Jatayu - our role model in defending dharma

             Dharma is at the core of everything in the prapancha. Living beings that abide within Dharma prosper while the ones that violate it ultimately meet their end. This idea is exemplified both in the Mahabharata as well as Manusmriti (8.15) as धर्मो रक्षति रक्षितः । (dharmo rakshati rakshitah). There is a deep understanding of this truth that Dharma protects the ones who uphold it, while it destroys its violators. This central idea has guided the Indic civilization and its ethos. Protecting Dharma is not any single person’s job, nor is it contracted to few; it is everyone’s responsibility. The biggest obstacle besides our willingness and capacity is our understanding of Dharma, or the lack thereof. As Dharma perception varies widely, we all can benefit by our constant association with those who perceive and practice better.

 Jatayu is, perhaps the most outstanding warrior, exemplifying this truth that rose to the occasion, despite knowing the massive odds against it. Valmiki Ramayana introduces us to Jatayu in the Aranya Kanda, Sarga 14. Jatayu challenges the mighty Ravana in Sargas 50-52, falls down in the duel, but raises the standard of Dharma rakshana sky high. Jatayu informs Sita’s abduction and dies in Sargas 67-68.

Storytime:

            After departing Agastya Maharishi with directions to Panchavati, their choice destination to spend the remaining vanavasa, Rama, Sita and Lakshmana, see a massive eagle. Rama and Lakshmana, wondering if it was a raakshasa, question it. Jatayu introduces himself as a friend of Dasaratha, in a sweet pleasing voice. When asked about its lineage, Jatayu gave a brief account of the history of all living beings.

            Jatayu recounts the long list of Prajapathis ending with Kashyapa. Daksha Prajapathi gave his eight daughters in marriage to Kashyapa. They were Aditi, Diti, Danu, Kaalakaa, Taamra, Krodhavasha, Manu and Anala. The first four obediently assisted him in sustaining creation, while the last four didn’t pay much heed to his directions. Aditi gave rise to the twelve Adityas, eight Vasus, eleven Rudras and the two Ashwinis. Diti gave rise to the Daityas, Danu to the Danavas and also Hayagriva. Kaalakaa gave birth to Naraka and Kalaka. Taamra gave birth to five daughters who begot the avian species. (Note: this is allegorical recall of evolution) One of them was, Suki, who begot Nata who gave bore Vinata. Krodhavasa gave birth to all animals. Manu gave birth to mankind, while Anala gave birth to all the fruit trees. (Today’s science clearly explains that the tree of life is a SINGLE one, interconnecting the algae with the dinosaurs and humans. Our Rishis informed the same truth in an allegorical story form)

            Vinata, the granddaughter of Suki, had two sons – Garuda and Aruna. Her sister Kadru gave rise to all the serpents including Adisesha. Her other sister was Surasa. Jatayu informed that he was born from Aruna, as the son of Syenii along with his elder brother, Sampati.        Jatayu offers his services to take care of Sita in Rama’s absence, guide their path around the forests and defend them from raakshasas. A deeply moved Rama hugs Jatayu, proceeds to Panchavati under its guidance, revering Jatayu as a close friend of his father.

Challenging Ravana: Ravana through the deception of Mareecha lures Rama and Lakshmana away from Sita, which he tries to exploit. Hearing Sita’s cries for help, the sleepy Jatayu woke up to perceive Ravana attempting to kidnap her. He introduces himself as an ardent follower of Dharma and his might is not to be brushed aside. Jatayu is one of the few who clearly articulates Ramavatara’s purpose – Rama, the son of Dasaratha, is always engaged in the welfare of this loka (world)  (लोकानाम् च हिते युक्तो रामो दशरथ आत्मजः lokaanaam ca hite yuktaH raamaH dasharatha aatmajaH VR 3-50-4). He tries to convince Ravana by declaring Sita as Rama’s devoted wife and how as a King he could stoop to abduct another person’s wife, by adharma. He questions his wisdom and wondered why Ravana, instead of protecting Sita, another person’s wife, chose to commit such blunder.

            Jatayu argued that if there is no precedence in shastras, then the Rajah sets the standards by his noble conduct. Rajah is the abode of dharma, pleasures and material wealth. The Rajah sets the tone for dharma, thus is the emblem of both goodness and papa in the society. He warns all his prosperity and well being will vanish by Adharmic actions. He reasons that Rama never crossed paths with Lanka. As regards Shurpanaka, who erred, brought doom to Khara. He repeatedly warns about Rama’s prowess.

            Jatayu addresses Ravana as Saumya – a pleasant, cultured person. This shows both his noble pedigree as well as his tact trying to diffuse the situation. His line of reasoning is that no one with intelligence will commit such an irrational, immoral act and it definitely didn’t behoove Ravana. Despite his old age, his impossibility to overpower Ravana, who was heavily armed, Jatayu stated his severe objections to kidnap Sita. He warned that Rama will arrive any moment and will hand over the same fate as Khara. Jatayu declares that he was willing to sacrifice his life and prevent Sita’s abduction. Ravana clearly understood that without eliminating Jatayu his intentions will never materialize, hence rushed forward to duel Jatayu with his vimana.

            Ravana showered Jatayu with a variety of arrows. Despite the damage, Jatayu kept his attack using sharp claws. Ravana used choice arrows that caused intense pain, yet it was the pain of seeing Vaidehi being abducted that kept Jatayu’s attack going. He destroyed Ravana’s bow with his claws. The enraged Ravana took another bow and covered Jatayu with swarms of arrows.  Using the power of his wings, Jatayu managed to evade many, though he was hurt by the remaining. He repeatedly attacked Ravana and broke his other bow. Jatayu focused his energies on attacking the chariot, its horses and the charioteer whom he killed.

            Ravana observed the bird was extremely fatigued and took Mythili to the sky. Ravana was left with only one weapon – Chandrahasa, the sword he had obtained from Maheswara. Jatayu kept cautioning Ravana that his heinous act will punish his entire clan and kingdom. Jatayu challenged Ravana to stay a few moments if he wanted to prove his bravery and face Rama’s arrows. Jatayu attacked Ravana’s hind side and gashed him with his sharp talons and beak. Holding Sita firmly on his left, Ravana attacked Jatayu from the right. Barely holding Sita with his left arms, Ravana found himself under incessant attack. Throwing Sita away, he focused his energies using his fists and kicks on the valorous Jatayu. Using his sword he lopped Jatayu’s wings, sides and feet. Jatayu fell down with the flag of performing his Dharma flying high.

Jatayu completes Sita’s needs: Sita was completely crestfallen as if to see her own fallen relative, hugged and wept incessantly for Jatayu. She was horrified that how Jatayu went out of his way to defend her. Repeatedly calling for Rama and Lakshmana she trembled even as Ravana taunted her. When Ravana started to pull her by holding her hair, Brahma though saddened deeply, also delighted as the ultimate negative deed was done (कृतम् कार्यम् इति  kaaryam kR^itam iti VR 3-52-11). Ravana took Sita skyward, even as she kept bawling, “Raama, Lakshmana”. Valmiki elaborately explains the mood, actions and her crestfallen mindset.

            Many sargas later, Rama and Lakshmana unable to trace Sita’s whereabouts, thoroughly shaken keep searching for Sita. As they were suspecting some rakshasa’s hand, they were ready with their arrow in hand. Rama saw from a distance the blood soaked Jatayu on the ground. His sorrow overpowered his mind. (Read more on the effects of how grief overpowers buddhi, remorse follows). Rama rushed to a conclusion that Jatayu seeing the blood that Jatayu was the rakshasa who must have eaten Sita. He was ready to shoot a deadly arrow, only to pause at the blood spewing pathetic Jatayu, moaning the name of Rama. Jatayu informed that Sita was abducted by Ravana, who also took his life. He narrated the battle and explained the mystery of the broken bow and armor as belonging to Ravana. He pointed to the dead charioteer and how Ravana overpowered him when he was extremely fatigued. Jatayu felt he deserved Rama’s arrow for having failed his duty.

            Rama rushed eagerly and hugged Jatayu with love. He found his sorrow had now doubled at the valorous sacrifice of Jatayu. Rama recounted all the troubles he had to undergo from leaving his kingdom to having Sita abducted and watching Jatayu gasp for his breath with great difficulty made his feel that his misfortune would burn even fire. If he entered the biggest river, his misfortune will dry it instantly. Rama recalled Jatayu as his father’s friend who is mortally wounded only because of his misfortune. Caressing and repeatedly overwhelmed by the almost dead Jatayu, Rama fell down on the ground.

            Rama posed his questions, why Sita was abducted; he wanted to know Ravana’s strengths, intentions and everything about him. The wailing Rama only got a feeble response that Ravana was headed south. Jatayu explained that Ravana chose an inauspicious time to abduct. He cheered Rama that Sita will be recovered very soon. Ravana has invited death by this dastardly act. Jatayu gave up his last breath even as he was informing that Ravana was the son of Vaishrava, the half brother of Kubera. Rama was teary eyed seeking more information with folded palms.

Rama was inconsolable at the loss of Jatayu, spoke extensively at the great sacrifice. Rama noted that valor, dharma adherence was also found in birds and animals. Rama declared that the anguish caused by Sita’s loss paled when compared to the death of the dharmic Jatayu. Rama asked Lakshmana to bring firewood, so Rama could start the funeral fire and cremate Jatayu with his own hands. Rama offered his prayers and said that Jatayu will depart to the unexcelled world that is reserved for those who perform vedic yagnas, who kindle the sacrificial fires, who do not retreat in battle and offer lands in daana (charity). Rama adds purified and sanctified by his rituals, Jatayu will reach the highest world. He cremated Jatayu as if it was his own father. In all the Itihasapuranas, no person gets this great honor to be personally cremated by ParaBrahman. Not even Dasaratha. Rama went to the forest, hunted a huge deer and offered it as an offering on the sacred kusa grass. He ripped the flesh and made balls looking like pinda, the sacred obsequial offerings. Rama chanted vedic hymns that might have to used for his father. Rama and Lakshmana went to the River Godavari, took a bath to sanctify themselves and offered oblations to Jatayu.

Jatayu attained the highest world not only because of his valorous attempt to protect Sita and go down fighting against the mighty Ravana, but also do it with a selfless attitude and service for Rama, who acknowledged it by the detailed ritual and approval.

 

Practical applications:          

• Do more than what is asked: Sita wanted Jatayu to merely inform Rama as she understood that Ravana outmatched the bird many times in strength. Yet Jatayu tried multiple ways to stall Ravana starting with numerous attempts to advise him, later engaging in a display of valor. He managed to disarm Ravana, but for his sword, which proved to be deadly for him. Yet he managed to complete the original mission of informing Rama. Merely doing the bare minimum is a mindset we cannot have on the path of Dharma and spirituality.

 

• Go higher by voluntarily serving higher: Jatayu volunteered to play the role of a sentry for Sita, when he just got introduced to Rama. On seeing Ravana’s aggression, despite openly declaring his comparative weakness, he offered a complete battle that pushed Ravana to his limits. Jatayu was inspired by a higher purpose of Dharma. He would have performed his duty by going on a mission to find and inform Rama as well. Yet he chose to rise up to stratospheric heights. Go the real distance.

 

• Karma: While Jatayu sets an excellent example by sacrificing his life for a superior cause without any expectations, Rama also demonstrates how our Karmaphala when sanctified by him transforms to a higher potency. It is Brahma’s words - कृतम् कार्यम् इति kR^itam kaaryam iti that give us a clear insight. Our Karma also has the Karmaphala within it. So when we commit an action, the fruits are already borne in that action. When Ravana commits the ultimate negative deed, he is inextricably caught by his own actions. Jatayu gives us a superlative demonstration of doing our Dharma for the sake of Dharma, not for the outcome.

 

• Dharma Rakshana: Jatayu spoke repeatedly about Dharma and Ravana’s violations. He also declared that despite his limitations, he will not tolerate abuse of Dharma. Very often we see many such transgressions all around us. We have a choice to ignore or realize our responsibility. When we rise up and try defending Dharma despite sacrificing everything and it appears that we may be losing. Yet in the process we are strengthening Dharma. It is this resilient attempt to protect and defend Dharma that puts this as a definite victory, rather than the mere outcome of our attempt. Since Dharma is way above the sum total of beings, our limitations are not a good excuse. Jatayu shows us the way by focusing purely on Dharma. It is everyone’s MUST DO DUTY to constantly engage in Dharma Rakshana.

 

Jatayu’s example is only outmatched by Rama. Jatayu gives his life defending Dharma and Sita. But we see a beautiful aspect of Rama. Rama gives his entire SELF in return for our mistaken lower self. We merely raise our standards by performing our swadharma and if we do it without being lured by the outcome and offer it to Rama’s lotus feet. In other words, we offer our own ahamkara, our very identity that separates ourselves as a separate entity from Paramatma, and then Sri Rama offers his complete SELF to such a genuine bhakta. May we realize this real greatness of Rama and look towards him in our thoughts, words and actions. Jai Shri Ram!

 

ॐ तत् सत

Practical Krishna - Giridhara Gopala

             Krishna and Hanuman are both known for their iconic hill lifting prowess. The awe inspiring display was towards different reason. Here we will focus on Krishna, who offers his grace endlessly in various enigmatic ways. His reasoning is far-sighted, subtle, yet comprehensive. As one studies the Srimad Bhagavatam, it is hard to miss the fact that his leelas are mysterious, yet act as portals for elevating Bhakti for every bhakta. At the same time, one can find deep intellectual, spiritual and practical applications. As a part of the Practical Krishna series, we have endeavored to connect with Bhagawan as a human being. This does not mean we ignore the Avatara, Ishwara or Brahman aspects, but to find a stronger connect with him by learning the wisdom from a human angle. By repeatedly applying Krishna’s practical approaches we begin to harvest our proximity’s rewards immediately. This will prompt us to explore HIS other dimensions. With that goal, let us study the Srimad Bhagavatam, Skanda X, chapters 24 and 25.

 

Storytime:

            Krishna was loved by all the gopas and gopikas. He was seven years only, yet not a day passed without some exciting incident that endeared him even closer. Once in Vrindavan, observing the hectic preparations for a yajna, feigning ignorance, Krishna approached Nanda, seeking to know the reasoning and information behind. Enticing his father with sweet words, Krishna suggested that he must not be treated as a child and be given a complete account. He drops pearls of wisdom like “One must treat an indifferent person as an enemy, whilst a friend needs to be treated as own’s own self” to grasp Nanda’s attention. (उदासीनोऽरिवद् वर्ज्य आत्मवत् सुहृदुच्यते ॥ udāsīno ’ri-vad varjya ātma-vat suhṛd ucyate SB 10-24-5)

Krishna exclaimed that many people follow the rituals mechanically and hence do not obtain the fruits of the effort obtained by the ones with understanding. (ज्ञात्वाज्ञात्वा च कर्माणि जनोऽयमनुतिष्ठति । विदुष: कर्मसिद्धि: स्याद् यथा नाविदुषो भवेत् ॥ jñatvājñātvā ca karmāṇi jano ’yam anutiṣṭhati viduṣaḥ karma-siddhiḥ syād yathā nāviduṣo bhavet SB 10-24-6). He wanted to know if the rituals were ordained by scriptures or was merely a custom.

            Nanda explained that all creatures are dependent on rains. Since Indra controls it, he must be propitiated through various offerings. Anyone who rejects to honor due to desires, enmity, greed or fear will not achieve prosperity. As the elders of Vraja chimed in support of Nanda, Krishna addressed them with words that infuriated Indra.

Krishna’s insights: Let us digest some nectarine words of wisdom from Krishna. Karma determines the birth and death of every living being. He argued if there is a Supreme Controller, Ishwara who rewards our actions, HIS rewards are dependent on our Karma. Every living being lives a life that is tied to its past Karma’s phala. Hence there is no option for Indra to withhold Karma’s phala based on people worshipping him. Karma determines the Janma, being a slave to Karma; all the life events are guided by it. Karma is the enemy, friend, unconcerned, spiritual master and even the ishwara both by itself and by its Karmaphala. (शत्रुर्मित्रमुदासीन: कर्मैव गुरुरीश्वर: śatrur mitram udāsīnaḥ karmaiva gurur īśvaraḥ SB 10-24-17). Owing to this all powerful bearing of Karma, Krishna suggests one must stay centered on Karma based on swadharma and worship Karma.

            The Prapancha is made of the three gunas – Sattva, Rajas and Tamas. Rajas is the reason why we see diversity. Rajas drives the clouds and causes rain providing sustenance to all life. Krishna questioned where Indra came into the picture. Being cowherds, living in forests and hills, the real focus of worship must be towards the cows, the Brahmanas and the Govardhana hill. Krishna encouraged a rich feast of diverse dishes to be offered with reverence to Govardhana, with a special focus to reward the Brahmanas presiding the puja with cows, food and other gifts. He mentioned that such a yajna must be all inclusive and must include dogs and dog eaters, both specifically excluded from such events. (अन्येभ्यश्चाश्वचाण्डालपतितेभ्यो यथार्हत:। anyebhyaś cāśva-cāṇḍāla-patitebhyo yathārhataḥ SB 10-24-28). After treating everyone to sumptuous prasad, Krishna recommended everyone to dress festively, circumambulate the cows, the sacrificial fires and the Brahmanas. Despite all the suggestions, he left the choice to Nanda and the elders to follow.

            Krishna’s focus was to destroy the Indra’s pride. (कालात्मना भगवता शक्रदर्प जिघांसया । kālātmanā bhagavatā śakra-darpa-jighāṁsayā SB 10-24-31) Owing to Krishna’s guidance, the simple cowherds repurposed the Indra puja to Govardhana puja. To instill faith in the hearts of these simple devotees, Krishna simultaneously took the form of a huge hill and devoured all the offerings, by declaring himself as the Govardhana hill. Krishna joined the rest in worshipping and rejoiced the hill blessing them. The delighted villagers returned to Vraja having witnessed the wondrous puja.

            Indra considered him to be the master of all (हेशमान्युत heśa-māny uta SB-25-2), found this act very offensive and hence ordered the destructive clouds of Pralaya time to drench and drown the Gopas. He opined Krishna as a mere mortal (मर्त्यम martyam), over talkative (वाचालं vācālam), child (बालिशं bāliśam), arrogant (स्तब्धम stabdham), ignorant (ज्ञं ajñam), assuming himself as scholar (पण्डितमानिनम्  paṇḍita-māninam). Interestingly all these were Indra’s limitations he projected on Krishna. He ordered the clouds to plough the way for Indra to follow on his Airavata. Torrential rain, accompanied by gale winds, hail, lightning and thunder drowned the marooned Gopas who sought Krishna’s refuge.

            Krishna immediately understood the gravity of Indra’s rage and intentions from the unseasonal rains. He resolved to destroy the pride of Indra for wrongly assuming to be the master of the world. Out of goodness of his heart, he decided to help Indra get rid of his pride. This will demand protecting his Bhaktas in the form of Gopas and the cows. He went to Govardhana hill and held it aloft like an umbrella, balanced merely on his little finger. He addressed the villagers and offered them to take shelter in the cavity below along with their cows and belongings. He assured that they need not fear if the mountain will fall off his hand or if the rains and wind will hurt them. With this assurance, the gopas entered the hollow along with their belongings.

            Krishna displaying no signs of thirst, hunger or pain held the hill aloft for seven days, with the awestruck vrajavasis gazing at him. Realizing the Yogic power of Sri Krishna, Indra was stunned and his pride dented. He withdrew the clouds quickly. As normalcy returned with the bright sun and abating of the streams, Krishna suggested the Vrajavasis to return back to their regular lives. Krishna restored the hill to its original place. The Vrajavasis displayed their gratitude in various ways from blessing to thanking and hugging Krishna. Krishna returned to cow grazing with his friends, even as all the Gopas and Gopis could not contain their awe, recalled the various pastimes of Krishna with great fondness and deep fervor.

 

Understanding Krishna – Practical applications

Reason for this leela: The Devas are supposed to be brimming with sat-bhava. Mada (pride) can be a very serious blemish. This accelerates their fall. Krishna wanted to free Indra of this dangerous condition. (न हि सद्भ‍ावयुक्तानां सुराणामीशविस्मय: । मत्तोऽसतां मानभङ्ग: प्रशमायोपकल्पते ॥ na hi sad-bhāva-yuktānāṁ surāṇām īśa-vismayaḥ matto ’satāṁ māna-bhaṅgaḥ praśamāyopakalpate SB 10-25-17). This arises owing to the wrong identification. Maya can rear its ugly tentacles and reach anyone. Brahma also made the same mistake earlier of thinking Krishna as a mere boy, eventually learnt a tough lesson. Indra did not learn this from the earlier episode. Whenever people with Saatvic mind perceive some bad things happening in their life, they immediately pause and reflect. This is impossible if Rajas or Tamas dominates the mind.

            If Brahma and Indra are mere puppets in the hands of Maya, succumb to myopic ahamakara, then what is the state of mere mortals like us, who seem to specialize in roiling eternally in samsara? The root of all our misery is this mistaken identity of our perceived self. In the case of Indra, witnessing the powerful yoga shakti of Krishna was enough to make him realize. But in our case, we must develop a relationship with Krishna and/or attempt to realize the nature of our Jivatman in conjunction with the Parmatman. Only then, the veil of our avidya begins to lift.

Taking responsibility: Krishna having resolved to assist Indra, initiates this entire drama by influencing the vrajavasis with his deep insightful talk. He nudges their intellect to reason along the lines he guides, which is quite rational. His arguments revolving around Karma finds its echo later in the Bhagavad Gita as well. Instead of merely talking of Karma theory, he lays a clear path on how to do Govardhana puja. To firm up the faith of the simple gopas, he took the form of Govardhana hill and consumed the offerings. Though such a feat is possible only for an avatara, Krishna demonstrates the idea of taking responsibility. When Indra reacted with fury, Krishna protected the residents by lifting the Govardhana hill as if it were a child’s umbrella. He didn’t let the guard down till Indra realized his blunder.

            This is a crucial attribute of all successful people. At the superficial level, one starts taking responsibility for the actions and reactions. As one gains a deeper insight into the way of things, one begins to appreciate the bedrock of all samsara is Karma and the attachment to Karmaphala. Once this realization begins to dominate the mind, the burden of samsara is felt, even as one aspires for an exigent exit from this rat race. This again comes as taking responsibility, by focusing on our dharma.

Rights vs responsibility: The average person focuses on his rights, privileges and even hand outs. The basal mind revolves around what is in it for me. This myopic selfish outlook repeatedly stumps the mind from evolving higher. If the individual is not in such a pursuit, they are busy defending their rights. Abrahamism focuses more on such an approach.

            On the other hand, Sanatana Dharma emphasizes on responsibilities, based on dharma. As one does their Karma, so goes the Karmaphala. This approach allows the society to start evolving beyond mere demands. Karma based approach also enables one to realize the importance of a series of tasks to be performed with a lot of forethought.

            Indra allowed the gratitude of the devotees to be his privilege. He also thought it as an extension of his power, without realizing that even his great powers were dependent on a superior source. This led to the rise of his anger, when his misplaced rights were obstructed. Instead if he were to merely continue to perform the role of regulating rains normally as his responsibility, he would not have had a dent to his pride.

Krishna’s spiritual insights: Krishna repeatedly emphasizes the idea of Karma in diverse ways to the Vrajavasis. He encouraged them to focus on the underlying meaning behind, rather than mechanically follow rituals, if one were to derive maximum benefit. Even the ritualistic process he recommended had many spiritual truths. He recommended all inclusivity by specifically mentioning dogs and chandalas. This is critical not for mere societal balance, but vital for spiritual evolution. If one cannot see the Parmatma in every Atma, it is impossible for the Jiva to progress in this arduous internal journey. His suggestions to include sumptuous food for all participants have practicality at numerous levels.

            Krishna repeatedly protected the Vrajavasis from all sorts of harm, yet the most important thing he strived hard to protect in all Sattvic people is their spiritual wealth. Interestingly, he has the same effect on us, as increasing Sattva against all odds in this samsara, struggling against our vasanas, working hard to follow our dharma needs this constant reassurance. Krishna is a mere boy when he charms the villagers with his deep insights on Karma. All the different paths – bhakti, jnana, dhyana amongst others, have the underlying focus of cleaving us from our attachment to Karmaphala and our sense of doership.

            Just like the Vrajavasis, we must learn to develop Bhakti. While they saw the miracles in their own life, we fail to connect the subtle dots of how our Karma, Karmaphala, Bhakti and other factors in our life interplay. Krishna’s practicality in injecting such wisdom is for the benefit of all of us. Let us not merely worship him ritually or keep praying to him for material trinkets, instead let us imbibe his words of deep spiritual import and apply them in our daily lives. This wondrous episode again emphasizes the importance of our connection with Krishna, his words and his life from an application angle. We may obtain this connection by repeatedly studying, listening and pondering deeply about his life events. May we follow his words and uplift our lower self and raise it by placing at the feet of the Supreme SELF. Sri Krishnarpanamastu.

 

ॐ तत् सत