Srimad Bhagavad Gita AS IT IS

Bhagavad Gita:   Chapter 7 - Knowledge of the Absolute

   TEXT 5

   apareyam itas tv anyam
   prakrtim viddhi me param
   jiva-bhutam maha-baho
   yayedam dharyate jagat

WORD FOR WORD
   apara--inferior; iyam--this; itah--besides this; tu--but; anyam--another; prakrtim--energy; viddhi--just try to understand; me--My; param--superior; jiva-bhutam--comprising the living entities; maha-baho--O mighty-armed one; yaya--by whom; idam--this; dharyate--is utilized or exploited; jagat--the material world.

TRANSLATION
   Besides these, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises the living entities who are exploiting the resources of this material, inferior nature.

PURPORT by HDG Srila A.C. Bhaktivedanta Swami Prabhupad:

   Here it is clearly mentioned that living entities belong to the superior nature (or energy) of the Supreme Lord. The inferior energy is matter manifested in different elements, namely earth, water, fire, air, ether, mind, intelligence and false ego. Both forms of material nature, namely gross (earth, etc.) and subtle (mind, etc.), are products of the inferior energy. The living entities, who are exploiting these inferior energies for different purposes, are the superior energy of the Supreme Lord, and it is due to this energy that the entire material world functions. The cosmic manifestation has no power to act unless it is moved by the superior energy, the living entity. Energies are always controlled by the energetic, and therefore the living entities are always controlled by the Lord--they have no independent existence. They are never equally powerful, as unintelligent men think. The distinction between the living entities and the Lord is described in Srimad-Bhagavatam (10.87.30) as follows:

              aparimita dhruvas tanu-bhrto yadi sarva-gatas
               tarhi na sasyateti niyamo dhruva netaratha
             ajani ca yan-mayam tad avimucya niyantr bhavet
               samam anujanatam yad amatam mata-dustataya

   "Supreme Eternal! If the embodied living entities were eternal and all-pervading like You, then they would not be under Your control. But if the living entities are accepted as minute energies of Your Lordship, then they are at once subject to Your supreme control. Therefore real liberation entails surrender by the living entities to Your control, and that surrender will make them happy. In that constitutional position only can they be controllers. Therefore, men with limited knowledge who advocate the monistic theory that God and the living entities are equal in all respects are actually guided by a faulty and polluted opinion."

   The Supreme Lord, Krsna, is the only controller, and all living entities are controlled by Him. These living entities are His superior energy because the quality of their existence is one and the same with the Supreme, but they are never equal to the Lord in quantity of power. While exploiting the gross and subtle inferior energy (matter), the superior energy (the living entity) forgets his real spiritual mind and intelligence. This forgetfulness is due to the influence of matter upon the living entity. But when the living entity becomes free from the influence of the illusor  material energy, he attains the stage called mukti, or liberation. The false ego, under the influence of material illusion, thinks, " am matter, and material acquisitions are mine." His actual position is realized when he is liberated from all material ideas, including the conception of his becoming one in all respects with God. Therefore one may conclude that the Gita confirms the living entity to be only one of the multi-energies of Krsna; and when this energy is freed from material contamination, it becomes fully Krsna conscious, or liberated.

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

Copyright 1983 The Bhaktivedanta Book Trust International. Used with permission.

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Prabhupada Uvacha:
(here's some nectar, sometimes it comes in the form of Srutakirti prabhu's diary, other times from Govinda dasi's diary, Hari Sauri prabhu's Transcendental Diary, Bhurijan prabhu's book, or sometimes from a letter, or other related source, but still nectar...)

It is all your mercy, Guruji

Nikhilananda Dasa: "During one morning walk, Srila Prabhupada showed us the jovial side of his personality. In a jolly mood, he told the following story: 'Once, a disciple arranged a grand reception for his guru. He offered him many costly gifts and an opulent feast. Surprised, the guru asked him how he could afford all these arrangements.'

"Prabhupada stopped, laughed, and imitated the disciple: '"It is all your mercy, Guruji." But he didn't tell his guru that he spent his spiritual master's funds.' The devotees burst into loud laughter."

- From the "Srila Prabhupada and His Disciples in Germany" by HG Vedavyasa dasa

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Please Chant:
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare

Listen to Srila Prabhupad on-line
....a different lecture, morning walk, conversation or class daily.

"The Greatest Bewilderment"

Srimad-Bhagavatam 5.5.27
Vrndavana, November 14, 1976

Listen to the entire lecture on-line:
http://prabhupadaradio.com/M3U/Bhagavatam/m3u_II/SB442.m3u

Pradyumna: "The true activity of the sense organs -- mind, sight, words and all the knowledge-gathering and working senses -- is to engage fully in My service. Unless his senses are thus engaged, a living entity cannot think of getting out of the great entanglement of material existence, which is exactly like Yamaraja's stringent rope."

Prabhupada:

mano-vaco-drk-karanehitasya
saksat-krtam me paribarhanam hi
vina puman yena maha-vimohat
krtanta-pasan na vimoktum iset
 [SB 5.5.27]

So the entanglement is made by the senses. Bhaktivinoda Thakura has sung that sarira avidya-jal, jodendriya tahe kal, jive phele visaya-sagore. This body is covering of ignorance, sarira avidya-jal. Everyone has got a material body, and according to the different proportion of ignorance (aside:) This child is so crying. From three miles we can hear. Balanam rodanam balam. This is strength of the children, crying. They can disturb the whole world (laughter) simply by crying. So just see. This is the body, immediately. You cannot cry like that. Even if you are aggrieved, you cannot cry so loudly that up to four miles one can hear. That is not possible. Why it is not possible? Because he has got a different body and you have got a different. Everything is going on according to the body. This is maha-vimoha. This is going on, 8,400,000's of different forms of body according to mano, vaca, drk, karana, etc. This body is the entanglement, and the senses are the instruments, and we are acting with the senses and we creating another type of body. This is going on. Sarira avidya-jal, jodendriya tahe kal.

Therefore the first business is how to purify the senses. Bhakti means that. Bhakti, devotional service, means purifying the senses. In the Bhagavad-gita it is said... What is that verse, the body and the senses? I forget now.

Hari-sauri: Indriyani parany ahuh?

Prabhupada: Ah, very good. Thank you. Indriyani parany ahur indriyebhyah param manah, manasas tu para buddhih [Bg. 3.42]. These are finer. This body means indriya, and finer than the indriyas is the mind. And finer than the mind is intelligence. And finer than the intelligence is the soul, very minute part and parcel of the Supersoul. That is also mentioned: kesagra-sata-bhagasya satadha kalpitasya ca [Cc. Madhya 19.140]. So minute, you cannot imagine. Kesa agra, the tip of the hair, it is a small point. Divide into ten thousand, then you can get an idea what is the measurement of the soul. Kesagra-sata-bhagasya satadha kalpitasya, jiva bhagah sa vijneyah [Cc. Madhya 19.140]. Everything, measurement, is there. It is not that without body. It is. There is body. And the impetus is coming from there. Intelligence is working, then mind is producing the senses, and the senses are transforming into a gross body. This is material existence. How finely it is. Where is the science? The rascal do not know except this body. Dehatma buddhi.

Therefore one who sticks to this body only, gross body, atheist class... Just like in our country the Carvaka, he says, bhasmi-bhutasya dehasya kutah punar-agamano bhavet: "Why you are thinking of next birth? It is not possible. We see this gross body is burnt into ashes. And where is the soul? Who is coming back again? Don't care for all these things. Live happily. Eat, drink, be merry and enjoy." Yavaj jivet sukham jivet. This philosophy is going on: "There is no mind, there is no intelligence, there is no soul, only this gross body, and so long we possess this gross body, let us enjoy the senses." But this is called, it is described, maha-vimoha. This is the greatest bewilderment, maha-vimoha. So because people have no education how we are existing in this material world, vimohana, vimudha, prakrti, how nature is working Prakrteh kriyamanani gunaih karmani sarvasah, ahankara-vimudhatma [Bg. 3.27]. Vimudhatma. Maha-vimoha. This rascal is thinking that there is no other life. That is not the fact. It is very great entanglement.

So intelligent person, they will try to get out of this sarira avidya-jal, jodendriya tahe kal, to get out of these gross senses. Senses are there. The spirit soul is a person. Person. As Krsna is person... Just like the father is person, the child is also person. It cannot be otherwise. Or if the child is a person, the father must be a person. Krsna says, aham bija-pradah pita [Bg. 14.4]. So all living entities, we experience it, that we are all persons. Even a small insect, a small ant, it is a person. An ant is going this way. If you stop, it will struggle: "Why you are stopping me?" That is person. It will try its best to go this way and this way to avoid your checking. You will find it by practical experience. Even a small ant, it has got all the propensities. Ahara-nidra-bhaya-maithuna, these propensities, eating, sleeping, sex, and fearing, you will find everywhere. Visayah sarvatah purusya(?). Visaya. Visaya does not mean to become rich man. Visaya means enjoyment of the senses. That is called visaya. Visaya chariya, se rase majiya, mukhe bolo hari hari. This is instruction, that we can chant the Hare Krsna maha-mantra, we can chant the holy name of the Lord, purely, without offense. Because if we can chant Hare Krsna maha-mantra once only -- if it is pure -- then immediately you become liberated. Ekara hari name yata papa hare, papi haya tata papa karibare nare. Hari-nama is so powerful that once chanting, immediately vanquishes the accumulated sinful reaction of millions of lives. Papi haya tata papa karibare. Every papi, sinful man, is very expert in committing sinful activities. But hari-nama is so expert that once chanted, the papi, the sinful man, will be failure to commit sin anymore.

But the difficulty is that we cannot come to the pure stage of chanting Hare Krsna mantra. Due to our past habits our mind is disturbed. We cannot concentrate. Therefore we have fixed up the minimum. We cannot imitate Haridasa Thakura. That is not possible. If somebody imitates Haridasa Thakura... We can see this chanting Hare Krsna and smoking bidi. We can understand what is the position. The offense is going on. Therefore we should try to avoid the ten kinds of offenses. Of course, in the beginning the offenses will continue. But chanting, chanting, chanting, chanting, as soon as we become purified Ceto-darpana-marjanam bhava-maha-davagni-nirvapanam [Cc. Antya 20.12]. By chanting, chanting, chanting repeatedly, when our, the core of heart will be cleansed, ceto-darpana-marjanam, then immediately bhava-maha-davagni-nirvapanam, this maha-vimoha... This is maha... This is bhava-maha-davagni. They do not know that what kind of position we are now passing through. Krsna says the same thing, mrtyu samsara vartmani. Mam aprapya nivartante mrtyu samsara vartmani [Bg. 9.3].

So we are rascals, we do not know what is that mrtyu samsara vartmani. We have dismissed everything, all instruction of the sastra, all instruction of Krsna, all instruction of guru. We have all dismissed, "Oh, these are all mythology. There is no life after death." This is going on, maha... Ahankara vimudhatma. Vimudhatma. This is the position. We should understand that what is our position. But they have become so dull, just like a stone or a tree. You cut it; it does not respond, does nothing. But if there is life, little pinching -- immediately, "Why you are pinching?" That is the difference between life and dead body, or jada and cetana. So long one is not conscious, he's as good as the stone or the wood. Therefore sometimes Vaisnava poets say that amara lid pasanta bolo na, pasan hole bolo yato(?). We have created such a strong heart of material existence that it does not respond even after suffering so much. This is our position.

So Krsna consciousness movement means to bring him to the right position of consciousness. Consciousness we have got. The more it is covered, dull, it cannot respond. But it can be brought into the proper existence, and the process is hearing, hearing. Go on hearing, hearing. Krsna has given us one chance, this ear. If we properly use it... Therefore Vedic knowledge is to be heard, hearing. Listen. It is therefore called sruti. The Vedic instruction has to be gotten from the right person through aural reception.

srnvatam sva-kathah krsnah
punya-sravana-kirtanah
hrdy antah stho hy abhadrani
vidhunoti suhrt satam
 [SB 1.2.17]

So this is the process, that we should engage our ear to receive the knowledge, Vedic knowledge, very attentively. And therefore we have to approach to the proper person and inquire and hear. Sravanam kirtanam. Tad viddhi pranipatena pariprasnena sevaya [Bg. 4.34]. Not to hear like animal, but pariprasnena sevaya. Then our knowledge will be developed. This is the process.

So mano-vaco-drk-karanehitasya saksat-krtam me paribarhanam hi. So we can worship the Lord by mind, by words, by seeing, and all senses. Hrsikena hrsikesa sevanam bhaktir ucyate [Cc. Madhya 19.170]. (aside:) You sit down. Yes. Hrsikena hrsikesa sevanam bhakti ucyate. Bhakti means hrsika. Hrsika means the senses, karana. Mano-vaca. Mind is the king of the senses. So mind is also one of the senses. Manah sasthanindriyani prakrti-sthani karsati [Bg. 15.7]. Mind and the indriyas combined together, we are trying to be happy in this material world, but there is no happiness, simply struggling. Prakrti-sthani karsati. Purusah prakrti-stho bhunkte prakrti-jan gunan. He is put into this prakrti, bhumir apo 'nalo vayuh kham buddhi, bhinna me prakrtir astadha [Bg. 7.4]. So we are put into this prakrti. Bhumir apo 'nalo vayuh kham buddhi mano. These are material. There is also mana. Mind is subtle matter; it is not spirit. So in this way, separated energy and the jiva, the living entity, although he is part and parcel of Krsna, he wanted to enjoy life separately or independently without Krsna, and that is called material world, struggle for existence. Without Krsna. Therefore he has to come to Krsna if he wants to stop his struggle for existence with mind and senses, then he must come to Krsna. That is the natural position.

But these rascals are not taught about Krsna, but they are already in ignorance and they are kept into ignorance. Na te viduh svartha-gatim hi visnum [SB 7.5.31]. The rascals, they do not know that his real self-interest is how to approach Visnu or Krsna. Krsna, Visnu, therefore comes personally just to show His causeless mercy upon them, to exhibit Himself, how He can be friend to everyone. Suhrdah sarva-bhutanam jnatva mam santim rcchati. If you want santi, then you must accept Krsna, suhrdah. Bhoktaram yajna-tapasam sarva-loka-mahesvaram, suhrdam sarva-bhutanam [Bg. 5.29]. He is friend of everyone; therefore He comes. He is not only friend of Arjuna. Arjuna is symbolic friend. He is instructing Arjuna, Bhagavad-gita, His friend, but He is friend of everyone. Suhrdam sarva-bhutanam.

So we must take advantage of the instruction of Bhagavad-gita. It is not meant for... Arjuna is already liberated, but he is placing himself as one of us just to take the lessons of Krsna for the benefit of the whole world. And Arjuna, who is living with Krsna as friend not only in one life... Bahuni me janmani vyatitani tava carjuna. So Arjuna is always with Krsna. He cannot be in ignorance. Krsna-surya-sama, maya andhakara, yahan krsna tahan nahi mayara adhikara [Cc. Madhya 22.31]. Who is constantly living with Krsna, he has no ignorance, but he's putting himself as ignorant. Just like Lord Caitanya Mahaprabhu. He is asking question from Ramananda Raya. Does it mean that Caitanya Mahaprabhu did not know, Ramananda Raya No. Just to make a scene that how we can get knowledge from hearing from the authorities Similarly, Arjuna placed himself. It is a theatrical stage, that ignorant. But actually he is liberated. When Arjuna was advised to practice hatha-yoga, he said, "Krsna, it is not possible for me."

cancalam hi manah krsna
pramathi balavad drdham
tasyaham nigraham manye
vayor iva suduskaram
 [Bg. 6.34]

"I cannot do this." He was frank enough. Or on behalf of us he said frankly that "It is impossible," at least in the Kali-yuga, "to control the mind." Yoga indriya samyamah. It is not possible. Cancalam hi manah krsna pramathi balavad drdham [Bg. 6.34]. Five thousand years, Arjuna is denying to accept this yogic process. "It is not possible to give that. I am a politician. I am a military man. I have to fight. I have to see so many things. How can I control my mind? It is not possible."

So that is fact. This controlling the mind by the yogic process, by meditation, is impossible. [break] ...read so many sastras, the essence of the sastra. That is the duty of the acarya. The essence of the sastra should be presented to the fools and rascals so that, just like Caitanya Mahaprabhu, he presented himself before His guru that guru more murkha dekhi' karila sasana: [Cc. Adi 7.71] "My guru found Me a great rascal." Caitanya Mahaprabhu was not a rascal, but He presented Himself as a rascal because we are rascals. These people of this age, they are all rascals. Therefore he presented Himself, guru more murkha dekhi' karila sasana: "My guru saw Me a great rascal; therefore he has asked Me, chastised Me, that 'You rascal, You cannot understand Vedanta. You cannot read even.' " Murkha tumi nahi tomara vedanta adhikara: "You cannot read Vedanta." That means the rascals of this age, what they will understand Vedanta? He will simply misrepresent. They will simply mislead the persons. You see so many big, big politicians, scholars, simply misleading people from Bhagavad-gita. Bhagavad-gita is spoken on the battlefield, and they want to prove that it is nonviolence. In this way people are being misled.

Therefore avoid this rascal process, to read something and interpret in a different way. Caitanya Mahaprabhu wanted to do that. Guru more murkha dekhi karila sasana. So we should not try to become very learned scholar by misreading the Vedic literature. Take the instruction of Caitanya Mahaprabhu. Not Caitanya Mahaprabhu -- the sastra, the Brhad-naradiya Purana. Sadhu sastra guru vakya. Sadhu will not speak anything which is not in the sastra. That is sadhu. Sadhu cannot manufacture anything. So Caitanya Mahaprabhu has said that,

harer nama harer nama harer namaiva kevalam
kalau nasty eva nasty eva nasty eva gatir...
 [Cc. Adi 17.21]

Chant Hare Krsna as many times as possible and be liberated.

Thank you very much. (end)

>>> Ref. VedaBase => Srimad-Bhagavatam 5.5.27 -- Vrndavana, November 14, 1976
 
 

"The good reports are coming and we are being highly appreciated for introducing this pure spiritual life, but everything must be done very intelligently - we must not lose our own status of advancement."

1971 March 18 : Prabhupada Letters :: 1971
 

Yudhishthira maharaj said, Oh MadhusUdana, what is the name of the EkAdasii that comes during the light fortnight of the month of Ashvina (September - October)? Please be merciful and disclose this truth to me."

    The Supreme Personality of Godhead Sri Krishna replied, "Oh king, please listen as I explain the glories of this EkAdasii - PApankusha EkAdasii - which removes all sins. On this day one should worship the Deity of Padmanabha, the lotus naveled Lord Vishnu, according to the rules of archana viddhi (regulations). By so doing, one achieves whatever heavenly pleasures one may want in this world, and at last attains liberation from this world thereafter. Simply by offering one's humbly obeisances unto Lord Vishnu, the rider of GaruDa, one can achieve the same merit as is gained by performing great penances for a long time restraining and controlling the senses. Although a person might have committed unlimited and abominable sins, he can still escape hellish punishment just by paying his obeisances to Lord Sri Hari, the taker away of all sin."

    "The merits gained by going on pilgrimage to the Holy Tirthas of this earthly planet can also be achieved simply by chanting the Holy names of Lord Vishnu. Whosoever chants these sacred names - such as RAma, Vishnu, Janardana or Krishna - especially on EkAdasii, never sees YamarAj, the king of death's punishing abode. Nor does such a devotee who fasts on PApankusha EkAdasii, which is very dear to Me, see that plutonic abode."

    "Both the Vaishnava who criticises Lord Shiva and the Shaivite (Saivite) who criticises Me certainly go to hell. The merit obtained by performing one hundred horse sacrifices and one hundred Rajasurya sacrifices is not even equal to one sixteenth of the merit a devotee is able to attain by fasting on EkAdasii. There is no higher merit one can achieve than that attained by fasting on EkAdasii. Indeed, nothing in all the three worlds is as pleasing or as able to purify one of accumulated sin as EkAdasii, the day of the lotus-naveled Lord, Padmanabha.

"O king, until a person observes a fast on the day of Lord Padmanabha named PApANkusha EkAdasii, he remains sinful, and the reactions of his past sinful activities never leave him like a chaste wife. There is no merit in all the three worlds that can match the merit that one gains by observing a fast on this EkAdasii. Whosoever observes it faithfully never has to see death personified, Lord YamarAj. One who desires liberation, elevation to the heavens, good health, beautiful women, wealth, and food grains should simply fast on this PAshunkushA EkAdasii. O king, neither the Ganges, Gaya, Kashi, nor Pushkara, nor even the Holy site of Kurukshetra, can grant as much auspicious merit as this PApankusha EkAdasii.

    "O MaharAj Yudhishthira, protector of the earth, after observing ekadasi during the daytime, the devotee should remain awake through the night, absorbed in hearing, chanting and serving the lord - for by so doing he easily attains to the Supreme abode of Lord Vishnu. Not only that, but ten generations of ancestors on his mother's side, ten generations on his father's side, and ten generations on his wife's side are all liberated by a single observance of a fast on this EkAdasii. All these ancestors attain their original, four armed transcendental Vaikuntha forms. Wearing yellow garments and beautiful garlands, they ride to the spiritual realm on the back of GaruDa, the renown great enemy of the snakes. This is the benediction My devotee earns simply by observing one PApANkusha EkAdasii properly.

    "O best of kings, whether one is a child, a youth, or in old age, fasting on PApankusha EkAdasii frees him from all sins and makes him immune to suffering a hellish rebirth. Whosoever observes a fast on the PApankusha EkAdasii becomes free of all his sins and returns to the spiritual abode of Lord Sri Hari. Whosoever donates gold, sesame seeds, fertile land, cows, grain, drinking water, an umbrella, or a pair of shoes on this most auspicious of Holy days will never have to visit the abode of YamarAj, who always punishes the sinners. But if a resident of earth fails to perform spiritual deeds, especially the observance of a fast on days such as EkAdasii, his breathing is said to be no better, or of as much use as the breathing/puffing of a blacksmith's bellows.

    "O best of the kings, especially on this PApAnkusha EkAdasii, even the poor should first bathe and then give some charity according to their means, and perform other auspicious activities in accordance with their ability.

    "Whosoever performs sacrifices and benefits the people, or builds public ponds, resting places, gardens, or houses does not suffer the punishments of YamarAj. Indeed, one should understand that a person much have performed such pious activities as these in the past life if he is long lived, wealthy, of high birth, or free from all diseases. But a person who observes PApANkusha EkAdasii goes to the abode of the Supreme Personality of Godhead, Vishnu.)

    Lord Sri Krishna then concluded, "Thus, Oh saintly Yudhishthira, I have narrated to you the glories of the auspicious PApANkusha EkAdasii."

Thus ends the narration of the glories of the PApANkusha EkAdasii, or Ashwina-shukla EkAdasii,
from the Brahma-vaivarta PurANa.

These stories have been summarised and slightly changed or abbreviated from how they are found in the celebrated book, "Ekadasi: The Day of Lord Hari" 1986. HH Krishna Balaram Swami. Bhaktivedanta Institute Press, pages 125-128.

---

RamA EkAdasii

---

The Supreme Lord, Sri Krishna then spoke as follows, “O lion among kings, please listen as I narrate to you; The Ekadasi that occurs during the dark part of the month of Karttika is called Ramaa Ekadasi. It is most auspicious, for it at once eradicates the greatest sins and awards one the passage to the spiritual abode. I shall now narrate to you its history and glories.”
     “There once lived a famous king of the name Muchakunda, who was friendly to Lord Indra, the king of the heavenly planets, as well as with Yamaraj, Varuna, and Vibhishana, the pious brother of the demon Ravana. Muchakunda always spoke the truth and constantly rendered devotional service to Me. Because he ruled according to religious principles, there were no disturbances in his kingdom.
     “Muchakunda’s daughter was named Chandrabhaagaa, after a sacred river, and the king gave her in marriage to Shobhana, the son of Chandrasena. One day, Shobhana visited his father-in-law’s palace on the auspicious Ekadasi day. This visit made Shobhana’s wife Chandrabhaagaa quite anxious, for she knew that her husband was physically very weak and unable to bear the austerity of a day-long fast. She said to him, ‘My father is very strict about following Ekadasi. On Dasami, the day before Ekadasi, he strikes a large kettledrum and announces, “Nobody should eat on Ekadasi, the sacred day of Sri Hari !” “
     “When Shobhana heard the sound of the kettledrum, he said to his wife, ‘O beautiful one, what am I to do now? Please tell me how I can save my life and obey your father’s strictness and at the same time satisfy our guests !”
     “Chandrabhaagaa then spoke, ‘My dear husband, in my father’s house nobody – not even the elephants or horses, what to speak of consenting human beings – eats on Ekadasi. Indeed, none of the animals are given their ration of grains, leaves, or straw – or even water ! – on Ekadasi, the sacred day of Sri Hari. So how can you escape fasting? My beloved husband, if you must eat something, then you should leave here at once. Now, with firm conviction decide on what you have to do.’
     “Prince Shobhana then said, ‘I have decided to fast on the sacred Ekadasi day. Whatever my fate is, it will surely come to pass.’
     “Deciding thus, Shobhana attempted to fast on this Ekadasi, but he became unbearably disturbed with excessive hunger and thirst. Eventually the sun set in the west, and the arrival of the auspicious night made all the Vaishnavas very happy. O Yudhisthira, all the devotees enjoyed worshipping Me (Sri Hari) and remaining awake all through night, but Prince Shobhana that night became absolutely unbearable. Indeed, when the Sun rose on the Dwadasi, that Prince Shobhana was dead.
    “King Muchakunda observed his son-in-law’s funeral, ordering a large stack of wood be assembled for the fire, but he instructed his daughter Chandrabhaagaa not to join her husband on the funeral pyre. Thus Chandrabhaagaa, after performing all the purificatory processes and procedures for honouring her deceased husband, continued to live in her father’s house.
     Lord Sri Krishna continued, “O best of the kings, Yudhisthira, even though Shobhana died because of observing Ramaa Ekadasi, the merit that he accrued enabled him, after his death, to become the ruler of a kingdom high on the peak of Mandarachala Mountain. This kingdom was like a city of the demigods; very lustrous, with unlimited jewels set in the walls of its buildings that gave off light.  The pillars were made of rubies, and gold inlaid with diamonds shone everywhere. As King Shobhana sat upon a throne beneath a pure white canopy, servants fanned him with yak-tail whisks. A stunning crown rested upon his head, beautiful earrings adorned his ears, a necklace graced his throat, and bejewelled armlets and bracelets encircled his arms. He was served by Gandharvas (the best of heavenly singers) and Apsaras (celestial dancers). Verily, he resembled a second Indra.
     “One day, a brahmin named Somasharma, who lived in Muchakunda’s kingdom, happened upon Shobhana’s kingdom while travelling to various places of pilgrimage. The brahmin saw Shobhana in all his resplendent glory and thought he might be the son-in-law of his own king Muchakunda. When Shobhana saw the brahmin approaching, he immediately rose up from his seat and welcomed him. After Shobhana had paid his respectful obeisances he asked the brahmin about his well-being and about the health and welfare of his (Shobhana’s) father-in-law, his wife and all the residents of the city.
     “Somasharma then said, ‘O king, all the residents and subjects are well in your father-in-law’s kingdom, and Chandrabhaagaa and your other family members are also quite well. Peace and prosperity reign throughout the kingdom. But there is one thing, I’m quite astonished to find you here! Please tell me about yourself. Nobody has ever seen such a beautiful city as this! Kindly tell me how you obtained it.’
     “King Shobhana then began to tell his story, ‘Because I observed the Ramaa Ekadasi, I was given this splendid city to rule over. But for all of its grandeur, it is only temporary. I beg you to do something to correct this deficiency. You see, this is only an ephemeral city, a place of this material world. How may I make its beauties and glories permanent? Kindly reveal this to me by your instructions.
    “The brahmin then asked, ‘Why is this kingdom unstable and how will it become stable? Please fully explain this to me, and I shall try to help you.’
     “Shobhana then answered, ‘Because I fasted on the Ramaa Ekadasi without any faith, this kingdom is impermanent. Now hear how it can become permanent. Please return to Chandrabhaagaa, the beautiful daughter of king Muchukunda, and tell her what you have seen and understood about this place and about me. Surely, if you, a pure hearted brahmin, tell her this, my city will soon become permanent.’
     “Thus the brahmin returned to his city and related the entire episode to Chandrabhaagaa, who was both surprised and overjoyed to hear this news of her husband. She said, ‘O brahmana, is this a dream you have seen, or is it actually a factual thing?’
     “Somasharma the brahmin replied, ‘O Princess, I have seen your late husband face to face in that wonderful kingdom, which resembles a realm of the denizens’ of heavens playgrounds. But your former husband has asked me to relate to you that he says that his kingdom is unstable and could vanish into thin air at any moment. Therefore he hope you can find a way to make it permanent.’
     “Chandrabhaagaa then said, ‘O sage among the brahmins, please take me to that place where my husband resides at once, for I greatly desire to see him again! Surely I shall make his kingdom permanent with the merit that I have acquired by fasting on every Ekadasi throughout my life. Please reunite us at once, again. It is said that one who reunites separated persons also obtains very great merit.’
     “The humble brahmin Somasharma then led Chandrabhaagaa to Shobhana’s effulgent kingdom. Before reaching it, however, they stopped at the foot of Mt. Mandaracala, at the sacred ashrama of Vamadeva. Upon hearing their story, Vamadeva chanted hymns from the Vedas and sprinkled holy water from his samanya arghya upon Chandrabhaagaa. By the influence of that great Rishi’s rites, the merit she had accrued by fasting for so many Ekadasis made her body transcendental. Ecstatic, her eyes beaming in wonder, Chandrabhaagaa continued on her journey.
     “When Shobhana saw his wife approaching him high on Mount Mandarachala, he was overwhelmed with joy and called out to her in great happiness and jubilation. After she arrived , he seated her on his left side and she said to him, ‘O dearest Patiguru, please listen as I tell you something that will benefit you greatly. Since I was eight years old I have fasted regularly and with full faith on every Ekadasi. If I transfer to you all the merit I have accumulated, your kingdom will surely become permanent, and its prosperity will grow and grow until the coming of the great inundation !’ “
     Lord Sri Krishna then continued to address Yudhisthira as follows, “O Yudhisthira, in this way Chandrabhaagaa who was beautifully decorated with the finest ornaments and had an exquisitely transcendental body, at last enjoyed peace and happiness with her husband. By the potency of Ramaa Ekadasi, Shobhana found his kingdom on the peaks of Mt. Mandarachala able to fulfill all his desires and bestow upon him everlasting happiness, like that achieved from the transcendental Kaama-dhenu milch cow.
     “O greatest of kings, I have thus narrated to you the glories of Ramaa Ekadasi that falls in the dark fortnight of the month of Karttika.

 “Anyone who observes sacred Ekadasi during both the light and the dark fortnight of each month is undoubtedly freed from the reactions to the sin of killing a brahmin. One should not differentiate between the Ekadasis of the light and dark parts of the month. As we have seen, both can award pleasure in this world and liberate even the most sinful and fallen souls. Just as black cows and white cows give equally good quality milk. So the Ekadasis of the dark fortnight (Krishna paksha) and the light fortnight (shukla or Gaura paksha) award the same high degree of merit and eventually liberate one from the repeated cycle of birth and death. Anyone who simply hears this narration of the glories of the sacred day of Ramaa Ekadasi, is freed from all kinds of sin and attains the supreme abode of Lord Vishnu.”

Thus ends the narration for the glories of the sacred Karttika-krsna Ekadasi, or Ramaa Ekadasi, from the Brahma-Vaivarta Purana of Srila Krishna Dwaipayana Veda Vyaasa.

ITY ASASYA PRABHOR AGRE GRAHANIYAN NIYAMAM VRATI
CATURMASESU KARTAVYAM KRSNA BHAKTI VIVRDDHAYE

(HARI BHAKTI VILASA 15/113 from NAVA-PRASNA PANCARATRA)

 After properly praying to the Supreme Lord near Him, one should properly take a vow to follow the proper rules and regulations and process of Caturmasya to increase one's devotion to Lord Sri Krsna.

EKA DASYANTU GRAHANIYAT SANKRANTAU KARKATASYA TU
ASADHYAM VA NARO BHAKTYA CATUR-MASYO DITAM VRATAM

(HARI BHAKTI VILASA 15/114, Sanat Kumara speaks)

 In the month of Asadha, either on the Ekadasi when the Lord sleeps or in Cancer Sankranti day or a full moon day, it is the duty of a fasting person to take a vow to fast in Caturmasya with devotion, in front of the Lord.

YO VINA NIYAMAM MARTYO VRATAM VA JAPYAM EVA VA
CATURMASYAM NAYEN MURKHO JIVANN API MRTO HI SAH

(HARI BHAKTI VILASA 15/116 from BHAVISYA PURANA)

 Any person in this material world who performs Caturmasya without following any rules and regulations, or fasts, or without chanting any japa, such a foolish person is considered to be dead, even though alive.

SRAVANE VARJAYET SAKAM DADHI BHADRA PADE TATHA
DUGDHAM ASVAYUJE MASI KARTIKE CA AMISAM TYAJET

(HARI BHAKTI VILASA 15/117 from SKANDA PURANA, NAGARA KHANDA)

 (While following Caturmasya) one should give up eating leafy vegetables in the month of Sravana (July-August). In the month of Bhadrapada (August-September), one should give up yogurt. In the month of Asvina (September-October) one should give up milk and in the month of Karttika (October-November), one should give up eating white dahl.

Bhavisya Purana-  "One who passes the Chaturmasya season without observing religious vows, austerities and chanting of japa, such a fool although living should be considered to be a dead man."
Kanda Purana, Nagava Khunda-  "In the month of shravana (July, August) one should refrain from eating spinach.  In the month of Bhadra (August, September) of yogert in Ashvina (September, October) milk. In Kartik (October, November) meat and urd dall.
Various vows and austerities during Chaturmasya and Their respective results.
"O King, one who is My devotee and is fixed in vow, whether man or woman, for the purpose of Dharma, should accept these various austerities and observances. I shall now describe to you all of them along with their respective results.
1) No salt—One's voice becomes sweet.
2) No oil—One's life is prolonged and gets progeny.
3) No oil massages—One's body becomes beautiful.
4) No cooking with oil—One's enemies are vanished.
5) No licorice and oil—One becomes wealthy.
6) Give up wearing unoffered flowers—One becomes a Vidyadhara in Devapura.
7) Give up six kinds of tastes (spice, sour, bitter, sweet, salty and harsh)—One never becomes ugly, smelly, or obtains a bad birth.
8) Practice of yoga—One goes to Brahmaloka.
9) No betal nuts—One becomes happy.
10) No cooked food (raw fruits & Vegetables)—One obtains purity.
11) No honey—One becomes lustrous.
12) No yogert or milk—One attains Goloka.
13) No cooking with earthen pots—One gets ... (?)
14) No hot food—One gets offspring with a long life.
15) Take rest on the ground or on stone—One becomes an associate of Vishnu.
16) One who gives up meat & honey is a yogi and muni.
17) No intoxicating liquors—One becomes powerful and free from disease.
18) Fast for one day—One is honored in Brahmaloka.
19) No cutting of hair and nails—One gets the benefit of taking bath daily in Ganges.
20) No speaking of grama katha (nonsense)—One's order will never be disobeyed.
21) Eat food on the ground without dish or plate—One obtains a kingdom on Earth.
22) Chant the mantra Namo Narayana—One obtains the result of giving in charity 100 times.
23) Offer prayers to the Lord—One gets the result of giving cows in charity.
24) Touch the lotus feet of the Deity—One becomes a successful person.
25) Clean the temple of the Lord—If one is king he remains so for a Kalpa.
26) Circumambulating the temple three times offering prayers—At the time of death one will mount a swan airplane and go to Vaikuntha.
27) Singing or playing musical instruments in the temple of the Lord—One goes to Gardharvaloka.
28) Take pleasure in studying the sastras—One goes to Vishnuloka.
29) Sprinkle water in the temple—One goes to apsaraloka.
30) Take bath in a holy place—One's body becomes pure.
31) Worship Lord Vishnu with flowers—One goes to Vaikuntha.
32) Eat panchagavya—One gets the result of observing candrayana fasting.
33) Eat one meal a day—One gets the results of performing an Agnihotra.
34) Eat at night only—One gets the result of going to all the places of pilgrimage.
35) Eat at noon only—One attains Devaloka.
36) Take food not obtained by begging or any extraneous endeavor—One gets the results of opening water stands and digging wells.
37) Take bath daily—One will never see hell.
38) No eating on a plate—One gets the result of bathing at Pushkara
39) Eat on a leaf—One obtains the result of living at Kurukshetra.
40) Eat on a stone—One obtains the result of bathing at Prayog.
41) Giving up drinking to six hours—One will not be attacked by diseases.
42) During the Chaturmasya, garlands, caranamrta, candana and water from the conshell of the Lord, mahaprasädam, Deity garlands must be accepted.

In this way one who performs this vrata for the satisfaction of Lord Kesava becomes satisfied himself. O best of the Pandavas, among My devotees, he who accepts these vows and austerities during the Chaturmasya goes to my abode at the time of death, of this there is no doubt.

Vishnu Rahasya-  Lord Brahma to Narada Muni.

If one accepts all these Vaisnava austerities and observances with devotion, one attains the supreme destination O Narada. One who desires within himself to execute all these Vaisnava austerities and vows, his sins obtained within one hundred births is destroyed. If one is exclusively devoted, peaceful, takes daily bath, is fixed in vow and worships the Lord during these four months, he goes to the abode of the Lord. He who accepts the austerity of sleeping on the ground this time when the Vishnu Deity is sleeping in yoga nidra underwater, he goes to the abode of Laxmi.

Read more about vrata, sankalpa and Chaturmasya in general HERE
Chaturmasya-info-Madhwas.html
Chaturmasya-vrata.html

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Navaratri - Festival of Nine Nights

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Navaratri is a composite festival celebrated all over India. Depending on gauna - local tradition, but for most beginning with the New Moon (Amavasya - dark moon night) or for some on the ninth day of the month of Virgo (Kanya) just prior to the Amavasya, or on the first day of the Hindu month of Ashwina (Padmanabha - Vaishnava mase), various ceremonies are performed. T essesnce of this festival consists of fasts and worship of nine aspects of Durga, one on each of the nine days. Navaratri  is known as the Festival of Nights honoring the goddesses beginning

Consequently this festival of Navaratri is popularly known as Durga Puja in Bengal. After these nine days comes the Dashami, the tenth day, which is the day of the famous festival of Dussehra or Vijaya Dashami ( the tenth day of victory ). This is the day Lord Rama had killed Ravana, signifying the victory of good over evil. Vaishnavas generally being absorbed in Vijay Dashami rather than Durga puja.

The total period of worship lasts for nine days out of which the first three are dedicated to Durga ( the Goddess of Valor ), the next three to Lakshmi ( the Goddess of Wealth ) and the last three to Saraswati ( the Goddess of Knowledge ). The Deity images of Them are created, worshipped and immersed in a sea or lake. In Gujarat, Garbha dance is performed. In the South, houses are decorated and toys by the name of Bomma Kolam are displayed. Durga has 1008 names or epithets but is worshipped in her nine forms which are sometimes interchangeable since basically they represent only her.
         The following are the most popular forms of the goddess under which she is worshipped: Durga, goddess beyond reach; Bhadrakali, the Auspicious Power of Time; Amba or Jagadamba, Mother of the World; Annapurna, Giver of Food and Plenty; Sarvamangala, Auspicious Goddess; Bhairavi, Terrible, Fearful, Power of Death; Chandika or Chandi, Violent, Wrath, Fury; Lalita, Playfulness Personified; Bhavani, the Giver of Existence.

Navratri, is celebrated as the festival of nine nights, and is celebrated differently in different parts of India. In Gujarat, for nine nights, women and girls decked in finery, dance the garba around an earthen lamp or a kalash (pitcher) symbol of divine power, which is decorated with flowers and betal leaves, and has its mouth covered with a coconut. They sing and dance, clapping their hands in rhythmic movements, or do the Dandi dance (stick dance), holding two sticks and striking them to the rhyth, of the music.

In Tamil Nadu, the first three days of the festival are dedicated to Lakshmi, Goddess of Beauty and Prosperity; the next three days to Durga, Goddess of Righteousness, and the last three days to Saraswati, Goddess of Music and Learning. These goddesses are the consorts of Vishnu, Shiva and Brahma respectively. A special platform is decorated with the clay figurines of these gods and goddesses. The main room of worship contains a pitcher made of clay, silver or copper, depending on the devotee’s financial standing. The pitcher is placed in the centre of the room, its mouth covered with a cocnut and it is worshipped symbolically as Durga. Girls sing and dance before it and in the evening, gifts are exchanged.

In Andhra Pradesh the temple in the house is decorated with clay images of the Deities. A special sweetmeat like laddoos or sweet rice coloured yellow with turmeric, or khir (milk-preparation cooked in rice) is made eve3ry day and after offering to the household gods, is eaten. Everyone wears new clothes and friends drop in to see the family’s collection of images.

In Maharastra on the first day of navaratri the idol of Yogeshvari, a benign form of Durga, is installed in the house and the Haldi-Kum kum ceremony is held. Haldi (turmeric) and kum kum (vermilion) is applied on the forehead and sandalwood paste is smeared on the arms of all the invitees as these are considered auspicious.

Durga Puja:
As just mentioned, in Bengal especially where there are many Shaktas (worshippers of the female consort of Lord Shiva - Durga), it is a nine-day festival, when the Shakti or goddess Durga is worshipped, thus it is called Durga Puja. This commemorates the birth of the Mother Goddess, and has an interesting origin. An Asura, Mahisha, was troubling the three worlds of heaven, earthy and the space between. When his atrocities became unbearable, Shiva tried his best to kill him, but without success. The other gods were equally unsuccessful. Then, on Shiva’s advice, the devas / demigods performed a sacrifice and put their female shaktis (energies) into the sacrificial fire from where arose a woman of dazzling beauty. As a product of the female energies of the deavas /demigods, she was called Shakti. The demigods requested her to kill Mahishasura. For killing him, she came to be called Mahishasuramardini. Similarly, for killing the demon called Durg, she came to be called Durga.

Months before the festival, a special clay image of the demi-goddess is made showing her in the act of killing the demon Maishasura. The clay for the image is brought from ten places of work: of a farmer, weaver, painter, carpenter, musician, drummer, blacksmith, sweeper, bricklayer and a prostitute. Durga is also called Sarba Jananni, a goddess for all (common folk), and is shown riding her mount, the lion. The image of Durga is lavishly decorated. For nine days, she is worshipped and on Vijayadashami (Dusshera), the tenth day, the day the goddess was victorious over the evil asura, her clay image is immersed in the ocean or river. This immersion symbolises Durga’s return to her husband Shiva on the conclusion of her annual visit to her parental house.

During Navratri, Durga is worshipped under different names such as Shailaputri, Brahmacharini, Chandraghanta, Kushmanda, Skandamata, Katyayani, Kalaratri, Mahagauri, and Siddhatri. She is also worshipped as Mahakali for killing the demons, Madhu and Kaitabha, who, for thousands of years troubled Vishnu. When they stole the holy Vedas from the hands of Brahma, who was sitting on a lotus stalk arising from Vishnu’s navel, Vishnu invoked the goddess and she killed the two demons. She is also worshipped as Chamunda for killing the demons Chunda and Munda; as Nanda for predicting the death of Kansa (Kamsa) at the hands of Krishna; as Sakhambari for protecting the world from famine; as Kumari, the eternal virgin and so on.

Maha-navami:
The culmination of the Navratri festival is Mahanavami when the goddess is worshipped as Durga in the form of Aparajita and sugarcane stalks are offered to her. Sugarcane is harvested at that time. On this day, in rural Kashmir, Punjab, Harayana, Uttara Pradesh and Bihar, Kanya Puja is performed, when nine young virgins, symbolically representing the nine forms of the goddess, are worshipped. Their feet are washed and they are feasted after each has been given new clothes by the worshipper. In some parts of Kashmir, Harayana, Uttar Pradesh and Maharastra instead of Mahanavami, the celebrations end on the astami, the eighth day, as it is the birthday of Parvati, the auspicious form of Durga.(Note, this is also the month of Virgo, the virgin - Kanya)

Dussehra:
While in certain parts of India the cult of the Mother Goddess is strong and Navratri celebrations culminating in Vijayadashami take preceedence over other festivities, in other parts of India Dussehra celebrations are given more importance. Ramalila, the life of Rama as portrayed in the Ramayan is enacted for nine days. Jhankis (tableaux) are taken out in procession, showing on each day one stage of Rama’s life. On the tenth day, massive effigies of Ravana, his younger brother Kumbhakarna and son Meghanatha (Indrajit) are erected, stuffed with fire-crackers and set aflame at sundown. The fire is triggered by an arrow shot by the man playing Rama and thus evil in the form of Ravana is destroyed. See the page on Vijay Dashami - victory of Rama for more on this.

In Kulu, Himachal Pradesh, Dussehra takes place three days later. The reason for this goes back to the time of Maharaj Ranjit Singh, the ruler of the Punjab. The hill states of Punjab, now in Himachal Pradesh were under the court at Lahore. The Maharaj expected all his tutelary kings to be present at his court during the Dussehra celebrations. The rulers with their retinues would mount their horses immediately after the celebrations were over at Lahore (presently in Pakistan), and speed back to their hill kingdoms to celebrate Dussehra there. It took them three days to reach their states. And since then the custom of celebrating Dussehra three days late has continued.

Here the unique feature of the festival is that instead of burning effigies of Ravana and his brothers Kumbhakarna and Meganatha as in other places, instead five animals -  a cock, a fish, a lamb, a crab and a buffalo – are sacrificed and a pile of wood is burnt seven days later to symbolise the victory of good over evil. Why, we could not find out, even such sacrifice is not sanctioned in this age, still it goes on.

Tastefully decorated idols of village dieites from all over the valley are brought in palanquins to the venue of the festival. The main goddess Hidimbaa (Hidimbi), a form of Durga, demon wife of Bhima and mother of Ghatokacha, is brought in procession from the pagoda structure temple at Dhungri in Manali. The procession is led by musicians and dancers performing the Nati dance which is very popular.

A large fair organised during the celebrations offers the visitors a glimpse of the traditional culture of the distant tribal areas of Lahaul and Spiti, Pangi, Pin and Parvati. Since these areas get snowbound about twenty days later the fair provides the people living across the Rohtang Pass an opportunity to purchase their essential provisions for the long winter months when they are forced to remain indoors (possibly this is where the sacrifice of animals comes in, as for some in these remote and hardy lands they are their livelihood and food).

In Karnataka (South India) lemons are placed on the road in front of the wheels of cars, buses, scooters and the vehicles driven over them. It is also a symbolic representation of sacrifice whereby dhrishti, inauspiciousness is removed. Also, a slit is made in a big gourd and vermilion is spirinkled on it, then the gourd is crushed and the red extract is sprinkled on all vehicles as a symbol of sacrificial blood. Such symbolic sacrifice in this age is prefered to causing harm to other living beings. In Karnataka the great devotee Ananda Tirtha - Madhwacharya fought hard in the 13th century to replace animal sacrifices with such symbolic representations after being instructed to do so by the son of Saci, Sri Chaitanya Mahaprabhu as mentioned in Bhavishya Purana, Pratisarga parva, Kali yuga khanda 19th chapter and similarly recorded in his establishment of offerings through the mantra idam krishnaya idan na mama (Sumadhwa Vijay).

Dussehra, associated with the burning of Ravana’s effigy, is a public celebration. In homes, the most important article of the household is kept in the place of worship. For instance, the farmer puts his plough; the housewife her churning rod; the weaver his spinning wheel; the soldier his weapons and so on. On the first day of the ten-day festival of navaratri and Dussehra, grains of barley are planted. On the last day, the nine-day old shoots called noratras are placed on the articles to be worshipped along with grains of rice and vermilion poder, all fertility symbols. Noratras are also put on the caps of men, behind their ears, and in books to bring good luck. Sisters apply a tilak (vermilion mark) on the forehead of brothers and put noratras behind their ears and bless them. The head of the family writes down the names of all the family members present on this occasion. It is a method of keeping a record of the family geneaology. Depending upon the family’s profession, the current prices are noted down, for instance the goldsmith writes the prevalent prices of gold and silver and the farmer the price of grains and so on. Soon after this festival, the sugarcane crip is harvested, and the winter crops sown (northern hemisphere). (much taken from Shakti M Gupta. 1991. Festivals, Fairs and fasts of India. Pages 124-128.)

Navratri in the Gujarat:
The historical background:
Navratri or the Festival of Nine Nights from Ashvin Sud 1 to 9 (sudha – shukla pratipat to the navami) is devoted to the propitiation of Shakti or Divine Mother. She represents prakriti, counterpart of Purusha jointly making possible the creation of the world according to the religious ideology of Goddess worship. Such worships were prevalent in India even before the so-called advent of the Aryans, who adopted it as a religious practice. References in Vedas and Puranas confirm this opinion. The main temples of mother goddess that are visited by multitude of devotees during Navratri are the shaktipithas, of which there are three in Gujarat. It is believed that Lord Vishnu had to cut the body of Sati into pieces to stop the destruction by Shiva who was perturbed by her death. At fifty-two places these pieces fell, the three in Gujarat being; Ambaji in Banaskantha, Bahucharaji in Chunaval and Kalika on Pavagadh hill in Panchmahals. Others were Kali ghatt in Calcutta, Kanya kumari in the far south, Menekshi Devi at Madurai, and so on.

This festival is essentially religious in nature. It is celebrated with true devotion in the various temples dedicated to the Mother, or Mataji, as she is familiarly called. In some homes, images of the Mother are worshipped in accordance with accepted practice. This is also true of the temples, which usually have a constant stream of visitors from morning to night.

Celebration Galore:
The most common form of public celebration is the performance of garba or dandia-ras, Gujarat's popular folk-dance, late throughout the nights of these nine days in public squares, open grounds and streets. Females wear ethnic Chania Choli and Males wear Dhoti-Kurta and enjoy garba and dandiya ras (dance) the whole Night. The participants move round in a circle around a mandvi (garbo), a structure to hold earthen lamps filled with water and to house the image or idol of mother goddess. A betel nut and a silver coin are placed within the pot, called a kumbh, on top of which a coconut has also been placed. Pandals are erected over these madvis and decorated with asopalav, date palm leaves, flowers and electric light. As the dancers whirl around the pot, a singer and a drummer provide the musical accompaniment. The participants clap in a steady rhythm. The dance usually starts slowly. It gets faster and faster as the music too gets more rapid until the dance abruptly comes to a halt. There is a pause for a while and the dance commences once again, the singer leading with a new song.

Another dance which is also a feature of Navaratri is the dandia-ras or ‘stick’ dance, in which men and women join the dance circle, holding small polished sticks or dandias. As they whirl to the intoxicating rhythm of the dance, men and women strike the dandias together, adding to the joyous atmosphere. So popular are the garba and the dandia-ras that competitions are held to assess the quality of the dancing. Prizes are given to those judged to be the best. The costumes worn for the dances are traditional and alive with colour. The dances usually commence late in the night and continue until early morning, testifying to their great popularity.

Navratri in Gujarat:
In different parts of the state the celebration of Navratri has different emphasis. In Saurashtra, bhavai, a dance drama is played. At Vadnagar in Mehsana Vada Garbani Sheri is focus of the attention as large number of men and women participate in garba-rasa. In Ahmedabad the fusion of modern music is at its peak and youngsters have gala time. The overnight extravaganza is worth witnessing for pomp, splendour and exhilaration that permeates everywhere. Isanpur near Ahmedabad is famous for its mandvi, which is erected on the thirteenth day with arti being performed the next day early in the morning. Account of Navratri would be incomplete without reference to Vadodara, the city of art and culture. Here, a number of groups perform garba-rasa stick dancing in quite professional manner. A bhavai performance is also held at Baroda’s Ambaji temple, during Navratri. The grace and dignity of the performances of Baroda leaves nothing to chance for its perfection.

Navratri is thus the festival that combines religious, devotional, cultural and recreational activities for almost a fortnight in different places for various reasons. As one friend from the Gujarat once said, To be in Gujarat during Navratri is to witness Gujarat at her best.

Diwali page
Dussehra page

Navratri in Mysore state has its own local significance

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Sri Rama Vijaya Dasami - Vijayotsava
Victory Celebration
of
The Killing of the Demon Ravana

This is also the auspicious appearance day of Sripada Madhwacarya.
Some also observe as the Buddha jayanti - birthday of Lord Buddha

See article from NASA showing satelite pictures of the original bridge built by Lord Rama and the Vana army:

On the tenth day of the waxing moon of Padmanabha (Asvina) month, occurs Vijayotsava. On this day Lord Ramacandra heard from Hanuman beneath the sami tree that he had found and seen Sita on the Island kingdom of Lanka. Hearing this, Ramacandra held a festival, and then set out for Sri Lanka. On this day one may perform special puja of Lord Ramacandra and then in His honour feed the Vaisnavas. This is a popular festival in north India, where, on this occasion, large paper effigies of the demon Ravana are burned to the resounding chants of Victory to Rama, Victory to Rama.

In the pastimes of Sri Chaitanya Mahaprabhu he absorbed Himself in the transcendental lila of Lord Ramacandra in the following manner as recorded by Srila Krishna dasa Kaviraj Goswami.

Sri Chaitanya Charitamrita Madhya-lila Chapter 15 Texts 31-35.

TRANSLATION
In great ecstasy, Çré Caitanya Mahäprabhu returned to His residence. In this way, Çré Caitanya Mahäprabhu, known as Gauräìga-sundara, performed various pastimes.

TRANSLATION
On the victory day celebrating the conquest of Laìkä–a day known as Vijayä-daçamé–Çré Caitanya Mahäprabhu dressed up all His devotees like monkey soldiers.

TRANSLATION
Displaying the emotions of Hanumän, Çré Caitanya Mahäprabhu took up a large tree branch, and, mounting the walls of the Laìkä fort, began to dismantle it.

TRANSLATION
In the ecstasy of Hanumän, Çré Caitanya Mahäprabhu angrily said, “Where is the rascal Rävaëa? He has kidnapped the universal mother, Sétä. Now I shall kill him and all his family.”

TRANSLATION
Everyone became very astonished to see the emotional ecstasy of Çré Caitanya Mahäprabhu, and everyone began to chant, “All glories! All glories!” again and again.

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Tamäla Kåñëa: You’ll have to sit up. Is that all right? (break) These are very favorite preparations. Today is Räma Vijaya Utsava. Also the appearance day of Çré Madhväcärya. So you should have a feast today, Çréla Prabhupäda. (laughter) So maybe Pisimä should do some cooking to celebrate this day. It is a very big... Dr. Ghosh told me that amongst the Bengali community...
Prabhupäda: No, all over India.
Tamäla Kåñëa: And also Durgä-püjä is today.
Prabhupäda: Vijayotsava. Today Rämacandra conquered over Rävaëa.
Tamäla Kåñëa: So to celebrate that, shouldn’t Pisimä do some cooking?
Prabhupäda: Hm. Lugdu.
Tamäla Kåñëa: And you’ll taste a little of each thing?
Prabhupäda: Hm. I’ll take. (break)
Tamäla Kåñëa: ...today, Çréla Prabhupäda? Maybe the medicines are having some good effect. (break) Today is Vijayotsava.
Pisimä: (Bengali)
Bhavänanda: Utsava.
Tamäla Kåñëa: Räma Vijayotsava.
Nava-yogendra: Aj räma vijaya utsava hai.
Prabhupäda: Hard of hearing. (laughter)
Bhavänanda: (loudly) Ajke räma vijaya utsava. Aneka prasädam.
Pisimä: Aneka prasädam.
Bhavänanda: Äpne aneka prasädam korilun. (Bengali) Lugdu. Lugdu.
Pisimä: Läòu.
Bhavänanda: Lugdu.
Prabhupäda: (Bengali) lugdu.
Nava-yogendra: Lugdu, lugdu.
Pisimä: Lugdu.
Nava-yogendra: Bundi läòu.
Bhavänanda: Luci?
Prabhupäda: Hm.
Pisimä: Luci.
Tamäla Kåñëa: Okay. She will cook a feast to celebrate the day, Çréla Prabhupäda, and you have to also take part. (break) (October 21st 1977. Vrindavan India.)

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Pronunciation guide:
Ram = raam / rAm
Ravan = raavan / rAvan

Lord Ram then ordered, "Matali, drive quickly to where Ravan is staying, but at the same time be very cautious."

Then, remembering that He was speaking to Indra's charioteer, Lord Ram felt embarrassed and so He apologized, "I am very sorry to have instructed you as if I were your master. It is just that I am eager to kill Ravan, so please excuse My offense."

Matali was very touched by Lord Ram's wonderful display of humility. As he maneuvered Indra's chariot close by Ravan's side, Lord Ram and his adversary began to exchange arrows. Soon, the fighting became very intense. Clouds rained blood upon Ravan's chariot, and a flock of vultures followed him from behind. A huge meteor fell nearby and so all the Rakshasas (the monster clan) became exceedingly despondent, while Ravan became convinced that he would soon die.

On the other hand, very pleasing signs appeared before Lord Ram, and so He became convinced that victory would soon be His. In the duel that followed, Lord Ram and Ravan gradually exhibited the entire wealth of their respective prowess. The competition became so intense that both armies became stunned with amazement. Indeed, all the soldiers stood motionless, just like paintings, and because they were so absorbed in watching the fight, they did not even think of attacking one another.

When Ravan tried to knock down Indra's flag, Lord Ram deflected his arrows with His own. Then, because He was determined to match Ravan, blow for blow, Lord Ram knocked down the Rakshasa King's flag. Ravan then pierced Indra's horses, but when the celestial steeds did not even stagger, he became angry and frustrated.

At last, Ravan resorted to the Rakshasa power of illusion to send forth mace-clubs, huge shuriken-discs, trees, and mountain peaks. Lord Ramchandra was able to counteract all these before they reached His chariot, and so they fell upon the army of monkeys. Lord Ram and Ravan continued to dispatch thousands of weapons at each other, and as they collided in the air, they fell down onto the battlefield. In this way, the fighting continued for about an hour. Lord Ram matched Ravan, blow for blow, while all created beings looked on, their minds astonished with wonder.

Both drivers also displayed great skill. But, when the chariots came side by side, Lord Ram forced Ravan's four horses to turn away by piercing them with four arrows. This incited Ravan's anger, and so he repeatedly pierced Lord Ram in retaliation. Lord Ram remained undisturbed, and thereafter, the exchange of all varieties of weapons became so feverish, that the fighting that took place was unparalleled in the history of warfare.

Sometimes Ravan fought in his ten-headed feature, and at other times he fought in his normal form, having one head. On one occasion, Lord Ram managed to sever Ravan's head with an arrow. But, as that head fell to the ground, a duplicate one miraculously cropped up in its place. Lord Ram then severed that head, but once again, another one immediately manifested itself as a replacement. Again and again Lord Ram cut off Ravan's head, until, altogether one hundred such heads lay on the battlefield.

Because each time a new head appeared to replace the old one, Lord Ram began to wonder, "With these arrows I formerly killed Maricha, Khara and Viradha. I pierced seven Sal trees and killed the invincible Vali. These arrows had humbled great mountains and agitated the fathomless sea. How is it that they are now ineffectual against Ravan?"

The duel continued at a furious pace. Both combatants were obsessed with the desire for killing the other. In fact, several days and nights passed without any break in the fighting.

At last, when Matali saw that Lord Ram was not gaining His desired victory, he inquired, "Why are you simply fighting defensively? My Lord, are You not aware of Your limitless potencies? The hour of doom has now arrived for the King of the Rakshasas. Why don't You employ the divine brahmastra?" Being thus reminded of this ultimate weapon, Lord Ram picked up the arrow that Agastya Rishi had formerly given Him at the time of their meeting in the Dandaka forest. That arrow had been constructed personally by Lord Brahma for Indra's use, and later on it was presented to Agastya. Garuda supplied the feathers of that wonderful arrow and the sharp head combined the energy of the Firegod, Agni, and the Sungod. Mount Meru and Mount Mandara contributed their gravity to the arrow's weight, and its shaft was made from the subtle ethereal element.

This brahmastra weapon was omnipotent and infallible, and its dazzling effulgence made it rival the splendor of the sun. After empowering the brahmastra with the required mantras, Lord Ram placed it upon His bowstring. As the monkeys gazed upon that flaming arrow, their hearts became filled with delight, while a dreadful fear penetrated the cores of the hearts of all the Rakshasas.

As Lord Ram pulled the bowstring back to His ear, the earth trembled and the heavens also appeared to become disturbed. When Lord Ram released the brahmastra, it sped through the air like death itself, and then violently fell upon the chest of the wicked Ravan. After piercing right through the King of the Rakshasa's heart, that effulgent arrow entered deep into the earth, taking his sinful life along with it. As that awesome brahmastra came and re-entered Lord Ram's quiver, Ravan dropped the bow from his hand and fell down dead from his chariot.

With great, transcendental ecstasy, the monkey warriors loudly proclaimed Lord Ram's victory as they attacked the fleeing Rakshasa army. From the sky, the demigods shouted, "Sadhu! Sadhu!" ("Well done! Excellent!"), as they completely covered Lord Ram's chariot with showers of flowers, and beat upon their celestial drums.

Now that Ravan was dead at last, the demigods and great rishis felt blessed relief and a peace of mind that they had not enjoyed for a long time. A cool and gentle, fragrant breeze began to blow, and the sun spread its rays very serenely, so that happiness seemed to pervade all directions. Sugriv, Angad, Vibhishan and Lakshman were the first to come and pay their homage unto Lord Ram. But, when Vibhishan saw his elder brother lying dead upon the ground, he broke down and cried in an outburst of intense grief. Meanwhile, news of Ravan's death spread throughout the inner apartments of the royal palace. Ravan's wives came out of the city and entered the battlefield, their hair disheveled and dress and ornaments in disarray. Overcome by unbearable grief and wailing aloud, some of the women rolled in the dust like madwomen, while others went and embraced different parts of Ravan's dead body.

Crying out, "O my lord! O my husband!" one of the ladies hung around Ravan's neck, while others clutched at his feet, rubbed his wounded chest, threw up their arms in despair or fainted away, being unable to bear the grief. Amidst the sounds of loud wailing, these lamentations were heard: "Oh, dear husband, by ignoring our good advice, as well as that given by Vibhishan, you have brought about your destruction. Now that you are dead, our lives are also finished, for the wife has no other support than her husband. This is the inevitable end for such a cruel and hardhearted person like you. Who else would have dared to kidnap Sita and keep her by force, against her will?"

Ravan's favorite queen, Mandodari, lamented, "My dear husband, even though you were so powerful, you could not stand before Lord Ram. You were too proud because of your acquired prowess, and so you became a great burden for the earth. You foolishly could not understand that it was Lord Vishnu Himself who had descended upon the earth as Lord Ram, in order to relieve her of that burden."

"O Ravan, your sinful passion for Sita has turned out to be the cause for the destruction of all the Rakshasas. You always masqueraded as a great hero, but you were actually proven to be a coward when you deceitfully kidnapped Sita. Still, despite your abominable character, I do not see how I shall be able to go on living in your absence." Finally, Mandodari fainted with her head upon Ravan's chest. Her co-wives then lifted her up and revived her. At this time, Lord Ram ordered Vibhishan, "You should begin the funeral rites for your elder brother without further delay. Only after the cremation of Ravan's body will it be possible to comfort his widows."

Vibhishan replied, "I do not want to perform the funeral ceremonies for a man who kidnapped the wives of others, who was merciless and tyrannical, and who was inclined toward irreligion. Of course, Ravan was my elder brother, and so it is my duty to respect him. But, on the other hand, because his actions were like those of an enemy, I feel that he does not deserve my worship."

Lord Ram said, "Vibhishan, I approve of your words because they uphold the cause of virtue. Still, I would like you to cremate your brother's body. After all, despite his faults, Ravan was a great hero. And, it is a fact, that with the death of his body, all hostilities have now ended." Vibhishan went inside the city to make arrangements for Ravan's funeral. After bringing his maternal grandfather, Malyavan, Vibhishan placed Ravan's body on the funeral carrier and then proceeded, along with other Rakshasas who carried the firewood. Going toward the south, the party arrived at a consecrated place where they cremated Ravan's body according to the Vedic injunctions. Thereafter, Ravan's wives were consoled, and then everyone returned to Lanka.

Having given up His transcendental anger, Lord Ram now assumed a gentle appearance and laid aside his bow, arrows and armor. The demigods departed from their positions in the sky and returned to their abodes, and while going they chanted the glories of Lord Ram with great satisfaction. After receiving due honor from Lord Ram, and permission to depart, Matali ascended into the sky upon Indra's chariot and returned to the heavenly kingdom.

After coming to Their camp, Lord Ram ordered Lakshman to perform Vibhishan's installation ceremony. In turn, Lakshman gave golden vessels to the chief monkeys and ordered them to go quickly and fetch water from the four seas. Soon after, Lakshman performed the installation ceremony strictly according to the Vedic injunctions, and all the citizens of Lanka came to the sacrificial arena with presentations of auspicious articles. After receiving these gifts, Vibhishan offered them to Lord Ram.

Lord Ram then told Hanuman, who was standing nearby with folded hands, "Please go and find out how Sita is, and inform her that I have killed Ravan. After doing so, return here with any message that she may give you." After taking permission from King Vibhishan, Hanuman went to the Ashoka grove. There, he found the grief-stricken Sita, surrounded by hideous Rakshasis.

Standing meekly in front of Sita, Hanuman said, "Your husband has sent me here to give you this message: 'After many sleepless months, I have finally been able to accomplish My vow to rescue you. Now that your oppressor, the King of the Rakshasas, is dead, you can give up all your anxiety.' " Upon hearing this, Sita became so happy that she could not reply for some time. When Hanuman asked why she remained silent, Sita said, "I can hardly speak because I am so elated. Hanuman, what you have told me is unlimitedly more valuable than any amount of gold or jewels."

Standing with folded hands, Hanuman suggested, "If you so desire, I can kill all these hideous Rakshasa women who have tormented you for so long. In fact, I would take great pleasure in avenging all the suffering that you had to undergo. I simply await your permission."

By nature, Sita was very kind to the downtrodden. So, she replied, "They are only foolish maidservants who had to carry out the orders of the King. Whatever I had suffered was the result of my own misdeeds, and these Rakshasis acted only as instruments in the hands of destiny." "Hanuman, perhaps you have heard this old adage that was once spoken by a bear: 'A great man never takes into account the offenses that are committed against him. Indeed, he vows that at all costs he will not return evil with evil.' The story goes like this:

There was a hunter being chased by a tiger, and so he climbed up into a big tree. It so happened that there was a bear perched upon one of the branches. Seeing this, the tiger said, "This hunter is our common enemy. Therefore, you should push him out of the tree so that I can eat him." The bear replied, "This hunter has taken shelter of my home, and so I will not do anything to harm him. To act in such a way would be most unrighteous." After saying this, the bear went to sleep.

The tiger then told the hunter, "If you push the bear out of the tree so that I can eat him, I promise that I will not harm you." Being swayed by the tiger's words, the hunter pushed the sleeping bear. But, as he was falling, the bear managed to grab onto a branch and save himself. The tiger then said to the bear, "Because this hunter tried to kill you, you should retaliate by pushing him out of the tree."

And yet, even though the tiger appealed to the bear in this manner, again and again, he refused, saying, "A great person never takes into account the sins of one who has offended him. Instead, at all costs, he keeps his vow to never return evil for evil, because he knows that good conduct is the ornament of virtuous persons."

Before departing, Hanuman asked Sita if she had any message for Lord Ram. Sita replied, "My only words are this- 'I long to see my dear husband, who is known to be always very affectionate toward His unalloyed devotees.' " Hanuman said, "Rest assured that you will see Lord Ram, along with Lakshman, this very day. Now, please grant me your permission so that I can return to Lord Ram without further delay."

Hanuman went and related Sita's message and after doing so, he urged Lord Ram to go and meet Sita at once. "Because she has suffered so much and longs to see You, You should go to the Ashoka grove immediately," Hanuman pleaded. Upon hearing this appeal, tears came to Lord Ram's eyes. Then, with His eyes cast downward, Lord Ram ordered Vibhishan, "Have Sita brought to Me, after having bathed, dressed, and decorated herself with celestial ornaments." Vibhishan went to the Ashoka grove, and through the Rakshasa women he made his presence known to Sita. Then, after very submissively approaching her, Vibhishan said, "Lord Ram would like to see you. First of all please bathe and dress yourself in these celestial clothes and ornaments. Then, mount upon the palanquin that I have brought, for that is Lord Ram's desire." Sita replied, "I want to see Lord Ram immediately. I do not want to bathe first."

However, Vibhishan advised, "You had better do as Your husband has ordered, for that will bring you all auspiciousness." Sita then went to bathe, and after dressing herself very nicely, she was placed upon the palanquin and brought before her husband. When Vibhishan came before Lord Ram, he saw that the Lord's head was bowed down, as if He were absorbed in deep thought.

Vibhishan announced Sita's arrival, and in response, Lord Ram asked that she be brought to Him at once. Hordes of monkeys had come there out of curiosity, just to get a glimpse of mother Sita. Vibhishan and his four assistants began pushing them back, so that mother Sita could approach Lord Ram privately. Because of this, there was a great commotion.

Due to His strong affection for His faithful servants, Lord Ram became annoyed to see this, however, and so He told Vibhishan, "Do not harass these monkeys. There is nothing wrong if a chaste woman is seen in public during a time of adversity or war, a svayamvara, a sacrifice or a wedding. Please allow the monkeys to see Sita if they so desire." Lord Ram then ordered, "Let Sita get down from the palanquin and come to Me on foot."

As Vibhishan escorted mother Sita, all the monkey chiefs could understand that Lord Ram was in a very stern and grave mood. They were very surprised that not only was Lord Ram making mother Sita walk within public view, but that His demeanor was so severe as well. Sita innocently approached Lord Ram with great shyness, as if she were shrinking into herself. Then, when Sita saw the handsome face of her beloved husband, her miseries immediately vanished, so that her face shone brightly like the full moon.

Then, as Sita continued to gaze upon Him with great love and affection, Lord Ram began to give vent to His pent-up inner feelings. Lord Ram's heart was tormented by fear of stain to the impeccable reputation of His dynasty, and because of this, He addressed Sita as follows, in an angry tone of voice. Lord Ram said, "I have fulfilled My vow to win you back and thus avenge Ravan's insult to My honor. But, you must understand that My great endeavor to kill the King of the Rakshasas was not actually for your sake. I did this just to vindicate My good name, and that of the Ikshvaku dynasty."

"Truthfully, your appearance before Me is not at all pleasing. You are free to go wherever you like. No cultured man will accept a wife who has been embraced by another man, or who has lived in someone else's house. I am sure that no woman could have remained with Ravan for so long without having been enjoyed by Him. Ravan was obsessed by lust for you. How could he have controlled himself and refrained from enjoying you by force? By killing Ravan I have regained My honor. But there is no need for Me to have any more attachment for you. You are now free to do as you like. Fix your mind upon Lakshman, Bharat, or anyone else whom you may choose." While listening to this speech, Sita bent her head low with shame. Having formerly heard only loving words from Lord Ram, His talk seemed like arrows piercing her heart, and thus she began to bitterly weep. Being in the presence of so many spectators, it was very difficult for Sita to endure her husband's reproaches.

Finally, after wiping the tears form her eyes, Sita replied in a faltering voice. She said, "How can You dare speak about me in such an irresponsible manner? Never for a moment did I give up my chastity by body, mind, or words. My character is pure and so You should not judge me as if I was an ordinary woman. Although I am called Janaki, the daughter of King Janaka, my birth was transcendental, for I appeared from within the earth."

"Lord Ram, if all along You had cruelly planned to reject me in this way, then why didn't you inform me when Hanuman came here as a messenger? If I had known that You did not intend to take me back, I would have immediately given up my life and thus avoided many months of unbearable suffering. You could have avoided this ghastly war that has taken the lives of countless Rakshasas and Vanaras. What was the need of demanding so much service from your allies? Lord Ram, why are You acting like this? Does my pure devotion for You mean nothing?"

Sita then turned to Lakshman and said, "Please build a large fire for me to enter, for this is the only path that remains for one who has been rejected by her husband in public."

While suppressing His agitation, Lakshman looked at Lord Ram, and when He saw that His elder brother approved of Sita's words, He went to prepare the fire. In fact, Lord Ram looked so stern and intense that no one dared to even talk to Him, and so what to speak of try to pacify Him. Thereafter, when the fire blazed up brightly, Sita first of all circumambulated Lord Ram. Then, after coming before the fire with folded hands, Sita bowed down to the brahmanas and demigods.

She then offered the following prayer to Agni: "O god of fire, because my heart has never turned away from Lord Ram, please protect me. Although I have never been unfaithful to Lord Ram in thought, word or deed, He accuses me of being polluted. Therefore, O lord of fire, seer of all within the three worlds, I request you to become the witness of my purity."

After saying this, Sita circumambulated the fire. Then, as a huge crowd looked on with wonder, she entered the flames with a fearless mind. Within the blazing fire, Sita, who was adorned with dazzling gold ornaments, shone with a golden radiance. As soon as Sita was within the flames, all the women present screamed with horror and a loud cry of anguish arose from the assembled monkeys and Rakshasas. Amidst all these sounds, Lord Ram appeared to become very thoughtful. At that time, all the principal demigods hurriedly appeared before Him, riding upon their celestial vehicles. Then, as Lord Ram stood before them, with folded hands the demigods, headed by Lord Brahma and Lord Shiva, said, "O Supreme Personality of Godhead, Lord Ramchandra, we are very pained to see how You are neglecting Your eternal consort, Mother Sita. You are the creator of the universe and the Lord of all the demigods. Why don't You recognize Your divinity instead of rejecting Sita, as if You were a common man?"

Lord Ram replied, "I consider myself to be an ordinary human being, the son of Maharaja Dasharath. But, if there is something more to be said, then perhaps you, Lord Brahma, can disclose it."

Lord Brahma then said, "My dear Lord Ram, I will now reveal Your real identity. You are directly Lord Narayana, and thus You are identical with all the forms of Vishnu-tattva. You are a plenary expansion of Lord Sri Krishna, the original Supreme Personality of Godhead, and thus You are the cause of all causes. You are the universal form, the support of the cosmic manifestation, and all of the demigods are Your parts and parcels, or in other words, Your eternal servants. Sita is none other than Lakshmi herself, the supreme Goddess of Fortune. Both of you have appeared on the earth for accomplishing the destruction of Ravan. Now that this mission has been accomplished, You may return to Your transcendental abode in the spiritual sky, after ruling over the earth for as long as You desire."

As soon as Lord Brahma finished speaking, the fire-god, Agni, emerged from the flames, carrying Sita in his arms. As Agni placed Sita before Lord Ram, everyone was amazed to see how her body, bright red dress, ornaments and hair showed absolutely no sign of being even slightly burnt.

Then, in his capacity as one of the universal witnesses, Agni announced, "Lord Ram, here is Your dear wife, Sita. She is completely pure and devoid of even the least tinge of sin. Sita was never the slightest bit unfaithful to You by word, thought or glance, and so what to speak of action. Therefore, My dear Lord Ram, You must accept Sita without reservation and give up Your harsh speech and behavior."

Lord Ram was very pleased to hear this testimony, and as tears of joy fell from His eyes, He replied, "Agni, it was necessary for Sita to undergo this trial by fire in order to convince the masses of people of her purity. If I had prevented Sita from entering the fire, people would have criticized Me for accepting her without first proving her chastity. They would have concluded that I had only taken her back because of being under the influence of lust to enjoy her."

"Actually, I knew all about Sita's purity, and I knew that Ravan could never have polluted her, for she is fully protected by the prowess of her righteousness. It was only to prove Sita's chastity to the world that I appeared to neglect her. Factually, Sita is not different from Me, for she is directly My internal potency, the hladhini-sakti. Just as sunlight, being not different from the sun, is inseparable from the sun, so there is no possibility of My rejecting Sita."

Actually, Lord Ram felt great transcendental bliss while being reunited with Sita, for His pastimes were all manifestations of His internal potency, and had been enacted for the purpose of relishing spiritual relationships. Lord Shiva then addressed Lord Ram, saying, "My dear Lord, by slaying the incomparably powerful Ravan, You have performed a wonderful feat that will be glorified throughout the three worlds until the time of dissolution." Then, while pointing toward the sky, Lord Shiva said, "Lord Ram, look up and see how Your father is waiting, seated upon his celestial chariot. After having been delivered by Your mercy, he now resides in the planet of Indra, the King of heaven. Go quickly, along with Lakshman, and be reunited with Maharaja Dasharath, for he has come here just to see You."

Lord Ram and Lakshman went and bowed down before Their father. Feeling extremely delighted, Maharaja Dasharath took Lord Ram on his lap and said, "My residence in heaven does not give me any real pleasure. Ram, only now that I am able to see You do I feel happy. Kaikeyi's words, demanding Your exile, have always remained imprinted on my heart. Only now that Your period of exile has ended do I feel somewhat relieved. I yearn to see Your return to Ayodhya and installed as the Emperor, after being reunited with Bharat. I can now understand that You are the Supreme Lord, Vishnu, and that You had descended upon the earth for the purpose of vanquishing Ravan."

Lord Ram replied, "My dear father, I also feel greatly relieved now that My period of exile is over and My mission has been accomplished. But still, there is one thing that I wish that you would grant Me. May you now withdraw the harsh words that you had spoken at the time of My banishment, disowning Kaikeyi and Bharat."

Maharaja Dasharath readily consented, saying, "Let it be so." Then he fondly embraced Lakshman and declared, "My dear son, because of the dedicated service that You have rendered to Ram, I feel eternally indebted to You. You should know that Your elder brother is directly the Supreme Personality of Godhead, appearing in human form, for the welfare of the world. He is worshipful even by the greatest demigods, and so what to speak of ourselves."

Maharaja Dasharath then told Sita, "Please do not bear any grudge against Ram for having tested your purity. You can rest assured that your remarkable behavior will earn you a place in history as the most glorious woman the world has ever seen."

Having thus spoken, Maharaja Dasharath remounted his celestial chariot and ascended to heaven. Then, as Lord Ram stood before him with folded hands, Indra said, "My audience can never go in vain, and so I wish that You would take a benediction from me."

Lord Ram was pleased to hear this, and He requested, "King of the celestials, please bring back to life all the monkey warriors who died in My service. In addition, let all the trees in the places where these great heroes dwell become full of fruit, even when out of season." Indra replied, "Although this boon is very difficult for even me to grant, I shall happily do so."

Immediately, all the monkeys who had died in the battle began to rise up from the ground, and since all of their wounds were completely healed, it appeared to them as if they were awakening from a deep sleep. But, when they saw Lord Ram and all the demigods before them, the monkeys could understand that they had gotten back their lost lives, and so they felt supremely delighted. Indra then ascended to heaven, followed by all the demigods. Lord Ram and the monkeys passed the night at that place. The next morning, Vibhishan came to see Lord Ram, along with numerous maidservants who carried all kinds of paraphernalia for His bath.

However, Lord Ram ordered, "My dear Vibhishan, summon all the monkeys, headed by Sugriv, and let them utilize this royal luxury. As long as I am separated from Bharat, who is practicing severe austerities on My behalf, such opulence does not appeal to Me. My only request is that you arrange for My speedy passage back to Ayodhya, for to travel there by foot would be an arduous journey."

Vibhishan replied, "I can enable You to reach Ayodhya this very day by making use of the Pushpaka chariot. But, I request that You, Sita and Lakshman remain here for some time, along with the army of monkeys, so that I can royally entertain all of you before Your departure." Lord Ram replied, "I certainly cannot refuse your hospitality, and yet, because My anxiety to meet Bharat, My mother and My step-mothers is so great, I beg that you allow Me to depart without delay."

Vibhishan quickly went and brought the Pushpaka chariot. This wonderful vehicle had originally belonged to Kuvera, before it had been forcibly taken away by Ravan. The Pushpaka chariot was built by Vishvakarma and was made mostly of gold, and had seats made of vaidurya gems. This aerial chariot could travel anywhere, following the mental indications of its driver. When Lord Ram and Lakshman saw the chariot awaiting Their commands, They were astonished. But, before departing, Lord Ram requested Vibhishan to present gifts of gold and jewels to all the monkey soldiers. Then, after mounting the Pushpaka chariot, along with Lakshman and Sita, Lord Ram addressed those who surrounded Him.

Lord Ram said, "There is no way I can repay all you monkey warriors for your heroic fighting on My behalf. Your unflinching devotional service will always serve as an inspiration for future devotees. Your glories will forever shine brightly. Now, please return to Kishkindha and live there happily under Sugriv's leadership. Vibhishan, you should accept the responsibility for ruling over Lanka at once, because the citizens have become bereft of their king."

While standing before Lord Ram with folded hands, Sugriv and Vibhishan pleaded, "O Lord, please allow us to accompany You to Ayodhya. After seeing the coronation ceremonies, we will return home." Lord Ram replied, "There is nothing that would please Me more than to return to Ayodhya along with all of My dear friends. Both of you can get up onto the Pushpaka chariot, and let all the other monkey heroes and Rakshasas come along as well."

Finally, after all were comfortably seated, the Pushpaka chariot rose up majestically into the air. While the monkeys, bears and Rakshasas were enjoying the flight, Lord Ram pointed out all the sights to Sita. Lord Ram said, "Just see the great battlefield where all the heroic Rakshasas lay dead, having been killed just for your sake. There is Ravan, there is Kumbhakarna, there is Indrajit, and there is Prahasta. Over there is the bridge called Nalasetu, over which we had crossed the ocean to Lanka. There, on the far shore, is Setubandha, where Lord Shiva had appeared to Me, and where the construction of the bridge had begun. From this time on, Setubandha will be a very sacred place, capable of washing away all of one's accumulated sinful reactions."

Then, when Lord Ram pointed out Kishkindha, Sita said, "I would be pleased if I could return to Ayodhya in the company of all the wives of the monkey chiefs."

Lord Ram granted Sita's wish, and after halting the chariot, He instructed Sugriv and others to quickly go and bring their wives. When everyone was once again seated, the journey continued.

Lord Ram then poin