Three gates to hell and escaping them

     Vedas are the highest wisdom revealed to mankind. It is valid for all categories of mankind, be it the selfish one chasing desires or the one chasing Moksha. The language is esoteric and buried in layers that can be revealed only by a Guru and long study under their watchful tutelage. The essence of the highest wisdom is given in the Upanishads. Even if we study them, to grasp the heights of this soaring wisdom, takes a lot of diligence apart from a Guru. The chasm has widened and deepened with the progress of time, as competent students became rarer. Towards the end of the Dwapara Yuga, Sri Krishna did something out of extreme compassion towards us. He extracted the essence of all the Upanishads and made them into a simple digestible format and gave us the Bhagavad Gita.

    This fact has been captured in some of the best eulogy as Gita Dhyana Sloka by Sri Madhusudan Saraswati. In one of the powerful lines he writes,

सर्वोपनिषदो गावो दोग्धा गोपालनन्दनः। पार्थो वत्सः सुधीर्भोक्ता दुग्धं गीतामृतं महत्॥

sarvopaniṣado gāvo dogdhā gopālanandanaḥ | pārtho vatsaḥ sudhīrbhoktā dugdhaṃ gītāmṛtaṃ mahat ||

"All the Upanishads are the cows, and the milker of the cows is the son of the cowherd, Shri Krishna. Arjuna is the calf, and the men of purified intellect (the wise devotees) are the drinkers. The great nectar of the Gita is the milk".

    There are numerous lines and ideas we can find in common with the Gita and the Katha Upanishad and others. Here is an interesting case where an instruction is given in the Brihadaranyaka Upanishad to evolve, but Gita completes the idea, what happens if we do not follow that path. This is not only complementary and validating the Upanishad, but also completing the picture by presenting the alternate scenarios.

Three gates to hell – Gita:

    The sixteenth chapter of the Gita is focused on discussing the Daivi and asuri qualities. While indicating them, Krishna cautions us about the three certain doors to hell. These whirlpools are very dangerous and their only exit is naraka.

त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः । कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ॥ १६-२१॥

trividhaṃ narakasyedaṃ dvāraṃ nāśanamātmanaḥ । kāmaḥ krodhastathā lobhastasmādetattrayaṃ tyajet ॥16-21

These three are the gates of hell, destructive of the Self — lust, anger and greed; therefore, one should abandon these three.

    The Gita declares that Kama (Lust), Krodha (Anger) and Lobha (Greed) as three certain gates to hell. The Brihadaranyaka Upanishad gives us a way to reverse this certain fate.

    When constantly thinking or being with an object, it creates an affinity for the same. Over time, it morphs into a thinking that the SELF is incomplete without this object of attention. This is called as Kama. This is a subtle, certain urge to complete itself with the attracting object. Sometimes it may be a like (raaga) or a dislike (dvesha) that may be acting like a pull or push. As we studied in the genealogy of desire and in Vasanas, this Kama when intensified can morph. The satisfied desire leaves a calm mind, though temporary and ephemeral. But this is falsely interpreted as happiness and a craving for more. These remnant patterns that resurface to urge the same desires to be repeated is called Vasanas.

    The desire can grow in intensity as extreme desire or lust, as in the case of Ravana where it took the form of Abhisvanga (अभिष्वङ्ग) extreme attachment that led to his certain death.

    As one’s happiness grows, it starts comparing with others, as in jealousy. But worse yet, it wants all the happiness for only the limited self. A classic case was Duryodhana. He grew incredibly jealous of the success of the Pandavas who not only turned the barren land into Indraprastha, but also acquired dominion over other lands. He plotted to steal with the dice game and abuse of Draupadi. Though he obtained all the riches, he wanted to see the Pandavas suffer and gloat his riches. But all that Lobha(greed) led to his own defeat at the hands of the Gandharvas in the Goshayatra parva.

    The opposite becomes true if a desire is blocked. If internalized can lead to depression and even death like Dasaratha on the eve of Rama’s departure. If externalized, depending on the intensity of attachment with the desire can be mild to explosive. Rama wanted to destroy everything as he was stung by the pain of Sita’s separation, till Lakshmana calmed him. Lakshmana is reputed for his explosive anger as well.

    All these effects are due to the wrong placement of the real SELF. Unless realized but not merely bookish knowledge, this idea of SELF is going to govern us, whether we understand it or not. Hence to summarize the three doors to naraka, the following abbreviations can capture the idea behind.

LUST - Loose Ultimately Self Totally to another (object)

GREED – Great Race to Eat Ever more towards self Destruction

ANGER – Agony and Negativity Generated by Ego’s Reaction

    Krishna recommends abandoning the three. He also explains in the very next sloka what happens to one who abandons the gates of darkness.

एतैर्विमुक्तः कौन्तेय तमोद्वारैस्त्रिभिर्नरः । आचरत्यात्मनः श्रेयस्ततो याति परां गतिम् ॥ १६-२२॥

etairvimuktaḥ kaunteya tamodvāraistribhirnaraḥ ācaratyātmanaḥ śreyastato yāti parāṃ gatim 16-22

A man who is liberated from these three gates to darkness, O Kaunteya, practises what is good for the self and thus goes to the Supreme Goal (SELF).

    Looks like Krishna has bookended the idea, on one hand declaring certain destruction and certain greatness on the other. Though he elaborates extensively through out the Gita, we trace this original idea back to the Brihadaranyaka Upanishad.

Advice of the Prajapati – “Da..Da..Da..”

    This wonderful parable comes from the Brihadaranyaka Upanishad, perhaps the highest idea of available Upanishads and occurs in three terse verses of the second section in the fifth chapter.

त्रयाः प्राजापत्याः प्रजापतौ पितरि ब्रह्मचर्यमूषुः—देवा मनुष्या असुराः; उषित्वा ब्रह्मचर्यं देवा ऊचुः, ब्रवीतु नो भवानिति; तेभ्यो हैतदक्शरमुवाच द इति; व्यज्ञासिष्टा3 इति; व्यज्ञासिष्मेति होचुः, दाम्यतेति न आत्थेति; ओमिति होवाच, व्यज्ञासिष्टेति ॥ १ ॥

trayāḥ prājāpatyāḥ prajāpatau pitari brahmacaryamūṣuḥ—devā manuṣyā asurāḥ; uṣitvā brahmacaryaṃ devā ūcuḥ, bravītu no bhavāniti; tebhyo haitadakśaramuvāca da iti; vyajñāsiṣṭā3 iti; vyajñāsiṣmeti hocuḥ, dāmyateti na āttheti; omiti hovāca, vyajñāsiṣṭeti || 1 ||

    Three types of Prajapati’s sons lived with their father, practising Brahmacharya – the Devas, manushyas(men) and asuras. After extensive Brahmacharya, the devas sought more instructions. Unto the Prajapati uttered the syllable “DA” and asked if they understood. In response the claimed to have understood and said Da referred to Damyata, control of the indriyas. Prajapati acknowledged that the Devas have completely understood the purport of the syllable.

अथ हैनं मनुष्या ऊचुः—ब्रवीतु नो भवानिति । तेभ्यो हैतदेवाक्षरमुवाच—द इति । व्यज्ञासिष्टा३ इति । व्यज्ञासिष्मेति होचुः । दत्त इति न आत्थेति । ओमिति होवाच । व्यज्ञासिष्टेति ॥ ५.२.२ ॥

atha hainaṃ manuṣyā ūcuḥ—bravītu no bhavāniti | tebhyo haitadevākṣaramuvāca—da iti | vyajñāsiṣṭā³ iti | vyajñāsiṣmeti hocuḥ | datta iti na ātthati | omiti hovāca | vyajñāsiṣṭeti || 5.2.2 ||

    When the men sought more instructions they were given the same syllable – “DA”. They were asked if they understood, to which the men replied – Da refers to Datta as in charity. Prajapati acknowledged that the manushyas have completely understood the meaning.

अथ हैनमसुरा ऊचुः—ब्रवीतु नो भवानिति । तेभ्यो हैतदेवाक्षरमुवाच—द इति । व्यज्ञासिष्टा३ इति । व्यज्ञासिष्मेति होचुः । दयध्वमिति न आत्थेति । ओमिति होवाच । व्यज्ञासिष्टेति । तदेतदेवैषा दैवी वागनुवदति स्तनयित्नुः—द द द इति — दाम्यत दत्त दयध्वमिति । तदेतत्त्रयं शिक्षेत् — दमं दानं दयामिति ॥ ५.२.३ ॥

atha hainamasurā ūcuḥ—bravītu no bhavāniti | tebhyo haitadevākṣaramuvāca—da iti | vyajñāsiṣṭā³ iti | vyajñāsiṣmeti hocuḥ | dayadhvamiti na ātthati | omiti hovāca | vyajñāsiṣṭeti | tadetadeveṣā daivī vāganuvadati stanayitnuḥ—da da da iti — dāmyata datta dayadhvamiti | tadetatrayaṃ śikṣet — damaṃ dānaṃ dayāmiti || 5.2.3 ||

    The Asuras wanted more instruction only to receive the syllable Da. Prajapati asked if the Asuras understood the meaning. They replied DA refers to Daya as in compassion, to which Prajapati agreed as the correct understanding. The very message is repeated in the heavenly voice as – da da da – ‘Control your indriyas’, ‘Give’ and ‘Be Compassionate’. Therefore one must learn from these three – self control, charity and compassion.

Practical implications:

    Most of mind’s flaws fall into these categories – desire (misplaced and attached) aka lust, greed and anger. The Atma perceives itself as limited to the body. Due to this extreme stance, in order to feel more complete, it gravitates towards the objects. This natural urge is reinforced by vasanas, raaga and dvesha. This urge couples itself with an attachment, a longing, thus taking an intense form called Lust. Thus the mind has multiple endless reasons to seek out the externalized objects, just like a river reaches out for the ocean. But this attempt at universalization fails miserably, thus making the mind seek newer objects and experiences in an endless quest. When one practices Brahmacharya, which is not limited to celibacy, but the alignment with Brahman, one becomes fit to translate Prajapati’s advice of Dama – control of the senses. This comes in two fold – Sama (control of the mind) and Dama (control of the senses). Dama reigns in both the internal and external tugs on the mind that desperately wants to go after this incorrect externalization.

    The second flaw of the mind is not only for it to have more and more of the experience, but only for its limited self to be the sole experiencer. This state of the mind to hoard and to be better, bigger than others and going to the extremes to justify and act according to this comparative mindset is called Greed. Prajapati’s solution to give in charity, makes one to include others and not be the sole experiencer. This opens up to eventually the highest understanding that the experience is being experienced in multifarious forms but the experiencer is the same Atman.

 

    The darkest or the lowest of states is where one derives pleasure in other’s suffering. The cruel element exists in us as Anger, that explosive force of the converted desire when blocked. At times the anger when unable to be expressed turns inwards and becomes vengeance or depression or other toxic forms. When externalized, anger can take more darker shades. This is what one sees as cruelty, sadism and the tendency to evil for no reason. Prajapati’s prescription doesn’t not for every asuric mindset, but only on the ones intent with Brahmacharya, is to develop compassion. This overwhelming positive energy adds the inclusive element to the dark force to neutralize and transform it.

    Krishna informs us that these three gates to certain naraka will bring about tremendous suffering to the Jiva. But he also assures that using Prajapati’s techniques one can not only quell this darker side but also one reach the highest. We may have to flip the order discussed to grasp it easily. By being compassionate, one recognizes and acknowledges the existence of SELF in others. Makes one more inclusive. By including charity, this idea is taken to the next level, as we are now including others welfare instead of the limited self’s sole needs. As one evolves with Daya and Datta, slowly but surely one realizes that the SELF doesn’t need objects of desire to complete it, as it is complete in ITSELF. The idea of Dama aids in this regard. Thus using Prajapati’s instructions one can turn the very tidal forces of destruction into a tsunami surge that propels towards our SELF realization.

 

ॐ तत् सत

Ramayana in our daily life - DHARMA

     Living in modern times, with only sickular education, the ideals of Itihasapuranas get blurred into a faint distant echo of a glorious past. Today we are driven by consumerism and materialism, in other words Kama centric. The average person around the world believes that spending on unnecessary objects of pleasure will yield him more pleasure. This idea is rooted in Desire, an idea of the limited ahamkara realizing it has more potential than what it perceives and wants to expand by incorporating other objects. Though the Subject tries to grab as many Objects, there is a distinct difference that gets maintained. Besides, there is a lingering urge to continue on this path incessantly as there is a realization that the procured object did not yield permanent pleasure.

    This eternally growing never quenching fire of desire is beautifully explained through the story of Yayati (Read Lessons from Yayati – Prelude, Endless desires, Renunciation, Swarga, Wisdom conversations 1, Wisdom conversations 2 and Satsangha). Desire leaves its trail as Vasanas and morphs into all the emotions arising from it. This is the story of every human being driven by Kama. Based on the popular prevalence, we find Kama as a primary driver and the need for Artha to support our endless quest as the secondary. The ideals of Dharma and Moksha are now relegated as unnecessary in the so called modern mind. In this model, there is perpetual anxiety, violence, darkness, greed that dominate the human society. Is this what an ideal life is? Valmiki Ramayana comes to the rescue with not only a better model but also a live example of a perfect role model – Rama.

Understanding Ramayana: One must realize that Itihasapuranas like Ramayana, Mahabharata are not limited to space time. Their application is dependent only on the limitation of the Sadhaka. While we don’t have the latitude to misinterpret, we definitely are granted certain freedom for our personal emancipation, as a Bhakta, as a Sadhaka or even as a Jnani. Certainly we cannot abuse this privilege.

    Reading Ramayana literally like a story one feels it no different than Shakespearean works or Harry Potter. If so, what a travesty and dishonor. On the other hand, the pendulums swings too hard to the other extreme when we are merely looking at it ritually and not spiritually. Before one attempts to connect Rama as Avatara, Bhagawan or Brahmam, the modern mind can benefit by building a connection with Rama’s human dimension replete with high standards. This is critical as it helps us to overcome our own character and persona foibles while preparing our mind to rise above. Going past the ideal character of Rama as a wonderful warrior, ideal son, husband, perfect human etc, one starts grasping the subtle dimension of Dharma. This discussion is to that effect.

Ramayana under a dharma lens: In an earlier article, we understood the different ideal aspirations of a human mind with their possible zenith as Purusharathas – Dharma, Artha, Kama, Moksha. Numerous commentators and acharyas have read into the different events or characters of Ramayana. Here is one such wondrous insight, but we will travel with this idea bit deeper. Rama is visualized as Dharma, Bharata as Moksha, Lakshmana as Artha and Shatrughna as Kama. While most commentators have left the reader/audience to explore further, we will traverse this path a bit deeper based on their guidance and wisdom.

    Dasaratha represents the master of pancha jnanedriyas and pancha karmendriyas and as a King of Ayodhya, where no dualities exist to trouble the Jivas. When a Putrakameshti Yaga was performed a pot of Payasa was generated. Dasaratha gave his three queens, representative of the three gunas – Sattva, Rajas and Tamas the Payasam to procreate four children representative of the Purusharthas.

    Sita represents the Jiva or Prajna (Consciousness). Having chosen to go to the forest of Samsara, she is quite content with the proceeds of Dharma, until she wavers for the only time for the illusory deer of Maricha. One single break thus drags her down to Dashanana, the one who has no control of the senses, Ravana. Sugriva represents Viveka, which needs the support of Dharma to overpower the Aviveka of Vali. Hanuman represents the role of a Guru who connects Bhagawan with the Jiva and Dharma with the average Jiva and cleanses the Prajna. To defeat the RajoTamas of Ravana and Kumbhakarna, we see that Sattva grows over the side of Dharma in a supportive role as Vibhishana.

So what does a clever interpretation of Ramayana do to me? One must bridge the wisdom of the Itihasapuranas to a practical application for one to benefit. The hidden and esoteric ideas will have no effect unless we connect with this deep wisdom in our daily lives. So let us turn towards how this allegorical understanding can benefit us, without removing any of the historical Itihasa aspect of Ramayana.

Lesson 1 – How to lead our lives - Dasaratha shares half of the Payasam to Kausalya, the Pattamahishi to get Rama(Dharma) – (VR 1-16-27:29). He offered one fourth first to Sumitra and on second thoughts another eighth to her thus creating Lakshmana(Artha) and Shatrughna(Kama). But Kaikeyi rushes to consume her eighth portion as soon as Kausalya consumes to birth Bharata(Moksha). This has practical application in the emphasis that all Purusharthas emanate from and lead to a single source, Bhagawan.

    The second aspect to note is the ratio of these Purusharthas in our lives. Dharma is the foundation of lasting sukham and our spiritual wealth. Rama represents Dharma, a fact even a mortal enemy Maricha is aware and advises Ravana (रामो विग्रहवान् धर्मः raamaH vigrahavaan dharmaH VR 3-37-13). Based on the proportion of the Payasam, we human beings must devote 50% of our time and energies to the understanding, upholding and protection of Dharma. Kaikeyi shows us the correct way by fixing Bharata (Moksha) as immediate successor of Rama. It may need the same level of effort to pursue our Kama but the sequence of fixing Moksha as higher is crucial. Lakshmana represents one fourth of the energy, yet in the order of priority comes after Bharata.

    Another interesting aspect to note is Purusharthas naturally exist in pairs like ArthaKama and DharmaMoksha. But this order is broken up as it is not practical to derive the maximum benefit from such pairing. Artha must always be made to be subordinate of Dharma. If left alone or in any other combination, prosperity turns to corrupt power and can burn the society, a reason why Rama agreed to take Lakshmana to the forest. Kama has a legitimate place for expression, but shastras recommend a subdued approach, pegged to a higher purpose. Left alone to itself Kama can stand alone or with Artha but will eventually lead to self destruction without Dharma. Kama cannot be avoided completely. Though born alongside Artha, Kama has to be tamed by pegging it with Moksha.

    Dharma sets forth with Artha to the forest with the Jiva. When Bharata wants to join, Rama sends him back to Ayodhya. Bharata though he agrees to manage Ayodhya, decides to be rooted in Sadhana and Tapasya at Nandigram. Shatrughna whose nature is Kama but pegged to Moksha does all the actions. It is not coincidental to be named Shatrughna as he is averse to the worldly expressions of Kama and channelizes all his energy being rooted in Moksha.

    Another interesting lesson is the twins of ArthaKama must be separated with Dharma given dominance over Artha and Moksha over Kama. This way ArthaKama always remain productive and useful. If the only outlet of Kama is to stay pegged to Moksha, our lives don’t get mired in the world of Samsara. In the same way, though Artha is a powerful force to reckon, as long as it serves only Dharma its energies are redirected towards a superior purpose. There is an additional lesson that three fourths of our energies must be towards Dharma and Artha. The proceeds of Artha are not only for Kama, as we are used to nowadays, but also to support Dharma.

    If the Jiva/Prajna strays away from Dharma, it is bound to be snared into the world of lower values of Samsara dominated by objects of material attraction. Unless a Guru does the Purushakara of highlighting the Bhagawan/Dharma to the Jiva, there is no hope of escape.

    For long term prosperity, it is mandatory that all four Purusharthas reside together in harmony and in proper ratio. This is what we see in Rama Pattabhisheka. This is very crucial to understand, yet in our lives we are many times forced to pick one over the other. Is there any guideline for such a scenario? That’s the next lesson we derive.

Lesson 2 – Primacy among Purusharthas – Dharma’s destination, direction, purpose and culmination is Moksha. Hence for practical day today living DharmArthaKama only is considered for discussion. In our daily life, we encounter these separately or in some combination, pushing us to a predicament of choosing one over the other. Rama gives decisive insight when Lakshmana unable to control his anguish watching Kausalya’s pleading goes out making a strong case for Rama to stay in Ayodhya and taking over the reins. He gives crystal clear distilled wisdom in just two of the following verses - (धर्मार्थकामाः खलु तात लोके | समीक्षिता धर्मफलोदयेषु | ते तत्र सर्वे स्युरसंशयम् मे | भार्येव वश्याभिमता सुपुत्रा || dharmaarthakaamaaH khalu taat loke samiikshhitaaH dharmaphalodayeshhu | te tatra sarve syuH asamshayam me bhaaryeva vashyaa abhimataa suputraa || यस्मिंस्तु सर्वे स्युरसन्निविष्टा | धर्मो यतः स्यात् तदुपक्रमेत | द्वेष्यो भवत्यर्थपरो हि लोके | कामात्मता खल्वपि न प्रशस्ता ||Yasmin tu sarve syuH asannivishhTaaH dharmaH syaat tad upakrameta | devshhyaH bhavati arthaparaH hi loke kaamaatmata khaluapi na prashastaa || VR 2-21-56:57)

    The fruits of the previous abiding in actions of Dharma directly and certainly yield Dharma, Artha and Kama. This is akin to having a great wife (assumption is husband is rooted in Dharma also). Through her dharmic actions like charity, athithi seva etc is possible; she also is a beloved partner in the expressions of desire and ensures the continuity of the lineage with good children, thus realizing dharma-artha-kama for the husband.

    Only actions where there is a congruence of all the Purusharthas must be initiated. If there is no such confluence, then only actions rooted in Dharma must be initiated. The ones who are centered only on Artha pursuit become fit to be despised in this world. The ones rooted only in Kama are certainly not admirable.

Lesson 3 – Source of lasting sukham – Sita Rama samvada provides a deep insight into the source of lasting happiness. While we believe that material objects of pleasure yield pleasure and the lack of it, sorrow, our understanding is very superficial and hollow. On the eve of Rama’s decision to go to Dandakaranya to get rid of the rakshasas, Sita poses some insightful questions that trigger discussion. She also makes some empirical and categorical statements on Dharma.

    From Dharma originates Artha (Prosperity). From Dharma emanates lasting Sukham (Happiness/pleasure). From Dharma emanates everything. Probity is the essence of this Universe. धर्मात् अर्थः प्रभवति धर्मात् प्रभवते सुखम् | धर्मेण लभते सर्वम् धर्म सारम् इदम् जगत् || dharmaat arthaH prabhavati dharmaat prabhavate sukham | dharmeNa labhate sarvam dharma saaram idam jagat || (VR 3-9-30)

    Sita is of the firm conviction that Dharma is at the core of this Prapancha and from it emanates the other Purusharthas, namely Artha, Kama and Moksha. Hence Dharma is at the center of Rama’s life and a hint is provided for our life as well.

    The experts make efforts to exhaust their own selves with Principles to understand its sublimity. It is impossible to generate lasting sukham(pleasure) through comforts and objects of pleasure. आत्मानम् नियमैः तैः तैः कर्षयित्वा प्रयत्नतः | प्राप्यते निपुणैः धर्मो न सुखात् लभते सुखम् || aatmaanam niyamaiH taiH taiH karSayitvaa prayatnataH | praapyate ni puNaiH dharmaH na sukhaat labhyate sukham || (VR 3-9-31)

    Sita’s deep insight underlines that possessing objects of pleasure cannot yield long lasting sukham, as the cycles of life will make one lose the firm grip on these objects, thus making dukham (sorrow) inevitable. Contrary to Sukham generated in the above process through Kama, Dharma also generates Sukham besides Artha. These tend to have longevity as the Dharma that is upheld and protected continues to yield fruits.

    Though the primacy of Dharma is repeatedly reestablished through out Ramayana, we find ourselves again with the question of practicality, as our Dharma understanding is dwarfed in the Kali Yuga. We tend to give weightage to our desires, Kama or are in an endless pursuit of objects (Artha) and many times discard Dharma completely. Here is where Manusmriti comes to our rescue by declaring the need for all the three - Spiritual merit and wealth are called “good/superior”; or pleasure and wealth; or spiritual merit alone, or wealth alone is “good/superior”; but the truth is that it is the aggregate of the three. धर्मार्थावुच्यते श्रेयः कामार्थौ धर्म एव च । अर्थ एवैह वा श्रेयस्त्रिवर्ग इति तु स्थितिः ॥ dharmārthāvucyate śreyaḥ kāmārthau dharma eva ca | artha evaiha vā śreyastrivarga iti tu sthitiḥ || (Manusmriti 2-224)

    As all living beings are engaged in the constant, unending, relentless pursuit of Sukham, though with varied understanding, interpretations and expectations, we have now realized that Dharma is at the core and essence of Sukham. We equated Rama as Dharma in this interpretation. Let us finally cast our gaze upon the word Rama. The word "RAMA" itself means "Sarveshu Ramante iti Ramah (सर्वेषु रमंते इति रामः)" - that which everyone revels in. As we ponder deeply we discover the pure light of Consciousness, the Atman, the Self, the Atma Rama. Again this proved to us that Dharma is going to generate lasting Sukham, the natural aspiration of all Jivas. Rama Nama itself is so potent to turn us towards Dharma, realign our Gunas to more Sattvic and lead us out of this Samsara sagara. Let us do saranagati at the lotus feet of Bhagawan Shri Rama.

ॐ तत् सत