Chapter 5

PHILOSOPHY IN THE SHIVA TRILOGY

5.1 DEFINITION
The etymological meaning of the word ‘philosophy’ is ‘love of leaning’. It indicates
a natural thirst in human beings to know themselves and the world in which they
live. It is impossible to for a man to live without a philosophy. Indian philosophy is
spiritual and emphasizes the need of realization of truth. The word
‘Darshana’means ‘vision and we can say also ‘the instrument of vision’. The term
Darshan applied to philosophy clearly indicates Indian attitude to knowledge. The
word Darshan is derived from the root ‘Drish’ and ‘Iyut’pratyaya has been added
to it in the sense of instrument. It means that by which something is to be seen.
This function can be performed both by external as well as by internal eyes. The
latter has been termed as divine eyes. Matters of both the kinds ,gross and
subtle, forms the subject matters of ‘Darshan Shastra’. The use of word
“Darshan” is both concrete and abstract, temporal and spiritual senses. There
are many schools of‘Darshan’ like Charvak darshan, Baudhha darshan etc.
Utimately the realization of the Ultimate Being is regarded as Darshan by almost
all systems of Indian philosophy.It is said that Indian philosophy has its roots in
old traditions, all Indian philosophers have based their thoughts in Upanishads
and Gita. The truths with which philosophy deals, are eternal and they are
comprehended by intuition. They do not change in the scientific wake of
progress. Hence the Gita and the Upanishads are as inspiring today as in they
were in the past since they put these philosophical truths in new forms according
to the changes of time and place. The Upanishads and the Gita have been
interpreted in their own way, by different philosophers like Shankara, Ramanuja
and Sri Aurobindo.
Philosophy in India has been more a practical attempt to realize the truth than a
mere theoretical discussion of ultimate principles. The Indian philosophy began in
wonder. The sage of the Vedas wondered, “What the black cows gives white
milk? ” . “All rivers flow to the sea but sea is never full” thus Indian sages looked

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to Nature with awe and wonder and tried to discover the Reality behind it. But the
aim of this endeavor was not only to satisfy an intellectual curiosity. It aimed at
finding out a way for better life, a truer, higher and more happy life. The
extroversion of the Vedas was replaced by introversion in the Upanishads. Their
aim did not know but being taught. They wanted to realize the truth to incorporate
it in their life. The Rishis of Upnishadas prayed, “lead me from the falsehood to
truth, from darkness to light, from death to immortality”.And it is Upanishadas
which are the sources of almost all Indian philosophical systems. Hence, every
school as much emphasized the realization of truth as its knowledge. ‘See the
self’ (atma va are drastavyah) is the key Note of all schools of Indian Philosophy
Vedas are the oldest religious text of Hindus. The origin of Indian Philosophy
may be easily traced in the Vedas. The name ‘Veda’ (knowledge) stands for the
Mantras and the Brahmanas. Mantra means hymn addressed to some god and
goddess. The collection of the Mantras is called ‘Samhita’

5.2 CONCEPT OF YOGA---

Before reaching the Karma-yoga, it is necessary to know, what is the yoga and
where it has come from. The world yoga come from the root ‘yuj’. Which means
to join and its meaning is ‘the state of union’ combination, addition, to existence
or staying together and later on it has also come to the mean device or method
or think to done.; that is the Karma (action) which is necessary for acquiring that
state. According to Amarkosh-“Yogah sannahanopaya-dhayana-samgai-
yuktishu”.
At another place in Gita the word on the same here it give the meaning of Yoga
‘aquring something as one has not got.”
When Gita says yogah karmasu kaushalam- Here Yoga means some special
skill, device, intelligence, method, or graceful way to performing action; and the it
has been interpreted as meaning the device of eliminating the natural tendency
of Karma to create a bondage.
‘Yogah Karmasu kaushalam’ here yoga means special device to perform
Action, special skill, special power’ at another place in Gita ‘Yoga’ gives the

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meaning of special power of Lord Sri Krishna. So it can be said yoga means
some special skill, device, intelligence Mathod or a graceful way to performing
action, speciality in preparing actions.
What is necessary in Yoga-According to patanjali Yogasutra -Yogah
chittvrittinirodhah. It means a restriction on the trends of the mind is yoga. It
shows the control over mind.this power or this control is the symptom of yoga.
Then Shri Krishana says to Arjun for some work-
I. Give up all attachments but not think to giving up action.
II. This yoga is equability of mind is better than performing action with the
Desire of fruit.
III. When the mind is equable’ the door is not affected by the sin or the
virtue of the action therefore, acquire this Yoga.
IV. Skilful device or skilful activity or method.
V. Who judges pleasure or pain everywhere by the same standard as he
applies to himself that is Yogi.
VI. Arjuna says at another place this yoga of equanimity, taught by you,
O’ Madhu Sudhan I do not see any stability for it. Equanimity is the
character of yoga.
VII. Yoga is doubtless pure knowledge.

According to Gita Yogies are persons who perform action. The path of yoga is
the path of work to the activeness. It is not related to give up, it is related to stick
to action.
Shri Krishna says to Arjun ‘this yoga which I have explained to you had been
taught by me before to vivasvavan. Vivasvavan thought it to Manu but as this
yoga subsequently ceased to exist I had once more today explain that yoga to
you.
These sentences explain that this yoga is divine assets.
At last it ca be said that the world yoga has been used in the sense of the path of
energized.

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5.3 PHILOSOPHY OF KARMAYOGA
In the karma yoga the first world is karma. What is the karma? The word karma
comes from the route 'kr' which means 'doing' affairs or activity; and the ordinary
meaning is intended in the bhagavad gita. Any content of religion it prescribes
some action or other for reaching the ishwar. According to the ancient Indian
religion, this action was sacrificial ritual, .according to Gemini the performance of
the vedic sutra sacrificial ritual was the principal act of ancient religion. Whatever
a man does, must be done by him for the purpose of the 'ysjna,'(sacrifice). If
you earn money, you must earn it for the sake of yajna, if you collect the grain
that also must be understood to have been done for the yajna. In as much as
vedas themselves have enjoyment the performance of the yajuans, any action
done for the purpose o for the purpose of the yajna may not have an independent
effect. the performance (karma) of the yajna itself fall into the category of
'purusharth'( something which a man desire). Any particular thing which a men
likes and which he desires to attain' is called purusharth.
There are two kinds of actions --kratvartha, that which do not give any
independent fruit, and purushartha- action performed for the benefit of the doer
and therefore, binding. The Bhagavata Gita says 'actions performed for the
purpose of the yajna, do not create bondage; all other actions have a binding
force.There are some other actions necessary from the point of view of religion. It
have been prescribed by the Manusmriti and other having regard to the division
of society in four Varna’s. They were Brahmin, Kshatriyas, Vaishya and
shudras. These actions were systematically described in the smriti writings, they
are refer to as 'Smarta'(prescribed by smritis). Besides these actions prescribed
by Shrutis.Sautra other religion action like fasting, austerities, this for first time
describede in details in purans, therefore be described as pauranic karma
(actions). We can subdivide all these is actions-
i. Nitya-every day
ii Naimittika- occational and
Sacrificial rituals for causing rain or for obtaining a son. in addition to these
everyday occasional and desired prompted actions, The central teaching of the

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Gita is Nishkama Karma Yoga. The meaning of the Nishkam Karma Yoga must
have been clear by now. Nishkama does not mean it means an action in identity
with divine will. A successful instrument in the hands of divine power. Karma in
the Gita means acting according to one’s own Varna and Ashram. Gita believes
in the Varna-Ashram system. It has been established by god himself that he is
the initiator of the Varna system in society. The Gita has given a divine sanction
to scientific principle of division of labor in society. This division of labor was not
hereditary in society it was based on one’s own temperamental capacity. Thus
The Gita has synthesized the modern psychological findings with the spiritual
truths the actions according to one’s own Varna ashram, however are not for the
individual or for the society but for the god. The Gita does not believe in Kant’s
dictum of “Duty for Duty” it preaches “Duty for Deity”.
According to The Gita “Both renunciation and Karma yoga may lead to
liberation and yet Karma yoga is better than renunciation of karma” but this
does not means that action is the central teaching.
Amish in the novel has discussed a lot on Karma. There is some differences of
belief between Sati and Shiva on this concept. In the Oath of the
VayuputraSati who believes in the concept of karma lasting over many births,
could not hold back her objection. She said that Just because they don’t
understand something doesn’t necessarily means it is unwanted. On it Shiva
replied that Sati, there is only this life this moment. There is nothing after the
death, no one has seen the next life. Only present life is true other things are just
imagination. It is our thinking only. That is the only thing we can be sure of.
Everything else is only theory. Sati is not satisfied on the reply of Shiva because
she stongly believes in it. She is of the view that it is due to bad works of one
birth, which is punished in the other. She thinks that this is the cause, why Nagas
are born with deformities. She asks Shiva then why were the Nagas born
deformed, and why she has live as Vikrama for so long? Surely, it must because
they deserved it. They were praying for their past-life sins. Shiva laughs on this,
and says it is ridiculous! How can anyone be sure about past-life sins? To
convince Sati, Shiva talks about the Vikrama system, and tells her that they

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created system that governs human lives. She fought the Vikrama system and
freed herself. Sati further says that but she did not free herself. She says he
freed himself because he has strength. And all the Vikramas, including her were
set free because that was their karma .Sati believes all this to be illogical. How
can one say that a newborn child has done no wrong? He has done no right
either. He has just been born. He could not have done anything. She says that
may not in this life, but in previous life. May be the child’s ancestors committed
sins for which the child must be held responsible.
Shri Krishna says to Arjun about karma yoga.Theory and practices are
complementary branches, action with knowledge is compulsory. So it is
necessary to attain the knowledge and later to transformed it in action. One
is the pure science and another is the applied science. What is known
thereby has to be put into the practice. In this, there is no loss of attempt, nor is
there any adverse effect. the practice of even a little of this dharma protects one
from Greater fearIn the practice of Karma yoga there is no possibility of any loss,
what is, and how much you performs that cannot be lost. the practice of yoga is
not fraught with any danger of any kind. a little practice of it, gives is a long
extent into the nature of Atman.
‘In this yoga the intellect is determinates and directed singly towards one
idea, where as the intellect of the undecided wonders in all directions After
innumerable aims.’30 2/41 gita.
‘There is no fixity of mind for them who cling to pleasure and worldly
power and can not attain the determinants in flex concentrated on god.’31
2/44.gita
In the Karma Yoga it is necessary to concentrate on one goal and one belief. if
someone who does not have one belief and think about several directions cannot
attains the yoga. There are three kinds of nature of traits. Man has three
properties ( Trigunas- Satva, Rajas and Tamas) Then these three gunas
motivate a man to do action according to their nature. But Shri Krishna says to
Arjun, that the Vedas deal with the evaluates of the three Gunas.Earthly
enjoyment and the means of attaining such enjoyment. Here the term

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Yogakshema has a specific meaning, yoga is the act of seeking for the needful
earthly things and kshem is the act of keeping carefully, such of these things.
Therefore, a Karmayogi must be unattached with this Yogakshema because the
Yogakshema of such a man bears by God. if a man tries for a object it is not
necessary that he must be successful. He can only perform the actions. Shri
Krishna says to Arjun you perform only work but what will be its result it is not in
your hands because A man is not examiner of the work performed by himself.
The work performed by him has a multidimensional effects, multidimensional
results. It effects so many part of nature. Karma is itself is no evil but when it
becomes mixed up with Desire, it affects become changed. Desire tainted karma
gives continuity to the wheel of birth and death. Conquerors of Desire are they
who care not for fruits of Karma. Freedom for Desire is the real freedom. When
the duty is discharged without Desire, without involvement, without indulgence,
only with spirit of the work as performed the Duty, without attachment and
expectations in fruit then man become free from individual Bonds.
Now the question arises that if one did not have attachment in work then how can
he perform the work. What work can be done without attachment?
Shri Krishna says in Gita- ‘’perform actions, O Dhananjay, being fixed in
Yoga, renouncing attachment, and even- minded in success and failure;
equilibrium of mind is called yoga.’’
The guidance is clear to perform your actions. Meant actions are to be
performed. it is necessary to perform actions. These must be abandoned. But
how? Then he says-being fixed in Yoga. It is necessary to understand to yoga.
What is yoga? Krishna shows the way ‘’Sumatvam yoga uchhyate’’ evenness
of mind is called yoga. Here equilibrium is verily yoga. Question arises in what
sense is this assimilation. Again we can see the answer in the words of Shri
Krishna ‘’Siddhyasidhyoh sama bhutva.’’- even mind in success and failure. No
fear of failures, and no desire for success. This is the evenness of mind .By
giving the knowledge of Samatva- yoga Shri Krishna says to Arjun To be
endowed with wisdom and to be spirited.

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‘’endowed with equanimity, one sheds in this life both good and evil.
Therefore, strive for the practice of this yoga equanimity, skill in action lies
in the practice of the yoga’’
Karmas are classified in to categories good and bad, based on result produced.
Both have the same result for continuity of the wheel of birth and death. so it is
the advice for Karmayog is to not be affected by them. this can be fixed in
equanimity- the state free from like and dislikes, attachment and aversion. it is
yoga to maintain equilibrium in the midst of all of them. Shri Krisna says to
Arjuna-to devote him to yoga. Where yoga is ‘evenness of Mind’. Due to
attachment and aversion man cannot work efficiently. It is yoga that increases
the efficiency of work and in work. Therefore, efficiency comes from yoga and
equanimity of mind. it comes from freeness from like and dislikes, attachment
and aversion. This situation gives the perfection in mind or in work. Ultimately
this may be said that yoga is the efficiency in work. Yoga depends on the state
of mind being distracted by various thoughts, when intelligence stands
immovable in the self then yoga is attained , Gita says when intellect is
Confused by hearing conflicting statements, will rest steady and undistracted in
meditation on God, then Yoga is attained.
He wants to know the symptoms and behavior of stable wisdom man. Shri
Krishna explains the symptom or the characteristics of Wisdom person-
1. when a man thoroughly abandon all the Desire and is satisfied by self
2. Whose mind is not perturbed by adversity
3. Who is Free from fondness, fear and anger
4. Whose thirst for pleasure has all together disappear is called stable
minded man
5. Who is unattached everywhere
6. Who is not delighted at receiving good nor dejected at coming of evil
7. When like a tortoise its limbs, can withdraw the senses from sense- object
his mind becomes Steady.
8. Karma-yoga

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The discipline of yoga may be classified under three main heading,
1. Karmyoga with special emphasis on action.
2. Karmayoga blendedwithdevotion.
3. Karmyogadominated bydevotion.

Karmayoga with special emphasis on action consists in performing duties

enjoyed by the scriptures with due regard to ones place in society end stage in
life completely renouncing the desire for fruit and attachment in respect of all
actions and worldly objects. In his teaching on this type of karmyoga the lords
has and some places insisted on the renunciation of the fruit alone; at other
places he has led stress on the renunciation of attachment alone. While still at
other places, he has demanded renunciation of the fruit as well as of
attachment. Where stress has been laid on renunciation of the fruit alone.
Renunciation of attachment should be taken as covered by the same in the
contest where renunciation of attachment been insisted upon. Karmayoga
blended with the devotion- in this discipline the has been asked to worship god
through the performance of duties or grade in the society regarding him as
present in the whole universe dominated by devotion. He believes that everything
belongs to god, that he too is god's, and whatever acts are performed by him are
also his, and that it is god who is getting everything done by him as the
showman get things done by his puppet. And with this belief he performs duties
prescribed in the Shastras according to his behests and for his pleasure alone.
Besides this with some other motive in the first instance may at a later stage be
offered to god. It maybe offerd in the middle. Even during the process of its
performance it may be offered as soon as it is completed or its fruit alone may
be offered all. These are so many forms of offering one section to god even
though they represent only its initial stage it is though the continued practice of
preliminary stages that the stage complete surrender as referred to above is
ultimately reaches. Action for the sake of God is of two kinds.

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1. Duties enjoyed by the scriptures. Which is performed according to the God
with the object of good realization or attainment of divine love or for the sake of
gods pleasure and image.
2. acts of worship such at the practice of adoration and meditation etc. which are
performed for the sake of God alone which are even externally connected with
God included in action for the sake of God both this type of action have been
referred to in the the Gita
Here the Gita says no one can escape from karmas. This is our nature that we
have to do work ,to perform the work is also necessary for life. Without work, life
cannot be sustained. One who cannot control himself; moves according to
natural gunas and who can control himself do the work without the attachment.
In another verse shri Krishna says on the other hand he who controlling , the
organs of sense and action by the power of his will, and remaining unattached
undertakes the yoga of action through those organs, Arjun he excels.
Therefore, do you perform your alloted duty; for action is superior to
inaction? Desisting from action, you cannot even maintain your body.
Here Krishna had used ’involved expressions' in his the lord definite of discipline
for Arjun. For reasons mentioned above renunciation of action was no way
desirable for him. That is why he should be strictly observe his Swadhram as
enjoyed by the scriptures. As a Kshatriya, it was Arjun’s duty to fight; though
apparently full of violence and involving bloodshed, fighting was not a dreadful
action. So far as he was concerned.
Amish Tripathi said in his novel, karmanye vadhikaraste ma phaleshu
kadachana,
Tthis is taken from bhagwat geeta chapter second,verse forty seven here krishna
says to Arjun that his your right is to work only, but never desire of fruit thereof,
be not instrumental in making your actions bear fruit, let your attachment be to
inaction.
In the third book The Oath of The Vayuputras whole chapter fifty one is about
karma. The chapter entitled ‘Live On, Do Your Karma’. Sati is dead now. ktittika
is trying to find the killer of Sati. Lord Bhrigu is in Devagiri. Kartik goes there and

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tells Bhrigu that he has come here to finish the work of his mother and father.he
asks Bhrigu to help him.Bhrigu is too much ashamed of the act which he has
done and says that now he wants to die. On this Kartik says to Bhrigu that he a
storehouse of knowledge. To do his penance, he should expand his knowledge
in the world. Kartik here encourages to Lird Bhrigu to do his Karma without the
desire of the result.
Krishna says to Arjun the duty enjoined on a person with due order to his order
in society, ashram or stage in life, and also his nature and circumstances is
referred to by the world,' karma' in the present verse. sinful acts prohibited by
the scriptures do not fall under this category; for men has no sanction to
perform them he does so only under the impulse of likes and dislikes. In
addition, such action is unauthorized on his part. That is why persons guilty of
such acts punished by being subjected to suffering and torture in hell etc.
Amish Tripathi has taken the principle of karmanye va dhikaraste ma
phaleshu kadachann. This is the philosophy of bhagwat geeta where shri
krishna says to Arjun that he has right to do work only he do not have to get the
result according to his wish. He should perform your duty without any
expectation of results. There is no way to get results according to his wish. In this
verse one should perform ones’ duty only because he has no right any results.
He is not examiner he is only examinee and can perform only his work. In other
words this principle says one should perform his duty without attachment and
expectations in any fruit.,
Bhagvad Gita Krishna says surely no one can ever remain inactive even for a
moment for everyone is helplessly driven by action by nature born qualities.
the word action forming part of the compound word akarmakrt include all
activities of the body mind and senses such as movement, rest satisfaction, of
hunger and thirst going to waking thought, reflection dreaming and absorption in
Samadhi. so long as man carries his body he is bound to perform action in one
form or another according to his nature. this is what is meant by saying none can
remain wholly inactive. even for a moment. what he can is to renounce the sence
off doership in action give up the sense of possession, attachment and the for

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its fruit. to renounce these, is to renounce action all together.
in another verse shri Krishna says on the other hand he who controlling , the
organs of sense and action by the power of his will, and remaining unattached
undertakes the yoga of action through those organs, Arjun he excels.
therefore, do you perform your allotted duty; for action is superior to inaction.
Desisting from action, you cannot even maintain your body.
here Krishna had used 'involved expressions' in his the lord definite of
discipline for Arjun. For reasons mentioned above renunciation of action was
no way desirable for him. That is why he should be strictly
observe his swadharma as enjoyed by the scriptures. As a kshatriya it was
Arjun’s duty to fight; though apparently full of violence and involving bloodshed,
fighting was not a dreadful action. so far as he was concerned. With the
expectation of such benevolent action all other actions falling under the
category of either virtue or vic laid to bondage inasmuch as they are conductive
rebirth.
the man who perform action with an interested motive , or in engaged in sinful
acts, is bounded by such actions. Therefore in order to attain liberation from the
bondage of karma, men should perform action prescribed by the scripture
disinterest, and only in the spirit of performing a duty.
In Bhagvad Gita chapter 2nd, 40 verse in the path (of disinterested action) there
is no loss of effort, nor is there fear of contrary results. Even a little practice of
this discipline saves one from the terrible fear of birth and death.(II-40)
the word Asya dharmasya,' (of this path) undoubtedly refer to karmyog or the
path of dis interested action indicated by the word yoga in the preceding verse
as opposed to sankhya or janan yoga; the path of knowledge. karmyog is a
compound word consisting of two components,' 'karm' and 'yoga' good action
approved by scriptures is denoted by the term karm and evenness of mind
known as 'yoga'. therefore, performance of duty as laid down in the scriptures
with reference to one's verna, ashram, nature and circumstances, without bing
possessed by the sence of meum, attachment, lust, anger, greed and infatuation
etc., and maintaining proper equanimity is karam yoga. it is also known as yoga

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of equanimity, yoga of intellect and as action for Gods, shake under the several
names of tadarth karm, 'madartha-karm' n mat- karm.
by the world even a little practice of this discipline of karmyoga protect one
from great fear the lord shows that the practice of karma yoga reaches its
consumation, that very moment is brings man face to face with god himself. and
brings about God- realisation. therefore, the glory of kama yog, in its
consumated state, cannot be highly extolled. but leaving aside that
consumation. If men succeed in practicing karma yoga even partially, that is to
say, without reaching a highest state. When if he performs some of his duties
maintaining an attitude of equanimity towards pleasure and pain, success and
failure etc. if he remain stable at the moment of death it will immediately bring
him the realisation of brahma and lead to him absorption in brahma. Therefore,
he should give up all doubts, and prepare himself for the fight.
in another word in bhagavad gita-- man is bounded by his own action except
when it is performed for the sake of sacrifice therefore a arjun do you efficiently
perform your duty, free from attachment, for the sake of sacrifice alone.9,153.
when you can let down scripture is performed with a view to maintaining the
institution of sacrifice in the form of performance of duty, and in a detached way
without any desire for fruit, it does not lead to bondage. On the other hand,
through disinterested performance of duty men attains purity of heart and
realised god.man is bounded by his own action except when it is performed for
the sake of the sacrifice, Kinds and Guidelines Regarding Karma yoga

'Smarta' (prescribed by smrities).

Shrautra: Besides these actions prescribed by Shrutis are called Shrautra.
Pauranic: Other religious action like fasting, austerities, this for first time
describede in details in purans, therefore be described as pauranic karma
(actions).
Nitya : We can subdivide all these is actions into--- everyday-----Nitya;
Naimittika: Occasional--Naimittika; and
Kamya-Karma: For a particular purpose---Kamya.

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Nitya-karma: Those actions as must be performed everyday- such as bathing,
offering prayers are called Nitya-karma. By performing these, no special purpose
can be achieved. But if they are not performed 1 incours sin.
Naimittika- occasional, actions are such as have to be performed because
some occasion necessitating them has arisen specifications specification of
inauspicious stars, penances.
if that occasion for which we perform this specification had not come into
existence, there would be no necessity for performing this action
in addition to these there are certain other actions which we very often perform
because we desire particular thing and for acquiring that thin we enjoyed by the
shastra’s. these actions are 'Kamya'- (desire prompted) actions;e.g. Sacrificial
rituals for causing rain or for obtaining a son. in addition to these everyday
occasional and desire prompted actions, There is other actions search as
drinkingetc. Which have been pronounced to be totally objectionable by the
shastras, they are named Nishidha( objectionable) actions.
The actions are everyday actions, occasional,and desired; and if any person
versed in religion asked wether a particular act performed by a particular person
is Sinful or virtuous, he will consider whether that particular action is yajnartha
or purushartha or nitya, or namittika or kamya, or nishidha according to the
direction of sartas and give his opinion accordingly. the viewpoint of bhagavad
gita is exhaustive then this or may even be said to be beyond this.
it may be that a particular action has not been pronounced as objectionable by
the shastras; nay, it may even have been prescribed as proper. In that case in
point, the warriors religion was described 'Vihit' thing for arjun; but on the
account it does not follow that one should always perform that action, naw also
that it will always be certainly beneficial; and the injections of the shastra are very
often mutually contradictory. The subject matter of the Gita is to show whether or
not there are any means for ascertaining what course should be followed buy a
person on such an occasion and if so, what does means are. it is not necessary
for the purpose of this exposition to pay any special attention to the division of
karma mentioned above. in order to explain to what extent the doctrines laid

XIV
down by the mimansa school regarding the sacrificial ritual prescribed by the
vedas all the other duties prescribed for the four castes are consistent with the
karma yoga advocated in the gita, their theories have been examined in the Gita
as occasion arows.
All the actions which a man performs--- eating drinking playing sitting riding
breathing smiling speaking hearing meditating commanding or objecting are all
included in the word karma as used in the Gita, weather those actions are
bodily( Kayic) or vocal(Vachika) or mental( mansik)-gita5.8-9.
in short even the remaining , alive or dying of the body is itself, ere actions and
as occasion arises, it becomes necessary to consider which of the 2 actions of
remaining alive or dying, is to be chosen,
Karma-: (Action)
Karma or Action:-
What the scriptures advocates as auspicious work is here
designated as action. In other words, actions are those works that has its own
result and it bounds the Karta. Doer bears good or bad result of the work.
Therefore, those work which result bounds the doer they are called actions.
Akarma or Inactions:-
when a man performs his work without attachment and he does not bounds in
the result such as tasks are called Inactions. Infect one performs work but he
does bound in result.
Vikarma :-Forbidden Action
What scriptures prohibit as harmful and inauspicious work is described as
forbidden actions. These works generated sin. By doing this they fall of into the
pit of degeneration.

Differences between Actions and Inactions

1. Action is innate in Prakriti and inaction an atman.
2. Activities taken place in and through the body; mind and senses designated as
karma or action and the knowledge of supreme as Akarma or Inaction.

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3. What does the individual soul views as his personal effort is Karma or Action,
while the unfailing cosmic function of supreme lord is Akarma or Inaction.
4. The nature of Karma is to bind man to the wheel of birth and death, but the
Karma, which performed without egoism purely for the glory of the lord does not
bind the man. Inaction in action is to convert all bondage creating Action into
freedom-creating actions.
5. Mind requires to be cultured both the society and in solitude. If the mind can
maintain its equilibrium and calmness while being engaged in roaring battle, it is
seeing Inaction.
6. Action belongs to Prakriti, Inaction follows by mind after understanding and
knowledge of work and it’s doing methods.
Satvic-Karma-: An action, which is ordained, which free from attachment, which
is done without love or hatred by one, not desirous of fruit, that action is Sattvik.
Rajas-Karma-: But that action which is done by one craving for desire, or again
with egoism, or with many efforts, that is declared to be Rajsik.
Tamsik-Karma -: That action, which is undertaken from delusion without thinking
of consequence, loss, injury, and ability that is declared Tamsika.
Karta-:
Types of doer (karta) of Karma-:
Satvik Karta -: An doer who is free from Attachment, no egoistic, endued with
firmness, and zeal and unaffected by success or failure is called Satvic.
Rajsic –Karta-: Passionate, desiring, to obtain the fruit of action, greedy, cruel,
impure, moved by joy, and sorrow, such an agents is said to Rajsic.
Tamsic-Karta-: Unsteady,valgure, stubborn, deceitful, malicious, indolent,
despondent, procrastinating, such an agent is called Tamsic.
DIVISION OF WORK:- Duties are divided according to their Varnas.
Division of work - according to Guna’s. In The Gita Shri Krishana says- The
four orders of society were created by me, classifying them according to the
Gunas predominant in each and apportioning corresponding duties to them; 4\13.
Swami chitbhaanand explains it – creation is effected by variation in the
distribution of Gunas.

XVI
That Jiva in whom Sattva- Guna predominates is classified as Brahiman. He is a
Kshatriyas in whom Sattva sessions with the Rajas prevails. The man third in
imbued mainly with rajas and sparingly with Sattva and Tamas.In the last
manTamas is regulated by Rajas is in the forefront.
Varna literally means caste as well as colours. White, red and black are the
respective colours of the Sattva, Rajas and Tamas. It may be mentioned here
that the entire universe is an imprint of trigunas or tricolour. With the variation of
the three gunas in man his colour undergoes change. The four classes of man
are respectively white Lotus red yellow and black in colour. But this does not
refer to the colour of the skin. If it did, all white races would be brahaman, Red
Indians of America Chatriyas, Vaishya and persons like Ram and Krishna
Sudras. Fact in nature does not warrant this position.
The worth of man is in the mind and not in the body. Mind has its colour
according to Guna. As man evolves, Guna and mind, which are interrelated, get
refined. The colour of the class of man goes up accordingly. The real
classification is based on the degree of ethical and spiritual perfection
The duties of brahaman Chhatriyas and vaisyas as of Sudra scorchers o
scorcher of foes are distributed according to the gunas born of their own nature.
Serenity, self-restraint, austerity, purity, forgiveness and also uprightness
knowledge realisation belief in here after these are the duties of the brahmins
born of their own nature.
Heroism, Vigour, firmness resourcefulness, not flying from battle generosity, and
lordliness are the duties of Khhatriyas born of their own nature.
Agriculture, cattle- rearing and trade are the duties of Vaishyas born of their on
nature and action consisting of service is the duty of the shudras born of their
own nature.
Geeta says these are the classification of work according to gunas. Devoted
each to his own duty man attains the highest perfection.
In gita this was the division of work according to ones own nature but in later age
the system became changed and class division changed in caste, which was not
correct.

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1. Discarding prohibited deeds
2. Sacrificing the work under the desire
3. Sacrifice of avarice
4. Pursuit the duty by sacrificing fruit and idleness
5. Abandon attachment and affection in action
6. Subtle sensuality in the deeds
7. Karma yogi makes his actions dedicated to god.
8. Performing the prescribe duties
9. Detachment of result
10. Abandon (discard) ego.
Performing prescribe Karmas are necessary for a Karma- yogi. It is necessary
to begin Karmas. Karmas without attachment, or selfless work, man can do only
then, when he starts work. Abandoning the work is not the way of absolution.
When a person thinks that if, he does not works, he will be free from attachment.
In such cases, the person may not be karma-yogi. Man cannot be live without
work for a moment. The Gita says- Geeta says these are the classification of
work according to gunas . Devoted each to his own duty man attains the highest
perfection.
None can ever remain really action less even for a moment; for everyone is
helplessly driven to action by the Guanas, born of Prakriti. 3/5.Gita.
There are two things in this regard one to be action less and another to show to
be action less. The first situation is really of the yogi and second is the situation
of hypocrite. It is said in the Gita- he who outwardly restraining the organs of
sense and action, sits mentally dwelling of the object of senses is called a
hypocrite. One who actually controls his senses is really best. What would be
spirit at the time of performing the work? The Gita replied- cherishing one
another, you shall reap the supreme good. There must be the spirit of
cooperation and free from attachment. Therefore, a prescribed work performed
by this spirit is called Yajna. It means one should perform ones duty as the spirit

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of Yajna’s. The sacrifice becomes complete by the accomplishing of canonical
deeds.
There are five kinds of Yajna’s
1. Rishi Yajna
2. Deva-Yajna’s
3. Manushya-Yjna’s
4. Pitra-Yajna’s
5. Bhoot-Yajna’s
It is the duty of a man to accomplish these all Yajna’s every day. A person who
does not perform his duty, life is worthless .But the man who rejoices in the self
satisfied with the self and is centered in the self for him verily there is no
obligatory duty.

5.4 CONCEPT OF VIKARMA

Amish Tripathi has used a concept of vikarma women for Sati. In her previous
birth She was married to Chandandwaj, it was a political marriage she got
pregnant but gives birth to a stillborn child. Unfortunately on the same date her
husband also died, she became a widow and is declared a widow, that is why till
now she is also considered herself as Vikarma.
when Shiva was at Kotdwar he saw a blind man with his son coming to him ears
were coming out of the blind man's Eyes, when they came near to Shiva without
thinking he fells on Shiva's feet. His son cries out in shock and pulls the man
back sharply. The son immediately comes and apologizes before the Shiva
saying that his father is a Vikarma, and he has touched shivea's feet. He is blind
for the last 20 years ago. The blind man was crying, again and again he was
asking Shiva to save his country. Shiva was so happy to see this man, who has
not been accepted by the society and is today begging for the Welfare Of his
people. Shiva was so overwhelmed that he touched the feet of the Vikarma,
father the blind man. Blind man was so shocked; he gave blessings to the Shiva
and says "Vijay bhav". This concept of Vikram can be linked with the concept of

XIX
untouchability that is prevalent in our society today also. This incident occurred in
the first book chapter thirteen.
Shiva is sad about this incident and about the concept of the Vikarma in the
society. Later when he reaches Mohenjo Daro there he meets a Pandit and tells
Pandit that Meluha does not seem a wonderful society, what could be done for
them to protect from Evil? Pandit asks him what the problem is? Shiva tells
him,that it is unfair practice in this nearly perfect society and it is not consistent
with the ideas of Meluhans also. Shiva tells him that the treatment of Vikrama in
their society is very unfair. He asks pandit, can anyone be sure that these people
committed sins in their previous birth. They are suffering in this world is due to
the result of the sufferings of the previous birth. Maybe the sufferings of this work
are due to their bad luck or due to a random act of nature. Pandit tells him that
the Vikarma acceptance of faith is essential to the stability of Meluha. Pandit
Goes On Telling Shiva how this concept of vehicle was started by Lord Ram. The
Rapid change in society causes instability according to Ram. There are laws
which help society change slowly, and it allowed its citizen the freedom to follow
their dreams.
Prakarities(a tribe) had rejected the peace made by Meluhan years ago because
the diseased and old chief didn't want to leave there earlier post, and Meluhans
who were afraid that by doing this they will be defeated. On this, Lord Ram
created the concept of VIKARMA, if a person believes that is misfortune in this
birth is due to his sins in his previous birth, he will surrender him to his sins in his
previous birth, he will resign himself to his fate and not open his anger to the
society. Shiva replies that to behave unfriendly, not to allow them to take social
part in society, will be harmful for the development of the society. Pandit replies
that in negative, they are not outside from the society their living expenses are
given by the government, they can still interact with their family members, they
can achieve their personal excellence in there chosen field, they feel protected
themselves and they are in position to influence others.
The Pandit tells Shiva that before Lord Ram created this Empire there were
common rebellion in India. And these rebellion were by no other by the

XX
discontented men who were a like the Vikarma. On hearing, this Shiva says that
he wants to say that these people should be permanently outcasted from the
society. This is very unfair because in Meluha nearly one twentieth of the people
are Vikarma. If they are kept outside the society how it is going to work. Pandit
says that he is Neelkanth he can change the society but he gives one example
how a single Vikarma lady ride to change the fall of the society during the Rams
period. A woman named Manthara who had suffered terribly due to her physical
deformities. She has caused a series of events, which led to the loss of millions
of life. Due to her fate, she was put in a position of influence over a powerful
queen and over the entire Kingdom. Manthara placed a bet in front of Ram,
which Ram has to fulfilled and this lead to the loss of millions of people because
it lead to the war in the society. By giving this example Pandit just want to tells
Shiva that if these people are not kept outside the society they can cause a great
loss to the society. Still Shiva disagrees with the concept of begin.
At one point of the story Amish has even given the way to get rid of the
VIKARMA. In the Ramayan there is an incident where Sita has to go an
Agnipariksha to prove her sanctity.This concept is taken by Amish in the novel,
also but in the context of Sati.sati is also shown in the novel to go through the
Agnipariksha. The concept of Agni Pariksha is taken from Ramayan by Amish.
He is mixing all the ages of history into the novel by just changing the names of
the characters. When ship along with this company moved Karachapa, a city
which is on the Confluence of the Indus and the Western Sea. He saw that it was
also built on the platform, second platform dwitiya. Jhooleshwar, the king of
Karachapa, comes to know that there is going to be a ceremony of Yagya,a fire
sacrifice, in the honour of Neelkanth. He was very happy and asked to go to that
place, but she says that she cannot attend the ceremony of because she is a
Vikarma.In the city,the platform had been set up at the Central square of second
platform ,the city was there decorated with different flowers, festooned with
flowers there was cloth canopy. Sati was not allowed to step onto the platform
where the yagya was being conducted. She was allowed to sit in the Chambers,
which were at the same distance from the place of the sacrifice. When the

XXI
ceremony was about to start the Pandit ask the public if anybody has any
objection to it. A man named Tarak stood and said that he has an objection.
Tarak was a Kshatriya who had made his living working on the lower post in the
army. He said that the law says that no vikarma should be allowed on the
platform. The emperor tells him that there is no such person here. Tarak tells,
there is Princess sati who is in the guest house she cannot be present on this
platform because whole of the city is built on the same platform and according to
the law no vikarma be on the same platform while yagya is being conducted. By
being on the same platform the Sati is defiling the Yagya.she should not be
allowed to sit anywhere on this second platform. He even puts a question mark
on the travelling with the convoy of the Neelkanth and says that by her presents
The Journey of Neelkanth is also polluted. Tarak gives the example of Lord Ram
and says that even God can be challenged when he breaks the law.A washer
man challenged Lord Ram. Sita has to go through the Agnipariksha. And he
asks Shiva if he want to sit Sati on this platform she has to go through the
Agnipariksha. On listening to the words of Tarak Sati says that she is ready to
face the Agnipariksha.
AGNIPARIKSHA
This Agnipariksha, which is in the novel is different from the Agni Pariksha of
Ramayan. In this Agnipariksha there is no such fire through which a person has
to pass. This Agnipariksha is totally different, it is about the strength of a person.
When Tarak challenged she accepted. Agnipariksha is a duel unto death. In this
Agnipariksha the fight would be conducted within a ring of fire there was no
escape from the ring both the persons had to keep fighting till one person either
surrendered or died. The concept of Agni Pariksha was very rare at that time and
for a woman to invoke the right was almost unheard of. Everyone was afraid on
listening to it because she was a female and she might be killed in this duel. So
parvateshwar stands and said that he will act as the challenge for Sati. Sati
disagrees and she said that she will take her challenge herself.
On the fixed date the duel arena was set. Sati and Tarak stood at the centre of
the circular stadium. It was especially constructed for the duel, of the exact

XXII
dimension required for an Agnipariksha. Over twenty thousand people have
come to watch this important duel in karchapa for the last five-hundred years.
Everybody was praying for Sati because she is a female. The ring for the
Pariksha has been set the ceremonial oil lamp was lit, the lamp split its fire onto
the oil channel and the central ground was in fire. Taarak and Sati immediately
drew their knife Tarak held his knife in front of him, but Sati kept her knife behind
behind. she wants to confuse Tarak and she was continuously changing her
hand movement. Suddenly Sati attack to the left Tarak did not move he knew
that she held the knife in her right hand. Suddenly Tarak song furiously with his
right hand and cut third div in left shoulder. Everybody was shocked. Again, they
both again started the fight. This time Sati was still changing her knife from one
hand to another but this time she did not transferred the knife, she kept the knife
in left arm. Tarak was watching it, he believed that the is in her left hand. He was
expecting that she will attack from the left, but Sati moved to her right and
brought her right hand furiously to his chest, and Tarak blood came like a
fountain from his body and he stumbled back and collapsed on to the ground. He
died and Sati wins the duel thus getting rid of burden of eighty years of the title of
Vikarma.
Shiva is having discussion on Vikarma with Nandi in the first book,Shiva in the
beginning is a common person who has less knowledge about society and its
customs. Shiva asks Nandi who Vikarma women are. Nandi repiles that,
“Vikarma are people who have been punished in this birth for the sins of
their previous birth. Hence they have to live this life out with respect and
tolerate their present sufferings with acceptance. This is the only way they
can remove their karma clean of the sins of their previous births. Vikarma
men have their own order of penance and women have their own order.
There are many rules that the Vikarma women have to follow. By doing
Agni They have to pray for forgiveness every month to lord Agni, through
special pooja. They are not allowed to marry etc…”‘Who decides that the
vikarma people had committed sins in their previous births?’ asked
Shiva.‘their own karma my lord’ said nandi, ‘for example if a woman gives

XXIII
birth to a still born child why would she be punished thus unless she had
committed some terrible sin in her previous birth?’‘That sounds pretty
ridiculous to me. A woman could have given birth to a still birth child
simply because she did not take proper care while she was pregnant. On
the other hand, it could just be a disease. How can anyone say that she is
being punished for the sins of her previous birth?’ asked Shiva.Nandi was
a Meluhan and deeply believed in the concept of karma being carried over
many births. He said softly, ‘It is the law my lord’.32.
Vikrama in the eyes of Daksha
When Sati was injured in the battle of Koonj. She was not happy with Sati's
decision to fight. On this decision test Shiva that her daughter is a vikarma.
Daksha says,
“,I will not lie to you my lord. The laws classify my daughter as a Vikarma,
because she had given birth to a stillborn decades back. It is not a very
serious crime. It could have been due to the past life of the child father. But
the law of the land holds that both the father and the mother be blamed for
the tragedy. My darling daughter was put in the category of Vikarma,
because of this incident. It is believed that Vikarma people are careers of
bad faith. And if she marries again, she will pass on her bad fate to her
husband and possibly her future children."33
Daksha continues to tell all the merits of his daughter to Shiva, so that Shiva
should marry his daughter. He tells Shiva that he is a Mahadev and he can
change the law if he wants. On this Shiva says that law will not stop him if he
wants to marry his daughter. Shiva tells Daksha that law must be changed. On
hearing this Daksha ordered Kankhala to make a proclamation to be signed by
the Neelkanth, which state that from now onwards any woman who gives birth to
a stillborn child will not be classified as a victim. Hearing to its Shiva said he
wants the entire Vikarma to be stopped. Nobody will be ever from then onwards.
Bad faith can Strike anyone at any time. Daksh was shocked, because it was
something unexpected. Like all Meluhams once, he was also the supporter of the
Vikarma law.

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5.5 PHILOSOPHY OF SWADHARMA
When anandmayi and parvateshwar were having discussion on to which side
parvateshwar will go. Will he fight for the Shiva or for Meluha. Parvateshwar
argued that he was thinking of this for the last few months and he decided to fight
for Meluha. Ayurvati asked him will he be able to act against Shiva, he answered
that there is no other choice but to fight against them.
Ayurvati said,’Lord Rama said that we must protect our fate. The Mahadevs and
the VIshnus are our living gods. Do we protect our religion? If we do not fight
alongside our living gods.
You are confusing faith and religion. They are two completely different things.
‘No they are not’.
‘Yes they are. The Sanatan Dharm is my religion but it is not my faith. My faith is
my country. My faith is Meluha only Meluha.’ said Parvateshwar.
Ayurvati further tried to convince him and said to him that he is defending the
Somras.
Parvateshwar spoke softly’Shreyaan sva dharmo vigunaha para dharmaat
svanushthitat.
It meant that it is better to commit mistake on the path that one’s soul is meant to
walk on, than to live a perfect life on the path that is not meant for one’s soul.
Discharge one’s own swadharma, even if tinched with faults rather than attempt
to live a life meant for another. Ayurvati tries to reconcile him but he is standing
on his own decision. Parvateshwar further says that this is his duty. Isn’t that
what Lord Hari had said? Nobody in the world, not even god, can tell us what
their duty is. Only their soul can. his soul’s whisper is very clear. Meluha is his
faith; protecting his motherland is his duty.Thus through Parvateshwar’s
character Amish has talked a lot on the principle of swadharma. Parvateshwar
loves and respects Neelkanth but his duty towards his motherland in his eyes is
greater. Later when Parshurama and Nandi cones to know that Parvateshwar is
going to fight against lord Shiva, they were surprised. They couldn’t believe that
Parvateshwar has taken such a decision, but Parvateshwar was fully convinced
by his own decision. When Nandi and Parvateshwar met, Parvateshwar realises

XXV
that Nandi was angry with him so he said to Nandi that he was following the
theory of lord Rama who had asked us to always be true to ourselves. Nandi
asked if he was true to himself, is he not betraying his living god, Parvateshwar
replied that‘It is only the very unfortunate who must choose between their god
and their swadharma.’‘Are you saying that your personal dharma is leading
you away from god?’‘I am saying no such thing, major Nandi. But my duty
towards Meluha is most important to me.’‘Rebellion against your god is
treason.’‘Some may hold that rebellion against your country is a great
treason.’‘I disagree. Of course, Meluha is important to me. I would readily
die for it. But i wouldn’t fight my living god for the sake of Meluha that
would be completely wrong” said Parvateshwar.34 (The oath of the
Vayuputras).
When Shiva comes to know that Parvateshwar is going to fight against him, he
hurriedly comes to meet Parvateshwar. While Parvateshwar was talking to Nandi
and again and again he is telling Nandi about his swadharma Shiva enters their
conversation and he is in anger also. He asked Parvateshwar about his decision,
Parvateshwar told him that this is the most difficult decision he has take in his
life, because he is duty-bound to protect Meluha. Shiva gets more angry and tells
him that he knows the somras is evil, and he is still going to protect the somras.
Parvateshwar replied that he will only fight to protect Meluha. Then Shiva said if
maharishi Bhrigu is forcing him, Parvateshwar replied ‘Negative’. Parvateshwar
said,
his soul has no choice. That is what he must do. Do he actually believe that his
soul is forcing him to fight for Evil. his soul is only making him to fight for his
motherland, he cannot refuse. It is his purpose. All of us will die when they have
served their purpose. That is the way of the universe. All he was asking is for
him to understand that just like he had to serve his purpose, he must serve his.
His souls will not allowhim to rest until he had destroyed Evil. He want to protect
Meluha.Shiva got frustrated and asked him to explain the strange working of his
mind.

XXVI
‘Svadharma nidhanam shreyaha paradharma bhayaavahah’ said
Parvateshwar. Death in the course of performing one’s own duty is better than
engaging in another’s path for that is truly dangerous.It seems that his
swadharma is war. That worries me’, said sati, expressing her anxieties about
what she felt was kartik’s personal dharma.

5.6 OM:-
In India The OM is the symbol of the almighty GOD. It is called Akshar Brhma.
When Shree Krishana describes his own forms in The Gita he says He is OM
among the words. “Giram asmy ekamAksharam”
Om is described in Shiva Puran in detail.It is called Pranava here. ‘Pra’ denotes
the ocean of natural world originated from nature. ‘Nav’ is the ship for passing
over the world. It means pranava (Om) is the means to reach ultimate God. It
also has prohibitory meaning - castaway affairs. On another meaning of pranava-
‘Pra’ is the eliminator of actions and ‘Nav’ is the giver of divine wisdom. It
eliminates all the actions and gives the divine wisdom and knowledge. That is
why yogis called it Pranava. In the Shiva puran Shiva called pranav because he
is free from ‘Maya’ and pure in nature. This Pranav makes pure in nature of his
seeker.
In Shiva – Puran Namah-Shivay is also called Pranav that is macro in nature and
‘Om’ is micro pranav.Again there are two forms of ‘Om’, micro and macro. The
‘Om’, which includes – Akar, Ukar, Mkar, Bindu, Nad, Shabda, Kal and Kala is
called macro Pranav. Yogis bear it in their heart. ‘Om’ includes only A,U,M , A to
M, is called micro Pranav. It has only three elements. That is why it is called
micro Pranav. Here ‘A’ denots Lord Shiva, ‘U’denote Power and ‘M’ is the unity of
both.
A context comes in Shiva-Puran where sage Vamdev ask Skanda the meaning
of Pranav. Skand says in reply –There are six meanings of Pranav. These are
given bellow-
1. First is the Manra-Rupa
2. Second is Yantra-Bhavita

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3. Third meaning is Symtomatic God
4. As fourth means Pretence
5. The fifth is guru
6. Sixth is meant to reflect the nature of the pupil

‘Om’ is also described in detail in Chandogya –Upanishad. Upanishad says ‘Om’

is the nearest name of the God. When we use ‘Om’, the God becomes happy.
Just a general person becomes happy when someone calls him by his nickname.
Therefore, by name and symbol ‘Om’ refers to god. In Chandogya Upanishad, it
has been said that – Earth is the extract all the creature, Water is the extract of
the earth, Medicines are the extract of the water, Man is the extract of the
medicines, Man’s extract is speech, Speech’s extract is Sam, and Sam’s extract
is the ‘Om.’ So ‘Om’ is the excellence and eligible to be a symbol of divine. Thus,
‘Om’ is an eloquent letter. Worship of letter ‘Om’ seeks of all desires.
‘Om’ is also a symbol of permission. When a person gives a permission to other
person says ‘Om’.In starting studying of Vedas it was used to say ‘Om’.
There are many forms of worship of ‘Om’ described in the Chandogya- Upnishad.
It can worshiped as ‘Pran’. It can worshiped as Savita, as Sun. Deities entered in
‘Om’by the fear of dying.’ Om’ is nectar and it is fearless form. By entering into
‘Om’ the deities become nectar and fearless.He who worship the ‘Om’ became
nector and fearless.
Om in the first book of the Shiva Trilogy, Nandi is attacked by two people in
Devgiri. When he comes back Shiva asks him if he has recognized those people
Nandi said that he hasn't, but he remembers the symbol on his leather bracelet.
Then Shiva drew a symbol on the paper and they recognized that it was in the
shape of OM.Nandi tell Shiva, that it is an ancient symbol that some people use
for the word AUM.
But nobody want to use this symbol now. Shiva asks what is this? Nandi replies
that, Om is the holiest word in their religion it is considered the earliest sound of
nature, the song of the universe. It was so holy and sacred that for many
Millennium most people would not insult it by putting it down in written form.

XXVIII
Shiva was very curious to listen all this and asks then how did the symbol come
out? Nandi tell him that it was devised by Lord Bharat who had conquered whole
of India many thousands of years ago. Lord Bharat was a Chandravanshi who
was well worth respecting, because there was always a continuous fight between
Suryavanshis and Chandravanshis, so to end this fight he even married a
Suryavanshi princess. Shiva then asks who are the Chandravanshis? On this
Nandi replies that they are antithesis of them, they are the followers of the king
who are the descendants of the Moon. They follow the lunar calendar. They are
not good people they are not trustworthy, and lazy people they do not follow any
rules,morals and honors. They are very cunning and they never act as principled
Kshatriyas. They are corrupt and selfish, the Chandravanshi is a blot on
humanity. Shiva then asks what does the Om symbol have to do with this? Nandi
replies that King Bharat created this as a symbol of Unity between the
Suryavanshis and the Chandravanshis. The top half of the OM symbol is of
white color which represent the Chandravanshis

XXIX
 Figure source: The Immortals of Meluha
The bottom of the OM is in red color which represents the Suryavanshis.
Amalgam of this is the common path which is represented in the Orange colour.

XXX
 Figure source: The Immortals of Meluha

The white moon to the right of this symbol was the pre-existing
Chandravanshi symbol. And the sun above is the pre-existing Suryavanshi
symbol. It was the pact made by Lord Bharat but the pact died along with his
death. once the influence of Lord Bharat was ended the Chandravanshi went
back to all old tricks and the war began once again they even forget their symbol

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and the word Om goes back to its original form of pure sound without written
representation.

Figure: representing bracelet of Nagas; source: The

Immortals of Meluha
But the symbol of all that is found on the bracelet of the hooded man was not
colored and the lines on the symbol were not like the lines, they look like a
drawing of three serpents. On this Nandi started mumbling that it is the bracelet
of Naga. Shiva does not know anything about Nagas, so he asked Nandi who is
Naga? Nandi tells him that Nagas are those people who are born with deformities
because of the sins of the previous birth. The deformities in the bodies are like

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some extra hand or some extra leg or misshapen face. But physically they are
very strong and they have skill also and these people are not allowed to live in
the Sapt-Sindhu.

Figure: representing snakes in AUM; source: The Immortals of Meluha

This is description of Om given by Amish Tripathi in his Novel. It is totally a Hindu
concept, it resemble the theory of Om, which is given in the Hindu scriptures.
PATANJALI also in his Yogasutra has discussed about this symbol OM. By
looking at the Patanji's description of OM we can easily compare what is the
difference or the similarities is given in Hindu scriptures, by Amish Tripathi and by
Patanjali in his Yoga Sutra.Words and ideas are inseparable we cannot have

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 idea of God without the word is it expresses, but why it is necessary to use the
word Om.
It is necessary to use the word because God is the basic fact of the universe, he
must be represented by some basic natural and some comprehensive of all
sounds. Hindu believes that this sound is OM. Swami Vivekananda said that, the
first letter A, is the root of the sound it is pronounced without touching any part of
the tongue or palate.The letter M which is the last sound in the series is
produced by the closed lip,and the letter U comes from the end of the mouth. So
we can save that OM represent the whole phenomenon of the sound producing It
is the most ancient word for God that has come down to mankind through the
ages. It has been used by unnumbered worshipers, always in the most Universal
sense referring to only one particular deity. So if sanctity is given to this word the
OM is the most sacred word of all.

5.7 SATYA
The truth is explained in detail in the Mahabharata. Everyone Praise the truth.
The yudhishthir ask to Bhishma what is truth what are the symptoms of the truth?
How can one attain the truth? what are the benefits to follow the truth and what is
the process? tell me yudhisthira says.Bhisma says to yudhishthir- Pure truth is
revered all Verna. Truth is senselessly. The truth cannot be disordered. Man
always follows the true religion developed as truth. Truth is eternal Dharma.
Truth is eternal Brahma. Truth is the ultimate sacrifice. Everything is based on
the truth. We must always bow before the truth. Truth is the ultimate life. There
are thirteen types of truth, Bhishma says to yudhishthir. These are given below
1. SATYA
Always remain the same, to be invariable and Indestructible is the sign of truth.
This does not change. Discharging the duties leads to the truth.
2. SAMATA
To keep a common sense in our friend and enemy is parity. Equality is the trait of
Samta.

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3. DAM
Do not wish to object others, always keep sincerity and patience, to abandon
fear, to be quite of the disease of mind is called Dam.
4. MATSARATA KA ABHAV
At the time of Charity and Sigh keep on mind control is called Matsarata ka
Abhava. It is not jealous of others.
5. KSHAMA
Living and intolerable behaviours, to bear beloved and unpleasant words equally
is forgiveness. It is called kshama.
6. LAJJA
A wise man with the wishes of well being of others, never Hearts in mind, whose
voice is always calm, called Lajjasheel.
7. TITIKSHA
German beer suffering for Dharma and earth the tolerance called endurance.It Is
titiksha.
8. ANSUYA
Do not see blame others is Anasuya.
9. TYAG
Dropped attachment is Tyag.
10. PARMATMA KA DHYAN
The name of the divine contemplation is attention.
11. ARYATA
Best wishes toward others and best practices is the Aryata. It is derived from the
renunciation of attachment.
12. DHRITI
Even mood in happiness and disorder is Dhriti. Who always wants his progress
should be taken Dhriti.
13. AHINSA
Never malignancy in mind, speech and actions of all creatures.

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These all are the appearance of truth. One should not abandon these all.
According to Mahabharata There is no religion higher than truth. (महाभारत,p-

4837-38.)

5.8 PHILOSOPHY OF GOOD AND EVIL

In Kashi Vishwanath Temple Shiva heard the voice from Magadh clearly,
Everything needs balance Neelkanth, the masculine is the feminine the energy
required the mass. There is good in single of us.
The dialogues written by Amish are so relevant in present society. Today there
is loss of humanity human values and people. There is a strong need for men to
study the philosophy and to understand the human nature and Society. The
words of Vasudeva may be examined under Neils Bohr's principle of
complementarities. According to him, everything in nature poses Queen
character of contradiction suggest corpuscular quality and wave quality.
Contradictory characters are not exclusive each other but are complementary for
an integral comprehension of the entity as a whole it is necessary to know about
the contradictory characters. In the secret of the Nagas it is well said by Shiva,
There is a will in every single of us exactly there is a good in every single
one of us and there is a will in every single one of us the true battle
between good and evil spot within. And the great I will connect itself to the
evil within us is that why people get attached to it? I believe that when you
discovered the great evil of our time you will not need any explanation
about how it attaches itself so deeply to us.
In the Shiva Trilogy, The War that Shiva wages is not the War against any
person but it is war against Evil which is present in all of us in one form of all the
other. In the book the secret of the Nagas when Shiva meets grown up Ganesh
he is talking about the Meluhan’s practice of leaving the children born with
deformities in the river. Shiva says that, I suspect that Chandan but did not die
naturally. Nandi says, It is just feeling that I have remember nobody is good or
bad they are strong or weak strong stick to their morals no matter what the trials

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and regulations. we do not even realise how long do they have some. Desire
creates attachment. Attachment to this world., and when you don't get what you
want or get what you don't want it leads to suffering.. This leads to anger. And
that too violence and war which finally result in destruction. So if you want to
avoid distraction and suffering you should control your desires right as the
teacher game of Maya the illusion of this world, but the Rig Veda one of our main
source of philosophy continue teacher says that in the beginning of time there
was nothing except darkness and every Model flat. Then out of this darkness
Desire was born., Desire was the Primal seed the term of creation., and from
here all know that the Prajapati, The Lord of the creator created the universe and
everything in it.Innocent Desire is the root of creation as well. How can Desire be
the source of creation as well as destruction. Is it safe to assume that anything
that has been created has to be destroyed at some point in time. That is the
purpose of decide it is the beginning and the end of a journey without Desire
there is nothing.

THEORY OF GOOD AND EVIL IN THE SHIVA TRILOGY.

Manu said that good and evil are the two sides of the same coin.Amish has used
this theory in the novel in a very argumentative way. Protagonist, the Shiva is
trying to find the evil from the very beginning. He is travelling a lot to find the
evil,and to destroy it. In the first novel, twice Naga attacks Sati. Brahaspati is
killed, at Mount Mandar. The Secret of the killing was opened by the coin which
belongs to Branga's. Branga Pradesh is an area where Nagas live. When Shiva
comes to know that Naga has killed his loving friend Brihaspati he became so
angry, and in his mind he decided to take the Revenge of the death of his friend.
Till now Shiva has an idea that Nagas are the evil. In the Third book when Shiva
meets Brahaspati, he comes to know that Brahaspati is fighting with the evil all
alone. One cannot fight evil because it does not leave any scars on one's
soul.Brahaspati tells Shiva,
' Evil is never in a rush,' reasoned Brahaspati.It creeps up slowly. It doesn't hide
,but confronts you in the broad daylight. It gives decades of warning, even

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centuries at times. Time is never the problem when you battle Evil. The problem
is the will to fight it.
Brahaspati tells Shiva that he wanted to meet him, the coin of Good and Evil is
flipping over India,

5.9 THEORY OF TRANSACTION

At Mohenjo Daro Shiva was talking with Pandit about his love for Sati. He tells
Pandit that he loves Sati, and he do not support the theory of vikarma. Shiva tells
Pandit that he loves Sati and understand her but she doesn't understand him.
Pandit replied that he do not understand Sati. And tries to tell him thathe can
make a guess about her feelings with the help of the theory of transactions.
Pandit tells him that the cloth which has been spun in their clothes is created
when cotton threads are woven together.
'Similarly, transactions are threads that when woven together make up our
society, its culture. Or in the case of a person, they weave together his
character. "35
If someone wants to know the strength of a cloth he inspect the quality of its
weave. In similar way if somebody wants to know the character of a person he
has to look closely at his interpersonal behavior on his transactions. Pundit father
explains Shiva about the transactions.
“transactions are interactions between two individuals. It could be trading
goods , like a Shudra farmer offering grain for money from Vaishyas. But it
could also be beyond material concerns, like Kshatriya offering production
our society in return for power. “36
Shiva understands and agrees that transactions are about give and take.
According to this logic if someone wants something, he has to give that person
something in return. In this way, Pundit asks Shiva to understand Sati's
transaction. Ask him to understand what Sati really wants. Shiva said that he did
not understand he is very confused.
Sati is most eminent Vikarma in history. If she wants to rebel against something
she could, because she has a power. She has the power to fight.. But she does

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not rebel against the Vikarma law, neither does she lives like most Vikarma. She
follows the Commandments and yet she does not complain if life treats her in
unfair way, she does not complain and behave herself with dignity. In a
transaction, we give something because we want something in return. Sati
accepts the unfair law without trying to make anyone feel guilty about it. Always
tries to give something to society for the good of the people. She is giving so
much to society but in return, she wants respect. So Pundit asks Shiva if he tries
to protect such a person, he is disrespecting that person. So, he asks Shiva to
give respect to Sati as much as possible.

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