Loss of Inheritance

Once, the famous Pourava king Yayati, in his old age, called his five sons and asked them to exchange their youth for his old age. Four of them—Yadu, Turvasu, Anu, and Druhyu—refused, unwilling to trade their flourishing youth for the ailments and fatigue of old age. However, Puru accepted the burden of his father, sacrificing his youth to bear the ancestral old age and karmic baggage.

During this period of redemption, Puru gradually lost his youthful immaturity, superficial knowledge, and conditioned thinking, gaining instead the wisdom of old age and eternal knowledge. He chose to liberate his ancestors from karmic sins and, in doing so, freed himself from the chains of conditioning, making him the Chosen One destined to rule the world and establish an enduring legacy.

He freed the mind rather than confining it within the inherited walls of conformity and conditioning, sacrificing the joys of youth for a higher purpose. Liberation shatters the old shackles of inherited relationships, bonds, comfort, and inaction—but it comes at a heavy cost. It demands death and destruction, leaving one alone on the journey of life—like a lone traveller on a train, while others disembark at their respective stations.

The loss of age-old patterns and conditioning,
Exchanged for new perspectives and innovative building.
Losing a part of inheritance, unfolding past karma,
Untying the grip of old relations, habits, and inconsistent dharma.
Tearing down the walls of social conformity and fleeting ties,
Vacating a space in the heart, longing for the unknown skies.
Letting go of friends and confidants, waiting for the dawn,
No more shackles of imprisonment—the restraints are gone.
Desires expand, igniting the fire,
Reaching the universe, rising higher.
A void lingers in the heart of existence eternally,
The loss of inheritance remains a grieving memory.
The loss that bore the fall of Bheeshma, Drona, and thousands more,
Left Dharma wailing, cleansing the sins of those before.
The stubborn bridges of Bheeshma and Drona had to fall,
For the victory of Jaya to rise above all.
The wrath of Pinaka had to be tamed by Rama,
For the triumph of Daya—compassion’s dharma.

*(Rama of axe is replaced by Compassionate Rama of bow).

Shedding old identities, attachments, conflicts, and conditioned beliefs allows the soul to breathe freely, unburdened by the weight of the past. In this loss, there is a spiritual awakening—a chance to rebuild with wisdom, strength, and a deeper understanding of existence.

'Threes in Everything' is a spiritual self-help book that excavates the deeper aspects of life, redefining karma, destiny, yoga, the Tri-gunas, detachment, and many other abstract terms in practical and relatable language.

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Swadharma in Bhagavad Gita

The essence of the Bhagavad Gita is Swadharma. Swadharma is the scientific inquiry into realizing the true nature of the self. The teachings of the Gita are primarily aimed at inspiring Arjuna to follow his Swadharma. Arjuna was in despair, facing a dilemma about the right course of action in the midst of war. His vulnerable state of inner conflict struggled between the duality of right and wrong or choosing inaction over action. He was essentially seeking an easy way out rather than initiating a great war that would leave traumatic memories for thousands.

Arjuna believed that if he chose sannyasa—renouncing his rights, dreams, ideas, and goals—life would be easier within the comfort of a safe and peaceful existence. This would spare him from causing pain, distress, anger, and frustration to his family and relatives.

His enemies, who were content with the status quo, had no desire to change the course of time. They feared losing the privileges and entitlements granted to them by the prevailing system.

However, Krishna had a different plan—that’s why he came down to Earth. The Yuga had to change. The old norms, mindsets, rigidity, repetitive patterns, stubbornness, and entitlement—everything that held back new creation—had to be broken to allow fresh expression.

The old and mighty patrons, Bhishma and Drona, were the strongest pillars of stagnant customs, authority, entitlement, and rigid, hollow pride—pride that valued a woman's death over preserving the honor of a name. One was bound by his oath, and the other was consumed by the grave insult of his friend until he sought revenge by subjugating him through Arjuna.

Time was about to change, and so was Arjuna, who was born different from his family. Despite being in the period of Brahmacharya (celibacy), he honored Ulupi’s wish for union—a complete shift from his grandsire’s rigid beliefs. But this was the battlefield of Kurukshetra, where time and circumstance demanded the destruction of the old mansion of inheritance—a place where Arjuna had once felt safe and comfortable throughout his life.

Bhakti provides love and comfort in the harshest of situations, Gyan holds the reins and guides life toward its purpose, and Karma is the actual weapon that brings about permanent change. Karma is performed in the material world within defined boundaries and rules. Gyan can only show the path; it is up to the individual to take action and fulfill their purpose.

The Gita does not speak of ordinary materialistic tasks performed for survival. It speaks of Swadharma—one’s innate nature, natural inclination, spontaneous habits, and attitude. It was Arjuna’s Swadharma that led him to accept Ulupi’s advances; otherwise, he would have followed inherited traditions. Not everyone is blessed with the ability to recognize their Swadharma.

Swadharma does not reconcile with societal norms or environmental expectations. Either one follows Swadharma, or one follows the mainline Dharma. Choosing Swadharma leads to a path deviated from the right, where there is no queue, not even a road to follow. Yet, whether one turns left or right, everyone remains within the boundary of Dharma.

An out-of-the-box approach, courage, patience, and humility provide the strength to reject comfort, greed, shortcuts, lies, and manipulation while remaining steadfast in Swadharma. Unnecessary comparisons with the widespread, easy, and ordinary lives of laymen have no relevance to the concept of Swadharma. Different inclinations, levels of understanding, awakening, and recognition of innate desires shape a unique purpose for each individual. A higher state of consciousness transcends ego and illusions, allowing one to perceive reality with clarity and unity. It is the awakening of the soul to its true nature, free from conditioning and limitations.

Annamaya life represents a consumerist society that merely consumes resources, with more than 80% of the population belonging to this domain. Their Dharma is to contribute to society through dana (charity), philanthropic work, and acts of generosity.

However, if someone realizes the purpose of life yet continues the same repetitive job out of fear and attachment, failure will inevitably follow. Inner conflict divides effort, scattering energy in all directions, making it impossible to achieve any goal.

Thus, for those awakened to the purpose of life or who have realized their Swadharma according to Gita, there is no escape—they must fight their battle with full strength.

An elaborate discussion on Bhakti, Gyan, and Karma is presented in Threes in Everything from a completely new and realistic perspective. Click the link to read a free copy.

Self-Love and Bhakti: The Transformative Journey from Illusion to Universal Love

Bhakti, or Love, is a psychological ascent that satisfies all material desires and brings a sense of completeness within oneself. True cessation of desire occurs when objectivity fades. A newly created world defies all existing physical laws.

This self-created world replaces relative reality or, in a way, negates reality as it exists. If someone has abandoned the world or taken refuge in a mountain or an ashram, this self-delusional world grants only Ananda (bliss). However, in other circumstances, it may manifest as a serious mental illness, such as schizophrenia.

The imaginary partner or beloved represents one’s dormant or neglected self—embraced wholeheartedly over trivial and superficial social acceptance. This unconditional love transcends prevailing social norms and thought patterns that define the practical or material world. The self-lover remains untouched by reality, finding solace in a self-created world. Delving deeper, one can perceive the paradox of self-love: the self has cloned itself into its partner, meaning love is still attached to an object or person.

Material love (attachment) is entangled in the karmic cycle and is bound to bring grief. However, love itself never leads to grief! The journey of love remains incomplete until it encounters separation. The culmination of love detaches the self from its object of affection—the one it desires to love and be loved by.

The stage of Vairagya (detachment or separation) shatters the illusion of the dream world, forcing the soul to confront reality. The imaginary world inevitably dissolves into sorrow and suffering—after all, how long can a castle built of wind withstand a real storm?

Not everyone falls in love, and those who misinterpret love as fleeting, flexible emotions fail to create an enduring fairy tale world. The rare potential to awaken long-dormant emotions is what truly manifests love. Love is the strongest of all emotions—its pain and separation expand the heart, preparing it for universal love. At this stage, love is no longer confined to a single object or person; it immerses itself in universal love.

Love is omnipresent in nature, dissolving the distinction between subject and object and merging everything into an all-pervading essence of love. When the objective identity fades away, only love remains. Now, love is complete in itself!

Threes in Everything--a book on self transformational journey.

The purpose of life, in one sentence, is this: A worthwhile purpose (Rajas) dissolves all irrelevant (Tamas) attachments and barriers, maintaining a constant flow of life (Sattva).

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Threes in Everything

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'Threes in Everything' is a spiritual self-help guide that excavates the deeper aspects of life, redefining karma, destiny, yoga, the Tri-gunas, detachment, and many other abstract terms in practical and relatable language. This simple, easy-to-understand, and wisdom-rich book identifies everything within the universal consciousness of Threes. It is a must-read for anyone seeking to see reality as it truly is.

Sometimes, the first experience leaves a lasting impact, and Threes in Everything is one such transformative encounter.

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Religion/Mata at the time of Mahabharata

There were 5 religions/matas/panthas/sampradayas at the time of Mahabharata: Yoga, Samkhya, Vedic, Pancharatra, and Pashupata. The most famous text Ramayana is written with five different perspectives also.

• Yoga & Samkhya—Adhbuta Ramayana
• Pancharatra—Valmiki Ramayana
• Veda—Ramopkhyan

Pashupata Ramayana couldn't be identified however, scholars keep Ananda Ramayana in this category. And there was a Jain Ramayana and Mahabharat too. Yoga is a series of practices and it holds Samadhi as the ultimate goal for the union between Purusha (spirit) and Prakriti (nature). Yoga with Samkhya beliefs formed the Yoga-Samkhya school of thought. The addition of 5 Yama and Niyamas differentiate Yoga from Samkhya. The five Yama of Patanjali's classical yoga system is moral restraints, good conduct, ethics, virtues, and duties that affect yogi's relations with surroundings.

• Ahimsa: Non-violence, non-harming other living beings
• Satya: Truthfulness
• Asteya: Non-stealing
• Brahmacharya: Celibacy, moderation of senses
• Aparigraha: Non-greed, non-possessiveness

The five Niyama are personal obligations to live well. It includes Saucha (cleanliness), Santosha (contentment), Tapas (self-discipline), Svadhyaya (self-reflection), and Ishvarapranidhana (surrender to a higher power).

The Ten Yama are codified as “the restraints/commandments” in other religions also. There is a long line of 125 prophets/gurus that ended in Patanjali. 125 is also the number of Agni so it could be the Agni-based sect or the sect of Agni merged into it.

The mata of Yoga is formed by Non-Vedic Munis, Yatis, Wanderers, and Yogis-Yoginis. They opposed the Agni-based cult of rituals and immediately connected to Bhrigu. Bhrigu was the one who cursed Agni to devour anything. In Zoroastrian beliefs, Agni is the purest of all and it cannot devour dead dirt, and filth while in Hinduism, Agni is also the purest of all so anything that goes into Agni becomes pure. Agni can never become impure! These Vedic heritage is a timeless reservoir of spiritual wisdom, scientific inquiry, and ethical living that upholds the principles of Dharma, cosmic harmony, and the pursuit of truth.

So, the Yati Darshana was the ancient Indian. There was a class of Kshatriya Yoginis who were devoted to Siva and called Vratyas. Gandhari was a great Siva Yogini.

Bacchus/Dionysus cult in Greek history had a mad, frenzy women devotees who would drink and dance freely from self-conscious fear and care to ease their sufferings and bring joys. The cult of Chemosh in Moabites, Baal worship in Canaanite were all of similar ecstatic, sensual, drink and dance practices of worship to Rudra/Siva.
Rudra the storm god was the counterpart of the Angry God of Yahweh!

Muni Darshana, Yati Darshana, Vratyas were more or less a separate sect and gradually united under the JOGI sect. Jina monastic order has a Muni order who keep long Jata (matted hair) and bun on head. Jina and Tirthankara's beliefs were incorporated into Saivite's philosophy.

The ancient ascetic tradition of Natha is also known as Yogi (Jogi). The first Natha is Shiva as in Jain is Adinatha. Shiva is self-illuminated, infinite, and imperishable God. Nathas are descendants of the tradition of Mahasiddhas (the practice of renunciation and vairagya). Nathas transferred knowledge through lineage from Guru-Shishya parampara. Dattatreya is the principal deity of the Natha. The sub cults of Natha are Kapalika, Buddha tantra, Shakta, Aghor tantra etc.

The Upanishadic tradition was the group of wandering ascetics called Vadins. That was the called Arayanaka texts because they were written in the jungle. Upanishads promote nontheistic notions, are not based on any mata/sampradaya, and differ from Brahmana texts. Many of the Upanishadic writers were Sramanas. Many of them were recognized with their mothers' names and in most cases, they were Apsaras. The Sramanas were the basis of Jainism, Ajivikism, and Buddhism.

Ajivaka rose to a great height in the Mauryan empire as Bindusara was an adherent as was the mother of Asoka. Asoka gave many grants to Ajivaka also. Asoka was born Ajivaka, converted to Buddhism before becoming the king and he was Buddhist when the Kalinga war happened! After the Kalinga war, he became Ajivaka again and finally returned to Buddhism under Nyogrodha's guidance.

At Vedic time Indra, Agni, Varuna, and other gods were prominent and as the time progressed towards Brahmana, Siva and Vishnu got prominence.

The other Mata like Charvaka was the Anti-Vedic branch that held no god, no rebirth, no karma, no fruits, no liberation, no merits, and no sin. Just enjoy life!

Vedic beliefs lied in the heart of village people that’s why it survived all through. They didn’t need any royal patronage or rich grants to flourish unlike Buddhism, Ajivikism, and other panthas and sampradayas.

Again, I am reiterating the fact that there was NO religion ever existed in Epic India. It was different beliefs and matas in a society.

Dharma is the fundamental principle that upholds cosmic order, righteousness, and moral duty. Dharma fosters balance among all aspects of life—personal, social, and spiritual—guiding individuals toward rightful actions that sustain both material success and inner growth.

Threes in Everything is a spiritual self-help guide that excavates the deeper aspects of life, redefining karma, destiny, yoga, the Tri-gunas, detachment, and many other abstract terms in practical and relatable language.

FreeWebSubmission.com

Rama, Krishna, and Kalki Avatar

Threes in Everything--a Self-Help book identifies everything within the universal consciousness of Threes

'Threes in Everything' is a spiritual self-help guide that excavates the deeper aspects of life, redefining karma, destiny, yoga, the Tri-gunas, detachment, and many other abstract terms in practical and relatable language. The three levels of human understanding and the complexities of brain functioning unfold relative reality, shaping our behaviours, habits, and actions.

The purpose of life, in one sentence, is this: A worthwhile purpose (Rajas) dissolves all irrelevant (Tamas) attachments and barriers, maintaining a constant flow of life (Sattva). Sometimes, the first experience leaves a lasting impact, and Threes in Everything is one such transformative encounter.

Father, Son & Holy Ghost (Karmic Cycle)

Threes in Everythings

'Threes in Everything' is a spiritual self-help guide that excavates the deeper aspects of life, redefining karma, destiny, yoga, the Tri-gunas, detachment, and many other abstract terms in practical and relatable language.

The three levels of human understanding and the complexities of brain functioning unfold relative reality, shaping our behaviours, habits, and actions. The book draws useful insights from personal experiences to help readers conquer relative reality, ultimately putting an end to suffering—once and for all!

Sometimes, the first experience leaves a lasting impact, and Threes in Everything is one such transformative encounter.