg 3.42 — The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.

B.G. 03.09-16 : Maharaj Prtu became angry at mother earth

After the death of King Vena, his son King Pṛthu was enthroned by the great sages and brāhmaṇas and declared to be the protector of the citizens. There was a scarcity of food grains and the citizens actually became skinny due to starvation. Therefore, they came before the King and informed him of their real situation. They told him that “you are the protector of surrendered souls, and you have been appointed to give employment to us. Therefore we have all come to you for protection. You can give us all kinds of occupational engagements, for you are the master of our livelihood. Therefore, O king of all kings, please arrange to satisfy our hunger by the proper distribution of food grains. Please take care of us, lest we soon die for want of food”. After hearing this lamentation and seeing the pitiable condition of the citizens, King Pṛthu contemplated this matter for a long time to see if he could find out the underlying cause.

(Source :http://thoughtsonsanathanadharma.blogspot.in)

King Pṛthu found out the cause for the scarcity of food grains. He could understand that it was not the people’s fault, for they were not lazy in executing their duties. Rather, the earth was not producing sufficient food grains. This indicates that the earth can produce sufficiently if everything is properly arranged, but sometimes the earth can refuse to produce food grains for various reasons. The theory that there is a scarcity of food grains due to an increase of population is not a very sound theory. There are other causes that enable the earth to produce profusely or to stop producing. King Pṛthu found out the proper causes and took the necessary steps immediately.

Having arrived at a conclusion, the King took up his bow and arrow and aimed them at the earth, exactly like Lord Śiva, who destroys the whole world out of anger. When the earth saw that King Pṛthu was taking his bow and arrow to kill her, she became very much afraid and began to tremble. She then began to flee, exactly like a deer, which runs very swiftly when followed by a hunter. Being afraid of King Pṛthu, she took the shape of a cow and began to run.

Just as a man cannot escape the cruel hands of death, the cow-shaped earth could not escape the hands of the son of Vena. At length the earth, fearful, her heart aggrieved, turned back in helplessness. Addressing the great, opulent King Pṛthu as the knower of religious principles and shelter of the surrendered, she said: Please save me. You are the protector of all living entities. Now you are situated as the King of this planet.

King Pṛthu replied to the earthly planet,“ My dear earth, you have disobeyed my orders and rulings. In the form of a demigod you accepted your share of the yajñas we performed, but in return you have not produced sufficient food grains. For this reason I must kill you. Although you are eating green grass every day, you are not filling your milk bag so we can utilize your milk. Since you are willfully committing offenses, it cannot be said that you are not punishable due to your assuming the form of a cow. You have so lost your intelligence that, despite my orders, you do not deliver the seeds of herbs and grains formerly created by Brahmā and now hidden within yourself.  Any cruel person — be he a man, woman or impotent eunuch — who is only interested in his personal maintenance and has no compassion for other living entities may be killed by the king. Such killing can never be considered actual killing”.

At this time Pṛthu Mahārāja became exactly like Yamarāja,and his whole body appeared very angry. In other words, he was anger personified. After hearing him, the planet earth began to tremble. She surrendered, and with folded hands began to speak as follows.

The planet earth spoke, " My dear Lord, O Supreme Personality of Godhead, You are transcendental in Your position, and by Your material energy You have expanded Yourself in various forms and species of life through the interaction of the three modes of material nature. Unlike some other masters, You always remain in Your transcendental position and are not affected by the material creation, which is subject to different material interactions. Consequently You are not bewildered by material activities, my dear Lord, please pacify your anger completely and hear patiently whatever I submit before you. Please turn your kind attention to this. I may be very poor, but a learned man takes the essence of knowledge from all places, just as a bumble bee collects honey from each and every flower".

"To benefit all human society, not only in this life, but in the next, the great seers and sages have prescribed various methods conducive to the prosperity of the people in general and one who follows the principles and instructions enjoined by the great sages of the past can utilize these instructions for practical purposes. Such a person can very easily enjoy life and pleasures but a foolish person who manufactures his own ways and means through mental speculation and does not recognize the authority of the sages who lay down unimpeachable directions is simply unsuccessful again and again in his attempts".

"My dear King, the seeds, roots, herbs and grains, which were created by Lord Brahmā in the past, are now being used by nondevotees, who are devoid of all spiritual understanding and not only are grains and herbs being used by nondevotees, but, as far as I am concerned, I am not being properly maintained. Indeed, I am being neglected by kings who are not punishing these rascals who have turned into thieves by using grains for sense gratification. Consequently I have hidden all these seeds, which were meant for the performance of sacrifice".

"O great hero, protector of living entities, if you desire to relieve the living entities by supplying them sufficient grain, and if you desire to nourish them by taking milk from me, you should make arrangements to bring a calf suitable for this purpose and a pot in which the milk can be kept, as well as a milkman to do the work. Since I will be very much affectionate towards my calf, your desire to take milk from me will be fulfilled".

After hearing the auspicious and pleasing words of the planet earth, the King accepted them. He then transformed Svāyambhuva Manu into a calf and milked all the herbs and grains from the earth in the form of a cow, keeping them in his cupped hands. 

Bg 3.9 — Work done as a sacrifice for Viṣṇu has to be performed; otherwise work causes bondage in this material world. Therefore, O son of Kuntī, perform your prescribed duties for His satisfaction, and in that way you will always remain free from bondage.

Bg 3.10 — In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Viṣṇu, and blessed them by saying, “Be thou happy by this yajña [sacrifice] because its performance will bestow upon you everything desirable for living happily and achieving liberation.”

Bg 3.11 — The demigods, being pleased by sacrifices, will also please you, and thus, by cooperation between men and demigods, prosperity will reign for all. 

Bg 3.12 — In charge of the various necessities of life, the demigods, being satisfied by the performance of yajña [sacrifice], will supply all necessities to you. But he who enjoys such gifts without offering them to the demigods in return is certainly a thief.

Bg 3.13 — The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin.

Bg 3.14 — All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajña [sacrifice], and yajña is born of prescribed duties.

Bg 3.15 — Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from the Supreme Personality of Godhead. Consequently the all-pervading Transcendence is eternally situated in acts of sacrifice.

Bg 3.16 — My dear Arjuna, one who does not follow in human life the cycle of sacrifice thus established by the Vedas certainly leads a life full of sin. Living only for the satisfaction of the senses, such a person lives in vain.

References :

1. http://www.vedabase.com/en/bg3

2. http:// www.vebabase.com/en/sb/4/17 

B.G. 03.03 : Yogi Cobbler and Gyani Brahmana

Narada Muni, who was once asked by a brahmana: “Oh, you are going to meet the Lord? Will you please ask Him when I'm going to get my salvation?”

“All right,” Narada agreed. “I shall ask Him.” 

As Narada proceeded, he met a cobbler who was sitting under a tree mending shoes, and the cobbler similarly asked Narada, “Oh, you are going to see God? Will you please inquire of Him when my salvation will come?”

When Narada Muni went to the Vaikuntha planets, he fulfilled their request and asked Narayana (God) about the salvation of the brahmana and the cobbler, and Narayana replied, “After leaving this body, the cobbler shall come here to me.” “What about the brahmana?” Narada asked. “He will have to remain there for a number of births. I do not know when he is coming.” Narada Muni was astonished, and he finally said, “I can't understand the mystery of this” “That you will see,” Narayana said. “When they ask you what I am doing in My abode, tell them that I am threading the eye of a needle with an elephant.”

 When Narada returned to earth and approached the brahmana, the brahmana said, “Oh, you have seen the Lord? What was He doing?” “He was threading an elephant through the eye of a needle,” Narada answered. “I don't believe such nonsense,” the brahmana replied. Narada could immediately understand that the man had no faith and that he was simply a reader of books. Narada then left and went on to the cobbler, who asked him, “Oh, you have seen the Lord? Tell me, what was He doing?” “He was threading an elephant through the eye of a needle,” Narada replied. The cobbler began to weep, “Oh, my Lord is so wonderful, He can do anything.”

 “Do you really believe that the Lord can push an elephant through the hole of a needle? ” Narada asked. “Why not?”  the cobbler said, “Of course I believe it.” “How is that?” Narada asked. “You can see that I am sitting under this banyan tree,” the cobbler answered, “and you can see that so many fruits are falling daily, and in each seed there is a banyan tree like this one. If, within a small seed there can be a big tree like this, is it difficult to accept that the Lord is pushing an elephant through the eye of a needle?”

B.G 3.3

loke ’smin dvi-vidhā niṣṭhā
purā proktā mayānagha
jñāna-yogena sāṅkhyānāṁ
karma-yogena yoginām

Translation:

The Supreme Personality of Godhead said: O sinless Arjuna, I have already explained that there are two classes of men who try to realize the self. Some are inclined to understand it by empirical, philosophical speculation, and others by devotional service.

The cobbler was linking his simple work to devotion of God and had high realizations of God whereas Brahmana although engaged directly in acts of studies of vedas and acts of worship yet could not connect it to devotion of God and thus lacked faith and understanding of powers of God. 

References:

1. http://www.speakingtree.in/blog/threading-an-elephant-through-the-eye-of-a-needle

2. www.iskcondesiretree.com

B.G. 03.35 : Twin Brother-Ramu and Shamu

There were twin brothers Ramu and Shamu. When they grew up, Ramu became soldier at border and Shamu became teacher in school. One time when two brothers met each other. They thought that since we both are twin brothers no one would be able to identify them except them themselves. They decided that since both of them are twin brothers and since everything among them is same then why not they try to exchange their works also. Ramu went to school and Shamu went to border. When Ramu went to school. He became very strict in discipline and started punishing students heavily for little non-disciplinary actions. It started created chaos in the school. One day a boy came late in the class by 5 minutes and Ramu made him run in the ground for 4 hours. The principal of the school called Ramu and scolded him badly for being extremely harsh. When Shamu went to border, his commander instructed him to take care of border from the intruders.  When Shamu was giving duty at the border he suddenly saw one intruder entering the border, Shamu went to the intruder and told him that "see boy this is not good habit to cross the enemy's border, go back and don't do this mistake again". Suddenly his commander came running and caught the intruder and arrested him. Then scolded badly Shamu that he should had taken strong action not act mildly. 

B.G 3.35

śreyān sva-dharmo viguṇaḥ
para-dharmāt sv-anuṣṭhitāt
sva-dharme nidhanaṁ śreyaḥ
para-dharmo bhayāvahaḥ

Translation :

It is far better to discharge one's prescribed duties, even though faultily, than another's duties perfectly. Destruction in course of performing one's own duty is better than engaging in another's duties, for to follow another's path is dangerous.

References :

1. Katha-Rupi Geeta , Punaruthhan Prakashan Seva Trust.

B.G. 03.04 - 03.09: Working with detachment is better than not-working with attachment.

" VIDURA TO DHRITHARASTHRA
"Vidura was speaking to  the afflicted Dhritharasthra, who was lamenting for the death of his sons. Vidura spoke strongly but compassionately to his brother about the nature of this world.
Dhritharastha needed to develop detachment and not lament because lamentation would give him nothing. He had to be prepared for giving up his attachement, while Yudhisthira needed to act responsibly to lead the kingdom. 
As Dhritharasthra was hearing about detachment, Vyasadeva, Krishna and Bhisma were advising Yudhisthira to give up detachment and indifference towards the kingdom because it was time for Yudhsthira to be involved to create a new dharmik order.

Dharmik scriptures give medicine according to the need of the patient.

Here is some of the wisdom that came forth form Vidura:

Of all that is collected will end in destruction. 
Elvation in material life will lead to a fall down.
All union leads to separation and life is moving towards death. 
Those who are lamenting for  the death of their near and dear cannot go along with them nor they can die immediately. Lamentation has millions of sources and even fear has many openings. These attack the fools not the wise. Beauty, youth, life, wealth, health and being with the near and dear one’s is never permanent. Your lamentation, is neither a tool for wealth, nor for dharma neither for happiness.

Just like different earthern pots get destroyed at different intervals---- some whilst making, some while putting them on the potters wheel, some whilst they're half done, some while being cut with the thread, some while being  removed from  the wheel, some after being removed from the wheel, some while they are still wet, some when they are almost dry, some whilst being used as cooking pots, and some while carrying the contents in the cooking pot.

Human body is exactly like the earthern pot.  It gets destroyed at different intervals, so Vidura  said "my dear brother there is no point in lamentation.  Living beings are like animals swimming in the water ---some times they come on the surface of the water, some times they are within the water unseen.  Similarly the living beings are born and visible and some time dead and invisible.  Only those who are endowed with the mode of goodness, can ascertain the movement of the living entities as the karma cycle and can attain the higer consciousness."

This was Vidura. He was involved in the affairs of the kingdom more diligently than Dhritharasthra but there was an element of detachment in him which was not bordering on indifference.

Dhritharasthra was completely involved, attached, alert but full of anxiety and fear hence he neither had the tool, skill nor  the morality to deal and run the kingdom with proper dharma.

One who was attached suffered . One who was responsible and detached comtinued as the minister of the Pandavas."[1]

Bg 3.4 — Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection.
Bg 3.5 — Everyone is forced to act helplessly according to the qualities he has acquired from the modes of material nature; therefore no one can refrain from doing something, not even for a moment.
Bg 3.6 — One who restrains the senses of action but whose mind dwells on sense objects certainly deludes himself and is called a pretender.
Bg 3.7 — On the other hand, if a sincere person tries to control the active senses by the mind and begins karma-yoga [in Kṛṣṇa consciousness] without attachment, he is by far superior.
Bg 3.8 — Perform your prescribed duty, for doing so is better than not working. One cannot even maintain one’s physical body without work.

Bg 3.9 — Work done as a sacrifice for Viṣṇu has to be performed; otherwise work causes bondage in this material world. Therefore, O son of Kuntī, perform your prescribed duties for His satisfaction, and in that way you will always remain free from bondage.

Citations:-

[1] http://lessonsfrommahabharat.blogspot.in/2015/06/vidura-to-dhritharasthra.html

B.G. 02.60-62: The Bargain Story.

Inder was once going to visit the nearby village, when his father told him, whatever you buy there, bargain at half the price that the seller asks for.

Inder upon reaching the village was feeling hungry, and asks the fruitseller:-

Inder: How much for one dozen of bananas?
Fruitseller: Sir, 100 Rupees only.
Inder: I will take it for Rs. 50 only.
Fruitseller: Sir, you seems to be new in this village, i will give it to you for Rs. 80.
Inder: Then, I will give Rs 40 for a dozen.
Fruitseller: Sir, its morning, you are my first purchaser, take it for Rs. 40.
Inder: Then I will give Rs 20.
Fruitseller: Sir, take it for free only.
Inder: Ok, then give me two dozens.

This is how our senses bargain with us!

Bg 2.60 — The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them.

Bg 2.61 — One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady intelligence.

Bg 2.62 — While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.

BG 18.78: God or His Energy?

yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanur-dharaḥ |

tatra śrīr vijayo bhūtir dhruvā nītir matir mama ||

While both the Kauravas and Pāṇḍavas were preparing for war, Kṛṣṇa and the Yādavas returned to Dwārakā. Duryodhana heard of Kṛṣṇa’s arrival and decided to go personally to ask His assistance. Having learned from his spies of the Pāṇḍavas’ preparations, the Kuru monarch had already sent messengers to every part of the globe to seek other kings’ assistance, but Kṛṣṇa was so powerful that He warranted a personal request. Kṛṣṇa and the Yādavas were the greatest warriors on earth. If Duryodhana could secure their assistance, then the Pāṇḍavas would stand no chance. Kṛṣṇa was their main support. Accompanied only by a few bodyguards, Duryodhana mounted the best of his horses and set out for Dwārakā at a gallop.
In Virata, Arjuna also thought of Kṛṣṇa. After consulting Yudhiṣṭhira, he too decided to go personally to seek his friend’s help. Leaving in a swift chariot he soon arrived in Dwārakā. As he reached Kṛṣṇa’s palace, he saw the palace guards receiving Duryodhana. The two princes, after greeting each other in a friendly way, went together to Kṛṣṇa’s chamber. They found Him asleep on a large bed. One of His wives was fanning Him gently. Duryodhana went straight to the head of the bed and sat down, but Arjuna remained at Kṛṣṇa’s feet, standing with palms folded and gazing at His face with tears of affection in his eyes.
After a while Kṛṣṇa awoke. As He opened His eyes He saw Arjuna, who bowed to Him in love. Then Kṛṣṇa sat up and saw Duryodhana by His head. He immediately welcomed both visitors. After honoring them, He inquired why they had each come.

Duryodhana replied, “It is well known that You are equally disposed toward both myself and Arjuna. I have come here to seek Your assistance in the war which will soon be fought among us. Indeed, O killer of Madhu, I arrived before Arjuna and thus it is only right that You assist me rather than him. This is the practice of good men, and You, Kṛṣṇa, are the best of men.” Kṛṣṇa looked smilingly at Duryodhana. “I accept that you arrived first, O King, but I saw first Arjuna. Therefore, I think I will help both of you. Scripture ordains that one should help the youngest first, so I will first offer My assistance to Arjuna. I have an army of one million soldiers known as the Nārāyaṇas, all equal to Me in battle. Let one of you take them and let the other take Me alone. But I will not fight. Indeed, I plan to leave My weapons aside during the entire battle. O son of Kuntī, what do you choose?”
Without hesitating Arjuna chose Kṛṣṇa. Duryodhana could hardly conceal his joy. Arjuna’s sentimentality had overpowered his reason. He had forsaken Kṛṣṇa’s invincible army in favor of Kṛṣṇa Himself, who would not even fight. What a mistake!
Smiling slightly, Duryodhana said, “It seems then that I am left with the army. With Your permission, O Keśava, I shall now depart.”
Having received Kṛṣṇa’s army, Duryodhana thanked him and left. He made his way to Balarāma’s palace. He knew that Balarāma was always favorable toward him. Surely He would take his side in the war. Duryodhana found Balarāma seated in His palace. After greeting Him with words of affection and praise, Duryodhana submitted his plea.
Balarāma, His hand resting on His plow weapon, looked grave. “O son of Kuru, for your sake I spoke out in Virata’s assembly at the time of Abhimanyu’s marriage. I pointed out to Kṛṣṇa that our relations with you and the Pāṇḍavas are equal, and that your cause is as just as that of the Pāṇḍavas. O hero, Keśava did not accept My words. I cannot for a moment exist apart from Kṛṣṇa. Therefore, I have decided to help neither side. I will take no part whatsoever in the upcoming war. Fight according to kṣatriya principles, O best of men. May good fortune be yours.”
Balarāma stood up and embraced Duryodhana. Knowing that Kṛṣṇa had sided with the Pāṇḍavas, He considered the Kauravas already defeated. Duryodhana left Balarāma’s palace and went to see Kṛtavarmā, the Yādava commander-in-chief. He asked for his help and Kṛtavarmā, in accordance with kṣatriya custom, could not refuse. He agreed to fight on the Kaurava side along with the million warriors already given by Kṛṣṇa. He thus gathered the army and prepared to leave with Duryodhana. Surrounded by the terrible-looking forces, and with Kṛtavarmā by his side, Duryodhana headed back toward Hastināpura with a light heart.
In Kṛṣṇa’s chamber, Arjuna and Kṛṣṇa were alone. Kṛṣṇa asked, “Why did you choose Me knowing I will not fight over My army?”
“There is no doubt that wherever You are there will be victory. If You desired it, You could slay all the Kurus. In Your presence, O foremost among men, I too will be able to kill them all. You are the most famous and illustrious person in the world and I will attain a similar fame by gaining victory in this war. O Kṛṣṇa, it has long been my desire that You act as my charioteer. Please fulfill my desire, if You find it acceptable.”
“It is fitting, O son of Kuntī, that you measure yourself against Me,” Kṛṣṇa replied softly. He placed a bejeweled hand on Arjuna’s shoulder. “I shall gladly act as your charioteer. Let your desire be fulfilled.”
The two friends spent some time together in Dwārakā and then prepared to leave. Surrounded by many Yadu chiefs and warriors, they set off for Virata.

B.G. 02.56 Don’t bite, but do not forget to expand your hood.

There is a short story about a snake who became a devotee upon instruction by Nārada, who instructed him not to bite anymore. Since ordinarily a snake’s business is to fatally bite other living entities, as a devotee he was forbidden to do so. Unfortunately, people took advantage of this nonviolence on the part of the snake, especially the children, who began to throw stones at him. He did not bite anyone, however, because it was the instruction of his spiritual master. After a while, when the snake met his spiritual master, Nārada, he complained, “I have given up the bad habit of biting innocent living entities, but they are mistreating me by throwing stones at me.” Upon hearing this, Nārada Muni instructed him, “Don’t bite, but do not forget to expand your hood as if you were going to bite. Then they will go away.”

So, being angry is different from expressing anger. One who is controlled by anger can create harm for others. Expressing anger may be necessary at times, though internally a sage/yogi might not be disturbed.

Bg 2.56 — One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.

B.G. 18.1-2 Jatayu Moksha

स गृध्र राजः कृतवान् यशस्करम्

सु दुष्करम् कर्म रणे निपातितः |

महर्षि कल्पेन च संस्कृतः तद

जगाम पुण्याम् गतिम् आत्मनः शुभाम् || ३-६८-३७

Translation :

That king of eagle Jatayu, who had performed the glorious deed of stalling and combating Ravana, but who was felled by that Ravana, went away to the merited and auspicious abodes, as when consecrated by the sublime personality of Lord Rama. 

[Chapter 14, Aranya Kanda] Räma accepted the celestial weapons respectfully and then asked the sage to tell Him of a place where He could live. After again meditating for a while the sage replied, “By virtue of my austerities and meditation I have come to know You and understand Your purpose, O Räma. I therefore suggest You go to a nearby forest called Panchavati. It is beautiful and sanctified. At that place all Your desires will be fulfilled.”

Agastya gave the brothers directions. After taking leave, Räma, Lakshmana and Sita began the twenty-mile walk to Panchavati, making Their way along the narrow forest paths. After a few miles they came across a huge vulture lying in a clearing. Räma and Lakshmana, assuming it to be a Rakshasa, quickly prepared to fight. Räma carefully approached the vulture, which resembled a hill.

“I am Räma and this is My brother Lakshmana, two descendants of Raghu,” He declared. “Who are you and what is your race?”

In gentle speech the bird replied that he was an old friend of Dasharatha. His name was Jatayu and he was the king of the vultures. He recounted to Räma his entire lineage, which began with the ancient sage Kardama. In the course of his narration Jatayu described how all the various species of birds and animals had descended. Jatayu was the nephew of Garuda, the invincible eagle carrier of Vishnu.

“This forest is infested with Rakshasas and vicious beasts,” Jatayu said. “Allow me to accompany You in the forest. I shall protect Sita when You two brothers go out to gather food.” Räma knew of Jatayu’s friendship with His father. He joyfully embraced the great bird and gave His permission for Jatayu to follow Him. Räma then continued toward Panchavati

.........................................

[Chapter 43, Aranya Kanda] Sita repeatedly beseeched Räma to capture the deer, which remained close by. Räma felt obliged to satisfy His wife. He turned to Lakshmana. “Dear brother, see how this deer has created such a burning desire in Sita. I must try to catch it for Her. I have never seen a deer like this anywhere before. It defies description. If, as you say, it is a Rakshasa in disguise, then it must be put to death. Therefore I shall chase it through these woods. Either I will bring it alive or, having determined it to be a Rakshasa, slay it with My sharp arrows. Perhaps then I may take its superb skin for Sita.”

Räma asked His brother to stand close to Sita and guard Her while He was gone. Like Lakshmana, He also feared an attack from the Rakshasas. He told Lakshmana that Jatayu was nearby and could assist Him if necessary. Räma then fastened His sword to His belt and, after tying on His two quivers, He grasped His bow. He then went toward the deer, which bounded away into the woods.

.....................................................

[Chapters 50-52, Aranya Kanda] Sita began calling to the trees. She cried to the river and forest deities, to the animals and the birds, asking them all to tell Räma what had happened. Turning to Ravana she said, “The fruits of sinful deeds are not immediately received, O Rakshasa, but in time they destroy the perpetrator to his very roots. O Ravana, your time is all but over. Räma will certainly recover Me and end your life.”

As the chariot rose higher, Sita looked down and saw Jatayu perched on a large tree. She called out to him. “O bird, help Me! I am being seized by an evil Rakshasa! Don’t try to stop him. He is too powerful. Quickly find Räma.”

Jatayu heard Sita and looked up. He saw the chariot with Ravana and Sita on board. From the tree he called out to the Rakshasa, whom he immediately recognized. “O Ravana, I am the king of the vultures, Jatayu. I possess might and am devoted to virtue. I shall not allow you to carry away Sita in my presence. You who are also a king should not bear away another’s wife against the eternal codes of morality.”

Jatayu flew up from his perch, continuously reproaching Ravana and reminding him of what had happened to Khara and Dushana. Soaring upwards, he kept pace with Ravana’s chariot. He spoke in a loud voice, disturbing the demon’s mind. “Release Sita now, O evil-minded one! You have placed the noose of Death around your neck. You have tied a poisonous snake in your cloth. O fool, your act will bring you nothing but suffering. If Räma were here, you would no more be able to carry away Sita by force than one could alter a Vedic text by the force of logic.” 
Jatayu was infuriated. He challenged Ravana. “I am here to stop you, O night-ranger! Stand and fight. Although I am old and weak I cannot watch you take away this princess. Struck by my bill you will fall from your chariot like a ripe fruit from a tree.”
When Ravana heard Jatayu’s challenge he veered his chariot toward him and rushed angrily at the king of birds, raining him with blows from his twenty arms. But Jatayu swooped and avoided Ravana’s attack. Then he assailed Ravana with his sharp talons. As the great bird screamed, Ravana roared. The clash between the two combatants was tumultuous and frightening to witness. It resembled an encounter between two winged mountains. Ravana fired terrible-looking arrows that sped through the air like streaks of fire. Jatayu was suddenly struck all over with hundreds of sharp arrows. Ignoring his wounds, he rushed at Ravana, inflicting many wounds on him with his beak and claws. Jatayu then broke Ravana’s large jewel-encrusted bow, which fell glittering from the sky. Ravana swiftly strung another bow and shot thousands of arrows at Jatayu, entirely covering his body. The king of birds looked as if he had found shelter in a nest. He shook off the network of arrows with his wings and again flew at Ravana’s chariot. The great bird tore off the heads of Ravana’s mules. With a blow from his bill he killed the charioteer. Swooping again and again, Jatayu then smashed Ravana’s chariot. As his chariot fell in pieces, the Rakshasa grabbed hold of Sita and dropped to the ground.

The devatas, witnessing the battle from above, applauded Jatayu. Then Ravana again rose into the air. In two of his arms he held Sita, while in another hand he clutched his fierce-looking sword. He faced Jatayu, who again rebuked the demon.

“Your act is condemned by all virtuous men,” thundered Jatayu. “It is not even heroic. You are simply a thief, and like a thief you will be caught and punished by Räma. O cowardly one, how do you hope to survive? Surely it is only for the annihilation of the Rakshasas that you have stolen Sita. Wait a short while and Räma will return. Or fight me now, Ravana, for I shall never allow you to leave with Sita.”

Jatayu flew at Ravana. He tore the demon’s back with his talons and struck his heads with his beak. The fearless bird pulled the Rakshasa’s hair and dragged him about. Ravana shook with anger. His eyes blazed and his lips twitched with indignation. Tormented by Jatayu he decided to kill him. He rushed at the bird and struck him violently with his fists. Jatayu then tore off Ravana’s ten left arms. Even as the arms fell to the ground, ten more grew immediately in their place, like serpents coming out of an ant hill. The Rakshasa then placed Sita on the ground. He darted toward Jatayu and began striking him with his fists and feet. Taking his razor-sharp sword, he lopped off Jatayu’s wings. The great vulture fell on the ground, dying. With his white breast reddened with blood, he resembled a large cloud tinged by the setting sun. Sita cried out and ran toward him. Gently stroking his head, She called out to Räma.

“My lord! Where are You? Do You not see this terrible calamity? The sky is filled with evil omens. Come quickly. Here lies the brave Jatayu, mortally wounded on My account. O Räma! O Lakshmana! Save Me!”
Sita cried bitterly. From the sky, Ravana saw that his adversary was overcome. He descended swiftly and went toward Sita. She ran away and embraced a tree, crying out, “Hold Me, trees, hold Me!”

Ravana grabbed Her forcefully by the hair. In the grip of his own destiny he dragged Sita away as She cried out, “Räma! Räma!” again and again. Pulling Her onto his lap, Ravana rose up into the sky.

At that time the wind stopped blowing and the sun appeared lusterless and dull. The whole creation seemed out of order and a dense darkness enveloped the four quarters. Brahmä saw by his divine vision that Sita had been seized violently by Ravana and he said to the gods, “Our purpose is accomplished!” The great sages in the forest also saw Sita being taken. Knowing Ravana’s destruction to be imminent, they felt simultaneously agonized and joyful.

Ravana held Sita tightly and flew toward Lanka. With Her body shining like molten gold and adorned with jeweled ornaments, Sita looked like lightning against a black cloud. Ravana appeared like a dark mountain illumined by fire as he traveled with haste toward his city. Sita’s face pressed against Ravana, resembled the full moon splitting a cloud. She burst into tears again and again and called out for Räma. Lotus petals fell in showers from Her crushed garland. A bejeweled golden anklet dropped from Her foot like a circular flash of lightning. Her necklace of pearls fell from Her breast, appearing like the Ganges descending from the heavens.

As Ravana soared over the treetops the leaves shook violently, seeming to say to Sita, “Don’t be afraid.” Forest ponds, with their faded lotuses and frightened fishes, appeared sorry for the princess. Lions and tigers, along with birds and other beasts, angrily rushed behind, following Ravana’s shadow. The mountains, their faces bathed in tears in the form of rivulets and with arms upraised in the form of peaks, seemed to scream as the wind from Ravana’s passage rushed over them. Seeing Sita held in the grasp of the ten-headed monster, the forest deities wept and their limbs trembled with fear.
Sita, Her face pale and Her eyes reddened, chastised Ravana. “Have you no shame at all? Resorting only to stealth and trickery, you have stolen away the chaste wife of another. O coward! You have killed the old and helpless Jatayu and now you flee in fear from Räma. You are proud of your valor, but people throughout the world will scorn and deride you, O vile demon!"

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[Chapters 67-68, Aranya Kanda] Räma felt slightly pacified as Lakshmana continued, “Let Us seek out the assistance of the great sages. With Me by Your side we shall search the whole earth with all its mountains and forests. If We still do not find Sita We shall go to the depths of the ocean and up to the realms of the gods. O Räma, We shall not rest until We find Your beloved wife.”

Lakshmana suggested that if still They did not find Sita, then Räma could let loose His venomous missiles upon the worlds. But first He should control His anger and seek His wife through peaceful means. Otherwise, what example would He set for the world? If the earth’s ruler immediately resorted to violence when under duress, then what would ordinary men do? Could they be expected to exercise any control when in distress? In this world calamities visited everyone in due course of time, but they also disappeared again. Happiness and distress follow one another in swift succession. One should not give way to either. Even the gods were subject to suffering. One should neither rejoice nor grieve for material things, but with a peaceful mind carry out one’s duties. This was the path to everlasting happiness. Lakshmana looked into Räma’s eyes.

“O Räma, You have often instructed Me in this way. Indeed, who can teach You, even if he be Båhaspati himself? I am only trying now to awaken Your intelligence, which has been dulled by grief. Dear brother, people like You do not give way to grief even when faced with the gravest perils. Therefore spare the worlds. Seek out only the sinful adversary who has stolen Sita.”

Räma put down His bow and replaced His arrow in its quiver. He was moved by His brother’s beautifully worded advice. Controlling His anger, He thanked Lakshmana and asked Him what They should do next. Where should They begin to look? The two princes continued to walk south, discussing what to do. Soon They came upon Jatayu lying upon the ground. Seeing from a distance the mountainous bird drenched in blood, Räma exclaimed, “Lakshmana! Here is a Rakshasa in the guise of a bird. Surely this beast has devoured Sita. I shall make short work of it with My fiery arrows.”

Räma fitted a razor-headed arrow to His bow and bounded toward Jatayu, but as soon as He recognized the great bird He lowered His weapon. Jatayu, close to death, saw Räma coming and raised his head. Vomiting blood he spoke in a strained voice. “O Räma, the godly Sita and indeed my life have both been snatched away by Ravana. I flew to Her assistance and fought with the demon. Although I smashed his chariot and killed his horses, I was finally cut down by him.”

Jatayu then described what had taken place. Upon hearing his story Räma fell weeping to the ground. He embraced Jatayu and stroked his head. In great pain Räma cried out, “Alas, who is more unfortunate than I? My sovereignty is lost, I am exiled, My wife is stolen and now My father’s friend lies mortally wounded, having tried his best to help Me.”

Räma questioned Jatayu. Where did Ravana take Sita? What did She say as She was being dragged away? How powerful was the Rakshasa and where was his abode? Räma spoke wildly in a tearful voice.

Jatayu looked at Him fondly. Speaking in barely a whisper, he replied, “The demon conjured up a storm as he flew in the sky. As I contended with him I soon became exhausted, being old and worn out. He then lopped off my wings. He sped away with his face pointing south.”

The bird lay gasping. He reassured Räma that Sita would soon be found. The Rakshasa had kidnapped Her at an hour, which was favorable for Her return. “Although he knew it not,” Jatayu said, “it was the ‘vinda’ hour. According to scripture, a treasure lost during that time is again recovered.”

Jatayu told Räma that Ravana was the son of the sage Vishrava and the half-brother of Kuvera. Although he was immensely powerful Räma would soon slay him; Jatayu was sure of it. As the old bird spoke, he felt his life departing. Blood flowing continuously from his mouth, he looked at Räma with tears in his eyes. Repeating Räma’s name over and over, Jatayu gradually became silent. His head fell to the ground and his body slumped back.

Räma stood with folded hands, looking at His father’s dearest friend. He cried out in anguish. “Speak more, O noble bird. Speak more!”

But Jatayu was dead. Räma gazed at him sorrowfully. Turning to Lakshmana He said, “Alas, this bird has laid down his life for My sake, dear brother. It is clear that valiant souls who practice piety and virtue are found even in the lower species of life and not just among humans. The pain of seeing this vulture’s death afflicts Me as much as that caused by Sita’s loss.”

Räma considered Jatayu to be as worthy of His worship as Dasharatha. He asked Lakshmana to fetch logs so that They could build a funeral pyre. Räma looked at the bird and said, “You will attain unsurpassed realms of happiness, O king of birds. Never again will you take birth in this mortal world of pain and suffering.”

The brothers placed Jatayu on the wood pile and set it alight. Räma personally recited the sacred mantras and performed the ritual, cremating Jatayu as He would His own relative. Both brothers then went to the Godavari and, after bathing in the river, offered its sacred water to Jatayu’s departed soul. When the ritual was complete Räma and Lakshmana felt pleased, knowing that Jatayu had gone to divine regions of unending happiness. They fixed their minds on recovering Sita. Going in a southerly direction They entered the deep forest, appearing like Vishnu and Indra are going out to encounter the Asuras.

B.G 18. 1

arjuna uvāca

sannyāsasya mahā-bāho

tattvam icchāmi veditum

tyāgasya ca hṛṣīkeśa
pṛthak keśi-niṣūdana

Translation:  

The Supreme Personality of Godhead said: The giving up of activities that are based on material desire is what great learned men call the renounced order of life [sannyāsa]. And giving up the results of all activities is what the wise call renunciation [tyāga].

B.G 18.2

śrī-bhagavān uvāca
kāmyānāṁ karmaṇāṁ nyāsaṁ
sannyāsaṁ kavayo viduḥ
sarva-karma-phala-tyāgaṁ
prāhus tyāgaṁ vicakṣaṇāḥ

Translation: 

The Supreme Personality of Godhead said: The giving up of activities that are based on material desire is what great learned men call the renounced order of life [sannyāsa]. And giving up the results of all activities is what the wise call renunciation [tyāga].

References: 

1. www.gita-society.com/pdf2011/ramayana.pdf

2. www.vedabase.com/en/bg/18/2