Hinduism

Ramcharitmanas is considered as holiest religious text of Hindu religion. It is mixed with high quality features supreme class of poetry. Different aspects of Hindu religious life has been presented in its ideal form. Its writer Tulsidas je has shown in it different context of ideal family life, ideal royal religion, ideal loyality to husband and ideal brother hood. Besides it it also contain description regarding knowledge, Bhakti, good behavior, sacrifice love, etc. in more interesting way.

The Author of this text Goswami Tulsidas was born in 1531 AD (1589 Vikram Sambat) in Rajput village situated in Banda district of Uttar Pradesh. His father Alma Ram dubey was a Suryupani Brahamin. His mother Hulsi Devi died soon after few days after giving him birth. he was brought up by her maid Chuniya.

Tulsidas spent his childhood days in very poorness. The first guru of Tulsidas was a famous acharya of Vaishnav tradition Narharinand Je. It is said that Nar Harinand Jee had named him as Rambola. Tulsidas Jee had education and knowledge of Ram Bhakti and Ram Ketha from Narhari Je latter he had shifted to kashi. He had learnt the education related to Ved Vedanta from Shesh Sanatan je by living with him for 15 years.

It is said that he had become Sanyasi due to torture his wife. he had composed Ramcharit Manas while reciding in Ayodha. he had completed it within two years seven month and 26 days. it is belived that Lord Shiv himself had inscribed Satyam Shivam Sundaram on very first edition of Ramcharit Manas.

Tulsidas had presented the first edition of Ramcharit Manas to king Todarmal and then after he continued to write regarding Ram Bhakti. it is believed that he had written 39 books of which famous once are-Ramcharit Manas, Kavitavali, Dohawali, Vinay Patrika, Geetawali, Warye Ramayan, Hanuman Chalisa etc.

The whole Ramcharit Manas has been composed on poetry style. To sing it daily, many dohas, Chaupaiyas, Sorthas, enchand had been efficiently used to make it more melodius. Awadhi is its language which is influenced with Bhojpuri language popular in Easter Uttar Pradesh region.

The whole composition has seven Kands (parts) – (1) Balkand (2) Ayodhayakand (3) Aranya Kand (4) Kishkindha Kand (5) Sundarkand (6) Lanka Kand (7) Uttarkand. These is a mangla charan in Sanskrit on the begining of each chapter which is dedicated to Lord Shiva, Ramchandra Je, Hanuman Je etc. Indeed Tulsidas has propounded Indian religion and philosphy through it.

The complete to back ground of whole Ramkatha has been described in balkand of Ramcharit Manas. It begining contains` many status. After this there are articles related to Lord Shiva like – Daksh yagya marriage with Parvati, narrating of Ram Katha to Parvati by Shiva etc. It also contains incident of birth of Ravan and his torture in the next part there is a story about birth of Lord Vishnu in Ayodha as a son of king Dashrath and birth of Sheshnag as his brother Lakshman.

This part also describes about movement of Ram and Lakshman with vishwamitra upto Buxar, Tarka War, Ahilya Uddhar etc. Besides moving of Ram Lakshman with Vishwamitra to janakpur, breaking of archery and marriage story of Ram and his brothers. This Kand ends with the story of coming back of Ram, his brothers along with there wifes to Ayodha.

In the begining of Ayodhaya Kand these circumstances have been elaborathy described due to which Ram had to left for Nanvas for 14 years. With his wife Sita and brother Lakshman. At several places in this Kand human qualities have been explained very mercifully. There are also heart touching events described in it like wilcome by Kewat, meeting of Ram and Bharat handing over of Khadaun (wooden sleeper) to Bhart by Ram. Most of the incident described in it belongs to evitrakut.

In the third Kand, Arnya Kand of RamCharit Manas, pride and glory of Lord Ram have been narrated through jayant, son of Indra. This part also contians education regarding duty of wife to Sita by Devi Anusuiya latter in other parts the story associated with Supnakha and Khar dushan have been described. Supnakha goes to Ravan and pokes him for Kidnapping of Sita. As such Rawan Kidnapas Sita with Marich.

In this part human values of Lord Ram and his love for his bhaktas have been shown. it contains story of Shobri and inculcation of Nawdha Bhakti (Nine kinds) further it explains features of saint and Shree Ram Narad Sambad.

In Kiskindha Kand, beautiful description regarding seasons and nature have been made. Ram, while wandering in search of Sita, Lord Ram and lakshman meets Hanuman Jee. He takes him to Sugreev Jee who is a Victim of torcher of his brother Bali. Lord Ram makes friendship of Sugreev and kills bali. he appoints Sugreev king of monkeys Sugreev also, then, asures Ram for his help in seach of Sita. In the last monkeys reaches upto Sea Coast in search of Sita and desides go a cross sea. Samvant Je helps hanuman Je in remembring his mighty force and inspires him to go Lanka.

Yog Vashishtha is one of the most significant books on India spirutualism & culture. Several scholars believe that this is the only book which compises whole Vedic texts, Vedantas & great epics & other philosophical thoughts of Indian religious traditions. After Mahabharat, it is most peculiar & strange text of Hindu culture.

This book has been written in macrest communicative fasion, in which several is this has been explained beside Yogic knowledge as such, it is also called Gyan Vashishtha. According to it, Maharishi Vashishtha amrous the philosophical questions asked by Lord Rama and therefore, it is also known as MahaRamayan, Arsh Ramayan, Vashishtha Ramayan, Yog Vashishtha Ramayan etc. A maller edition of this book, named, Laghu Yog Vashistha contians 6,000 shlokas & it was composed buy a Kashmiri languagage scholar, Abhimayanand. 

Yog Vashishtha was written by Maharishi Valmiki. It is notable that-Valmiki is regarded as the ‘Adi Kavi’ (first poet) of India. The basis of Rama-stories, ‘Ramayan’ is his composition. As per of Ramayan, Valmiki was a contemporary of Rama.

According to contents & tradtitional beliefs, Valmiki had written Yoga Vashishtha much prior to Ramayana. At that time, the prince Ram was marely year old but the reforms made in it, considers this to be written in East-middle Age. the present form was given to it between 11th-19th century.

In this book, Rama had asked 16,000 questions which were duly answered by Vashishtha. Thus, this book contains 32,000 shlokas in total. To make clear more & here its content & inculcations, dozens of stories & explanations have been added to it at various places.

As per early description, Prince Ram had visited distant places in India religiously. He had developed neutrality towards worldly pleasure due to his continous visit to these religions places. He wanted to accept ‘Sanyas’ being his worldly responsibilities. This father became more anxious as soon as, he came to know of such facts associated with Rama.

King Dashrath recited this question in front his family teacher Maharishi Vashishtha. Who assured him not to became worried. These feelings which have been developed in Rama explain that he is now fully ready (matured) for accepting philosophical inculcations. So, king Desbrath should call Ram in his court & matter world be sohaed these. This ‘Dharma-Sabha’ (religious meet) continued for several days & a couple of secret & mythical questions were answered, too in it.

The whole Yog Vashishitha has been divided into 6 parts (prakarans) based on feeling of reluctuance (Sanyyas/Vairaagya), desire for knowledge & orgion of universe as follows – 

Vairagya Prakaran

Momukshu Prakaran

Uptatti Prakaran

Sthiti Prakaran

Upshanti Prakaran

Nirvaana Prakaran

Nirvaana Prakaran, also, have been further divided into Purva Bhag and Uttar Bhag.

Maharishi Vashishtha explains while answering questions of Rama that A Yogi crosses seven phases (stages) during the interview with Parva a Brahma (Ultimate Lord) –

Shubheksha -In this phase, a person is in search of truth. He had mentoned feelings for worldly pleasures. He tires to control his sense organs.

Vicharan -This phase is of going departure & person continuously pause & purcher our knowledge, he gained in his life time.

Tanu Mahal - It is a phase it meditation the mind is concentrated of one place & not on others. 

Satvapati -It is a phase of entry into the world of spirituality & the person involved in this phase is called ‘Brahma-Vid’- the person starts knowing the truth. 

Aasamshanti -A person involved in this phase is called, Brahma Vidvara’. He discharges his duties & responsibilities duly – however, he maintains his complete in affection & isolation from everything.

Parartha Bhavini -This phase of a person is called 1 Brahma Vidvaria. He reaches upto the level of interview with ultimate Brahma in this phase. His all worldly duties and responsibilites are ended by this phase.

Turiya - It is the complete phase of attainment of ‘Samadhi’- it is believed that in this phase soul leaves a body and meets with ultimate Brahma.

Advait vedism philosophy has been propounded through this text. It has been explained in it that the whole world itself is are illusion. This illusion takes birth in minds of humans due to which he faces happy sorromis, several kinds of objects, in volmas in many type of works & functions. It mind gots freedom from this illusion, them one achieves independence of all miserees. 

Maharishi Vashishtha clearly explains to Rama that no body takes birth on dies. Its is only Brahma who comes forward in different forms. As soon as a person attaim ‘samadhi, he becomes free from this illusion. Citing an example, he says that moon is only one but many of its pictures could be seen in the troubled waters. Similarly, truth is also only one but it seems to be of several kinds due to differences in mental thoughts.

Vashishtha do not consider ‘sanyas’ as a pathway for Moksha (Salvation). he makes it clear while answering a question of ram, that if some one complets his duties with complete mentrality then, he has the right to get salvation-only. He also cites an example of queen churala & shikhi dhawaj.

King shikhi Dhwaj was a very dominant ruler who was cusions to know about moksha. he handed over all has powers, properties & royal responsibilites to his queen, Chudala & accepted sanyas and went into forests for mediration. On the other side she queen chudala continued to discharge all there duties with complete mentivality.

The two great epics – The Ramayan & The Mahabharat have played may significant role in making of Indian Culture. Basically, Mahabharat is a composition of Maharishi Ved Vyas. Which has description of battle fought between Kouravas & Pandavas in Kurukshetra. Besides it, it also contains wide description regardings Indian geography, history, philosophies, art of warfare etc. Presently, the most popular Srimad Bhagwat Gita & Hari Bansh are also a part of Mahabharat. it has been regarded as the largest epic of India.

Maharishi Vyas had composed Mahabharata-stories with the name, ‘Jay Sanhita’, first of all. If that time, there were 8800 shlokas in it & were presented as discussion between Dhritrashtra & Sanjay. Later, this story was ricited by the disciple of Vyas, Vaishampayan to Janmejaya. It contained only 24000 shlokas then was named as ‘Bharat’.

These Mahabharata-stories were initially addressed verbally by one generation to the next generation by the time, when ugrashrava sutta jee reicited this story to Saunak & other rishies in Nainibharanya than several appendices were added to it. The total no. of sholakas became 1 lakh. As such, it was named as, ‘’Shat Sahastri Samhita or The Mahabharat.

Mahabharat was written in several steps / phases. As such, no any fix time frame could have been determined regarding its compostion. Its first mention is found in Ashvashayan Grih Sutra & ‘Ashta dhyani’ of Panini. There texts are considered to be written in 4^th century B.C. Its language style & several stories are associated with Gupta period. On this basis, it could be concluded that its last compilation was made in 4^th century B.C. Although, few portions of it were added to it in later years.

The original base of Mahabharata stories are politics. The Kurukshetra battle was fought between hundred sons of king Dhritrashtra, Vowawas (of Hastinapur) & five sons (Pondavas) of his yonger brother, Pandava. In the last Pandavas becomes winner in this battle. The whole Mahabharat Text has been divided into 18 Parvas. Which have further been dissected into hundred Up-Purvas. Its many matters are presented in the communicative styles which later have been presented in Samhit-Shlokas.

The  first Parva of Mahabharata is called Adi Parva. In its begining, it has been explained that has stories of Mahabharat was developed from Maharishi Vyas jee to Maharishi Suttajee. It contains description of the Bharat dynasty history & its early kings. Even the story related to birth of Maharishi Vyas jee has been also described in it.

The second  Parva is known as ‘Sabha-Parva’. It contains 9 up Parvas. It has been explained in it that Pandavas made Indraprastha as their capital when they were given half portion of the state after acutting it. Their palaces were constructed by a demon, Maiyya. Who used high standard of engineering skill & technologies. Rajsuya Yagya performed by Yudhisthir has also been described in it. At last, it has been explained that in which manner Kauravas won Pondavas’s State from them in the game of Gambling with the help of shakunj.

In gambling, pandavas had lost themselves & also their wife, Draupadi Sultantly, Kauravs sent Pandavas to 12 year exile & for one year in completely being unknow into anybly (complete concliness). The third Parva called ‘Vanparva’ or ‘Aranya Parva’ of Mahabharat describes in detail about Pandavas activities in 12 years extra. This Parva is an important some to know about geographical knowledge ‘Dharmacharan of Pandvas.

Pandavas had spent their period of complete loveliners in the capital town, Viraatnagri’ of Matsya state. They were living there hiding themselves in different ways. There, Bhim had killed brother-in-law of king, namely, Vakrachok. Later Arjun married with princes of there state, Uttara & gave birth to Abhimanyu. When komavas attacked on viratnagari,  then they were reverted back by Arjuna & with this, Pandavas completed their period of excile & complete loveliness. This all descriptions have been made in Virat Parva.

When Pandav as reached back to Hastinapur after end of their punishment, they claimed for their state. Once again. Kowanas, refused to give anything to Pandavas inspite of introference of Lord Krishna. Dhakshina Parva contains whole description about it. It completely contains the preparation of both of them for battle to be fought in Kumbhltier.

The sister (6th) Parva of Mahabharat is called ‘Bhishna Parva’. It contains five(5) up-parvas. This parts is of much significance in many ways. There most popular & the holiest text of hindu religion & of India, Srimad Bhagwat Gita’ has been described in this part. When Arjun becomes Victim of affections & physical relationshi8ps, then Lord Krishna inculcates him which have been demanded in detail in seven hundred shlokas from chapter 25 to 42.

During Mahabharata war Bhisma had played the role of Army Chief of Kaurava army for the first ten days. During this period, several kinds of /Vyuh rachna’ (strategoes) and valomys. In the last with the help of Shikhandi, Arjun husts Bhishma & completes him to sleep on the bed of arrows. This tall has been claborately described in the Bhishma Parva.

 The seventh (7th) Parva is known as ‘Drona- Parva’. Guru Draunacharya was the Chief Commander of honours armys. Kurukshtra war was ats zenith at this point of time. This Parva contains elabrate details regarding very minute things about army activities, strategies, war policies & warfare. Many of the important leader of both parties were killed by the end of this war & the result of the war was almost in favour of Pandavas.

Ramayan has played basic significant role in the systematic & organised development of Indian Culture. The most ideal aspect of society & its people have been exhibited through it. It is also considered as the first epic of Sanskrit Language & its author, Maharishi valunibi is regarded as the first poet. The prince of Ayodhya Ram has been shown in lead role and the best humance personality & behaviour have been presented based on his whole life.

Based an this Ramayan, scholars have wrote their own styled ‘Ramayana’ in several languages in different parts of India. In 13^th century many sholars wrote Ramayan like ‘’Kamta Ramayan’’ by Great poet of Tamil language, Kamban, ‘’Milla Ramayan’’ by Telugu poet, Molla Ranganath, ‘’Toroma Ramayan’’ by famous Bangla poet, Kritivaas, ‘’oriya Ramayan’’ by Oriya poet, Balram Das. However, their content & style differs a little due to regional difference although the original story remains unchanged. 

In 16^th century, Goswami Tulsidasji composed his ‘Ramcharit Manas based on this Ramayana. The main difference between Valmiki Ramayan & Tulsi Ramayan is that Rama of Valmiki is in ideal as well as ordinary person whereas Ram, as mentioned by Tulsiji, is an in creanation of Ramayan & is a God, also. 

In the succesive tradition of Indian religions literature Maharishi Valmiki has been regarded as son of Kashyap Rishi & Adatil’s Varun Deva son. Bhrigu Rishi has been addressed on his father. he had seen a hunter while killing a pair of konch bird on the bank of Tamsa river. Kind Balmikis heart became sad when he saw it. And he cursed the hunter which was in the form of a Shloka. It is belived that this shloka inspired him to write a Ramayan. 

By 6^th century B.C. Arya culture had completely extended over whole north India. The central place of Indian culture has also shifted to the riverine region of ganga and its trabutaries from Sapth Sindhu region. It is notable that the both epics of India were associated with this area. 

Ramayan was written in popular Sanskrit language and Anushtup chchand has been used in it. It is belived that Balmimi had composed it in 6000 Shlokas latter edditions contained only 12000 Shlokas. Presently available Balmiki Ramayan as 24,000 Shlokas and 500 Sargas. it has been divided into 7 Kands-Balkand, Ayodhya Kand, Aranya Kand, Kiskindha  Kand, Sundar Kand, Yuddh Kand and Uttar Kand. Bal Kand and Uttar Kand are considered to be written in latter years. 

Several scholars belives that Ramkatha was already popular verbly from the time unknown. Ram Sita. Dashrath, king Janak, Bashistha, Vishwamitra, Brishakapi (Hanuman Jee) etc. has been mentions in Vedic literature. Probably Balmiki has presented this verbal story into poetry style. It is considered as first written document of India. 

The king Dashrath of Ichchwaku dynasty of Ayodhya (Koshal) had born four sons due to Kameshthi Yagya in his old age-Ram, Lakshman, Bharat & Shatrughan, from his three wifes-Koshylya, Sumitra and Kakaiye. All the four princes were full of distinguish feature. When Ram was only 16 year old then Maharishi Vishwamitra had taken him and Lakshman to Buxar for saving his Yagya. Here the two brothers saved this Yagya by killing Tarka demon and other demons. 

In the second part of Balkand there is story about Bow story of king Janak of Mithila. Ram and Lakshman reaches Janakpur with Vishwamitra and gains the right to marry with Sita after breaking the Bow of king Janak. Which was given to him by Lord Shiva. Latter all the four princes gets married in Janakpur. The whole journey back from Janakpur to Ayodhya is mentioned in Balkand. 

Ayodhya Kand explains these situations in which Ram was ordered for 14 years in exile. Indeed Queen Kakaiye, after being poked by made, Manthara, wanted to make his son Bharat king. But as Ram was eldest, so she wanted to put aside him from the path and so the demands 14 year exile. The king Dashrath becomes compelled to fulfill her demand and lastly prince Ram his wife Sita and brother Lakshman goes out for exile. 

The king Dashrath fails to bear the isolation of Ram and he dies when Bharat returns back to Ayodhya then he becomes very sad after knowing these events. When Ram rejects from returning back to Ayodya then Bharat returns with Khadun and becomes king as a representative of Ram. 

Arynaya Kand begins from Panchwati, Situated on the bank of river godawari. Here Lakshman cuts nose and ears of Supranakha. Latter when her brother Khar attacks on Ram then Ram kills him and other demons when these information reahces to deman king Rawan then he comes Panchwati to take revenche of insult his sister and brother. he kidnaps the wife of Rames Sita with the help of March, Jatuye is also killed in the effort of saving Sita.

This Kand also has the story of Bhilni (an tribal women) Sabri. Ram eats her left our fruits being over whelmed with her loyal feelings for him & them, he left for Kishkindha forest. 

Indian culture is considered as the most rich, developed & multifaceted in the world. Rich, prosperous literary traditions of it his behind this fact & which could be dissected into two important parts:-

(1) Nigam            -           It comprises Vedic literatures & texts.

(2) Aagam-                There are the Tantric & Karmleandiya (rituals & sacrifices)

religious texts which are mostly affected with public belief & culture.

Aagam & Nigam-both are free & quite different from each other. there is no any fight between  these two. Further more, Nigam literatures & texts are the basic source & inspiring base of Aagam literature & texts. if Vedas possesses lights on the knowledge & worship in different forms then, Aagamas comists of descriptions on karmakandiya (rituals) forms.

Aagam literatures were composed many years after Vedic texts. Its early proofs are found in Shanti  Parva of Mahabharata. There were continued to be written upto 10th-12the century and some were written even in after years. 

Aagam text are classified into three parts – (1) Vaishnav Aagam (2) Shaiva Aagam (3) Shakta Aagam – These are the three sects of hindu  religion in India and there are chief deity associated with each Aagam – Vishnu, Shiva, Aadishakti respectively. 

Vaishnav Aagam is further divided into four parts – Vaikhanasa, Panchratra, Prathistha sara and Vigyan Lalita. Panchratra is considered as oldest one. Its first mentions is found in Nardiya Khand of Shanti -  Parva in Mahabharat.

Vaishnav aagam is found in more than 200 numbers and important of them are – Ishwar, Puram, Satvat, Brihat Brahama, Pauskar, Gyanamrit – Sanhita etc. 

Lord Vishnu himself is credited to bring forward Vaishnav Aagam as per tradition. Panchratra aagam is most popular and important of all Vashudev, Sankarshan, Praduman, Anirudha etc. are worshiped in the sect associated with these Aagamas and according to these Lord Krishna is the whole Universe.

Shaiva Aagam were brought forward by Lord Shiva. Lord Shiva has been mentioned as Rudra in Rigveda. it is said that Lord Shiva have recited inculcations of Shaiva Aagam to Parvati for welfare of mankind in modern times (Kaliyug). 

Shaiva Aagams are 28 in numbers beside, It has 198 upagam. The kamik is the most popular of all. It considereds Lord Shiva as root of the creation of whole universe. it is an adauitbad concept in  true sense. Aagam text are more popular in South India. The Kashmir Shaiva is based on this Aagam text. Which follows adauitbad tradition. In Kashmir Prativigya sect of Vashugupta became quite popular.

Aadishakti has great importants in Shakta aagamas – Her different forms and names are also mentioned in it. She has been said as mother of universe. Many vituals and sacrifical shaloka finds mentions in good numbers in these aagams. Which became base of Sakta sect in latter years. 

Traditionally sect aagam were considered 77 in numbers of which important are Mahanirvan Kularnava. Kulsar, Prapanchsar, rudra related, Tantra ras, Brahma related, Vishnu related etc. These are presented in question answer form. In some Aagams Lord Shiva Answer the questions of Parvati while in other ones Parvati answer the questions of Lrod Shiva. 

Four mainn issues that find mentions in all Aagam text are – knowledge, concentration, Exoteric rituals and exiteric worship in real, it has mentions of Bhakti, Maya, Moksha, jadu-Mantra etc. and other ritual practices – Suitable astrological Calculations are also found mentioned for completion of these rituals.

These Aagam have played important role in the development of various styles of temple construction and development in India. It also consist detailed description regarding idol making, temple construction and other related issue besides it. it alo posses domestic ritual and practices worship and festival, celebrated on social level.

ShriMadBhagwat Gita is the most sacred and popular text of hindu religion. And, inspite of this, it can’t be bounded in limitation of any county, period on any community. Indeed, its inculcations are more practical & result-oriented than the theories described in it. The whole human race can taken still modern days as it was in Mahabharata period.

Indeed, inspiration SrimadBhagwat Gita is an important part of the Mahabharat and it is not and independent text. It has been described in Bhishma Parva of Mahatharata and covers 18 chapters, right from chapter 25 to 42. it was recited by Lord Krishna himself to Argun. As such, it is considered as holiest text. It contains 700 shlokas in total which contains crux of all the Indian philosophical system & its theories.

One salient feature of the philosophy of Gita is that it originated in a quite non peaceful  & disturbing environment while  in general, philosophies took birth in the peaceful & environment. It originated when Kourav army was eager to fight against Pandava army in the battle field of the Kurushetra. One of the prominent hero of this battle was Argun who was also a friend as well as desciple of Lord Krishna. he was getting away from the path of his duty & several questions were taking birth in his mind.

The first chapter of enter is known by the name, Arjun Nishaad Yog. Arjun falls in the illusion when he sees his teachers, kith and kins in the battlefield. He thought it is better to take ‘Sanyas’ (renouncing of worldly p;easures( than to become happy with royal facilites after defeating & killing his own pupils. This chapter begins with the questions asked by Dhritrashtra to sanjay regarding ongoing events & incidents in the battlefield of Kurushetra.

In the second chapter, namely, ‘Sankhya Yog’. We see the whole basic elements of Gita in a nutshell Arjun surrenders himself as helpless one before Lord Krishna in the battlefield, when Krishna provokes him for fighting. At this point then, Lord  Krishna inculcates him about ‘Sankhya Philosophy’. he recites about Karmayog, Bhaktiyog & Sanyas during this sequence of incidents.

When Arjun exhibited neutrality towards these several philosophies & yogas & wanted to attain ‘Sanyas’ then in 3rd chapter, Lord Krishna educates him about Nishkaam Karma (action which is not target-oriented). he said Arjun for not being worried for the results but to perform work is his supreme duty, although, Krishna also inculcates Arjun about Gyaan Marg (the path of knowledge) in the end of this chapter. In its 35th shloks, it has been said that it is better to do own work with little knowledge than to do others work with vast knowledge.

This chapter of Gita focussed on karma Yog is more popular in modern days. it was a resolutionary thought which is more relevant & essential in present time than those days. This thought is undoubtedly not bounded with any of the commenalist ideologies. 

The 4th chapter of Gita has been named as Gyan Karma Sanyas Yog. In it, the Lord says that whatever the education he is sing to Arjun are not new but are the existence  from very ancient period of time. He further says that these knowledge were given to sun (Surya) by him, who taught Manu about it and Manu taught it further to skshyaku. In the 7th & 8th shlok of this chapter Lord Krishna declares that whenever there is degradation of religion & increase in non-religious practices, then, he takes incarnation to kill the evils, to same good peoples & for the establishement of law of religion.

The 5th chapter is called ‘Karma sayas Yog’. In the very begining becoming feared. Arjun asks, which one is more supreme-karma sanyas or Karma Yog. the Lord teels that karma Yog is more superior supreme. This fact has been described more clearly in next shlokas. He says that one should perform his action (duty) only when keeping full control over all sense organs and also with the help of acquired knowledge. 

The sixth chapter is called ‘Dhyan Yog’. it describes in detail about attainment of supreme target by folliwing ‘Dhyan Yog’. This chapter explains in detail about assamas, foods etc.  for the persons performing Yogic practices. Besides it, it also has descussions about features of a true Yogi & benefits to get after performing Yogic practices. 

The 7th chapter of Gita has been named as ‘Gyan-Vigyan Yog’. In this chapter, Lord Krishna exhibits his deitism before Arjun. he proclaims himself as immortal and perpetual. Further, he says that every body remains underown to him due to his created illusions, I know everything but nobody can know him. Indeed, this chapter deals with ‘Brahma Vidhya’.

8th chapter of Gita is called ‘Akshar Brahma Yoga’. In the very begining of this chapter, Arjun asks a log of questions regarding Brahma, Spirituation, adhibhut etc. Which were already used by Lord in very begining. The Lord says that the most immortel element is Brahma and nature has been addressed as. Adhyatma’ (spiritualism). In this chapter, ‘Ohm’ sign has been described as Brahma (Akshar) which is a form of God.

The 9th chapter is addressed as ‘Rajvidhya-‘Raj Guhya Yog’. In this chapter, the Lord recites Arjun regarding supreme education & knowledge as well as the greatest sccoret. Further, he also says that he is the father-mother of the whole universe. he says that – I am an instrument mantra & I am also the sun and in this form he presents himself Brahma – the originating base of  the whole universe. This chapter also exhibits some touch of Bhaktism because the Lord Krishan declares that I live in the heart of my Bhakts & also, Bhakts reside in my heart.

Among all Smiritis, Parashar smiritis is considered very important after manu and Yasvalkya smiriti. This smiriti was written based on possibility of changing in Kaliyug. It clearly narrates about the behaviour of Varna, ling, Ashram in the circumstances of changes.

Maharishi Parashar is considered as father of maharishi Vyas. In ancient sources  he has been addressed as grand son of Maharishi Vashistha and son of Shakti Rishi. He has been considered reach in multifarious marit on account of his different name obtained from different literary works. He was the author of mantrodrasta of Rigveda, anchor of Vishnu Puran, Author of Hora Shastra (Jyotish text) of Brihad Parashar and author of Briksh Ayurveda (Book of Botany).

In ancient literatures several compositions are available with the name Parasher rishi which differs in there time period importantly. And on this basis it is belived that there would have been different scholars at different times with same name Parashar. This shanti belongs to time period after gupta age.

Parashar smirti has been written in 12 chapters. According to initial portion of it, rishis reached to Maharishi Vyas at the begining of Kaliyug and Prayed for religious inculcation for Kaliyug. As such Maharishi Vyas took these Rishis to his father Parashar.

The more liberal thought are seen in this smirti in comparison to earlier smiritis. Parashar is an advocate of remarriage of widows. Similarly he has said agriculture at the best work for all varnas. Himself Parashar describes in first part of smirtis that smirtiti of Manu has been writter for satyug. Smirti of Gautam for Treta Yug, Smirti of Shankha for Dwapar Yug and his Smiriti has been written for Kaliyug.

In the very first chapter there is a mention of behavious occupation and rules for all four varnas. Welcome of quests have been considered important and donations has been praised. He criticised any type of discrimination. It has been told in this part that agriculture will be the main occupation in Kaliyug. Shudra Varnas has been also permitted for business of articles like Salt and Honey.

In the second chapter rules have been explained for conducting a family life. Brahamanas have been allowed to do agriculture works in it. Similarly the third Chapter deals with the time  period taken in becoming sacred at the time of birth-death. According to it in such situation Brahamanas becomes sacred in ten days, Kashtriyas in twelve days. Vaishya in fifteen days and Shudras in thirty days but one can become sacred in only three days in case of distant relation.

In the fourth chapter sucide has been addressed as the most cruel crime. A wife should serve has ill and poor husband with due reverence. Similarly a husband has been directed to look after the feeling of his wife.

In fifth chapter describes about pertinence after cutting by animals beside other matters. If a dog bites a person, then he should observe fast for three days, but if a dog bites a women then she will become sacred only after looking at moon.

In the sixth chapter of Parashar Smiriti there are methods for holy holification of unholy water ponds-similarly seventh and eight, chapter describes regarding Pertinence for since. Committed unknowingly. Ninth chapter describes for fast if cow dies and he should cut the hairs of head and body besides donation of two cows.

In the tenth chapter there is mention about intercourse with another women (other than wife) and its pertinence, Rart also, Chandrayan and Prajapatya Varts have also been found in it. In the Eleventh Chapter Pertinence have been mentions for accepting food and grains from Shudras and for this Krichika Vart has been mention.

Twelve Chapters discusses about bad dreams. It has been said that if some one vomits in dream, does sexual intercourse in dream of sees Smoke of Creanation Ghat then he should take bath properly. It writes about five kinds of bath – (1) Agneya (from ashes) (2) Barun (from water) (3) Braham (To throw water) (4) Nayaya (from the dust of cow Shed) and (5) Divya (from rain water) similarly rules of food and earning money have also been described in it.

Parashar Smiriti is comparatively is more liberal, indeed. At several places prohibition for descrimination on ground of Varna and Ling could be found in it.

Yagyavalkya Smiriti is considered as most organised & systematic of all smiritis. Much concentration has been paid on the use & selection of suitable words. Significantly, it is considered as second (after Manu Smiriti)  among all 18 Smiritis. Although it is considered one step ahead on account of minute descriptions on sincerity of different social aspects than Manu Smiti.

Yagwalkya’s name has been mentioned repeatedly in several ancient texts. They were the native of Videh (Mithila region in North Bihar). He has been described as nephew of Vaishampayan Rishi. According to old beliefs, he had taken education of Shukla Yayurveda from the Lord Sun. He is also considered as the author of Shatpath Brahman, Brihadaranya & Ishopnishad etc. In the court of king Janak of Mithila, he had won the prize for best exponent of elements of philosophies.

There is no unformity amongst scholars regarding actual time-period of its compilation. It is a composition of the years after the composition of Manu Smiriti. Besides it, it also seems to be influenced with early Gupta period cultures (Greek effect impact) & on this basis, it is considered to be written between !st  to 4th century B.C.

Presently, the available Yagyavalkya Smiriti contains 1010 shlokas. it is said that several rishis went Mithila to earn true knowledge regarding ‘Rishi-Dharma’, then what educations he delivered to rishis were came to be called as yagyavalkya Smiriti.

Yagyavalkya was an advocate of all aspects of changes in human life. Almost every topic have been discussed in it, like politics, social system, economic system, culture, religion, crime, punishment etc. However much concentration has been paid on Dharma – it has three parts – 

Aachar (good conduct)

Vyayawahar (Judicial system)

Prayashchit (Pertinence)

It has further been divided into several upbhaags (sub-parts) & discussions have been made on this.

In the second chapter of Smiriti, it has been said that a ruler should be pure from body and mind. He should have been in regular contact with his pupils & he should do only those works which aims at welfare of people & society. It also describes about proper ridicil procedure (punishment system) for maintaining order in the society.

Yagvalkya had clear opinion regarding family structure & he further talks about role of members of the family. While talking about heirs, he says that property of anustors should go with that son who looks after his parents well. very clearly, the humanistic aspects of this Smiriti comes forword & it is duly recognised by present Judicial system.

Regarding rights of women, Yagyavalkya don’t advocates for equal right. He more clearly explains a man should marry with only unmarried lady and as such, he was agaisnt widow-remarriage. Similarly, he says that if a women gave birth to female child, or she is drumken, issueless & quarrelsome, then he should marry with another women. However, in this condition, she should also been given facilitiy for her livelihood.

Animal  massacre has been criticised on large scale in it. It has been said in it that the Supreme father is Brahma who is the basic & original teacher of Yoga. Likewise, yagyavalkya further says that Miksha (Salvation) can be attained only through purest form of muric (music without word)

Probably, Yagyavalkya was an exponent of economic affairs, also. He has made his views clear on various issues life, debt,l mortagage of commodities, donation of debt, rate of donation, ruler of standard, private property etc. Besides it, more distinct opinions have been expressed regarding written agreement, verbal agreement, sale & purchase of comunidities give & take of gifts, labour works, exploitation in services, owner-employee relationship, steal, daciaty, cheeting etc.

Yagyavalkya Smiriti is the most important code of laws (Vidhi-Samhita) of Hindu society, although it reflects the influence of Manu Smiriti. Few of Shlokas are same as written in manu Smiriti. Inspite of this, it seen, more progressive than Manu Smiriti.

Several commentaries have been written on Yagyavalkya Smiriti time to time. The most famous of all is Mitakshara, written by Vijnaneshwar. Vijnaneshwar was a court poet in the court of Western Chalukyan ruler, Vikramaditya Ist. He remained well-recognised for long years in the large portion of North India & also in south India. Kolbrooke translated its few portions in English which was duly recognised in several judicial courts of British India.