If after the fall of the body, what remains as “Sesha” is the Atman, then even before the bodily frame withers away, the Sesha portion referable to the Atman is very much there, as the body is an appendage. An individual seeker is immersed in thoughts of the “Sesha”- in contemplation of the Atman and stays accordingly in Sesha-bhava, in order to get the benefit of manifestation of the self. He goes with the “Sesha” portion and attains an exalted stage. Freedom from bondage or from rebirth with a new body is achieved by his identification, not with the body, but with “Sesha” or the Atman. This essence of the self constitutes the quintessence of “Seshagita”. If the jeevan attains the position deservedly due to him, we can say he has got spiritual bliss. Spiritual bliss is in fact the bliss of being in Sesha-bhava.This Sesha-ananda is Brahma-ananda, the bliss of the Brahman. The Paramatman who has Adi-Sesha as his bed – Anantha – got up in a merciful mood from there, took his birth as the great son of a great king of Ayodhya Dasaratha, showed his glorious form in a very subtle way to all the worlds, made them happy and brought name and fame to the illustrious line of Surya dynasty. He came to protect the whole Earth wielding the supreme weapon of Kodanda, to be called the son of an emperor.

In the laps of his mother Kausalya, he appeared as an ordinary child, not knowing anything. It was Lord’s wish to appear like a child. Later in life, he took Sita’s hand to confirm his choice of her as his spouse. For the legend of Rama, Sita plays the perfect role in accordance with the demands of the dramatic role. The philosophical embellishments of this story of Rama constitutes the first Gita. Later  when we go through Krishna – Arjuna metaphysical disquisition, it takes the shape of Bhagavad Gita. The one which comes next is Seshagita!

This is virtually a bhakti-gita, reminiscent of the effervescent streak of kindness as an eternal quality highlighted in a Paramahamsa-gita. If we arrange these three (Gitas) and look at them thoughtfully, we will get the benefit of an intense feeling of bliss. The essence of the three is identical and the identity can be seen by drawing examples of each. If we can also draw lessons, then we can perceive three forces joining together to bring about a kind of beautiful rhyme and rhythm in harmony. For example, in the story of Rama, the quintessence of Bhagavad Gita can be seen hidden in a dialogue between, Rama and Bharata. If we go deep into Krishna’s story, the essence of what may well be called Rama Gita is the light innate in every playful anecdote of Krishna. In the same way, when we go through Seshagita, we can perceive light of a mysterious phenomenon. The earthly planet in Kali Yuga underwent a change; the kind and all-merciful Mother descended on the scene to show her qualities and shower her choicest blessings on all, irrespective  of their  indulgence in vice or virtue! All need a Guru, don’t they? She took a form to underline openly the importance of a blemishless human mind and brain so that she could carve out and adorn a seat in the beautiful lotus of her heart. She stood to a towering height as Apeeta Kuchamba in order to bless those who were keen on having a darshan of her in real form! What could be the measure of her kindness? As the protector par excellence, as the greatest goddess, as the mystic of monumental kindness and as the sacred sovereign meriting the description of the Mother of the Mountain (of Arunachala), she has been the saviour of the land of Kali, with her sermons on the mount and answering  forthwith the call of her true devotees. She has been the Mother of the Universe in the form of Seshanatha and Seshi to extol the virtues of satsang. If only one peruses Seshagita which combines within itself the dual doctrine of Sesha-tattva (or Sesha philosophy) and Sesha-atmeeka (or Sesha doctrine of oneness) in glorification of the identity of the Atman and the Brahman, then one will acquire absolute mental purity and other qualities of a high order. In all the three texts of Gita referred to here, it is obvious therefore that the glowing concept is the Guru’s form and image.

All those belonging to an enlightened company are those who really have earned a high level of knowledge and wisdom. Similarly, the principle of unity – in contradistinction to diversity – and oneness as the source of experience, preached by the mahatmas, also contains the seed of salvation surfacing as the salient feature of their sermon.

In the same way, if one goes on reading the Bhagavad Gita everyday, one finds one’s devotion acquiring a force and shape, without one being aware of this significant change. There can be no doubt about it; it is certain! The quintessence of philosophy contained in Bhagavad Gita is the nectarine wisdom and formula initiated by Krishna to Arjuna.

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