Sannyasa - The Renunciation

Though, we have done a series of lecture on sannyasa, still though it better to put it in a blog (in writing).

I was in Sringeri, when a boy commented upon the sannyasis those who were there as “they are no sannyasis, but have donned ochre robe”, this comment was uncalled for, but they are not far away from the bull’s eye.

People who now aspire to become a sannyasi after reading some books or hearing some off-shoot lectures do not understand –

1.       Who is eligible for Sannyasa and who is not.

2.       What is sannyasa and what is not.

3.       What should one do before and what after.

4.       How should you take it and how you should not.

5.       From whom should you take it and from whom not.

6.       When..........

We will answer some of here in a lucid and short way.

According to Bhagavan Bhashyakara (Sri Shankaracharya) in his Brihadaranyaka Bhashya, only Brahmins are eligible to give and take Sannyasa. Though Bhagavan Vartikakara (Sri Sureshwaracharya) differs in who should take citing the eligibility for the karmas for all the three varnas (order of life), still accepts that only Brahmin is eligible in initiating. And by this it is made very clear, only men are eligible (take it or leave it, it is shastra, no compromise)

Sannyasa is not an easy lifestyle to earn an easy living, but a difficult one for the difficult pursuit of the human birth.

Before taking sannysa one should perform all the karmas properly, so as to have no residue of desire in performing these karmas later. This residual desire is the cause for the people to takeup the different form of practices like medicine, astrology and even performing puja etc, which are a complete no for them. Puja of any type or mantra of other deities (except Omkara / Pranava) is negated, strictly. Since these fellows without any eligibility criteria enter sannyasa life, they get attracted to these different things, and especially Sri Vidya (there is nothing personal here, this is the teaching of the shastra). Then what should one do, it is said “sannyasya shravanam kuryat” (after sannysa one should study scriptures), therefore we should spend the time in studying the scriptures, and once it is done, should spend the rest of the life in contemplating on its meaning. This practice of Puja is allowed for the pontiffs of Mathas (only shankara Math) as they are guiding the people in dharma (definitely only these paraphernalia attracts the people).

 It is sometimes more than a week for the elaborate karmas to be performed; at the least it will take 3 days to perform the karmas, including the tarpana, viraja homa etc. And definitely not a day, as performed by people, which is less of a sannyasa and more of a shaving / tonsuring act (as the tuft is removed by the Guru, this makes these “Guru’s” look like a barber).

Once should take sannyasa from a learned person, who has invested his life in the study and meditation of the Truth. And not definitely from these “tom....” types, who have nothing to give other than their own ignorance. And, definitely cannot proclaim to be a sannyasa, if one just takes the ochre cloth in front of the photo, image, sacred river or other places, though it can be called at the best “athura sannyasa”, should definitely be followed by a proper initiation.

Doing service to the society, opening schools, old age homes, orphanage etc is very good, and for this you DO NOT NEED to be a sannyasi.

Smart Mauni says “This practice was there even before the Acharya, which prompted him to say “udara nimittam bahu krta vesham” (for the sake of stomach, all these different make-ups, or dramas)”.

Pitru Karma

As we know, I give much importance to these karmas, Sandhya, Kula devata (family deity) worship and Pitru karmas. (We will devote a separate blog for the others, too).

The need for writing about pitru karmas now is, just two days ago a boy from Tamilnadu, who had lost his father had come to meet me. His father had taken sannyasa, just two years ago and now recently left his mortal coil. He was a very earnest disciple, even in his old age, stayed alone outside of the village, and had for his company my lectures (his own words). According to his very early wish of leaving his body in Ganges, his son brought the body to Rishikesh.

If I was asked, my answer would have been a NO. Once we leave the body, and that too after sannyasa, there is no need for all these DRAMA. (Whatever convenient arrangement possible locally, is good enough).  Since he had already decided and had made arrangements with people for immersing it in Ganga, called Jala Samadhi, I conceded.

After the karmas, in the evening he came to meet me, I told about the importance of the Karmas, which needs to be performed, even for the sannyasi father.

Now, if one of the parents is no-more, it is the duty of the son to perform not only the last rites but also the pitru karmas, as done in one’s family. Normally, in the Brahmins household it is performed for thirteen days, and only after performing the thirteenth day karma, is that family eligible to visit the temple, until then it is accepted as impure period.

But, here the father has taken sannyasa, where he has given up all the attachments to the karmas, therefore there is no need for performing any karmas, is the perception of many a people, which is wrong. Because, it is correct that the person’s father had taken sannyasa, but not the son. Therefore, it should be performed. And not just that, the pitru karma that one starts is not only for the father, it also is for the three forefathers in the lineage, namely, father, grandfather-grandmother, great-grandfather-grandmother. They should not be deprived of the food and water, that one provides in the pitru karma, and in-turn receive their blessings.

There are some Ashrams which does these karmas, receiving money as corpus. But the best I have seen in this is the Madhya Kailash Temple in Chennai, they receive money for some years, don’t know how long, and perform it very properly.

en.wikipedia.org/wiki/Madhya_Kailash

Smart Mauni speaks “according to IPC (Indian Personal Conduct and not Indian Penal Code) Ancestors Action 2 (Pitru Karma, where Action 1 is for Devata and 3 for this Loka and where the other IPC has its jurisdiction) everyone should perform this Karmas in accordance with their tradition”.

Vrata – Fasting --- how, why, who...

There are different forms of Upavasa Vratas (Fasting Penance), 1. Nirjala, 2. Nirahara, 3. Phalahara and for those for us who find it difficult but still want to participate in the vratas, ofcourse there is, the kind of food (vrata bhojana) one can take especially on the vrata days.

We can take up these vratas on Chaturti for Ganesha, Shashti for Kartikeya, Ekadashi for Vishnu, Triodashi (prodosha) for Shiva and Poornima and/or Amavasya for Shakti and some do it on the tithi or day of the Samadhi of their Guru.

First of all we will see the general rules for the vrata and then enter into the specifics.

Nirjala vrata – during the period of vrata the one who takes it should not EVEN drink water, though this is a tough form of vrata, there should not be any difficulty to perform it when doing vrata for one day.

Nirahara vrata – one can take water and should not take any type of food.

Phalahara vrata – for those who are not physically or psychologically fit to perform any of the said vrata, this is the option, where one eats fruits and nuts instead of cooked food. And here too, one should remember that we are not replacing the food with the fruits, because i have seen some people eating large quantities of fruits than that of the food they normally consume.

Vrata bhojana – the cooked food of some special type of cereals etc are used for this. Normally Sabhudhana (sago), Kuttu (buckwheat),  Moongphali (Groundnut) are taken. For cooking this, generally groundnut oil is used or ghee (clarified butter). Though we use salt for cooking, it is not the general salt we use for this but Saindha namak (rock salt). Rice is a definite no in both south and north, but in south they take wheat during these days but in north wheat etc is not taken as vrata food.

Ganesha vrata is done on chaturti (fourth) of both shukla and Krishna paksha (waxing and waning of moon). Normally on this day the first and foremost predominant thought should be of Lord Ganesha. The vrata is broken on the next day.

Shashti vrata is done in the sixth day of both paksha for Lord Kartikeya. And there is also the special occasion of Skhanda Shashti, from the pratama (first day) to the sixth day immediately after deepawali festival. During this whole period the vrata is undertaken.

Ekadashi vrata is performed on the eleventh day of both pakshas for Lord Vishnu. On this day the vrata is taken and is completed on the next day morning. There is one ekadeshi which is specifically Nirjala Ekadeshi too, once in a year.

Pradosha vrata is performed generally on the thirteenth (and sometimes it comes on the twelfth day, please refer to the calendar to be particular). The vrata starts on the morning of the day and is completed in the evening after the darshan (vision) of Pradosha Puja )a special puja is performed in the Shiva temples from 4.30 – 6.30 pm). If this is difficult, at least the darshan of Shiva image is good enough. Special Shiva vrata is performed on Shivaratri, that starts from the early morning of the first day to the end of the next day.
The vrata for devi is generally performed on Amavasya or Poornima (new moon or full moon). Some people takeup this vrata on every Tuesday too. The most elaborate and lengthy of this vrata is performed on the Navratri (both devi navaratri and rama navami).

How necessary is it to perform these vratas?  As the name both in Sanskrit and English suggest, from “vrtu vartane” – to exist, and Fast-ing, it is good for speeding up the process of mind purification and strengthening the will power.

Who should perform? Anyone interested in the grace of the Iswara. This is also taken by the yogis as a method of cleansing the body.

Smart Mauni speaks : “I remember the monkey which decided to do vrata, thought it will be weak after the vrata, so first plucked some bananas, after that thought it will be weak to peel so did it, then thought it will be weak to chew and later thought it will be weak to gulp it an thus completed the vrata”

Fate Vs Freewill

This is a very strange debate going on from time immemorial. The famous Saint Bhartruhari in one of the Shatakas (one hundred verses) has written supporting both the views.

Bhagavan Ramana when asked about the life being predetermined, if moving from one room to another is also predetermined, Bhagavan said, even the blinking is predetermined.

But the same Bhagavan in another place says “therefore it is wise to be silent (inactive)”. But this is strange coming from Him, who came from his home after liying to them. And in a different situation when the Sarvadhikari (the Ashram Incharge, His younger brother) decided to stop the afternoon Narayana Seva (food for the sadhus and poor) decided to leave the Ashram saying, at least they own something whereas I only have this kaupina (loin cloth). And in another instance he Decided against the wishes of the others to let His mother stay with Him. There maybe other similar events in His life.

And Ramakrishna Paramahamsa supports freewill liking it to a cow tied to a rope, one has freewill only as far as the noose string, whatever that may mean.

But then, is it better to “remain silent (inactive)” as Bhagavan Ramana Maharshi says, if be asked, it is very difficult, though on retrospect one may feel one could have remained silent. Bhagavan Sri Krishna in Gita says “it is difficult for anyone who is born to remain devoid of any activity “(na jatu thishtati akarmakrt).

So then, is there no freewill, then why do we need a term, or when should we apply our freewill and when to leave it to fate, is a million “whatever currency” question.

For our spiritual growth whatever is prone to be a hindrance should be avoided using freewill and whatever is conducive should be accepted using freewill.

What about our material growth, If one is in the path of renunciation he should leave all the worldly “growth” in the hands of fate. But if one is in the worldly path desiring the worldly growth, he should use freewill for attaining it.

But sometimes even after trying hard, we don't succeed in attaining the desired or avoid the non-desirable, and other-times even without an iota of effort the same is achieved or avoided. So still this Fate – Freewill remains a mystic mystery.

Whatever it maybe, it is easy to lead the life is we understand, for all that is past is because fate, both good and bad. And whatever is to take place is because of the Freewill.

Smart Mauni says “But it is always freewill of someone to write and fate for the other to read it”.

Egotistical Brahmins

In one of our earlier blogs I had promised to write about the egotistical Brahmins, and what better time to choose, than now, just fresh from the visit to Sringeri J

Though being a Brahmin myself, I chose to write on this topic, to show the mindset of majority of them, who are shallow and hollow (incidentally I was one of them J or should it be L). This may open a can of worms.

I call them egotistical because, many of them don’t even know what the system they follow is called. What is sanatana dharma, or for that matter, why do they wear the angavastram (the upper cloth) leaving the right shoulder open (called yoga vastram J, and this many, I am sure, don’t know), when we meet the Acharya, enter the temple or while performing a karma. It is not the ignorance that I am driving at, though a point is made here with reference to it; it is the ego in spite of it (ignorance) which we are talking about here.

How many of them perform the sandhya vandana that is supposed to be a nitya (daily) karma, and not performing it over a period of time, actually disqualifies one from Brahmin-hood. and this is the minimal karma which gives the eligibility for one to perform the other karmas, or even to chant other mantras.

What one is supposed to do as a Brahmin, what is his life style supposed to be, what is that he is gifted with.

When asked about the religious text of Christian, Muslim or the other not very well known religions, they have the right answers. How many of us even know that the primary religious text of Hindus is not Bhagavad Gita, which is shown in the movies for the Hindus to swear upon, but the Vedas.

How many of them know what a Veda is. How many of them know how many Vedas are there, how many of them know what constitutes a Veda.  How many of them know what an Upanishad is, and why are they different from the other section of the Vedas.

How many of us, talking about the one who is eligible, perform the karmas for the pitrus (ancestors), or do we at the least know, there are karmas to be performed for them.

How many of us know how many samskaras (and this is not a greek or latin word) are there, that one has to undergo, or has undergone in a life time.

It is very pathetic, to call one a Brahmin, and not even know the meaning of it (what or who is a Brahmin).

The list of ignorance is not limited to this. And by writing this I am not sponsoring or supporting a Brahminical vision. As Bhagavan Bhashyakara says “brahmanatvasya hi rakshane rakshita syat vaidiko dharma, tadadhinatvat varna-ashrama-bhedanam“ (only when the Brahmin-hood is well preserved, the Vaidic dharma is also nicely maintained, because the different castes and lifestyles are dependent on that).

Smart Mauni says “The one with the said knowledge will have no Ego, and the one who has Ego, definitely does not possess the knowledge”.

EkaVakyata - Two to Sync

EkaVakyata

We earlier said about Ekavakyata, and its two types Padaikyavakyata amd Vakyaikyavakyata. People often mistake, even without knowing about ekavakyata, during decoding the Vedic statements. So, understanding this is of great importance.

Pada-eka-vakyata – when the whole statement is boiled down to a word, and if that word to fulfill the expectation of another statement is brought in sync with it, it is called padaikyavakyata. In the statements of Arthavada in the form of praising, the derivation is for praise. In the case of “he cried” in the form of condemning, the derivation is for condemning. Since the words in the Arthavada statements are accepted to be implying the praise etc, when through that one word itself there is a possibility of knowledge, the other words will be useless. Similarly, the knowledge of form of praise as expected by the injunction, the whole of the Arthavada statement is condensed in a single word, there is a synchronization of the word (of the form of praise or condemn) with the injunction. Thus, the Arthavada statements are in synchronization of the word (Padaikavakyata).

Arthavada-vakya - The statements in the scriptures, which have no use directly in the sacrifice, but helps in praising the act or denouncing the act, is called Arthavada.

The statement “the prajapati tore open his own stomach” has no eligibility (yogyata) therefore was understood to be a statement in praising of the sacrificial animal.

The statement “he cried”, is a statement which says the story of Rudra, he cried therefore he is called rudra. Now this has no relation to the sacrifice. Therefore, the statement is connected with the injunction “barhishi rajatam na deyam” (should not give silver in the sacrifice of barhi). This is because, the teardrops of rudra became silver, and therefore, the silver is negated as the gift in the barhi sacrifice.

Vakya-eka-vakyata – If two statements reciprocally fulfill the expectation and come in sync it is called Vakyaikyavakyata. Wherever, with the two statements which have different connection to different meanings due to the expectancy, gives sensible meaning as a unified statement. For example, in the statements “let one who desires heaven perform darsha-purnamasa sacrifice” etc and “he performs sacrifice with samid (twigs)” etc, each have an expectancy of the part and the whole (the subsidiary and the main), fulfill by being a unified statement. This is said by the Bhataapada, “The statements which give a complete meaning by itself, when come together to fulfill the expectancy of the part and whole is called vakyaikavakya”. Thus, the two types of word meanings (literal (expressed) and derived (implied)) are explained.

Mahavakya – normally translated as ultimate sentence (some translate it as great sentence). Here in this place is translated as unified statement, because, with respect to Vedanta, Mahavakya means “akhandartha bodhaka vakhyam” (the statement which gives the non-dual identity between the individual self (jiva) and the Self (Brahman)). Here, they come together because of some expectancy of the part or of the whole.

Avantaravakhyam – the statement which deals with a single aspect of the discussion. In Vedanta, the statements which discuss only about the jiva, jagat or the Brahman is called avantaravakhyam

Anga and Angi – The statement which is the primary injunction gives the knowledge of the sacrifice to be performed. This statement is construed as a Bhavana by the purva-mimamsa. A Bhavana is a desire which takes place for the eligible (bhavitu bhavana-anukula bhavayitu vyapara). And this bhavana is of three parts 1. Kim Bhavayet (what should be desired), 2. Kena Bhavayet (through what should it be desired) and 3. Katham Bhavayet (how should it be desired). The first bhavana is taken care of by the statement by saying, “desire heaven”. The same statement gives the knowledge of the second also, by saying “through the darsha-purnamasa sacrifice” and the third is taken care by the auxiliary statement “through the twigs”.

“samidho yajati” is one of the five subsidiary sacrifices the others are “ido yajati”, “barhir yajati”, tanunapatam yajati” and “svahakaram yajati”.

Smart Mauni Says “I failed in math because the Teacher was ‘jealous’ of my knowledge that I knew more than him. Sample this: in one book the formulae was (x + y)² = x² + y² + 2xy and in the other it was (a + b)² = a² + b² + 2ab. When asked the value of (x + y)², I wrote, because I know ekavakyata, x² + y² + 2ab.”

Lord Ayyappa

Swamiye Sharanam Ayyappa.

There is this question often asked about the Lord of Shabarimala (mountain Shabari), what is the story related to his birth all about.

The story of Ayyappa is, the king of Pantala in south of India, now Kerala (erstwhile Chera kingdom), had no progeny. When he visited the nearby forest for hunting, found a small baby boy, who was left in the wild forest. Finding no one (parents) around, brought the kid home and accepted him as his own adopted son. Soon after this, the queen also became pregnant and gave birth to a baby boy.

As would any mother, she wanted all the attention and love of her husband for her son and not the adopted son. Though she had a lot of love for the adopted boy, she and the people around her became the nimitta (instrumental cause) for bringing out the greatness of the adopted boy.

As it is the normal conditioning of the Indian mind, therefore it always wants to see the exalted sage as an Avatar (incarnation) of some or other deity. We find the Lord Ayyappa being associated with both Shiva and Vishnu, and thus was named Harihara-putra.

If it be asked, why as the son of Vishnu and Siva, the only logical answer can be, why not. We have people who are seen as the Avatar of Kartikeya (son of Shiva) etc, and maybe there during the time (and sure it was) due to the constant fight between the Shiva and Vishnu worshippers, it seems logical to have a common god, which is of the form of both.

But still, why as a son, and not as an Amsa (part) of the two Greats, if be asked, it is always easy to accept it in this form than as an Amsa d both, which many will feel as farfetched.

His whole life is full of riddles, like 1. Being the son of harihara 2. Having a friend in Babar, a Muslim 3. Having an attire that suits Siddha (and some feel the buddhistic touch) and preaching “tat tvam asi”, based on the scriptures 4. Slaying the demon Mahishi as it is generally felt to be unworthy of a warrior to kill a woman, 5. Being called Ayyappa, for both Ayya and Appa are synonyms for father etc.

Smart Mauni says, “let us pray the Lord, whose life is full of confusion (riddle) to remove the confusion in our life”.

The Middle Path Extremes

We often see people who have ‘fairly’ little or very little knowledge of Zen Buddhism talk about this middle path buzz word. For them mostly the Zen revolves around the humour-less stories of the Buddhas or the un-intelligible kwans (quans – a kind of riddle) which the Master poses to the disciple, and when answered will do something really funny like tweaking the nose.

Here I am in no way ridiculing the Zen, but the “self” styled practitioners (for once we do not have self styled gurusJ).

The logician will ask when he is told to follow the middle path or not the extremes, does the ‘middle path’ path apply to the middle path and is it not the comment, “do not be an extremist”, also an extreme.

But we can do better, we say, we follow the path. There is no extreme or middle path, because, these terms at best are relative. If you want someone to follow the middle path, show him the extremes. If you say, somebody is following the extreme, show him from which middle or the other extreme one measure.

Because for this fellow, one who he is preaching these to have no brains of their own. Therefore, the preacher has the liberty to unload his own ignorance on them. Today the truth will be like this, but if one asks him, but you told yesterday something else, the answer will be, You are right (I know for, you follow Shastra and not the dummies), this is the truth of today. The truth is not constant and it is ever varying. Now, if this be so, why do we need you, they do not possess this wit to ask the preacher.

If Truth is ever varying, then how can one come to the conclusion of understanding the Truth? Moreso, why do we need such a Truth?

Smart Mouni says “What is middle path, not the extremes. What is extreme, not the middle path”

Meaning of Gayatri Mantra

Om – That ultimate Self

Bhu Bhuva Suva – the three vyhartis, these denote the three worlds. Bhu - this world, Bhuva – the world in-between and Suva – the higher world, Svarga – heaven (In north india they pronounce this suva as sva)

Tat Savitu – That sun, the directly perceived deity, this denotes the Self. Though the Self is self-effulgent, and sun is illumined by the Self, therefore non-self-effulgent. Still, from the worldly view, Sun is seen as self-effulgent.

Varenyam – Greatest.

Bargho – shining / illumining

Devasya  - of that iswara / lord / deity

Dimahi – let us place (pray) in our heart / intellect / mind

Diya Na – our intellect.

Pracodayat – let Him illumine. One, who illumines everything, let Him illumine.

Let us pray the greatest, that self-effulgent deity Sun, the Self, one who is all these three worlds, through whose effulgence let our intellect / heart too become illumined.

If we stay close to fire, the nature of the fire to illumine and give heat, due to it we also become illumined and gain some heat. Similarly, the inherent nature of the Self is “Satyam Gnanam Anantam” (absolute Existence, absolute Knowledge and absolute Bliss), meditating on whom we also will be associated with / be of that nature.

The Myth of Philosophy - 2

Now after explaining the stories as just that, from the stand point of advaita, of course.

Now the others who are the major, whom the advaitins call dvaitins, will stand-up with a thousand objections (no matter whether they are quarter, half or three-quarter or even 99.99 % dualists J). Now, they also being Shastra should be taken care in a proper way.

Therefore, to complete the explanation, we start again.

From the advaitic standpoint of view, even the hymns sung by the great Acharya (ofcourse, it is Bhagavan Bhashyakara) also falls under this category, without any doubt. Is it not a blasphemy, as once you yourself accepted so, somewhere (speaking against the Acharya), if be asked, this will be accepted by the great Acharya Himself, very gladly.

As rightly any person with even little knowledge will understand, and you people who have come to Shastra, definitely posses more punya and more sharp wit, will ask, what about the others ? what others J

OK, from the standpoint of vyavahara, you also should have to accept, some reason. If I can exist, why not He or She.  As I had said in the previous blog, until one has the identification with the body – sense organ complex, all this is true, from that point, all that also can be true too.

Even the advaitins in the transactional plane, do accept, for different reasons, best known only to Them, when explaining about the gnanis (realized), as incarnation of A, B or C, where A, B or C can be any one of the deities from the pantheon of deities accepted.

If it is not a Sri Krishna, it is the Guru who is instructing Sri Arjuna, the Disciple and vice-versa.

If a person who does not accept these deities, he does not become less of a Sananta Dharma follower, than the one who accepts, one or more of the deities.

And this is why, when a person accepts one  Baba or any other Baba, still is a Practicing Hindu, by which we mean Sanatana dharma follower.Whichever way, the siddhis are not a quotient, but the knowledge of the Truth, in accepting the Babas, even for them.

Sanatana Dharma is an ocean which caters to people of different sections, therefore, the very same explanation of the philosophy becomes a very valid proof for the existence of their (!) God.

Smart Mouni Says “whether you believe or no believe OR know or no know, you are a Sanatana dharma follower, the moment you accept the Existence”.

The Myth of Philosophy

This is a question I was asked eons ago J, why is all our philosophy entangled with mythology.

For too long I have been dodging this question, now no more.

The question should be seen the other way; because, it is the mythology which is based on the philosophy, really.

As we discussed (in a independent lecture on Ramayana, available in the site), the whole of Ramayana is a quest of jiva, the Rama for the attainment of the moksha / vidya, the Sita. Because of the ego or ignorance which is the Ravana, the jiva has lost the Vidya. For this we have the viveka (discrimination) and vairagya (dispassion). Lakshmana, Ramas brother is the knowledge and Hanuman, is the dispassion. The monkeys along with the bali is the shamadi shatka sampatti, the six pre-requisites of the jiva required for the moksha. Shama etc, the control of mind – shama, control of the sense-organs – dhama etc.

Mahabharata, the pandavas as a whole is the jiva with the five members as the five koshas (sheaths) – namely Annamaya, pranamaya, manomaya, vignamaya and the anandamaya (the food sheath, vital air sheath, mind sheath, intellect sheath and the bliss sheath),  which wants to gain the supremacy over the demons. Duryodhana and the other kauravas are the vasanas, where the karna is one’s own mind who plays a major part on the other side. Here Bhima is the annamaya, Yudhishtira is the anandamaya, the other two nakul and sahadeva are the pranamaya and the manomaya (since the mind and the prana start from the same place), Arjuna is the vignamaya. Both karna and arjuna are the different facets of the same antakarana (inner organ), whereas arjuna is the sat-tarka (discrimination based on the scriptures) and Karna is the dus-tarka (the erroneous logic not based on the scriptures). The intellect is aided by the Guru called Sri Kirshna to gain the knowledge of victory or kingdom (svarajya).

With this the worldy knowledge of other things are sprinkled. Right from the psychology of different types, economy, politics. Romance, warfare etc. and most importantly the knowledge of the Self.

It is easy for us to show a human like or superhuman like figure to undergo all the similar troubles, for the ego of the ‘simple’ person getting satisfied

So, if I don’t believe in these myths, nothing lost, until one understands the purport for them, and the real knowledge behind them. Sanatana Dharma, is not based on these myths, but they serve the purpose as the ‘the ghost sitting atop neem tree’ J From the standpoint of the Self knowledge, even the vedas are deemed as non-real by the mundaka upanishad.Therefore, until one beleives in the body-sense complex, one has to accept the 'Myths' and the related karmas, like the Agni devata - fire god and Agni karma - the fire oblation.

Smart Mouni says, “is the story of Mario Puzo’s Godfather too based on this scheme” J.