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Prophet Abraham (pbuh) had left his son the elder Ismael with his mother Hagar at Makkah, Hagar, a maid that he married in agreement with his first wife Sarah [believing being sterile] to have a son as heir. He received from Allah,the order to let them in Makkah.Thus, Abraham [86 years old] remained alone in with Sarah,far from his second family , feeling old he and his wife,he made a Dua to Allah,to grant him a child.Quran says:[[[(37/100) My Lord, grant me [a child] from among the righteous."-101) So We gave him good tidings of a forbearing boy.]]]Until here, the Quran doesn't specify which of the two son Isaac or Ismael to sacrifice, as an assiduous reader of the Quran, I still have to do some research.God sent messengers [ angels in humanoid form] for two missions, the first to announce the good news to Sarah [ give birth], the second to annihilate the nation of the prophet Lut (pbuh) [his nephew], whom were addicted to homosexuality.[[[(11/69) And certainly did Our messengers come to Abraham with good tidings; they said, "Peace." He said, "Peace," and did not delay in bringing [them] a roasted calf.]]]Abraham's wife was quite close to them, it was she who received the good news directly from the angels.[[[(11/71) And his Wife was standing, and she smiled. Then We gave her good tidings of Isaac and after Isaac, Jacob.]]]When he reached the age to walk on his feet, becoming a bit much, and much beloved by his father [He speaks of the small newly born son Isaac],I said several times that the Quran is explained by itself , just do a small investigation to unearth the pot to the roses!And if we go back a little backward to verse (37/101), we note that it is question of Isaac, not of Ishmael,and as an added evidence,Quran says:"when he reached with him",it means that Allah speaks about the son who is living right this moment with [Abraham]Quran says:[[[(37/102) And when he reached with him [the age of] exertion, he said, "O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think." He said, "O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast."]]]Conclusion: The son to sacrifice was Isaac,not Ismael.NB: eminent Muslim scholars said that it was about "Isaac",only few of them said "Ismael",basing on the end of the verse (11/71)[...and after Isaac,Jacob], they said ifit was about Isaac, necessarily Jacob (pbut) will be not mentioned; it could be another good track!Allah knows best!

I am amazed at how many questions there are ABOUT the Bhagavad Gita - no one seems to want to actually read the book! I am also astonished at how many Indians living in India ask where to obtain a copy of the Gita!! Ye gods! Living by the river and asking for water! Now the final answers from my personal point of view.The cheapest and lightest copy of the Gita is the Penguin edition.Several Apps are available for down load to your smartphone.The best classical commentaries are those of Ramanuja and Shankara which are really turgid and highly technical in discussion and argument and not advisable for the beginner.For the beginner I would recommend the commentary of Swami Sivananda (Divine Life Society Rishikesh - available from their website for free). Or the commentary of Swami Chinmayananda.For those who are time or IT skill poor, I herewith submit a summary of the Gita for your edification and delight — please use the copy and paste keys to insert it into a document on your desktop and read at your leisure.Chapter 1The Gītā is a section of the great Indian Epic — The Mahabharata. There is a dispute over the inheritance of the empire by two sets of cousins. The rightful heir to the throne is Prince Pandu who died prematurely, his blind brother Dhritarashtra ruled the kingdom in his stead. The sons of Pandu — the Pandavas led by Arjuna when coming of age requested the return of the kingdom. The sons of Dhritashtra — the Kauravas led by Duryodhana refused to surrender or even to share the empire.Arjuna had sent Krishna as his ambassador to negotiate a peaceful settlement, and every diplomatic means had been employed to come to an agreement and to avoid the war, but the Kauravas were absolutely intransigent and pressed for resolution through armed conflict.So after exhausting all viable options the two armies are assembled on the field of battle ready for battle. As they stand facing each other, Arjuna directed Krishna who is acting as his charioteer to station his chariot between the two armies so that he may look upon all those who are gathered to fight him. Among the opposition are cousins, uncles, nephews, friends and associates. Becoming despondent through misplaced sympathy Arjuna lays down his bow and refuses to fight. The Gītā is the discourse between him and Krishna as to the nature of one's professional duties and how one should conduct oneself in the world.Arjuna’s GriefWhen Arjuna saw all these kinsmen in array,he was filled with deep compassion and said these words in despair...Arjuna said:—O Krishna, seeing my kinsmen present here, eager for battle, my limbs go weak, my mouth dries up, my body trembles and my hair stands on end.I desire not victory, nor empire, nor pleasures. Of what use to us is an empire, O Krishna, or enjoyment or even life itself? I will not fight!Chapter 2. — Communion through KnowledgeThe Blessed Lord said:—11. You grieve for those who should not be grieved for; yet you speak words of apparent wisdom. The wise grieve neither for the dead nor for the living.13. Just as the embodied Self passes through childhood, youth and old age [pertaining to that body], so [at death] it passes into another body. A wise man is not confused thereby.16. The unreal can never come into being, the real never ceases to be. The conclusion about these two is discerned by the seers of truth.20. The jīva is never born; it never dies; having been existent in the past, it will never cease to be [in the future]. Unborn, eternal, abiding and primeval, it is not slain when the body is slain.22. As a person casts off worn-out garments and puts on others that are new, so does the embodied Self cast off its worn-out bodies and enter into others that are new.24. It cannot be cut; it cannot be burnt; it cannot be wetted and it cannot be dried, it is eternal, all-pervading, stable, immovable and primeval.26. Or, if you consider this Self to be repeatedly born and repeatedly dying, even then, O Maha-bahu (Mighty-armed-one), it does not become you to feel grief.27. For death is indeed certain for everything that is born, and re-birth is certain for that which has died; therefore you should not grieve for what is unavoidable.28. O Arjuna! All beings [in the universe] have a beginning that is unknown, a known middle and an unknown end. Why should there be anguish in relation to any of them?47. To work alone you have the right, and not to the fruits. Do not allow rewards to be your motive for action. Nor be attached to inaction.48. Abandoning attachment and established in Yoga, perform works, viewing success and failure with an even mind. Equipoise is said to be Yoga.49. Action with attachment [to results] is far inferior, O Arjuna, to action done with equanimity. Seek refuge in wisdom. Miserable are they, who act motived by reward.50. Endowed with wisdom [equanimity] one discards here and now [the results] of good and evil deeds. Therefore devote yourself to Yoga — Yoga is skilful action.62. When one deliberates upon sense-objects, attachment to them arises; from attachment is born desire, from desire arises anger;63. From anger arises delusion; from delusion, the loss of memory; from the loss of memory, the destruction of discrimination; and with the destruction of discrimination, one is lost.64. But one who is self-controlled, moving among the sense-objects with the senses under restraint, free from attraction and aversion, attains tranquillity.65. In that state of serenity all sorrow is overcome; for in the case of one with a serene mind, the intellect soon becomes well established.69. The self-controlled one is awake during what is night for all beings, when all beings are awake, that is the night to the enlightened one.71. The individual who, abandoning all desires, perseveres without longing, devoid of the notion of possession and the sense of egoistic self-importance — he attains peace.Chapter 3 — Communion through ActionArjuna said:—1. If, O Krishna you consider that Buddhi (mind-development) is superior to Karma (action), why do you urge me to engage in this terrible deed?The Blessed Lord said:—4. No one achieves freedom from activity (Naiś-karmyam) by abstaining from works; and no one ever attains success by mere renunciation of works.5. Verily no one can remain even for a moment, without performing action; for everyone is forced to act, helplessly indeed, by the Material Modes [Gunas].8. You must perform your obligatory duties; for action is superior to non-action (meditation). For not even the maintenance of the body is possible by inaction.9. This world is bound by actions other than those performed as sacrifice. O Arjuna, you must perform work to this end [for sacrifice alone], free from attachment.20. Verily, by Karma Yoga alone did Janaka and others reach perfection. Indeed, you should act, bearing in mind the welfare of the world.25. Just as the ignorant act with attachment their work, so should the wise act without any attachment, and only for the welfare of the world.26. The wise should not confuse the minds of the ignorant who are attached to work; rather himself performing work with devotion, he should inspire others to do likewise.33. Even an enlightened person acts in conformity to his own nature; beings follow their nature; what will restraint do?Arjuna said:—36. But, impelled by what, O Krishna, does one err even against one's own will, constrained as it were, by force?The Blessed Lord said:—37. It is desire, it is anger, born of the Guna of Rajas; all-devouring, an impeller to sin. Know this to be the foe here.39. Wisdom is obscured by this constant enemy of the wise, in the form of desire, which is as insatiable as fire.Chapter 4 — Communion through WisdomThe Blessed Lord said:—19. He whose every undertaking is free from desire for personal gain and the delusive identification [of the body with the Self], whose karmas are burnt up in the fire of knowledge — him the wise describe as a sage.20. Having renounced attachment to the fruits of one’s actions, ever contented with the eternal (Self), and dependent on none, one does not verily act, even though engaged in activity.21. Free from expectation, with the mind controlled, relinquishing all notions of possessiveness, and merely doing physical activity, one does not incur blame.22. Content with what comes without effort, transcending the pairs of opposites, free from ill-will, balanced in success and failure, though acting, one is not bound.34. Know that by full prostration, by extensive questioning and by service, the wise, who have realised the truth, will instruct you in [that] teaching.38. Verily, there is no purifier in this world equal to knowledge; one that is perfected in Karma Yoga discovers this (knowledge) spontaneously, in oneself in due time.42. Therefore, with the sword of knowledge, cut asunder this doubt present in your heart, arising from ignorance concerning the Self. Arise and practise this [Karma] Yoga.Chapter 5 — Communion through RenunciationThe Blessed Lord said:—2. Renunciation of actions and Karma Yoga, both lead to the highest beatitude. But, of these two, Karma Yoga is superior to the renunciation of actions.3. One who neither resents nor desires is to be known as a perpetual renunciate: verily one who is free from the pairs of opposites is easily liberated from bondage.7. One who is devoted to the path of Action and is pure of mind, who is self-controlled, has conquered the senses and has realized identity with all beings, even while acting, remains untainted.18. The sages regard with equality one well-endowed with learning and humility, a Brahmana, a cow, an elephant, a dog and a dog-eater.19. Even here and now Samsāra is overcome by those whose minds rest in equanimity. For the Brahman (individual Self), when uncontaminated by Prakrti, is the same everywhere, therefore they are established in Brahman.23. One who is able, even here, before one is released from the body, to resist the impulses arising from desire and anger, is a Yogi (competent for Self-realization); and a happy person.26. To those who are free from desire and anger, who aspire [for realisation] whose minds are controlled, and who have attained self-mastery — the Great Nirvana is close at hand.Chapter 6 — Communion through MeditationThe Blessed Lord said:—3. For the sage who seeks to ascend to the heights of Yoga, action is said to be the means; but when one has reached the summit of Yoga, quiescence is said to be the means.5. One should raise one’s Self by one’s own mind and not allow one’s Self to sink; for the mind alone is the friend of the Self, and the mind alone is the adversary of the Self.6. The mind is the friend of one who has conquered the mind. But for one whose mind is uncontrolled, the mind, like an adversary, remains hostile.9. One who regards with equality, well-wishers, friends, foes, the indifferent, neutrals, the hateful, relatives, and even the righteous and the unrighteous — excels.10. The Yogi should constantly apply the mind to Yoga, remaining alone in a solitary place, controlling discursive thinking, free from desire and the sense of possession,11. In a clean place, having established for oneself a firm seat which is neither too high nor too low, and covering it with cloth, deer-skin and kusha grass one over the other,12. there, sitting on the seat, focusing the mind in concentration, with the thoughts and the senses restrained, one should practice Yoga for the purification of the mind.13. Holding the trunk, head and neck erect, motionless and steady, focusing [the attention] at the tip of the nose, and without looking around;14. Serene and fearless, firm in the vow of celibacy, holding the mind in check and fixing the thoughts on Me, one should sit in meditation, holding Me to be Supreme.16. Yoga is not for one who over-eats, nor for one who fasts excessively; nor for one who sleeps too much, nor for one who stays awake for lengthy periods, O Arjuna.17. Yoga becomes the destroyer of sorrow for one who is moderate in food and recreation, who is temperate in actions, who is moderate in sleep and wakefulness.19. The controlled mind of a Yogi who practices Yoga is compared to a lamp which does not flicker when placed in a windless spot.20. When the mind, restrained by the practice of Yoga, attains that Infinite Bliss, and when seeing the Ātman by the mind, one is satisfied by the Ātman alone;21. when one knows that intense joy which can be experienced by the intellect but is beyond the grasp of the senses, wherein established one departs not from that condition;22. having gained which, one considers that there is no greater gain than it; wherein established, one is not moved even by the heaviest sorrow—23. know this [state] of deliverance from association with suffering to be Yoga. This Yoga must be practiced with determination and with a mind free from despondency.26. Wherever the fickle and unsteady mind wanders, one should subdue it then and there, and bring it back under the control of the Self alone.29. With the mind harmonised by Yoga one sees equality everywhere; one sees one’s Self as abiding in all beings and all beings in one’s own Self.30. He who sees Me everywhere and everything in Me; I am not separated from him and he is never separated from Me.The Blessed Lord said:—35. The mind is undoubtedly hard to subdue and fickle, O mighty-armed one, but by repeated practice and by the exercise of dispassion it can be brought under control.36. In my opinion Yoga [harmony] is hard to attain by a person of unrestrained mind. However, it can be attained through skilful means by one, who strives for it and has a subdued mind.The Blessed Lord said:—40. Neither here [in this world] nor there [in the next], there destruction for him. For verily, no one who does good, ever comes to grief.41. Having attained to the realms of the righteous and dwelt there for many long years, one who has fallen from Yoga is born again in the house of the pure and prosperous.Chapter 12 — Communion Through DevotionArjuna said:—1. Of those devotees, who, ever integrated with You, meditate on You thus, and of those again, who meditate on the imperishable and the unmanifest [i.e. ātman] — which of these have greater knowledge of Yoga?The Blessed Lord said:—5. But greater is the vexation of those whose minds are thus attached to the unmanifest. For the way of the unmanifest is onerous for embodied beings to follow.12. Wisdom is far better than the practice [of mindfulness of the Lord]. Meditation is esteemed to be better than wisdom; and the renunciation of fruits of action is better than meditation — from such renunciation, peace ensues.13. Not prejudiced towards any living being, friendly and compassionate to all, free from the notions of ‘I’ and ‘mine’, and regarding all pain and pleasure with equanimity, and forbearing;14. contented, constantly contemplating, self-restrained and firm in one’s convictions, dedicating the mind and intellect to Me — such a devotee is dear to Me.15. He by whom the world is not disturbed, and who is not disturbed by the world, who is free from joy and jealousy, fear and repulsion — he is dear to me.16. One who is free from expectations, who is uncontaminated, skilled, impartial and free from anxiety, who has renounced every undertaking— is dear to Me.17. One who is full of devotion to Me, who rejoices not, nor hates, nor grieves, nor desires, and who renounces both merit and demerit — such a devotee is dear to me.18. He who is impartial to both foe and friend, honour and dishonour, who is indifferent to both cold and heat, pleasure and pain and who is free from all attachments;19. to whom both censure and praise are equal, who is silent [when praised or abused] and content with any condition, who has no home, who is steady of mind, and who is devoted to Me — dear to Me is such a person.20. But those devotees who adopt this ambrosial virtuous conduct (dharma) as taught above, who are full of faith and who regard Me as the Supreme — they are exceedingly dear to Me.Chapter 14 — The Threefold Division of the Modes of Material NatureThe Blessed Lord said:—5. Sattva, Rajas and Tamas are the Gunas that arise from Prakrti. They cause the bondage of the immutable Self to the body, O Arjuna.6. Of these, Sattva, being pure is illuminating and free from morbidity. It causes bondage through attachment to pleasure and to learning.7. Know that Rajas is of the nature of passion arising from craving and attachment, it causes the bondage of the embodied Self through attachment to action.8. Know that Tamas is born of nescience and causes the delusion of all embodied Selves. It causes bondage, through negligence, indolence and sleep.9. The Mode of Sattva generates attachment to pleasure, Rajas to action. But the Mode of Tamas, obscuring wisdom, generates attachment to negligence.10. Prevailing over Rajas and Tamas, Sattva [sometimes] prevails. Overwhelming Tamas and Sattva, Rajas preponderates, overwhelming Rajas and Sattva, Tamas [sometimes] predominates.11. When the light of wisdom radiates from all the gateways (senses) of the body, then, one should know that Sattva prevails.12. Greed, activity, undertaking of projects, restlessness and craving — these arise, when Rajas is ascendant.13. Non-illumination, inactivity, negligence and even delusion — these arise when Tamas prevails.16. The result of a good deed, they say, is pure and is of the nature of Sattva, but the result of Rajas is suffering; and that of Tamas is ignorance.17. From Sattva, wisdom arises, and from Rajas greed, from Tamas arise negligence and delusion, and indeed, ignorance.18. Those who persist in Sattva rise upwards; those who abide in Rajas remain in the middle; and those, remaining in the lowest tendencies of Tamas go downwards.23. He is said to transcended the Gunas, who remains like one indifferent, undisturbed by the Gunas; and who, knowing that it is the Gunas that are active, remains stable and does not act;24. One who is poised in pleasure and pain, who focuses within, to whom a clod, a stone and piece of gold are of equal value, who remains the same towards the pleasant and the unpleasant and who is intelligent, and regards both censure and praise of himself as equal;25. one who is the same in honour and dishonour, and the same to friend and foe, and who has abandoned all enterprises — such a person is said to have transcended the Gunas.Chapter 16 — The Division between the Divine and the Non-Divine.The Blessed Lord said:—1. Fearlessness, purity of mind, consistent contemplation on wisdom, philanthropy, self-control, worship, study of Vedas, self-discipline, forthrightness,2. Non-injury, truthfulness, freedom from anger, renunciation, tranquillity, freedom from slandering, compassion to all beings, freedom from hankering, gentleness, modesty, freedom from whimsicality;3. Refulgence, forgiveness, fortitude, purity, freedom from spite and humility these treasures, O Arjuna, belong to one who is born to a Divine Estate.4. Religious hypocrisy, hubris, self-conceit, anger, rudeness and ignorance these, O Arjuna, belong to one who is born to a non-Divine estate.5. The Divine Estate is deemed to lead to Liberation, the Non-divine to bondage. Grieve not, O Arjuna, you are born to a Divine Estate.7. The Non-divine know neither the right action nor what to refrain from. Neither purity, nor right conduct nor truthfulness is found in them.9. Holding this view, these embittered ruined people of deficient intellects commit many atrocities that lead to the destruction of the world.l0. Filled with insatiable desires, grabbing through delusion unjustly acquired resources, and committed to vicious resolutions, they act, full of ostentation, pride and arrogance.11. Subject to immeasurable anxieties, which extend to the very dissolution of the universe, regarding sense-gratification as their highest ideal, and convinced that this is all;12. Bound by hundreds of fetters of hopes, preoccupied with desire and anger, they strive by unjust means to amass resources for the gratification of their desires.21. Self-referent desire, anger and greed — this is the threefold gateway to Naraka (hell), ruinous to the Self. Therefore one should abandon these three.Chapter 17 — The Three Classifications of Conviction.The Blessed Lord said:—3. The conviction (śraddha) of each person is in accordance with one's character. A person consists of conviction, and whatever one's conviction is, that verily one is.The Threefold Classification of Food.8. A diet which promotes longevity, intellectual alertness, energy, health, pleasure and cheerfulness and those that are succulent, nutritional, substantial and agreeable, are preferred by Sattvic people.9. Foods that are bitter, sour, very salty, very hot, very sharp, astringent and heating, are all dear to Rajasic people, they produce pain, discomfort and disease.10. Foods which are stale, tasteless, foul, putrid, left-over and impure, are loved by Tamasic people.The Three Grades of Spiritual Practice.11. The Sattvic yajña (sacrifice) is one that is offered by one without a desire for reward and with the conviction that it should be performed as enjoined in the Śāstras.12. That yajña which is offered with an expectation of reward and for the sake of ostentation, know that to be Rajasic.13. That yajña which is not based upon Scriptural authority, with unsanctioned offerings, devoid of the recitation of mantras, lacking in gifts of appreciation and faith—that is considered to be Tamasic.The Threefold Division of Tapas (self-discipline)14. Adoration of the gods, the twice-born, the preceptors, the enlightened ones, purity, rectitude, chastity and non-injury, these are said to be the physical disciplines.15. Speech that does not cause distress and which is true, agreeable and beneficial, and also the recitation of the Vedas are called the verbal disciplines.16. Peace of mind, benevolence, silence, self-restraint, perfect mindfulness — these are called mental disciplines.17. This threefold self-discipline, practiced with firm conviction by those who desire no reward and are devoted — is called Sattvic self-discipline.18. Discipline, practiced with ostentation for the sake of gaining respect, praise and reverence, is considered to be Rajasic. It is unstable and transient.19. That self-discipline which is practiced with foolish obstinacy by means of self-torture or in order to injure another is declared to be Tamasic.The Three Kinds of Charity20. The charity that is dispensed from a sense of duty, to one who does not reciprocate, at the proper place and time to a deserving person — that is said to be Sattvic.21. But that which is given as a consideration for something received or in expectation of future reward, or grudgingly, is considered to be Rajasic22. That gift which is given at the wrong place and wrong time to unworthy recipients, without due respect and with derision, is considered to be Tamasic.Chapter 18 — Liberation Through RenunciationThe Blessed Lord said:—2. The enlightened ones understand that renunciation (Sannyāsa) means the giving up of all works which are motivated by desire. The wise declare relinquishment (Tyāga) to be the relinquishment of the fruits of all works.3. Some learned ones say that all actions should be given up as defective; others declare that works such as yajña, philanthropy and self-discipline should not be given up.5. The acts of yajña, philanthropy and self-discipline should not be relinquished; but should be performed. For yajña, philanthropy and self-discipline are the purifiers of the wise.6. It is My considered and final opinion that even these [three] practices should be done relinquishing all attachment and the desire for reward.10. The one who has renounced, being wise and imbued with Sattva, free from doubts neither hates disagreeable work nor clings to an agreeable one.11. For, it is impossible for an embodied being to abandon work entirely. But one who foregoes the rewards of works, is called a renunciate.The Threefold Division of Knowledge20. That knowledge which reveals one immutable reality in all beings, and not as separate in the different bodies — know that knowledge to be Sattvic.21. But that knowledge which sees various and distinctive (spiritual) entities in all the different (physical) beings — know that knowledge to be Rajasic.22. But that which adheres to one single act as if it were the whole, which is not founded on reason, and which is untrue and trivial — that knowledge is declared to be Tamasic.The Threefold Division of Acts23. That obligatory work which is done without attachment, without desire or aversion, by one who desires no reward is said to be Sattvic.24. But that act which is performed with great effort by one who longs to gratify desires and prompted by self-interest; is said to be Rajasic.25. That task which is undertaken through delusion, disregarding the consequences, loss, injury and one's own capacity is said to be TamasicThe Threefold Division of Agents26. An agent who is free from attachment, and self-acclaim, who is endowed with perseverance and enthusiasm and is unaffected by success and failure, is said to be Sattvic.27. That agent is known as Rajasic who is swayed by desire and motivated by gain, stingy, cruel, impure and overwhelmed by delight and grief.28. That agent who is unqualified, vulgar, obstinate, unscrupulous, dishonest, lazy, morose and a procrastinator is said to be TamasicThe Threefold Division of Rationalism (Buddhi) and Fortitude (Dhṛti)30. That Rationalism is considered to be Sattvic, which discerns extroversion (pravṛtti— material goals) and introversion (nivṛtti — spiritual goals), what ought to be done and what ought not to be done, fear and freedom from fear, bondage and liberation.31. The Rationalism which produces a mistaken conception of Dharma and Adharma and also of what ought to be done and what ought not to be done is Rajasic.32. That Rationalism, which, enveloped in darkness, regards Adharma as Dharma and which reverses every value is Tamasic.33. That perseverance by which one, through steady application, maintains the consistent functioning of the mind and metabolism and the work of these sense-organs — that perseverance is of the nature of Sattva.34. That perseverance by which, on account of attachment and desire for rewards, one adheres to [the pursuit of] Dharma, Kāma and Artha is Rajasic.35. That perseverance by which a foolish person does not give up sleep, fear, grief, depression and passion is of the nature of Tamas.The Threefold Division of Happiness36. Now hear from Me the threefold division of happiness, in which one enjoys by continued practice and by which one is surely freed from suffering;37. That joy which is like poison at first but eventually becomes like ambrosia, arising from the serene state of the mind focusing on the Atman — such joy is said to be Sattvic.38. That pleasure which arises from contact of the sense organs with their objects, which at first is like ambrosia but in the end like poison — that is declared to be Rajasic.39. That pleasure which is characterised by self-delusion both in the beginning and the sequel, arising from sleep, indolence and negligence is declared to be Tamasic.51. Endowed with a purified intellect, subduing the mind by steadfastness, relinquishing sound and other objects of the senses and abandoning attraction and aversion;52. Resorting to solitude, eating moderately, restraining speech, body and mind, perpetually engaged in the Yoga of meditation and practicing dispassion;53. Forsaking self-affirmative ideation, power play, arrogance, desire, anger and property, free from the notion of possessiveness and tranquil — one becomes worthy of the state of Brahman.63. Thus I have taught you that knowledge which is the greatest of all mysteries. Reflecting on it thoroughly, do what you will.Arjuna said:—73. Destroyed is my delusion and I have, by Your grace, O Krishna, gained insight (Smrti). Freed from doubts, I stand steadfast, I will act according to Your word.

Jai SiyaRam!The reason is, because Lord Ram is the supreme Godhead, The para brahma who is sung throughtout the Scriptures. The answer shall be based mainly on the Ramayana [Panchveda], along with other texts.In Millions of Kalpas, The Lord of the Gods Descended The realm a million times, each time with a different divine play and past times, and these Have been recorded in various versions of Ramayana, Which totals upto Nearly 100 crore and plus verses, but sadly, most of them are lost today.Enough Verses from each Of the Ramayana shall be provided, to Prove the point.The supreme annhilator of the Three worlds, and Countless creations :“Annihilating all the worlds including the elements, their created beings, as well as the entire mobile and immobile creation, the highly illustrious Shri Rama is capable of creating them over again and again in exactly the same way. He can create and destroy everything according to his own wish.” (sunderkanda)The Supreme in the Three worlds :"Rama is the supreme lord of all worlds, a lion among kings. Having pained him it is very difficult for you to sustain your life after offending him to this extent.” (sunderkanda)No one can defend the one Whom Lord Ram decides to Eliminate :“O king of demons, even devas, daityas, gandharvas, vidyadharas, nagas, and yakshas are incompetent to face Rama the lord of the three worlds in wars. Even the selfborn, fourfaced Brahma, the threeeyed Siva who destroyed Tripura, Mahendra, the king of suras do not have the power to save one whom Rama decides to kill". (sunderkanda)The Lord of the Gods, The other Gods are the hairs on the body of the Lord, the one who is the embodiment of everything that exists and that is non existent :Yuddha kanda, The “Indra” of Vedas is Lord Ram“You perform action for Indra the lord of celestials, the Supreme Ruler, the one having a lotus in one's navel and who puts an end to all in battle. The divine sages pronounce you to be fit to afford protection to all and the refuge for all. In the form of the Vedas, you are the great Bull with hundred heads (rules) and thousand horns (precepts). You are the first creator of all, the three worlds, and the self constituted Lord of all. You are the refuge and the forbear of Siddhas (a class of demi-gods endowed with mystic powers by virtue of their very birth) and Sadhyas (a class of celestial beings.)"Balkanda (Lord Parashuram After Seeing Virat rup of Lord Ram)I have realized your touch of nature as that of the Immutable Supreme Being, God of Gods, the Exterminator of the demon Madhu, namely Vishnu, by the touch of your handling that bow... oh, enemy-inflamer, blessedness alone betides you... All of these gods who have come collectively are beholding you and your next move, for you are an unequalled one in your achievements and to whom there is no counter-dueller in conflicts...Oh, Kakutstha Rama, you are the lord of the triad of worlds, such as you are, you faced me down, and it is malapropos to say that this is a disgrace to meAranya kanda (3(47))“Rama is like Vasava. Among gods, men, gandharvas, birds, rakshasas, pishachas, kinnaras, animals and terrible danavas, there is no one who can stand up to him. Rama cannot be killed in a battle.”Aranya kanda ( 3(56) ) :“Where is Sita, a companion in my breath of life and the equal of a daughter of the gods? O Lakshmana! Without the gold-complexioned daughter of Janaka, I do not desire lordship over the immortals or on earth. I love Vaidehi more than my own life.”Aranya kanda ( 3(60)) :“From today, all the creatures and the rakshasas will be destroyed. I will restrain the gentle beams of the moon and the great sun will arise. O Lakshmana! The yakshas, the gandharvas, the pishachas, the rakshasas, the kinnaras and men will not be able to find happiness. O Lakshmana! Behold. My weapons and arrows will envelop the sky. Today, I will render the three worlds such that they will be impossible to travel in. I will block all the planets and obstruct the path of the moon. The radiance of the fire, the Maruts and the sun will be destroyed and withdrawn. The summits of the mountains will be shattered. The waterbodies will be dried up. The trees, creepers and shrubs will be devastated. The ocean will be destroyed. O Soumitri! Until my gods return Sita safely to me, this very instant, they will witness my valour. O Lakshmana! An incessant net of arrows will be released from the string of my bow and the creatures will not be able to rise up into the sky. The animals and birds will be mangled, devastated and confused by my iron arrows. O Lakshmana! Today, the universe will be in turmoil and all the boundaries will be crossed. I will draw my bow back to my ears and release unstoppable arrows in the world of the living. For Maithilee’s sake, I will not leave any pishachas or rakshasas. In my intolerance and rage, I will shoot arrows that will travel a long distance. Let the gods witness my strength now. When the three worlds are destroyed by my rage, there will not be any gods, daityas, pishachas or rakshasas left. The torrents of my arrows will reduce the gods, the danavas, the yakshas and the rakshasas in the worlds into many fragments and they will fall down. Today, my arrows will destroy all the agreements in the worlds. O Lakshmana! All beings can never counter old age, death, time and destiny. In that way, when I am enraged, there is no doubt that I cannot be repulsed. If you do not show me the beautiful and unblemished one, Sita Maithilee, as used to be the case earlier, I will make the world and the mountains whirl, together with the gods, the gandharvas, men and serpents.”Aranya kanda (3(61)) :“A single person has been killed here, not both. Nor are there signs of the footprints and conduct of a large army. You should not destroy the worlds because of what a single person has done. Calm kings use the rod of chastisement mildly. You have always been the supreme refuge for all creatures. O Raghava! If you destroy them because of your wife, who will think that you are virtuous?”Uttarkanda [Lord Ram assumed the form of Lord Mahavishnu at the beginning of the creation]"O lord of the universe! Having taken up the burden invested on me, I worshipped you. Because you are more energetic than me, I asked you to protect creatures. Since that time, for the sake of protecting all creatures, you gave given up your eternal and invincibleform and assumed the form of Vishnu. Having been born as Aditya’s valiant son, you delighted your brothers"Balkanda (shloka 5)“I adore Lord Hari, known by the name of Sri Råma, who is superior to and lies beyond all causes, whose Måyå (illusive power) holds sway over the entire universe including gods from Brahmå (the Creator) downwards and demons, whose presence lends positive reality to the world of appearances even as the false notion of a serpent is entertained with reference to a ropeóand whose feet are the only bark for those who are eager to cross the ocean of mundane existence.”Balkanda :“The Vedas have justified it thus; they have variously sung the glory of remembering the Lord, God, who is one, desireless, formless, nameless and unborn, who is Truth, Consciousness and Bliss, who is supreme effulgence, all-pervading and all-formedóit is He who has performed many deeds assuming a suitable form. That He has done only for the good of His devotees; for He is supremely gracious and loving to the suppliant. He is excessively fond of His devotees and treats them as His own; He has never frowned at him to whom He has once shown His favour. The restorer of what has been lost, the proteetor of the poor, The Lord of the Raghus, is a straightforward and powerful master. Knowing thus, the wise sing the glory of Sri Hari and thereby hallow and bring supreme reward to their speech. It is on this strength (the supreme efficacy of remembering the Lord and the potency of His grace) that I shall sing the virtues of the Lord of Raghus, bowing my head to the feet of Sri Råma. Sages have sung the glory of Sri Hari in the past; it will be easy for me to follow that very path.”Balkanda :“I greet the name Rama of the chief of Raghus,which is composed of seed-letters representing the fire-god, the sun-god and the moon-god (viz., Ra, Å andMa respectively). It is the same as Brahmå (the creative aspect of God), Visnu (His preservative aspect) and Siva (His disintegrating aspect), and the vital breath of the Vedas ; It is attributeless, peerless and a mine of virtues. It is the great spell which Lord Maheavara mutters and which, when imparted by Him at Kåshi (the modern Vårånasi) leads to emancipation. Its glory is known to Lord Ganesa, who is worshipped before all others as a glary of the Name. The oldest poet (Vålm∂ki) is acquainted with the glory of the Name, in as much as he attained to purity by repeating It in the reverse order. Hearing the verdict of Lord siva that the name is as good as a thousand other names of God, Goddess Bhavåni dined with Her consort after uttering It only once. Noticing such partiality of Her heart for the Name, Hara (Lord aiva) made that lady, who was the ornament of Her sex, the ornament of His own person (i.e., made Her a part of His own being by assigning to Her the left half of His body). siva knows full well the power of the Name, due to which deadly poison served the purpose of nectar to Him.”Balkand :“The Lord then revealed to his mother his marvellous infinite form, every pore of whose skin contained millions and billions of universes. She saw therein countless suns and moons, Shivas and four-faced Brahmās, and a number of mountains, rivers, oceans, plains and woods, as well as the spirit of time, the principle of action, the modes of Prakæti (Sattva, Rajas and Tamas), the spirit of knowledge and Nature and many more things of which she had never heard before. She further beheld Māyā, who is powerful in every respect, yet stricken with terror and standing with her palms joined together to supplicate Lord. The mother also beheld Jiva the embodied soul, who is made to dance by Māyā, and even so Bhakti-devi the spirit of devotion which whi liberates the soul.”Aranya kanda :The sage smiled when he heard the Lord's remarks. "With what intention have You asked me this question? It is by virtue of my devotion to You, O Destroyer of sins, that I know a bit of Your glory. Your Måyå (Creative potency) is like a huge tree of the species known by the name of Udumbara, with the countless multitudes of universes for its clustering fruits . The animate and inanimate beings (inhabiting the various universes) are like the insects that dwell inside the fruits and know of no other thing fruit (besides the one they inhabit ). The relentless and dreadful Time-spirit devours these fruits; but even that (all-devouring) Time ever trembles in fear of You. You, who are the suzerain lord of all the regional lords, have asked my advice as though You were an ordinary human being. I ask this boon of You, O Home of mercy: pray, dwell in my heart with Your Spouse (sitå) and younger brother (Laksmana) and let me have intense devotion, dispassion, fellowship with the saints and unbroken love for Your lotus feet. Even though I know You to be the same as the indivisible and infinite Brahma (the Absolute), who can only be realized ( and cannot be known by any other means) and is adored by the saints, and even though I depict You as such, I feel enamoured of Your qualified form again and again. You have always exalted Your servants; that is why You have thought fit to consult me, O Lord of Raghus .There is, my lord, a most charming and holy spot; it is called Pa¤cava¢∂. Sanctify the DaƒŒaka forest (where it is situated) and redeem it from the terrible curse of the great sage (›ukråcårya). Take up Your abode there, O Lord of Raghuís line, and show Your grace to all the sages.î On receiving the sageís permission Sri Råma departed and drew near to Pa¤cava¢∂ in a short while.Sunderkanda :“The fortune and lordship of a man who is hostile to Råma eventually leave him even if they stay a while, and are as good as lost if acquired anew. Rivers that have no perennial source get dried up as soon as the rains are over. Listen, O ten-headed Råvana, I tell you on oath: there is none to save him who is opposed to sri Råma. Shiva, Visnu and Brahmå in their thousands are unable to protect you, an enemy of sri Ram.”Lanka kanda :“Glory to You, O Mukunda (the Bestower of liberation), the fountain of mercy, the«dispeller of all fear of pairs of opposites, the delight of those who take refuge in You, the torment of the ranks of the wicked, the Prime Cause, the ever compassionate and omnipresent Ruler of all. Full of joy, the gods rained down flowers; their kettle-drums sounded with a crash.”Lanka Kanda :“Lord Siva is His pride, BrahmA His reason, the moon His mind and Maha Vishnu is His heart, It is the same Lord Shri RAma, manifested in the form of this animate and inanimate creation, who has assumed a human semblance.”Uttarkanda :“He is as sharp as countless millions of Saraswatis-s and possesses the creative skill of a myriad Brahmā-s. Again, He is as good a preserver as billions of Vishṇu-s and as thorough a destroyer as billions of Rudra-s. Śrī Rāma's body possesses the charm of a myriad Cupids. He is as inexorable in crushing the enemy as countless millions of Durgās. He enjoys the luxury of a myriad Indra-s and is immeasurable in expanse as a myriad firmaments.”Uttarkanda :“Listen, king of the birds: inside His belly I beheld multitudinous universes with many strange spheres each more wonderful than the rest, with myriads of Brahmås and Sivas, countless stars, suns and moons, numberless Lokapålas (guardians of spheres), Yamas (gods of punishment) and Kålas (gods of death), innumerable mountains and vast terrestrial globes, oceans, rivers, lakes and forests without end and manifold other varieties of creation, with gods and sages, the Siddhas, Någas, human beings and Kinnaras and the four classes of living beings, both moving and motionless.”Balkanda (canto 1) :Lord Shiva said, “Oh Goddess! You are the blessed one. You are a great devotee of the supreme, absolute Lord that you wish to know about the essential or elementary truth about the true nature of Sri Ram. Before this, no one had asked me to describe his most difficult and mysterious secret. Today you have earnestly asked me with due reverence. Hence, I shall answer your questions after praying and paying obeisance to Sri Ram (who is the best in the clan of Raghu).Sri Ram is without doubt beyond Nature, is without a beginning, is an abode/treasury of bliss, peace and tranquility, is matchless and peerless, and is the best and most supreme, exalted absolute Lord (who had manifested himself as the best human that ever existed on this earth).”Balkanda (canto 1) :He has created this world out of his own Maya (power of creating delusions; cosmic creative energy) and is present inside and outside of it like the sky (space, void—i.e., he encompasses all and is encompassed by all). He lives inside all creatures in the form of a microcosmic soul or Atma from where he governs (i.e., controls, moves, ad-ministers) this world. Even as an inert piece of iron becomes active when in contact with (or being in the vicinity of) a magnet, so do this world always moves around (roams, wanders about) aimlessly by the mere wish (or influence) of his (delusion creating) powers called Maya. Those idiots or ignorant ones whose hearts (intellect, discriminatory powers) are covered by a sheath of ignorance (induced by delusions) do not recognise that supreme, absolute soul called ‘Ram’.Balkanda (canto 1) :Sita said, 'Oh son Hanuman! You should recognise Sri Ram as the supreme Brahm who is the sublime, real, truthful, matchless, peerless supreme Soul and who is the treasury, abode of eternal bliss, happiness, peace and tranquility. Without doubt he is devoid of (i.e., beyond the scope or realm of) any or all honours or attributes, is the only and exclusive authority, is not the subject matter of mind, intellect and sense organs (i.e., they cannot comprehend him), is a treasury of bliss, joy, peace and tranquility, is most pure and holy, is without any faults and reproof, is Niranjan (faultless, free from all delusions), is all-pervading, omnipresent, self-illuminated and a Parmatma (i.e., the supreme Soul) who is without any sins, blemishes or evils (i.e., is without unrighteousness and impropriety of any kindAranya kanda (canto 9) :“Your gross, Viraat form is established in a vast universe which is formed essentially by the seven elements which are progressively surrounded, enveloped, sheathed or encased one after another in sequential form or by concentric circles with one layer or circle of element being ten times larger than the previous elementary layer. Thus, the universe appears to be egg-shaped or rounded nucleus shaped in which is imagined, conceptualised or visualised your form; or, in other words, from which emerges your gross Viraat body surrounded by these elements . You are the only one the attainment of whom is called ‘Moksha’ (i.e., emancipation and salvation of the soul. All the various Lokas (worlds) are but your fractional parts. The ‘Patal’ (the nether world) is the sole of your feet, the ‘Mahatal’(the 5th region under the surface of the eath) is your heel.”Lanka Kanda (canto 4) :“Even Sri Ram is not an ordinary human. He is the eternal ‘Narayan Parmatma himself whereas Sita is the personification of the eternal, cosmic, infinite energy which is the very cause of the creation of the world. The whole of this inanimate (static, immovable, such as plants) as well as the animate (mobile, full of life and activity, such as animals) world has been created out of them (or because of them). Therefore, Sri Ram and Sita are the parents (or ancestors) of this whole world . Oh Lord of the earth(Ravana)! Just think deeply and ponder, how can anyone be their enemy? Janki (Sita), who has been brought by you inadvertently or out of ignorance, is indeed the mother of the whole creation"Lanka kanda (canto 10) :“Raghav (Sri Ram) cannot be conquered by you or anybody else at any time .Sri Ram is the supreme and the most exalted Lord, the chief supreme Purush (macrocosmic Soul or the Viraat Purush; the chief male aspect of creation) and Lord of Gods . Raghav (Sri Ram), who is beloved of his devotees and is benevolent and munificent towards them, had assumed the form of the legendary fish and protected Vaivastamanu from all his troubles at the beginning of this Kalpa.”Lanka kanda (canto 14) :“Oh Raghunandan (Sri Ram)! All the thousands of incarnations that appear in this world have their origin in your Viraat form,and when their purpose is served (fulfilled) they merge/coalesce back into your Viraat form. Oh the most exalted of the Raghus (Sri Ram). Those persons who devotedly hear and sing the divine stories about your various revelations/manifestations/incarnations are sure to find emancipation and salvation.”Uttarkanda (canto 3) :“He is ‘Omkar (i.e., the primordial cosmic sound from which the whole creation is said to have originated), the supreme, eternal Truth/Reality, Savitri,the earth (here symbolic of the bowl which sustains life) and Sheshnath(who is the support or bearer of the wholeworld). All the Gods, the oceans, time/eras/circumstances/periods, the Sun and the Moon, the dawn (this reference to the rising sun symbolises the elimination of darkness of ignorance and the advent of wisdom and enlightenment), the days and the nights (again, it means both enlightenment and wisdom represented by the day as well as ignorance and sins and vices by the nights; in physical terms, it means the full cycle of existence consisting the day and the night of 24 hours), the Yam(the patron God of death and hell; the word also stands for self restraint and control over passions), the wind(here the wind symbolises the life giving force called Pran; in physical terms, the wind is very essential for existence because it is used synonymously with air that we breathe), the fire(also meaning the sacrificial fire), Indra (the king of Gods), death16, the clouds (here symbolising the life sustaining rain and water), the different Vasus (they are 8 prominent demi-Gods; the word also means jewels, wealth, fire, rays, radiance, water, gold, Kuber, Shiva, the Sun, saintly people, water bodies such as pond, lake etc.), Lord Brahma(the creator), Shiva (the annihilator) and all other Gods and demons that exist are nothing else but his many, varied and myriad forms.”Lanka Kanda :“Oh Lord! You are attributeless and formless.When you playfully (i.e., willingly, just for the sake of it) accept the qualities or characteristics of Maya (illusionary, delusionary powers of the God), you are called ‘Vairaj’ (meaning the supreme Lord, Parmatma or Brahma, the creator). Out of the different aspects of that Vairaj, various Gods and demi-Gods are created—such as the senior Gods who are created out of the Satvic aspect(i.e., virtuous, positive, noble, holy and divine qualities), the guardians of the creatures are created out of the Rajsic aspect(the 2nd quality which produces the tendency to sustain, expand, acquire, enjoy worldly desires, have passions, selfishness etc.) and the different Rudras (literally the various discords and quarrels, conflicts, malice and inimical tendencies) are created out of the Tamas aspect (the 3rd and basest quality producing anger, wrath, vengeance, malice, animosity, ill-will, jealousy, quarrels etc.)”Balkandam :“O righteous one,’ the sage replied, ‘do not be angry. I know now that you are the First, the one with garland and discus. How could that bow which Siva wielded not break in your hand? ‘That the arrow you aim should not go vain, I concede readily. Let it destroy all my penances,’ he said. Rama’s hand released the arrow, and it promptly gathered all of the rishi’s penances and came back.‘O lord with the hue of the purest gem, garlanded with the basil, you are the refuge of all!”Kiskindhakandam :A thoroughly abashed Sugriva fell at Rama’s feet: ‘You are the earth, the sky and all, Brahma on his lotus, Vishnu on the sea and the good Dharma who destroys sins. You created the three worlds in the distant past and have now come to save me, a dog.‘The good deeds of my past have brought you to me. With you by my side, no feat is impossible now. O king of kings, you are like a mother to me, and I shall now be the slave of your slave.’Kiskindhakandam :“He who could have broken the Meru, attempted in vain to break the arrow that had struck him. Wondering why, he scanned the name engraved on it. He saw with his own eyes the name of Rama, that primordial mantra, the supreme balm, not only for all the ills one suffers in this life but also for the afflictions in the next seven births.”sundar kandam :‘Wisdom, the sinless benefit of yagas, and the abiding boons of honest penance, are all on his side. And if you want to know the reason why, it is that this bowman is the one true God, recognized by both the vedas and Dharma. ‘I am his slave, Hanuman my namesundar kandam :“You may have a million hands and twice five hundred heads, but when confronted by a fierce fire, they will be no better than rags. “Even the boon you obtained from Siva, by playing music with your nerves for strings, may come to naught. But do not imagine that righteous Rama’s shaft will fail.Yuddha kandam :“O you ancient God! O Creator’s creator! What is this play-acting you are engaged in? You who assuage the sorrows of all humanity, now sit and cry in deep distress! You whose names the gods, and the gods they worship, chant all the time, how can you feel grief and destroy yourself in this fashion? ‘You, the beginning, the middle and the end, the one who can grant any wish in the world, are pretending to seek favours from others! In the guise of a man, you worship other gods, make pleas for help and cry in distress. What mystery lies behind this strange play you are enacting? ‘You are the Word and the Thing, you exist beyond the vedas. Bow, arrow and shining conch in hand, you are the killer and the killed.”Yuddha kandam :“You are Vedanta’s ultimate Truth. There is none greater than you. ‘Prakriti, the oldest of things, and vikriti its offspring, and jivaatma, that is above all else and rare to realize—you are all these. This enormous world, this great illusion, is what you have created. ‘The vedas without beginning or end are crowned by the upanishads. And what the upanishads proclaim as the Supreme One, the goal and aim, is none else but you. ‘O Primal One, you are the sun who causes day, noon and night, in a manner perceptible to all. In the same way, you create the world through me as your agent. You then preserve it as Vishnu and, finally, as Siva, you destroy it.‘Our wealth and power had inflated our pride and the rakshasas brought us down, making us flee in cruel wars. It was then that in desperation we sought your help. You entered a human womb, only for our sake.”Yuddhakandam :‘Even though your valiant kin were killed in the war, you refused to make peace. Now they are all dead. And you too are dead. Have you realized at least now the truth of Rama? ‘The boons conferred by Brahma and Siva have turned to dust, blownaway like your ten heads. Having reached his abode, have you, at least now, seen that Rama is the Primal God himself?Canto 1 :“Sri Ram is beyond the purview of mind and intellect; he is eternal and immanent; he is pure consciousness personified; he is a witness to all (everything that is happening in this universe, all deeds and actions done and taken in this world are known to him); he is established in the bosom of all the creatures (as their Atma or soul) ;he is the creator, sustainer, nourisher and concluder or annihilator of all the different worlds that exist; he is an embodiment of bliss, peace and felicity, and he is omnipresent, omniscient, omnipotent, all powerful, almighty and supreme Lord of all. Ascetic, hermits, sages and seers contemplate and meditate upon him along with Sita.”Canto 1 :“He (Sri Ram), in his divine, macrocosmic, subtle and all-pervading form, is able to go everywhere without having a physical leg to take him there (for the simple reason that he is present everywhere and there is no place where he needs to go). He can accept everything without having a physical hand to accept them. He sees everything though he has no physical eye. Similarly, he hears everything without an ear. He knows all about the cosmos (or the entire creation), but there is no one who knows him fully. He is the one who is called ‘Purush’ (the macrocosmic unmanifested divine Male aspect of creation, also known as Viraat Purush) by the Purans and other scriptures.”Canto 1 :“You are ‘Apramaye’ (one who is limitless, boundless, endless, measureless, without parameters) and ‘Vibho’ (omnipotent, almighty, omnipresent, all - pervading, eternal, magnanimous and majestic Lord). You are known as Vishnu as well as Govind. You have lotus eyes. Lord Mahesh (Shiva) has been created from one of your fractions (i.e. Shiva is but only a fraction of your whole self). You are the central core of the essence of Pushkar.You are like the (vast, fathomless, measureless, endless) sky in which the birds, the clouds, the stars, the wind, the sun, the moon and the Gods are present (and still can’t find an end of it).You are the one to whom the offerings made to ancestors are actually offered. You are the one who roams in the cemetery or the cremation ground with a hollowed-out upturned skull in your hand (i.e., you are Lord Shiva who is the patron God of the cremation ground). You are the one who accepts all the food offerings that are made to the fire sacrifice. You are the annihilator or concluder of the world (or, you are the one who brings this chapter of the creation to a close). You are the Lord who was present in the very beginning of creation. You are the one who performs all deeds cheerfully as if they were mere sports or playful activities. You are the one who is the Supreme Soul of the creation in whom everything that exists is established, is based and founded upon.”Canto 4 :“Sri Ram showed Bhargav (Parashuram) his vast, colossus, macrocosmic and all-encompassing form that included the whole cosmos in its ambit. The sage saw the following in a personified form on the outer surface, i.e., the skin of the body of that colossus form of the Lord (almost like so many spots or hairs or moles or other bodily features on a huge giant or a mammoth) —He saw Aditya (the various forms of the mythological suns), the 8 Vasus2,the 11 Rudras3, the Gods who are worshipped, 49 Maruts(the Wind-Gods) , the Pittars (spirits of dead ancestors), the Agni Dev (the Fire-God), the stars and planets, Gandharvas (celestial musicians), Yakshas (demi-Gods who guard the treasure of Gods),the different rivers and the pilgrim sites , the eternal basic elements of creation called the Brahm Bhuts, the great sages Balkhilya and Narad, all the oceans and seas, the mountains ,all the Upanishads which are integral part and the end of the different Vedas, the fire sacrifices in which the sacrificial pit is designed like a hexagon, the principle Vedas such as the Rig, Yajur and Sam along with a sub Veda called Dhanur Veda (which deals with the skill and art of archery as well as the science of warfare). All these were visible on the body of the macrocosmic, colossus, vast and all-encompassing form of Sri Ram as the supreme divine Being that was revealed to Bhargav Parashuram.”Canto 10 :“I am that attributeless, unmanifest, indefinable, invisible and maverick Supreme Soul/Atma called Parmeshwar (literally meaning the supreme Lord). I am the entity called the all-pervading, omnipresent and immanent Atma that is famous in all the Vedas and which is endowed with all-round virtues (such as being omniscient, all-knowing, well versed in everything and every knowledge). I am the face of and the mouth for the whole creation and the creatures that inhabit it.”Canto 12 :“I (Sri Ram) am that all-pervading, omnipresent, immanent and all encompassing supreme Lord known as Ishwar who is none else but the calm, tranquil, peaceful and blissful Atma which is an embodiment of enlightenment, wisdom and erudition. [That is, I am that supreme Lord who is omnipresent and immanent in the cosmos, calm and peaceful like the Atma which is the only enlightened and wise entity in the creation.] There is nothing beyond or superior to me. A creature gets liberation and deliverance from the fetters that tie it down to this mundane, artificial world by realising me (i.e., my true, essential, primary form which is pristine pure, divine, subtle, sublime, eclectic and transcendental.”Canto 13 :“I am the origin and progenitor of all ‘Shakti’ (literally meaning powers,strengths, prowess, vitality, energy, abilities, vigour, might, authority, push, punch and potency). I am the ‘Adhar’ of all the Bhuts, i.e., I am the foundation, the basis, the dwelling place and the shelter as well as the strength, powers and potentials upon which the whole creation consisting of the 5 basic elements (earth, water, fire, wind, space) is founded. I am a treasury where the ‘Amrit’ (the ambrosia or elixir of eternity, beatitude and felicity) is stored.”Canto 13 :“I am the one to whom all the religious rituals and fire sacrifices are offered; I am the one who gives the reward for such sacrifices.Since I have manifested myself as the body of all the Gods (or, all the Gods are none other than my own self revealed in different forms), I am that omnipresent, immanent, all-pervading and all encompassing Atma which is worshipped, adored, admired, glorified, lauded, honoured and revered by all.”Canto 13 :“I am that Supreme Being who inspires and empowers all the Gods.I am an embodiment of supreme beatitude and felicity. I am permanently established in Yoga (doing meditation and contemplation). Anyone who realises and understands this fact is deemed to know the essence of the Vedas.”Canto 14 :“The great Lord who stands as the most exalted and revered symbol or emblem of devotion which all the worshippers of the supreme Lord are expected to possess, is called ‘Ishan’ (Lord Shiva). He is also established by my express command and orders and on my authority. ‘Vamdeo’, who is the chief amongst the 11 Rudras ,along with sage ‘Angiras’ accompanied by all his disciples, are always protective of the Yogis (ascetics). They also work and carry out their assigned duties under my instructions, command and authority.”Canto 14 :“You are the one who is also known as Vishnu and Chaturanan, the 4-headed Brahma (i.e., these two Gods are none other than your manifestations in their respective forms). You are Rudra and Lord Isha (i.e., Shiva, the Lord God all of the Gods). You are the central focal point or hub or literally the ‘navel’ of the universe. You are Mother Nature called ‘Prakriti’ personified4. You are majestic, famed, dignified and firmly established5 Lord of all that exists6. You are the supreme, transcendental Ishwar or Lord God.”Rig Veda [1.22.20]"Vishnu occupies the paramount position. All other gods look always to his feet."Rig veda[1.156.2]“Vishnu is the most ancient of all, yet also the most recent. Nothing and no one creates Vishnu, yet Vishnu creates everyone and everything.”Rig veda[7.40.5]“With offerings I propitiate the branches of this swift-moving God, the bounteous Viṣṇu, Hence Rudra gained his Rudra-strength: O Aśvins, ye sought the house that hath celestial viands."Rig veda[7.99]“Men come not nigh thy majesty who growest beyond all bound and measure with thy body. Both thy two regions of the earth, O Vishnu, we know: thou God, knowest the highest also. None who is born or being born, O Vishnu, hath reached the utmost limit of thy grandeur. The vast high vault of heaven hast thou supported, and fixed earth's eastern pinnacle securely.”Srimad bhagwatam [9.11.20] :“Lord Ramacandra’s reputation for having killed Ravana with showers of arrows at the request of the demigods and for having built a bridge over the ocean does not constitute the factual glory of the Supreme Personality of Godhead Lord Ramacandra, whose spiritual body is always engaged in various pastimes. Lord Ramacandra has no equal or superior, and therefore He had no need to take help from the monkeys to gain victory over Ravana.”Padma Puran [5.35] :“There is no greater god than Rāma; there is no greater vow than (that in honour of) Rāma. There is no greater reflection than (on) Rāma; there is no greater sacrifice than (in honour of) Rāma. Having remembered him, having muttered prayers to him, and having worshipped him, a man gets the highest (position) and obtains great glory in this and the next world. When he is remembered, when he is mentally meditated upon, he who is the giver of all desired objects, gives (i.e. generates in the mind of the man) great devotion which helps him to cross the ocean of the mundane existence.”Padma Puran [5.46] :“You are the only Puruṣa (i.e. the Supreme Being) actually rising above Prakṛti (i.e. Nature). With a portion of you, you create and destroy the universe. You who are formless, are the highest cause of the entire world. Endowed with Māyā you who are only one, take up three forms: At the time of creation (you exist) in the form of Brahmā, In protecting (the world) you are full of your lustre; and at the time of the final destruction of the world (you are) I known as Śarva (i.e. Śiva). O highest lord, your act of performing the horse-sacrifice for removing (the sin of) the murder of a brāhmaṇa, is (but) a wonderful mockery. Wherefrom can sin (come to) you, the spotless water from whose feet called Gaṅgā I carry inside (i.e. on) my head to pacify my sins? Certainly I did the act to hurt you much. O you kind one, forgive (me) about it which obstructs you. What do (i.e. can) I do? I did this for maintaining truthfulness. Knowing your prowess I came (here) for the protection of my devotee. This (king Vīramaṇi) formerly bathed in the river called Śiprā and practised wonderful penance in the temple of Mahākāla at Ujjayinī. Then, I who was pleased, said to the king: ‘O great King, ask for(your desired object).’ He chose a wonderful kingdom. I said to him: ‘Your kingdom (i.e. rule) will be in Devapura. I shall diligently dwell for your protection in your city till Rāma’s sacrificial horse comes (to your city)’. O Rāma, I who granted such a boon, am really your servant. I am now pitied (by you). The king will give back (i.e. restore) the horse along with his sons and beasts; and he will offer service to (your) feet.”Skandha puran [1.256]“This two-syllabled Mantra (i.e. Rāma) is the essence of the Vedas. It is permanently exalted, free from impurities, immortal, tranquil, of the nature of the Sat (existence). It is comparable to nectar. It transcends the Kalās. It cannot be subjected to our control, it is devoid of Vyāpāra (worldly activity). It is the greatest of the great. It is the support of the universe. It is in the centre of all the worlds. It is the seed of a crore of Brahmāṇḍas (Cosmic Eggs). It is inert, of pure activity, It is unsullied; it is the controller. On knowing it one is immediately liberated from the bondage of the terrible worldly existence. To one who performs Japa of the twelve-syllabled Bījamantra inclusive of Oṃkāra, it becomes the destroyer of crores of sins like a forest fire (that consumes the whole forest.”Skandha puran [1.256]“The great sin of those born in the base caste gets burned. This Rāma pervades this entire universe by means of his refulgence in the form of the immanent soul. He sanctifies everything by burning down in an instant all the sins of the previous lives, gross and subtle.”Devi Bhagwat puran [3.30]“It is You that, in ancient times, incarnated as a fish for serving the purpose of the Devas and preserved the Vedas by killing the terrible Râksasas for the welfare of the Universe. It is You that incarnated as a tortoise and held aloft the Mandara mountain, churned the ocean and nourished the Devas. O Râma! It is You that incarnated, in days of yore, as a boar and held aloft on your teeth this earth. It is You that assumed the form of a Man-Lion and preserved Prahlâda, by tearing asunder the body of Hiranya Kas’ipu, by Your sharp nails. O Descent of Raghu! It is You that assumed, in ancient times, the form of a dwarf and served the purpose of the Devas, by deceitfully cheating Balî, the younger of Indra. O son of Kaus’alya! You incarnated as the son of Jamadagni in the Brâhmin family, extirpated the line of Ksattrîya kings and gave over this whole earth to Bhagavân Kas’yapa Risi. So You are now born as the son of Das’aratha, in the stainless race of Kâkutstha, at the request of the Devas, harassed by Râvana.”Agastya samhita :“Supreme being is known through Vedas. When that Supreme being of Vedas born as son of Dasratha (Śrī Rām) in Ayodhya, that time all Vedas manifested themselves through the mouth of Maharishi Valmiki, the son of Muni Prachetus, directly as the Sri Ramayana. Therefore, O' Devi, there is no doubt that Sri Ramayana is Vedas itself.”Agastya samhita :“Lord Śrī Rāma, the best among the Raghus, is the original personality of Godhead, among all the incarnations; and the moonlight coming from the nails of Śrī Rāma's feet is praised as Parabrahman by the scriptures.”Vasistha Samhita :“Śrī Rāma’s name, form, Liilaa (pastimes) and abode are all Suprememly divine, higher than the highest (परात्परम्) and sat-chit-aananda-vigrah, the very manifestations of truth, conciousness and bliss!”Sudarshan samhita :‘When the infinite auspicious divine qualities of lord Śrī Ram takes form, he becomes Lord Maha-VishNu. Śrī Ram's auspicious condensed divine splendour is Lord Vasudeva, Matasya-avatar (the fish incarnation) appeared from Shri Ram's heart, Kurma-avatar (the tortoise-incarnation) is manifestation of his support power, Varaha (the divine boar incarnation) is the manifestation of his arm's strength. Lord Narsimha appears from his anger, Lord Vamana appears from his waist, Lord Parashuram appears from his thigh, Bauddha appears from his compassion, Kalki appears from his delight, and Vrindavan-Vihari Shri Krishna himself is his Shringaar-Swarupa (the Madhurya-incarnarion of Shri Ram). Thus all these incarnations are parts (Amsha) and Kala-s of Lord Śrī Ram and Lord Ram is Amshi (the origin), the eternal Brahman and Bhagavan himself.”Maharamayana [52.40] :“Various names of Lord such as Nārāyaṇa etc have been glorified in so many ways in scriptres; however Śrī Rāma Nāma alone is the indwelling soul and illuminator of all other Names of Bhagavan.”Kagbhusandi Ramayana :“The Vedas (śruti) have declared that Lord Ram is infinite and beyond measure and comprehension, and so are the Lord’s countless names, his countless virtues and glories, the countless mystical deeds done by the Lord in his different incarnations in different eras so much so that they cannot be enumerated and listed. Indeed, in all sooth and without gainsay, just as Lord Ram is infinite and beyond measure and comprehension, so are the stories dedicated to him, and so are his glories and virtues.”Muktika Upanishad [Yajur veda] :O' Śrī Rāma! You are the Supreme Being, The Parambrahman, of the nature Sat (real, eternal), Chit (consciousness) and Ananda (bliss)! I pay my obeisance in your lotus feet again and again.”Ram purvtapniya Upanishad :“The Parabrahman which is infinite, immeasurable, pure consciousness, eternal and forever blissful, on which Yogis devote themselves and meditate continuously; that Parabrahman Itself is denoted by the word ‘Rāma’ directly in Abhidhaa Vritti (means The word Rāma is Parambrahman Itself).”Ramrahasya Upanishad :“Know these following deities : Vāyuputra (i.e. myself Hanumān), Vighnēśa (Ganesha), Vāṇī (Dēvī Sarasvati), Dēvī Durgā, Kṣētrapālakas (the guardians of the regions), Sūrya (the sun-god), Chandra (the moon-god), Bhagavān Nārāyaṇa, Lord Nārasiṃha (the man-lion incarnation), Lord Vāsudēva, Lord Vārāha (the divine boar incarnation) and their all divine mantras, and Dēvī Sītā, Lord Lakṣmaṇa, Lord Bharat, Lord Śatrughna, Vibhīṣaṇa, Sugrīva, Aṅgada, Jāmbavanta, Praṇavam (Oṃ) — all these are aṅgas (limbs, parts) of Bhagavān Śrī Rāma.”Ramrahasya Upanishad :O' Best among Yogis, great sages, and great Vaishnava devotees, please listen my words carefully which are capable to cut all the bondages of worldly existence; After due investigation in all these (aforementioned texts - four Vedas, eighteen (18) Purāṇas, eighteen (18) Smritis, and various other Shastras, and also in the Shastras with prominence of Ganpati, Surya, Shakta, Shiva and Vishṇu) and infact in all the knowledges and in all the Tattvas, the greatest principle (the supreme essence) is the Brahm-Tārakam, Śrī Rāma alone is Parabrahm (the supreme absolute Brahm), the Param tattva and the Brahm-Tarakam (indicated by Turya-Turiyatit Brahm).”Mahabharata [Van parva, KMG]Then, In the body of Shri Rām along with Vishṇu, Parashurāma saw all twelve Aaditya-s, all eleven Rudra-s, all eight Vasu-s, all demi-gods (Sādhya Devtā-s), all fourty nine Maruta-s, Pitar-devas, Agni-Dev, stars, planets, Gandharva-s, Yaksha-s, rivers, all Tirthas, divine sages, Brahmbhuta eternally young Rishi-s, oceans, mountains, all Vedas along with Upanishadas, Saam Veda and Dhanur-Veda, Vashatkar, Yajnas, terrific group of roaring clouds, thunderstorms, and lightnings and everything else ― as if those everything became alive in the body of Shri Rāma, O' Yuddhisthir!”