“Ma Nishad---etc”- e-ponderings of a novice

maa nishhaada pratiShThaamtva | magamaH shaashvatiiH samaaH |
yat krau~Ncha mithunaat eka | mavadhiiH kaama mohitam || 1-2-15

You will find no rest for the long years of Eternity

For you killed a bird in love and unsuspecting

Sage Valmiki was going to the river Ganga for his bath and prayers. His disciple Bhardvaja, was following him. On the way, they came across river Tamasa with pure flowing water. They saw a Kraunch (Crane) couple mating on the tree and felt pleased to see happy birds. Suddenly, struck by an arrow; the male bird fell down and died on the spot. Filled by sorrow its mate screamed in agony and died of shock. Valmiki’s was pained at this pitiable sight. He became very angry at the hunter, who killed the bird. Curse emerged spontaneously from his rage, compassion and grief, which was the First Verse (?) of Sanskrit Literature. All of us heard this episode in our childhood.

This celebrated First Verse of Sanskrit literature is 15^th shloka of second sarga (chapter) of first kanda (canto)-Bala kanda of Ramayana. It is preceded by events which later triggered writing up of the epic by Adikavi Valmiki. Ramayana has 24,000 shlokas and 7 kandas*. Valmiki first taught the Ramayana to Kusha and Lava, the sons of Shri Rama. Incidentally The First Verse of Ramayana is

tapaH svaadhyaaya nirataam tapasvii vaagvidaam varam |
naaradam paripapracCha vaalmiikiH muni puMgavam || 1-1-1

To a thoughtful-meditator, an eternally occupied with self-study, a sagacious thinker, and the most sublime enunciator Narada, the Sage-Poet Valmiki is enquiring about a man with outstanding qualities.

Surely vedas precede Ramayana (which is referred as Itihas & Kavya) and large portions of vedas are metrical. The verses (richas) of the vedas have a variety of different meters. They are divided by number of padas (feet=lines) in a verse, and by the number of syllables in a pada. Chandas^# the study of vedic meters, is one of the six Vedanga disciplines (organs of the vedas). Seven of main Chhandas are Gayatri, Ushnuk, Anushtubha, Brihati, Pankti, Trishtubh, Jagati.

Thus The First Sanskrit Verse should be first richa of first ashtaka of first mandala of Rig veda sanhita. It is in Gayatri Chhanda ‘seen’ by Madhuchchhanda Rishi descendant of Rishi Vishwamitra

a̱gnimī̍ḻe pu̱rohi̍taṁ ya̱jñasya̍ de̱vamṛ̱tvija̍m | hotā̍raṁ ratna̱dhāta̍mam || 1.001.01

a̱gniḥ pūrve̍bhi̱rṛṣi̍bhi̱rīḍyo̱ nūta̍nairu̱ta | sa de̱vā eha va̍kṣati || 1.001.02

Lot of research has been carried by vedic scholars on chronology of ‘composition’ of rigvedic mandalas. Recently Shrikant G. Talageri has analyzed the interrelationships among the ‘composers’, the references to composers within the hymns, the references to kings and risis, the family structure of the mandalas and the system of ascription of hymns in the mandalas and concluded the chronological order of the mandalas as: VI, III, VII, IV, II, V, VIII, IX, X (The upa-mandalas of mandala I covering the periods of mandalas IV, II, V, VIII). Thus the First Sanskrit Verse may be from sixth mandala of Rig veda in Trishtupa Chhanda assigned to Rishi Bhardwaja descendent of Brihaspati

tvaṁ hya̍gne pratha̱mo ma̱notā̱syā dhi̱yo abha̍vo dasma̱ hotā̍ |

tvaṁ sī̍ṁ vṛṣannakṛṇordu̱ṣṭarī̍tu̱ saho̱ viśva̍smai̱ saha̍se̱ saha̍dhyai || 6.001.01

Then what is the purport of Kraunch episode? We can’t say that Valkimi discovered the Anushtubha-Chhanda (Shloka metre), as this is one of the known vedic meters.

All the vedic literature is accepted as divine- richas seen by rishis in deep state of meditation, may be Valmiki’s verse was first coming from a human. Most vedic literature was associated to ‘yadnya’ and rituals, which required ‘shabda pramanya’ and hence has to be divine to be accepted universally without questions or doubts. Latter literature shifted the stress to bhakti, which accepted devotees composing poetry in praise of Gods and ‘bhava’ became more important than authority. The importance of vedic Gods seem to have waned during this transition. “Ma nishad—etc” was the first ever verse, without veda mantras & without vedic swara (tonal variations) composed by a human.

Clasical shloka meter evolving from Anushtubha Chhanda which dominated latter sanskrit literature including Kavya/Itihas-Ramayana, Mahabharata, Puranas, classical epics, etc in contrast to Gayatri Chhanda dominating vedic⁺ literature.

Gayatri chhanda has 3 padas of 8 syllables totaling to 24 syllables in each stanza, whereas Anushtubha has 4 padas of 8 syllables totaling to 32 syllables in each stanza/verse. Vedic anushtubha had early free form, with very few restrictions, next, a mildly trochaic (periodic variation of stress) development in the opening of each pada and finally the development of the "epic anushtubha" prefiguring the classical shloka form. The epic anushtubha/shloka is treated as a couplet had more restrictions regarding syllables and matras. Each half of 16 syllables can take either a normal form or one of several extended forms. May be Valmiki spontaneously uttered a shloka rich in grammar and modified metre and metrical rules and grammar defined much later. 

Memorizing and reciting vedic metrical richas, sama songs and rhythmical yajus mantras needed  meticulous training, long practice and intricate pathas (Samhita, Pada, Krama, Jata, Maalaa, Sikha, Rekha, Dhwaja, Danda, Rathaa, Ghana), which could be afforded only by professional priests or yogis.  Simplicity for memorizing and singing (Ramayana was sung by Kusha and Lava) for common householder was necessity, which appeared in Valmiki’s spontaneous utterance. Prose is liable to be forgotten, difficult to commit to memory. Poetry is easy to remember as it is bound by metre and can be endowed with brevity. That is why in early days, most literary creations were expressed in verse. When printing was invented, it became unnecessary to retain everything in one's memory, as they could well be recorded in books and so the prose form developed. But poetry remains vehicle of expression: more picturesque, vigorous, touching and beautiful.

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* Kaanda, is usually meant to depict the internode point of sugarcane, and in ancient Sanskrit, was used to depict an interlude within a story.

Some experts feel that Ramayana has 6 kandas (last Uttara kanda as later addition) or 5 kandas (First Bala kanda also as later addition).

Writing up of Ramayana sometimes between 500 to 100 BC.

Location of Valmiki Ashram: Present day Sitamarhi about 50 km from Allahabad. Sitamarhi is a historical place of immense significance and is being visited by large number of pilgrims with great faith and devotion. It is one of the five ‘Teerths’ (holy places) in Poorvanchal which are Prayagraj, Sitamarhi, Sarnath, Vindhyavasini & Kashiraj.

River Tamasa is now called the River Madhar (some confuse with Tons which starts flowing from the Garwhal Himalayas?).  River Tamasa is located before three rivers - Vedasruti, Gomati, Syandika when travelling South from Ayodhya. This is the river on which Rama spent his first night during the 14 years of forest exile. Rama left people sleeping and continued the journey further.  Also Sita was exiled here. The Ashrama of sage Valmiki was situated at the bank’s of Tamasa river. When Sita was exiled by Rama, on the bank of Tamasa river some 15 km away from the city, where she met Valmiki. Sita lived in his ashrama and here her twin sons Lava and Kusha were born and educated by Valmiki. Also on the banks of river Tamsa was the ashram of Bharadwaj, mentioned in the Valmiki Ramayana; it is here that on seeing the plight a bird couple, Valmiki created his first verse- shloka. (OR Bithoor near Kanpur OR Kanpur OR Valmiki Nagar on bank of river Gandaki on Indo-Nepal Border)

#Chhandas often becomes synonymous with Rig veda and at times with vedic Sanskrit

+Gayatri Chhanda was revered so much in vedic literature that lord Krishna in Shrimad Bhagavadgita composed in Anushtubha chhanda says “ I am Gayatri amongst chhandas”

bR^ihatsAma tathA sAmnA.n gAyatrI ChandasAmaham.h .

mAsAnAM mArgashIrSho.ahamR^itUnA.n kusumAkaraH .. 10\-35..

But primordial pranava (omkar) remains first single syllable mantra and chhanda most sacred and revered and lord emphasizes

pitAhamasya jagato mAtA dhAtA pitAmahaH .

vedyaM pavitramo.nkAra R^iksAma yajureva cha .. 9\-17..

and again

maharShINAM bhR^igurahaM girAmasmyekamakSharam.h .

yaGYAnA.n japayaGYo.asmi sthAvarANA.n himAlayaH .. 10\-25..

Yadnyasya Katha Ramyah

(Also spelt as Yajna, yagya, etc)

Yadnya

Lord Krishna underscored the importance of Yadnya in Bhagavad Gita:

Aham Kraturaham Yadnyah Svadhahamahamaushadham

Mantro.Ahamahamevajyam-ahamagniraham Hutam .. Bhagavad Gita 9\-16

I am the Vedic ritual, I am the sacrifice, I am the offering to the departed, I am the herbage and foodgrains, I am the sacred mantra, I am the clarified butter, I am the sacred fire, and I am verily the act of offering oblation into the fire.

Yadnyas were most revered in Vedic rituals. Bhagavata Purana refers to Yadnya as a manifestation (one of 23 avataras) of Mahavishnu. 

The word Yadnya is derived from Sanskrit verb yaj, which refers to worship and charity. Yadnya is the ritual, practiced in historical Vedic religion where specific offerings are made, of ghee, milk, cakes, grain and herbs (such as Soma) into a sacred fire, accompanied by the chanting of Vedic mantras.  Offerings into the fire are believed to reach the deities. ‘Agni’ is treated as mouth of all the Gods. Vedic (Shrauta) Yadnyas are typically performed by four priests: the hotr, the adhvaryu, the udgatar and the Brahman. One recites invocations and prayers, other offers oblations third one chant hymns set to melodies and fourth one supervises and corrects the errors.

Few hundred Yadnyas are described in the Vedas. Some are obligatory and are called nitya-karmas but the word "nitya" here does not denote "daily". The Agnihotra and the Aupasana are to be performed daily (twice). Some of them may be performed only once in life time.

In the Ramayana, rakshasas are also convinced of the power of yadnyic practices. The demon king Ravana and his son Meghanada used to perform Yadnyas to accumulate power, wealth and prosperity and would spoil the Yadnic rituals of the rishis. Meghanada would have remained invincible had not Hanuman spoiled his tantric Yadnya.

Nonobligatory Yadnyas are mostly ‘Kamya Karma’ performed to fulfill certain desires. Some of the famous nonobligatory Yadnyas are known to us through various stories in Puaranas and Itihas

Putrakameshti Yadnya-King Dasharatha performed it on the advice of Sage Vashishtha to beget progeny with the help of sage Rishyashringa. Through the Prasad given by Yadnyadevata, his queens gave birth to the four sons, the eldest being Rama. The King Drupada also performed putrakami Yadnya with the hep of sages Yaja and Upayaja. Draupadi and Drishtadhyumna emerged through fire. Birth of Vishwamitra and his nephew Jamadagni bears some similarity, both being born because of sacrificial offerings of Sage Ruchika.

Purushamedha Yadnya- King Harischandra carries tapas to Varuna to get a child. Varuna puts a condition that the first born should be sacrificed to him. After getting the child, Rohita, Harischandra delays the sacrifice for Rohita, to grow older. Rohita find a substitute for himself in form of Shunahshepa, son of poor Brahmin, by paying money. Shunahshepa bound to the stake, frees himself by reciting mantras taught to him by Vishvamitra. The storey in Aitareya Brahmana perhaps indicates practice of Purushamedha Yadnya. In later times Purushamedha did not call for human times. Surprisingly this storey is so different from the one we read in Puranas.

Rakshasamedha Yadnya-When Parashara learned that his father was eaten by a rakshasa, Kalmashapada he became very angry. His grandfather persuaded him to meditate on Shiva for peace. But Parashara through his tapas started destroying all rakshasas through Rakshasamedha Yadnya. Pulastya and Vashishtha told him that it was wrong to punish many for the sins of one, who is already dead and convinced him to stop the Yadnya.

Sarpasatra Yadnya-Uttanka was a sage offended by Takshaka. He reminded Emperor Janamejaya that his father, Parikshita was also killed because of Takshaka’s bite. Janamejaya arranged snake-sacrifice with the help of sage Somashrava, the son of Shrutashrava. But after annihilation large number of snakes in Yadnyagni, son of Jaratkaru, Astika, managed its termination by obtaining a boon from Janamejaya.

Killing of Bhrugus by Haihayas followed Parashurama’s 21 times annihilation of Kshatriyas from the face of earth to avenge killing of his parents by Sahasrarjuna also can be looked-upon as Kshatriyamedha (?) Yadnya as he later gave away all the land he won to sage Kashyapa by performing Ashwamedha Yadnya.

Ashwamedha Yadnya

Famous Yadnya, which was performed by the great emperors, after their victories is Ashwamedha. This also signified sovereignty of the performing king over a large number of kingdoms and the liberal gifts that were given to Brahmins and scholars during the ceremonies. In Ashwamedha, the army is led by a wandering horse let loose from the capital of the king who performs this sacrifice. The land covered by the Horse was considered part of his kingdom. If any king/person stops the horse to refuse accept the superiority of the King, he need to fight for that. The ashwa (Horse) was sacrifice during the rituals. The object of the Yadnya was acquisition of power and glory, sovereignty over neighboring provinces, seeking progeny and prosperity of the kingdom. Ashwamedha Yadnya was also performed as a penance for any sin committed. Lord Rama’s Ashwamedha was to penance for Stee-hatya (Tatka) and Brahmahatya (Ravana).  Yudhisthira also performed it after war of Kurukshetra.

One who performs 100 Asvamedha yanjas use to obtain Indra-pada in heaven. Purandara Indra who performed them was called Shatakratu (kratu means Yadnya). Indra always tried to create hindrances in such performances. He stole King Prthu's horse on his 100^th Yadnya. Lord Vishnu in the Vaman incarnation hindered Bali’s 100 Aswamedha. Sagara’s sacrificial horse also was stolen by Indra, to disrupt his Ashwamedha through the curse of sage kapila. Fortunately because of this we got Ganga. King Dilipa also couldn’t complete his 100^th Ashwamedha. King Nahusha completed 100 Ashwamedhas and became Indra for some time. Bhagiratha, Bahu, Dasharatha and many other kings performed it. After annihilating Kshatriyas 21 time Parashurama performed Ashwamedha and donated all land to sage Kashyapa (hence earth is called Kashyapi).

Many of his followers advised Rama to perform Rajasuya. Rama refrained from performing Rajasuya on the advice of Bharata “Since all kings look at you as father, you should not perform that sacrifice which calls for defeating all the royal dynasties. You should not do anything that unnecessarily burdens the world”. Therefore he preferred Ashwamedha Yadnya (In some versions of Ramayana Luv-Kush have shown to fight and defeat army of Lord Rama, but later release the horse). After the war yudhishthira performed Ashwamedha Yadnya to free himself of debt of Poor, Brahmins, Pitr and Gods and attain fame and best lokas through Ashwamedha (Where as Yudhishthira performed Rajasuya before gambling away his kingdom, to fulfill desire of his deceased father Pandu, of attaining Indraloka, like Harishchandra).  Parikshit had four sons, Janamejaya, Bhimasena, Ugrasena and Shrutasena. They also performed the Ashwamedha Yadnya. Ashwamedha performed by the Chedi king Uparichara Vasu, however, did not involve animals  sacrifice.

Rajasuya Yadnya

Rajasuya Yadnya (also called Sarvajit, Emperor’s inauguration sacrifice) was performed by the ancient kings of India who considered themselves powerful enough to be an emperor. It would occur after the return of generals of the king (in most cases his brothers or sons) from a successful military campaign. After conquering other kings and collecting tribute from them, the generals would invite the vanquished kings to attend the sacrifice ceremony. All the vanquished kings would in effect consider the performer of these sacrifices as an emperor. The generals planned their route themselves, no horse was involved. Rajasuya sacrifices were rarer than Aashwamedha Yadnya, since they were riskier and costlier. King Pruthu was the first King ever who performed Rajasuya Yadnya.  Soma also performed it but letter abducted Tara, Brihaspati’s wife, which led to Deva-asura war. When Rajasuya Yadnya was conducted by Yudhishthira, rishi Vaishampayana described to him a list of 16 Samrats who had lived before the Mahabharata era and were called Shodasha Rajika:

Marutta Avikshita ( Suryavanshi and Vaishali kingdom)

Suhotra Atithina    ( Chandravanshi, Puru (Bharatvansh) and Kurujangala kingdom)

Brihadratha Anga  ( Chandravanshi and Anga kingdom)

Shivi Aushinara     ( Chandravanshi, Anu and Shivi kingdom)

Bharata Daushyanti ( Chandravanshi, Puru and Kurujangala kingdom)

Ram Dasharathi     ( Suryavanshi and Ayodhya or Kosala kingdom)

Bhagiratha Dileepa (Suryavanshi and Ayodhya or Kosala kingdom)

Dileepa Khatvanga ( Suryavanshi and Ayodhya or Kosala kingdom)

Mandhata Yauvanashva ( Suryavanshi and Ayodhya or Kosala kingdom)

Yayati Nahusha      ( Chandravanshi and ruled Puru+Anu+Yadava+Turvasu+Druhyu kingdom)

Ambarisha Nabhagi  ( Suryavanshi and Ayodhya or Kosala kingdom-from Vaivaswat Manu)

Shashabindu Chaitrarathi ( Chandravanshi, Yadava and Yadava kingdom)

Gaya Amurtarayas  ( Chandravanshi and Kanyakubja kingdom)

Rantideva Sankruti  ( Chandravanshi and Charmanvati (Chambal) kingdom)

Sagara Aikshvaku   ( Suryavanshi and Ayodhya or Kosala kingdom)

Prithu Vainya          ( Older than the formation of Suryavansha and Chandravansha)

The list varies a bit in different scriptures to include Satya Harishchandra of Ayodhya, Ajamidha Vaikuntha of Purus, Kartavirya Arjun of Haiheyas (Yadavas). Sometimes there are 24 Samratas to include Kakshivanta, Valhika, Damana, Saryati, Ajita, Nala; Viswamitra,  Manu, Ikshaku, Kritavirya, Janamejaya Srinjaya, Matinara Anadrishti, Maharatha and Dasharathi Rama. Sambhava upaparva of Mahabharata says that “Mahabhisha born in the race of Ikshvaku performed a thousand Ashwamedhas and a hundred Rajasuyas” which seems exaggerated.

Lord Krishna fully supported Rajasuya of Yudhisthira but thwarted the one planned by Hansa and Dimbhaka. Unfortunately Yudhishthira’s Rajsuya Yadnya ended with the beheading of Shishupala at the hands of Krishna, and trigerred a series of events which culminated in the Kurukshetra war. After winning the dice game, Duryodhana sent Pandavas to forest. Karna’s victorious march all over, made him consider Rajasuya, but could not perform it since Yudhisthira who performed it was still alive. He had to be content with Vishnuyaga.

As per Brahma Vaivarta Purana, Rajasuya and Ashwamedha are from five rites forbidden in the Kali Yuga, the present age.

In recorded history many kings performed Rajasuya and Ashwamedha Yadnyas- Pushyamitra Shunga, Samudragupta, Chandragupta II Vikramaditya of Gupta dynesty, Gautamiputra Satakarni (also known as Shalivahana Satavahana), Vikramaditya & Raja Bhoja Parmara dynesty, Kharavela, Bhavanga Vakataka, Pravarasena,  Shivaskandavarman Pallava, Simhavarmana Pallava, Chalukya Pulakeshi I & Pulakeshi II, Vishnukundian Madhavavarman (extension of Vakatakas), Siri Chantamula I,  Ikshvaku king. In 11th century during the Chola dynasty Ashwamedha Yadnya was performed successfully.

When Jayachanda Rathod attempted to perform it, Prithviraja Chauhan disrupted. The last known instance seems to be in 1716, by Jai Singh II of Amber, Jaipur.

All these Samrarts were great warriors and human beings too. There are so many inspiring and interesting stories associated with Yadnyas that one can easily write ‘Yadnya Purana”.  Most such Yadnyas led to wars and violence, because they were (sakama) performed to fulfill some or other desires. Often it led to conflicts within sages as well such as-Brihaspati-Samvarana, Brihaspati-Shukracharya, Vaishampayana-Yadnyavalkya, Vasistha-Vishvamitra.

Duties and responsibilities of the Hindu life have been classified into five great Yadnyas-Pancha MahaYadnyas - BrahmaYadnya (study of scriptures, learning and self-development and teaching others), DevaYadnya (meditation, sandhyavandanam, praying and worship, oblations, sacred fire, aupasana, and agnihotra Yadnyas), PitriYadnya (offering tarpana libations), ManushyaYadnya (caring for, looking after and feeding fellow humans), BhutaYadnya (caring for nature and feeding animals like cows, ants and birds). All these are performed without any personal desire (nishkama) in mind. These are the ones which lead to individual and universal peace.

The essence of Yadnya has been clearly brought out by Lord Krishna himself

Shreyandravyam-ayadYadnya-dnyanaYadnyah Parantapa .

Sarvam Karmakhilam Partha Dnyane Parisamapyate .. Bhagavad Gita 4\-33..

Arjuna, Sacrifice through knowledge is superior to sacrifice performed with material things. For all actions without exception culminate in knowledge, o son of Kunti

Divine Repetition

Often expressions are repeated in scriptures to stress their importance or to unfold the meaning step by step.

Tat tvamasi-"thou art that"  is wellk-nown Mahavakya pronounced Nine times in Chhandogya Upanishad (Adhyaya 6 Khanda 9) by Uddalaka Aruni while unfolding Ultimate to his son Shwetaketu

Etad vai tat ‘This is indeed That’ is pronounced Twelve times by Yamadharma in Kathopanishad (Adhyay 2) while enlightening Nachiketa

These repetitions were not for any verbal acrobatics or aesthetics but pure necessity.

There is a line which repeats in Shrimad Bhagavad Gita.

man-mana bhava mad-bhakto
mad-yaji mam namaskuru
mam evaisyasi yuktvaivam
atmanam mat-parayanah (Bg 9-34)

Engage your mind always in thinking of Me, offer obeisances and worship Me. Being completely absorbed in Me, surely you will come to Me.

man-mana bhava mad-bhakto
mad-yaji mam namaskuru
mam evaisyasi satyam te
pratijane priyo 'si me (Bg 18-65)

Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.

It is an irrevocable commitment made by lord.

Bhagavadgita is essence of Upanishadas. It is natural they show similarity. Similarity in the following two verses is striking

Kathopanishad 1.2.18 & 19

na jayate mriyate va vipashchin

    nayam kutashchinna babhuva kashchit.

ajo nityah shashvatoayam purano

    na hanyate hanyamane sharIre .. 18..

The Spirit is not born; It does not die. It has not sprung from anything; nothing has sprung from It. Birthless, eternal, everlasting and ancient, It is not killed when the body is killed.

hanta chenmanyate hantun hatashchenmanyate hatam

ubhau tau na vijanIto nayam hanti na hanyate .. 19..

If the killer thinks he kills and if the killed man thinks he is killed, neither of these apprehends aright. The Self kills not, nor is It killed.

Bhagavad Gita 2.20 & 19

na jayate mriyate va kadachin

        nayam bhutva bhavita va na bhuyah

ajo nityah shashvato.ayam purano

        na hanyate hanyamane sharire .. 2\-20..

The Spirit is neither born nor does it die at any time. It does not come into being, or cease to exist. Birthless, eternal, everlasting and ancient, It is not killed when the body is killed.

ya enam vetti hantaram yashchainam manyate hatam

ubhau tau na vijanito nayam hanti na hanyate .. 2\-19..

The one who thinks that the he is a slayer, and the one who thinks the he is slain, both are ignorant. Because the Self neither slays nor is slain.

Two great poets Valmiki and Veda Vyasa expressed exactly same thing

Sulabhaah purushaa rajan satatam priya vaadinah

Apriyasya cha pathhyasya vakta shrota cha durlabah

(Persons pleasing in speech are easy to find; it is difficult to find one who speaks or listens to the bitter, but wholesome, truth).

Very good verse. What is special about it? 

It appears twice in Valmiki Ramayana- Maricha to Ravana in Aranya Kanda (Sarga 37, verse 2) and Bibhishana to Ravana in Yuddha Kanda (Sarga 16, Verse 21) and also in Mahabharata Vidura to Dhritarashtra in Udyoga Parva (Adhyaya 37, Verse 15)!! 

More Gitas-How rich is our tradition!

Many learned people interested in Gita published collections of various Gitas. Gita Granthabali (Bengali) by Upendranath Mukhopadhyay (1911) is a collection 25 Gitas from various Hindu scriptures. Sanskrit is printed in Bengali script. This book contains the following Gitas: Jivanmukti Gita, Avadhuta Gita, Shadja Gita, Shambhu Gita, Shakti Gita, Rasa Gita, Pandava Gita, Srimad Gita Sara, Pitru Gita, Prithvi Gita, Sri Sapta Sloki Gita, Parasara Gita, Uttara Gita, Gita Sara, Rama Gita , Santi Gita, Siva Gita, Srimad Bhagavati Gita, Devi Gita, Bodhya Gita, Tulasi Gita, Garbha Gita, Vaishnava Gita, Yama Gita & Harita Gita. This book is the first published collection of Gitas. It was followed by "Gita Sangraha" published by Ashtekar & Co, Pune. List of 123 Gitas is collated by Dr V Raghavan in "Radings from Bhagavad Gita". In 1920 Shri Bharatadharma Mahamandala, Kashi Shastraprakash Vibhaga published Gitas od Panchayatana viz Shrivishnu Gita, Shrisurya Gita, Shrishambhu Gita, Shrishakti and  Shidhish Gita. Much Later in ‘Sarva Gita Sara’, Swami Sivananda has extracted important verses from 29 Gitas viz Guru Gita, Ashtavakra Gita, Avadhuta Gita, Bhagavad Gita Anu Gita, Brahma Gita, Janaka Gita, Rama Gita I, Rama Gita II, Ribhu Gita, Siddha Gita, Uttara Gita, Vashistha Gita, Baka Gita, Bhikshu Gita, Gopi Gita, Hamsa Gita, Jivanmukta Gita, Kapila Gita, Nahusha Gita, Narada Gita, Pandava Gita, Rishabha Gita, Shaunaka Gita, Sruti Gita, Yugala Gita, Vyadha Gita, Yudhisthira Gita, Moksha Gita. Large number Gitas have been meticulously listed with their locations in virtual world at sanskritdocuments.org. In last 50 years many commentaries have published on some of the Gitas by revered Swami Vivekananda, Swami Sivananda, Swami Chinmayananda, Swami Dayananda, Swami Sidhhananda, Swami Krishnananda, swami Anubhavananda in a modern day language.

Some of the Gitas in Ramcharitamanasa (Tulasi Das), Adhyatma Ramayana (Vyasadeva), Yogavashistha (Valmiki), Tripura Rahasya, Shrimad Bhagavata and Puranas are listed below:

Ramcharitamanasa (Tulasi Das)
Vibhishana Gita		Yudhha Kanda		Shrirama to Vibhishana		Tejomayananda
Purajana Gita		Uttara Kanda		Shri rama to Citizens		Tejomayananda
Shri Rama Gita		Yudhha Kanda		Shri Rama to Lakshmanaji
Siva/Shiva Gita						Couldn’t trace it
Lakshmana Gita		Ayodhya Kanda		Lakshmanaji to king Nishad		Tejomayananda
Hanumad Gita (?)		Yudhha/Uttara Kanda		Devi Sita to Hanuman		After coronation of Lord Rama
Narada Gita		Aranya Kanda		Shri Rama to Naradaji
Adhyatma Ramayana part of Brahmanda Purana authored by Veda Vyasa in the form of Shiva-Parvati Samvaad also called 'Shruti Sara Sangrah'-4200 verses in 7 Kandas
Shri Rama Gita		Uttara Kanda After abondening Sita 62 verses		Shri Rama to Lakshamanaji		Cited by Vidyaranya in Vidyaranya and Shri Sadananda in Vedanta Saar Swami Chinmayananda, Swami Tejomayananda, Swami Anubhavananda, Swami Dayananda,  Sswami Sidhhananda
Vibhishana Gita		Adhyatma Ramayana, Yuddha Kanda Ch 12		Bibhishana’s Rama Stuti		to go through trials and tribulations of life keeping in mind the spiritually ennobling virtues of devotion, faith and right values. Laxman to Vibhishana
Ravana Gita (?)		Yudhha Kanda		Ravana to Lakshmanaji		When Ravana was about to die
Shri Rama Hridaya		Adhyatma Ramayana, Balakanda Ch 1		Shri Rama/Mata Sita to Hanuman (Shiva to Parvati)
Shri Rama Gita		Tattvasarayana by Vashistha		Shri Rama to Hanuman
Shri Rama Gita		Nirvana Khanda Skanda Purana
Yoga Vasistha or Vasistha Gita (for some) by sage Valmiki- Sri Vidyaranya Svami cited in Panchadasi. Vasistha-ramayana-candrika by Aadvayaranya,  Tatparya prakasa by Ananda Bodhendra Sarasvati, Bhasya by Gangadharendra Pada Chandrika by Madhava Sarasvati, Laghu-Yoga-Vasistha-Samgrah by Vidyaranya Svami, Sri Chaitanya Mahaprabhu prohibited reading this text to Advaita prabhu. Largest version-25/28/32 thousand verses, Shorter version- Laghu Yoga Vasista-5000 verses. Shorter version-1000 verses. Shortest version- Yoga vasista Sara-Swami Chinmaya selected about 100 verses. Teachings in the form of sixty beautiful stories full of deep meaning. Guru Vshistha teaches Prabhu Ramachandra
Siddha Gita	Upashanti-Prakarana		Sung by many Siddhas near the palace of King Janaka		The expansion of consciousness into infinity is affected through self-control and the negation of the subject-object relationship.
Janaka Gita	Upashanti-Prakarana		Soliloquy by King Janaka after his hearing the song sung by the Siddhas near his palace
Vasishtha Gita	Nirvana-Prakarana		Sage Vasishtha to Sri Rama		Nature of the eternal truths
Brahma Gita	Nirvana Prakarana		Sage Vasishtha to Sri Rama		The nature of Brahman, the world and the soul is clearly expounded.
Bhagavad Gita (?)	Nirvana Prakarana Seven chapters Mokshopaya		Sage Vasishtha to Sri Rama		Presented as prediction of future. A commentary by Swami Ved Bharti
Tripura Rahasya
Vidya Gita.	Tripura Rahasya		Lord Dattatreya to Parashurama

Srimad Bhagavatam

Name	Shanda	Guru-Shishya	Comments, Alternate source, Commentators
Kapila Gita	Sk 3 Ch 23-33	Kapila-Devahuti (Maitrya-Vidura) (Not Kapila of Samkhya)	Swami Tejomayananda
Sanatkumar Gita	Sk 4 Ch 22	Sanatkumaras-Pruthu
Rudra Gita	Sk 4 Ch 24	Rudra-Prachetas	Hymns in praise of Lord Vishnu expounded by Rudra for liberation It describes the identity of Brahma, Vishnu and Shiva as given by Rudra including a hymn on Vishnu. Varah Puran-Ch 70-89 [Lord Rudra to Agastya]
Rishabha Gita	Sk 5 Ch 5-6	Rishabhadeva to his sons	Way to liberation, purpose of human life, how to remove the vagaries of the mind
Bharat Gita	Sk 5 Ch 11-14	(Jad)Bharat to Rahugan	Extols the glories of the Lord and the pitfalls that a seeker faces. Shows us the greatness of Bharata
Venu Gita	Sk 10 Ch 21		Talks of the Gopis in their deep emotional turmoil upon hearing the sound of Sri Krishna's flute
Pranaya Gita	Sk 10 Ch 29
Viraha Gita	Sk 10 Ch 30 or 39
Gopika Gita Rasa Gita	Sk 10 Ch 31 (32-3)		Song of the Gopis their deep and selfless love to Lord Krishna Swami Tapovana
Gopi Gita	????		The Gopis’ song of separation from Sri Krishna. Devotion to the supreme.
Yugal Gita	Sk 10 Ch 35		The Gopis’ description of the glory of Sri Krishna.
Karuna Gita	Sk 10 Ch 39
Bhramara Gita	Sk 10 Ch 47	Gopi & Udhhava	Through a ‘bee’ (Bhramara) as an intermediary
Shruti Gita	Sk 10 Ch 87, 14-41	Shrutis prays (Sanandana to Sanakadi) to Naraayaana	Prayer offered by shrutis
Mahishi Gita	Sk 10 Ch 90
Siddha/Nimi/ Jayanteya Gita	Sk 11 Ch 2-5	Nine Yogishwara to Nimi (Narada-Vasudeva)
Uddhava Gita	Sk 11 Ch 6-29	Lord Krishna to Uddhava	Anubhavananda
Avadhoot Gita (?)	Sk 11 Ch 7-9	Avadhut Guru Dattatreya-Yadu	Simhadrkhanda Padmapurana
Pingala Gita	Sk 11 Ch 8	Brahmin to king	Story of a prostitute Pingala to end desire Also in Mahabharata
Hansa Gita	Sk 11 Ch 13	Vishnu as ParamHansa- Sanakadi (K-U)	This Gita considers the world as an illusion and the Atman alone as the permanent reality. Also Ashvameghik Parva Mahabharata Sk 6 Ch 4, Hansaguhya stotra by Daksha Tejomayananda
Bhikshu Gita	Sk 11 Ch 23	Brahman Soliloquy (K-U)	A greedy Brahmin who becomes a sage later and sings a song which has its burden the method of the control of the mind. Tejomayananda
Aila Gita	Sk 11 Ch 26	Aila Pururava Soliloquy
Bhumi Gita	Sk 12 Ch 3
Gita-prapurtibhagavata	Extracts from SB and Vishvasaratantra

Puranas

Agastya Gita.	Varaha Purana Ch 51-67	Varaha to Bhumi Sage Agastya to King Bhadrashwa	The concepts of Moksha dharma and the ways in which the Jivatma can attain the Paramatma through devotion, renunciation and the grace of the guru
Avadhuta Gita	Also Simhakhanda of Padma Puran	Sage Dattatreya/Avadhuta to Swami and Kartika and all Tantriks	An ancient independent text About Mukti Anubhananda Abhayananda
Brahma Gita	Skanda Purana, Suta Samhita Yagya Vaibhava Khanda Upaparibhaga ch 1-12		Commented by Sri Vidyaranya Svami Sri Ramana Maharshi, Sri Adi Sankaracarya Also in Yoga Vashisthya and Mahabharata
Devi Gita	Devi Bhagavatam, Sk 7,  adhyaya 31-40.	Devi to Himalaya.	Devi alone identified as Brahman  Also in Kurma Purana Ch 12
Ganesha Gita	Kridakanda of the Ganesha Purana. chapters 138-148	Ganesha as Gajanana  to king Varenya Brahma to Vyasa?	Many verses similar to bhagavad gItA. Sri Nilakan Thacharya / Srikantacharya, a great Saivacharya has written a tika. Panchayatna puja
Guru Gita	Skanda Purana. Brahma Samhita 182 verses	Lord Shiva to Goddess Parvati	Stresses seeking a Spiritual Teacher (Guru) and extols his greatness.  Also in Guru Charitra Also in Kularnava Also Dharmamandala
Ishvara Gita	Kurma Purana Uttara Vibhaaga Ch 1-11	Lord Shiva/ Ishvara Vyasa Deva to sages Mumukshu, Shounik etc.
Shiva Gita	Padma Purana Patala Khanda, Uparibhage 16 chapters.	Lord Shiva to Lord Rama	Sage Agastya consoles Rama when Ravana takes away Sita and advises him to pray to lord Shiva Vedeshwari-Commentary by Hansaraj Swami
Sri Rama Gita	Brahmanda Purana-Adhyatma Ramayana, Uttarkanda  Ch 5	Shri Ramachandra to Lakshmana Shiva to Ma Gauri, Vyasa	Tattva Sarayana-(Sri Rama-Hanuman) Skanda Purana (Nirvana khanda)
Suta Gita	Skandha Purana, Suta sanhita, Yagya Vaibhava Khanda Adhya 13-20	Suta to assembly of Rishis
Vyaasa Gita	Kurma Purana, Uttara Vibhaaga Adhyaya 12-46	Vyasa to sages at Kurukshetra, Romaharsana to sages at Naimisa The Purana from Brahma.	Brahmapurana III Ch 234-245 (Vasisthakaraljanak, Vyasa-Muni-Suta)
Yama Gita	Vishnu Puran 3rd Ansh upto 7th chapter. 39 Slokas Narasimha Purana 8th adhyaaya Agni Purana, 3rd khanda adhyaaya 381	Maitreya – Parashar Bhishma-Kalinga-Yama Yama to Vaivaswatha Manu Yama-Vyasa-Kinkara-Naraka Agni-Yama	Explains in detail the qualities of a Vishnu devotee and the nature of the self, concept of Brahman and the method to free oneself from the cycles of birth and death and attain moksha
Ribhu Gita	Shivarahasya Upapuranas Sixth part	Brahmaputra Sage Ribhu to disciple Pulastyaputra Nidagha	About two thousand verses on the Self and Brahman. Praised by Sankara & ramana Also VishnuPurana? Gurujnanavasishth tattvanarayana
Surya Gita	Tattva Sarayana Karmakanda of Vasistha	Lord Dakshinamurty to Lord Brahma Lord Surya’s discourse to Aruna, his charioteer.
Varaha Purana-Agastya, Pitru, Rudra Padma Purana-Avadhuta, Saumya, Shiva, Kapila, Kapila 2, Karma Kurma Purana-Ishvara, Vyasa, Devi Vishnu Purana-Garbha, Yama Skanda Purana-Brahma, Suta, Rama, Guru Agni Purana-GitaSaar, Yama Brahma Purana-Vyasa, Kavasheya Nrisinha Purana-Yama Brahma Vaivarata Purana-Kashi Mudgala Purana-Datta Bhagavata-Bhagavati/Parvati Harivansha-Shivottara Ganesha Purana-Ganesh Shivarahasys Upapurana-Ribhu

Independent Texts

Ashtavakra Gita	An ancient independent text.	Uddalaka’s grandson, Shvetaketu’s nephew; Kahol-Sujata Putra Sage Ashtavakra and King Janaka	Couldn’t be traced in Vana Parva of MB Advaita Vedanta Chinmayananda, Anubhavananda, Tejomayananda
Avadhuta Gita	An ancient independent text.	Sage Dattatreya/Avadhuta to Swami and Kartika and all Tantriks	About Mukti Also in Simhakhanda of Padma Puran Anubhananda Abhayananda
Jivanmukta Gita	An ancient independent text.	Sage Dattatreya to disciple	Nature of the Jivanmukta
Vallabh Gita	Independent text.	Shri Vallabh to disciples	Shodasha granthas as Shri Vallabh taught his disciples to seek liberation.
Shakti Gita		Mahadevi to Devagana
Saraswati Gita		Saraswati to Kaikeyi	Send away Shri Rama
Narada Gita		Krishna to Narada	Guru’s grandure

A Few Modern Gitas

Moksha Gita	Independent text	Guru to Shishya	Song of liberation written by Swami Sivananda. Swami Brahmananda
Swaminarayan Gita or Yogi Gita	,,	Shri Yogiji Maharaj who was the fourth spiritual successor of Swaminarayan	A selection of teachings and prayers  Attributes needed for a seeker to attain spiritual realization
Ramana Gita	,,	Shri Ramana maharshi to Sri Vasishtha Ganapati Muni	Answers to 37 Questions formed 18 chapters of 300 verses
Gitai	Marathi Translation	Vinoba Bhave
Nisargadatta Gita	,,	Nisargadatta Maharaj
Satyasayi Gita	,,	Bommakanti Srinivasacharyulu	Is Sai Gita different?
Grihasta Gita	,,	Avadheshananda Giri
Chidakash Gita	,,	Svami Nityananda, Ganeshapuri
Sangha Gita	,,	Golwarkarguruji
Omkara Gita	,,	Lahiri Mahashaya
Vedanta Gita	,,	Nimbarka matam
Shishta Gita	,,	Nimbarka sampraday

There are however a few books with similar names which can not be included in this list although ‘great’ in their own right such as Gita-Govinda of jayadeva, Gitanjali of Ravindranath Tagore, Gramagita by Tukdoji Maharaj.

Although many Gitas are related to different schools of Vedanta Darshana in few cases it is more of a song of devotion. Since spent most of life studying science, have obsession with Tables.