promise.

 King Nimi asked Yogi Karabhajana about how Vishnu was worshipped and how He should be worshipped. Yogi Karabhajana told King Nimi that in each yuga, Vishnu was worshipped in different forms, explained P.T. Seshadri in a discourse.

In the Krita yuga, He was white in colour, had four hands and He wore garments made of the bark of trees. In Krita yuga, people led peaceful lives. They were gentle and did not fight with each other. They had control over their senses. They performed tapas and reached the Lord’s feet. In this yuga, the Lord was known by ten names: Hamsa, Suparna, Vaikuntha, Dharma, Yogeswara, Amala, Iswara, Purusha, Avyaktah and Paramatma. In Treta yuga, He was red in colour, with hair of a golden hue. He had four hands and there were three folds in His stomach. He had in His hands sruk and sruva. These were wooden ladles used for pouring ghee into the sacrificial fire. People were adherents of dharma and were knowledgeable in the Vedas and praised Him through Vedic hymns. He had eight names in Treta Yuga: Vishnu, Yajna, Trishnigarbah, Sarvadevah, Urukramah, Vrishaakapihi and Urugaayah.

In Dwapara yuga He was green in colour and wore silk garments. He held in His hands weapons like the conch, discus and mace. In His chest was the Srivatsa. He was adorned with the Kaustubha gem. In this yuga, He was worshipped in four forms: Vasudeva, Sankarshana, Pradyumna and Aniruddha. He was known by the following names: Visvesvara, Visvaroopah and Sarvabhootatma. In Kali yuga, He is black in colour. In this yuga, He is praised through Nama Sankirtana. Through Nama Sankirtana, people can get worldly benefits and also attain moksha. Because of this, the sages of Krita yuga will desire to be born in Kali yuga, so that they can sing His praises, said Karabhajana.

The Vaishnava tradition speaks of the greatness of the Narayana Mantra, also known as the Ashtakshara and the Moola Mantra, as all can utter it to attain salvation. The term Narayana is a compound of two words, ‘Nara’ meaning all sentient and non-sentient objects, and ‘Ayana’ meaning the abode of all. It is shown that the word reflects two interesting aspects, namely, that the Lord being the abode of all is the supporter of the entire universe, and also that all sentient and non-sentient objects are His abode. He reigns supreme existing in all even as all exist in Him.

Meditation on this mantra helps to reveal the atma swaroopa clearly and to dispel illusions and delusions commonly experienced by people, pointed out Asuri Sri Madhavachariar in a discourse. The delusion in the jivatma arises owing to his belief that he is an independent entity in his embodied state being endowed with the senses, mind and intellect. He therefore does not realise that he is subservient to the Lord. The truth is that the atma within each being is the very essence of jnana or self effulgent consciousness. It is therefore known as ‘chit’, ‘chetana,’ meaning sentient, while the body in every jivatma has no jnana and it is known as ‘achit’ and ‘achetana’. The atma’s inherent jnana is known as Dharma-buta-jnana and it is the cause for all jivatmas to know and recognise not only the self or the atma within them but also perceive and understand the world around and its objects. This self effulgence is always in fullness in the Lord, the Nityatmas and the muktatmas, but not so in the case of the jivatmas because they are bound by samsara. Moreover it varies according to each one’s individual karma. Once the jivatma attains moksha, this jnana attains fullness.

Rama is the embodiment of dharma and the Ramayana is the handbook on dharma in practice. Dharma is considered the highest principle that supports all things in the universe. Valmiki clarifies on Rama’s commitment to dharma in a verse wherein it is said that Rama is the sole protector of all the beings in the entire universe, and a staunch defender of His own dharma, faith, virtue and principles. He is the protector of all those who seek His refuge. When Rama entered Dandakaranya, the rishis were overwhelmed by His presence and it is said that they experienced Brahma Anubhuti on seeing Him, pointed out Sri B. Damodhara Dikshitar in a discourse.

But the forest was also the home for the rakshasas who lived on human flesh, and in their wily ways caused obstruction to the meditative life of the sages. As for Rama, Sita and Lakshmana, they cherished the divine and sacred atmosphere of the whole area purified by the performance of yagas and by the chanting of Vedic hymns. The sages received and honoured their guests with great warmth and offered their humble hospitality with fruits, flowers and water. They also sought Rama’s protection from the atrocities of the demons who constantly thwarted their yagas.

They told Him, ‘Whether in Ayodhya or in the forest, You alone can save us. Our mission is to live in peace by meditating on Brahman. We train ourselves to overcome our anger and to control our senses. We do not desire a life of material comfort or enjoyment. Neither can we fight nor retaliate the acts of aggression on us caused by the demons. Our only strength is our penance and if we use it against them, we lose whatever we have gained by it. We are helpless like the foetus in the mother’s womb that cannot protect itself. It is your duty to protect us from the dangers.” Rama promises to protect them