The Gita gives a broad definition of yoga that is applicable in daily life for all at all times by highlighting two important qualifications for the aspirant, righteousness in one’s thought, word and deed along with nishkama, cultivating a state of mind that does not expect any reward. In other words, it advocates strict adherence to what is to be done at the required times and also tuning one’s mind and attitude to the truth that any work or undertaking that is well accomplished is itself the highest reward. Krishna goes on to say that a person committed to these principles is actually practising the kind of yoga that destroys sorrow, pointed out Srimati Sunanda in a discourse. This is important for once sorrow is dispelled happiness alone prevails, just as removal of ignorance leaves one with knowledge. Sita exemplifies the stages of development of yoga in the individual. Though she first transgresses the Lakshmana Reka she takes control of herself and engages in the spiritual path until she is united with Rama. In Asoka Vana she is in the midst of temptations. The ten headed Ravana is symbolic of the assaults of the karmendriyas and jnanendriyas on the human personality. The promise of the life of luxury does not lure her. She abides by her dharma and in her mind concentrates on Rama alone, just as a jnani is engaged in Brahma Dhyana. This is the preparatory stage leading to meditation. The mind has to be trained to reject the demands of the senses that are drawn to worldly attractions. Rigorous training, tremendous effort, and unwavering concentration without yielding to disappointments despite frequent failures are absolutely essential. Constant practice and preparation alone can lead one to the goal. Such is the spiritual path to the experience of transcendent bliss of union with the Absolute Reality.