KARMA SANYASA: STATE OF SUPREME CULMINATION.

What is action or karma, and what is its cardinal spirit? The relative change of position of objects is termed karma. This can never be performed beyond the periphery of time, space and person. The relative change of place of objects presupposes the very existence of time, space and person. Karma sanyasi is cardinal spirit of action. The word sanyasa is derived from the terms sam or sat and nyasa. Sat refers to the unchangeable Entity. Sanyasa implies one's total identification with that unchangeable Entity. Karma sanyasa is possible only when each factor of time, space and person comes within the scope of actual relationship with the subjective bearing; that is, time factor with the Eternal Entity, space with the all-pervading Entity and the personal factor with the Supreme shelter. That is why karma sanyasa is a state of supreme culmination. 

It is the natural rule of the universe that those who possess immense knowledge are quiet conscious of their intellectual limitations, whereas people with superficial knowledge think just the opposite. The genuine way of learning for seekers of knowledge is to consider always that they know nothing. You can execute ordinary types of work with your own little intellect. But id you aspire to undertake any noble ventures, then you have to unite your own intellect with Cosmic Intellect, and work with the help of the Supreme knowledge of Parama Purusha.

As the evolutionary process proceeds usually from crude towards the subtle, to make your own intellect subtle, take ideation of the subtlest entity not to remain engrossed in crude objects. With constant ideation of the Supreme, the mind will gradually attain more and more subtlety and will ultimately be converted into the subtlest entity. After this, the sense of separation in the microcosm ceases to exist, and it becomes one with the Cosmic Mind. When the unit intellect arrives at this highest point, it becomes one with Supreme Intellect.

When Supreme Consciousness remains in His original stance, He is called Para Brahmn. But when that Para Brahmn is transmuted into different ideas or objects, then Supreme Consciousness is termed Apara Brahmn. Attachment towards Apara Brahmn is called parabhakti. Karma Sanyasa is only possible for those people whose goal of life is Para Brahmn. 

When the mind leaves all objects and races towards the Supreme Entity, that's bhakti. When spiritualists move towards the Supreme their minds are unknowingly and gradually transformed. A caterpillar does not know when it changes into a butterfly. Similarly, the mind of a spiritualist does not know how it changes; one day it simply realises that it is no longer a unit mind. When one's individual and personal feelings are completely removed from the mind, at that moment one begins to advance, and the Supreme State is attained.

The spiritualist should adopt exactly the same sort of loving attitude as Parama Purusha has for His children. You should also cultivate this kind of love towards society which is the offspring of Paramatma, and according to natural law, you will certainly attain this love, for it is totally natural. There is no other way to attain Paramatma than to render selfless service to the world.

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PHILOSOPHICAL SIGNIFICANCE.

The icon of Dakshinamurthy shows Lord Shiva with a cin mudra, where the pointing finger touches the thumb. There is a deep philosophical significance to this mudra. The thumb represents the Paramatma. The pointing finger represents the Jivatma. The other three fingers represent the three malas and Saiva Siddhantha warns against - anava, kanman, and maya. Anava signifies ego; kanman signifies our karma; and maya indicates illuision. Ego, the effects of our past deeds, and illusion which blinds us to reality are the three forces that keep us from reaching the Supreme One, according to Saiva Siddhantha. In this school of philosophy, the Supreme Reality is referred to as pathi; all living beings are pasu; what keeps these souls in bondage is pasam. Ego, karma and illusion constitute pasam or bondage. In the absence of these three things that bind us to the earth, we will experience mental peace.

In one of his verses, Saivite saint Thirunavukkarasar imagines himself to be a woman devotee, yearning for Lord Shiva. The girl first hears the Lord's name. Then she enquires about His appearance. She asks about His abode. She then becomes mad with her love for Him. She leaves her home; she leaves her mother and finally she forgets her own name. That is the state of mind of the true devotee. He is unaware of his surroundings; there is no place in his mind for anything but the Lord. When he reaches that state, reaching the Lord's feet is no longer difficult, for now he has overcome all the obstacles in his spiritual path. Dakshinamurthy's cin mudra shows that a true devotee will reach the Lord, breaking from the bonds that keep him tied to worldly life.

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PURANAS ARE FRUITS OF THE VEDA TREE.

Hinduism can easily be divided into two phases: the vedic phase and the puranic phase. The vedic phase focussed on ritual, while the puranic phase is about narrative . The vedic phase therefore continues to be mysterious, even out of reach, while the puranic phase phase with its heroes and villains seems to make immediate sense. Historically, the vedic phase begins 4,000 years ago and wanes after the arrival of Gautama Buddha, 500 BCE. The puranic phase follows the rising appeal of the Buddha and his teachings, something that continues today. The vedic phase is associated with the hymn collections or samhitas - Rig, Yajur, Sama, Atharva - the ritual manuals or brahmanas, and the philosophical texts known as aranyakas and more prominently the upanishads. The Puranic phase is associated with the great epics, the Ramayana and the Mahabharata, and with the chronicles known as puranas. There are many puranas: 18 major ones, hundreds of minor ones, included those restricted to a particular place (sthala-purana) or to a particular community (jati-purana). It is through the puranas, that vedic wisdom reaches the common man. 

The story goes that a fisherwoman's son called Krishna Dwaipayana, whose name means 'the dark one who was born on a river island', compiled and organised the vedic hymns, which is why he was given the title of Veda Vyasa. Veda Vyasa then wrote the Adi Purana full of stories that made vedic wisdom accessible. From the Adi Purana came the Ramayana, the Mahabharata and the many puranas. Thus, in traditional lore, puranas are fruits of the tree that is the vedas. These puranas inspired the Agama texts that replaced the old vedic yajna-shala with grand new temple complexes. 

The sages see puranas as an extension of the vedas: one cannot exist without the other. The Mahabharata says 'Itihaas-puranabhyam vedon samupbrihayet' which means, 'Study of epics and puranas supplements the understanding of vedas'. Yet modern scholars separate vedas from puranas. Some see vedas and puranas as two distinct traditions that have nothing to do with each other, vedas being the creation of Aryans and puranas being the creation of non-Aryans, who mingled with the Aryans. They see puranas as a Hindu reaction to Buddhist monasticism, which is why the puranas and temple traditions celebrate the house-holder's life over the hermit's. 

Others see vedas as superior and puranas as inferior, a hierarchy that was common amongst Greek aristocrats, and later colonial orientalists, who preferred philosophy over poetry and saw 'logos' as superior to 'mythos'. This was adopted by many Hindu 'reformers' of the 19th century, who were ashamed of Hindu customs such as what they perceived as 'idol' worship. At the heart of the vedas is brahmavidya or atmajnan - a deep understanding of human nature, which does not change with time (sanathana dharma). The sages struggled to communicate this idea. First they used rituals, hence the vedas. Later, with increased confidence, they used stories, hence the puranas. The former created an elite club. The latter reached out to the general public.

In the 21st century, we are seeing a trend towards anti-elitism and anti-intellectualism. Perhaps we need to question why some people insist that vedas are seen as different than or superior to the puranas. Why do we reject the fruit and prefer the tree? Does it indulge the ego? Does that not go against the very point of vedic wisdom?

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IMPERMANENT TIES.

Bharata tells Rama that although their father Dasaratha had, because of Bharata's mother Kaikeyi, banished Rama to the forest, the kingdom rightfully belongs to Rama. Rama then asks Bharata some questions. He asks Bharata to define what he means by his mother, by his father, by kingdom and by desire. When a person talks of his father, does he mean his father in this birth, or in the previous birth, or in future births? Do we even know who we were in previous births? How can anything of material value be termed permanent? A building is supported by pillars. But in course of time, the pillars are weakened and the building collapses. In the same way, youth is a pillar that supports us, but that youth is not lasting. It is a sad fact that youth seems to us to be long lasting, when we are young. Old age doesn't seem to be something we are ever going to face. But we must be wise and realise that old age and death are inevitable.

Look at a river. The water is flowing constantly. There is always water in the river, but is the water that we saw in a certain place a minute ago, the same that we are seeing now? It is not, for the water that we saw a while ago, has flowed on. Our lives are like that too. One janma succeeds another, and so we should not worry about worldly life, but about how to break free from this cycle.

Rama has to do his duty, and Bharata has to do his, and that is what Rama points out to Bharata. One should live life, adhering to dharma at all times, keeping in mind the impermanence of all ties in this world. In both the Rama and Krishna avataras, the Supreme One makes this clear.

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DIVINE WEDDING.

The Puranas state that the wedding of Srinivasa and Padmavati that took place in the 28th Kaliyuga is linked to the Ramayana. The story goes that Padmavati is Vedavati who belongs to Krita Yuga when her father Sage Kushadwaja wanted to give her in marriage to Narayana. But this did not happen and Vedavati began severe penance to wed Narayana. She faced hurdles once again because Ravana desired her and to thwart his wishes, she entered fire cursing him that he would meet his end because of a woman. Since then, she lived in Agni loka waiting for a suitable time and chance to wed Narayana. In Treta Yuga, Before Sita is abducted, both Rama and Sita, in anticipation of the trying times that are to follow, propitiate the Agni worshipped in their hermitage in Panchavati and seek his assistance. Sita turns to Agni for help when Ravana corners her. Agni takes her to his abode and instead brings Vedavati in Sita's form to Ravana's presence. So it is Vedavati who is carried to Lanka and kept in captivity.

After the killing of Ravana, Rama refuses to accept Sita and speaks harsh words that surprise and shock the entire assembly. 'How can He accept her who had stayed in Ravana's place for ten months? His dharma does not permit this. He released her from captivity to absolve himself of any blame on that count. He did not fight Ravana to live with her again'.

So Sita enters the fire to prove her chastity. Agni himslef is unable to bear the heat of Sita's chastity. He brings forth two Sitas who are visible to Rama. Agni explains to Rama that Sita had been safe in his custody and how Vedavati had been sent by him as a substitute for her. He entreats Rama to accept her along with Sita as it would be a fitting gesture of gratitude. He adds that Vedavati has been waiting to marry Narayana for many years. Rama states that this is not possible since He is committed to the vow of a single wife in this incarnation. But He promises her that He will marry her when He incarnates as Srinivasa and she as Padmavati in Kaliyuga.

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FOREST AND FIELD IN DHARMA DISCUSSION.

In the Sama Veda, the hymns of the Rig Veda are turned into melodies. These melodies are classified into two groups: the forest songs aranya-gaye-gana or Settlement Songs. This divide plays a key role in the understanding of Dharma. Forest is the default state of nature. In the forest, there are rules. The fit survive and the unfit die. The stronger, or the smarter, have access to food. The rest starve. There is no law, no authority and no regulation. This is called 'matsya nyaya' or 'law of fishes', the vedic equivalent of the 'law of the jungle'. This is prakriti, visualised as Kali, the wild goddess who runs naked with unbound hair, of the puranas.

Humans domesticate the forest to turn the forest into fields and villages for human settlement. Here, everything is tamed: plants, animals, even humans, bound by niti, rules; riti, tradition; codes of conduct, duties and rights.Here, there is an attempt to take care of the weak and unfit. This is the hallmark of sanskriti or civilisation, visualised as Gauri, the docile goddess who is draped in a green sari, and whose hair is tied with flowers, who takes care of the household.

The Ramayana tells the story of Rama who moves from Ayodhya, the settlement of humans, the realm of Gauri, into the forest, the realm of Kali. The Mahabharata tells the story of Pandavas who are born in the forest, then come to Hastinapur, and then return to the forest as refugees, and then once again return to build Indraprastha, then yet again return to the forest as exiles, and finally, after the victory at war, and a successful reign, they return to the forest following retirement. As children, we are trained to live in society - that is brahmacharya. Then we contribute to sicety as householders - grihastha. Later we are expected to leave for the forest - vanaprastha, and then comes the hermit life or sanyasa, when we seek the world beyond the forest.

According to Buddhist Sarvastivadin commentary, Abhidharma-mahavibhasa-sastra, forest or vana, is one of the many etymologies of the word 'nirvana', the end of identity, prescribed by Buddhist scriptures, which is the goal of dhamma, the Buddhist way. 

Rama lives in a city, and so does Ravana. But Rama follows rules. Ravana does not care for rules. In other words, Ravana follows matsya nyaya though he is a city-dweller, a nagara-vasi. That is adharma. If Ravana uses force to get his way, Duryodhana uses his cunning, also focussing on the self rather than the other. This is adharma. Dharma is when we function for the benefit of others. It has nothing to do with rules. Which is why Krishna, the rule-breaker, is also upholding dharma, for he cares for the other.

In the forest, everyone is driven by self-preservation. Only humans have the wherewithal to enable and empower others to survive, and thrive. To do so is dharma. It has nothing to do with rules or tradition. It is about being sensitive to, and caring for, the other. We can do this whether we are in the forest, or in the city. And so it is in the vana or forest, that Krishna dances with the gopikas, making them feel safe and even though they are out of their comfort zone.

Without appreciating the forest and the field, Kali and Gauri - the animal instinct and human capability - any discussion of dharma will be incomplete.

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PROPHETIC CODES.

At the start of the year, most of us are tempted to look at astrological forecasts pertaining to our zodiac sign or birth star. If the peridctions are favourable, well and good. Otherwise, we press the panic button and seek ways of appeasement. But, the bottom-line is that curiosity gets the better of even the strong-willed among us. Interestingly, our scriptures and holy texts written aeons of years ago also contain astounding prophecies, some of which have already come true. My interest in the prophetic code was sparked off when I read about a man called Kim Clement, a modern day prophet who had predicted the electoral victory of Donald Trump long before he had even announced his candidacy.

The Bible, the Book of Daniel, talks about many events such as the fall of the Garden of Eden, Babylonian captivity for a period of seventy years, re-emergence of Israel as a nation, the crucifixion of Jesus, etc. with remarkable accuracy. It also speaks of the end times (only we don't know the exact day and hour) and the second coming of the Son of God. Numerous symbols and codes have been used in these writings so as to make it difficult for evil forces to decipher and interpret the meaning and text.

There is also reference to a tribulation of the magnitude never before witnessed, characterised by widespread disease, famine, terrorism and nuclear war among other things. Are we already in the thick of it? We don't know just yet. But what gladdens our hearts is the fact that there is a ray of hope. For the Bible also promises no matter how bad things get, God is in control and those who believe, are given the gift of salvation and eternal life.

Prophecies are contained in the Hindu scriptures as well. The last canto of the Bhagavata Purana contains predictions and prophecies for Kaliyuga. Written about 5,000 years ago by the Sage Vedavyasa, they are uncannily accurate. Going by what is set out in the Puranas, there is no doubt that we are indeed living in the age of Kaliyuga. It is said to be an age in which religion, truthfulness, cleanliness, tolerance, mercy and duration of life will all diminish. Wealth alone will be considered the sign of a man's good birth and a symbol of power which can be used to thwart justice and someone with a way with words will be considered scholarly. Men live together on the basis of superficial attraction and sexual prowess will be a yardstick to judge manliness or womanliness. Climatic changes too are indicated and there is mention of suffering on account of extreme cold, wind, heat, rain and snow. At the social level, it foresees elderly parents to longer being protected.

What about the political scenario? The Puranas' take is that political leaders will exploit their hapless citizens. So, is it all gloom and doom? Mercifully not. There is one silver lining and a way out of this - the chanting of the Lord's name is prescribed as a sure-fire method of freeing oneself from material bondage and being elevated to the kingdom of God.

The underlying message in all of this is simple - to live our lives with faith and belief and in line with true values, regardless of how dark the times are.

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POWER OF HYMNS.

The Tirumurais of the Saiva saints are expressions of their devotion and unshakable faith in Siva. The underlying sentiment is the surrender of the soul to the Lord who resides as the most intimate presence in each one of us. The devotee usually longs to serve the Lord and do His bidding. The all-knowing Lord willingly yields to the devotee's prayer especially when it is made to alleviate the grief of people. This is what happened in the case of Tirunavukkarasar, Gnanasambandhar and Sundarar when the Lord confers on them the power to bring the dead back to life. Tirunavvukkarasar brought back to life the son of Appoothi Adigal who died of a snake bite. He sang a 'pathikam' invoking God to show His mercy on the family. Moved by the power of the hymns the Lord restored the boy's life.Gnanasambandhar brought back to life Poompavai, a girl who died inadvertently. Her father Sivanesan, a staunch Siva devotee, preserved her ashes in an urn and hoped that the child saint Gnanasambandhar would be able to restore her life. The saint addressed the bones and ashes of Poompavai in a hymn. He sang with conviction: "If it is true that human birth becomes fruitful by feeding the devotees of the Lord and partaking with joy the festivals celebrated for the Lord", the girl should rise and come before the people.

But more amazing is how Sundarar brought back to life a boy who was swallowed by a crocodile seven years ago. It is said that Sundarar was torn by grief for the sorrowing parents who felt the intense pain even after such a long time lapse. Sundarar prayed to the Lord Avinaasi at Tirupuholiyur, ordering the Lord with authority to "bid the Lord of death and the crocodile to deliver the child on the bank of this pool". When the soul stirring ten stanzas were sung, the miracle happened. The crocodile came up to the bank of the pool and brought out the child through its mouth.

More astonishment was in store for the people who found that the child revealed the normal growth during the past years since he was lost.

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SUPREMACY OF SRI.

Vaishnava tradition holds that the Lord owes His supremacy to the presence of Sri as His consort who is extolled as the very essence of auspiciousness. Azhwars and acharyas perceive graciousness and greatness as her inborn nature. While her eminence remains unfathomable, all Jivatmas are sure recipients of her boundless compassion. Pei Azhwar begins his hymn with the words 'Tiru Kanden' saying he has the vision of the golden effulgence of Sri. Only after this he sees the dark hued Lord. Vedanta Desika uses the term 'mangalam mangalanam' to indicate that because Lakshmi is His consort, He is the Lord of the universe.

Parasara Bhattar, while explaining the Divya Prabandha hymns to his disciples always used to stress the greatness of Lakshmi. Nammazhwar's hymns sung in the Nayaki bhava express his extreme longing for union with the Lord. In one hymn, Azhwar imagines himself to be Parankusa Nayaki, who is madly in love with the Lord. The young maid eagerly awaits the coming of the Lord. But there is no sign of the Lord. She becomes restless and is unable to wait away the waiting time, the love torn maiden engages in a solitary game of forecast. She would draw two concetric circles on the sand and draw small circles between the two big ones at random. Based on the number of circles drawn, she would guess if the Lord would come without much delay. An even number of circles would indicate hope; odd number only disappointment. So, if she had drawn odd number of circles, she would kick the sand and undo the circles to show her frustration.

When Parasara Bhattar explained the meaning of this hymn, a disciple wondered if the Lord who is all pervading had entered the grains of sand that her feet spurned. Maybe He wished that her feet should fall on Him because as Lakshmi's husband He gains a special stature. In yet another surprising explanation, he points out that more than the fact that the Lord wishes to become the grains of sand under her feet become the Lord. Such is the value of the association with her feet.

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AUSPICIOUS SOJOURN.

Vishwamitra is a great sage renowned for his austerities as much as for his impulsive nature. He is easily moved by emotions such as anger, sympathy and love. He arrives in Ayodhya when Dasaratha begins to contemplate about his sons' wedding during their twelfth year. The king receives the sage with honours and as is his wont spontaneously offers his services as well. The eagerness with which Dasaratha tries to please the sage takes to please the sage takes an ironic twist when he backs out of the promises he makes to him.

Pleased with Dasaratha's honours, the sage straightaway explains the purpose of his visit. He is engaged in performing a sacrifice. Two rakshasas, Maricha and Subhahu, prevent the successful completion of the sacrifice he tries to perform. Though the sages can use the power of penance to curse and destroy the demons, it would be a waste of their hard-earned tapas. Vishwamitra hence wishes that Dasaratha should send Rama with him to protect the sacrifice and fight the demons. Rama is sure to gain name and fame under his tutelage. The sage assures Dasaratha that he need not worry about Rama whose greatness he knows fully well.

But the king finds this request impossible to accede to. How can he send Rama - who is still a tender boy and used to princely comforts - with the sage to be exposed to the dangers of forest life and to fight powerful demons? In fact, he is doubtful of his own capacity even with the aid of his entire army to confront Maricha and Subhahu who have the backing of Ravana. Irked by this reaction, the sage gets ready to depart with words of sarcasm and contempt to the king who is unable to his own word of promise. So Vasishta pacifies Dasaratha and tells him that the sage's request is more for Rama's benefit than for his own. The sage is well versed in weaponry and would impart the nuances of archery to Rama. The sage knows how to withdraw the astras as well, a secret knwoledge not known to many. Rama would be most safe with him. Finally, Dasaratha agrees and Vishwamitra, Rama and Lakshmana set out for the forest with auspicious omens indicating success in their sojourn.

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SURRENDER TO HIM.

There are four ways in which we may surrender to Lord Narayana. One way is to utter the words of surrender oneself. Another way is to have an Acharya say them and then to repeat after him. Yet another way is when the Acharya says the words on our behalf. In the third instance we may not be able to repeat it after him, for some reason or other - sickness perhaps. But his uttering the words for our sake is enough to earn liberation for us. If an Acharya is not available, then a learned devotee can do it on our behalf. These four are the ways to surrender. Parasara Bhattar, in his Rangaraja Stavam says to the Lord, "I have been placed at your feet by my preceptors. I have uttered the words that you are the sole means for liberation. Observing these two actions, it is mow Your responsibility to liberate me".

A verse in the Sandilya Smriti says that there is no room for doubt as to what the Lord will do, when we have been recommended to Him by His devotees. And in this aspect of saving the one who surrenders, the Lord does nto discriminate between sinner and virtuous. In the Ramayana, He says even if Ravana were to surrender to Him, He would save him. When He takes the Narasimha avatara to save Prahlada, He does not kill Hiranyakasipu right away. He delays the slaying, just in case there is a change of heart on the part of the demon. But there is no change in Hiranyakasipu's thoughts. The Lord could have pardoned him. But He finds no trace of Himself in the asura's heart, and that is when He decides to kill Hiranyakasipu.

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THE FORTUNATE GOPIS.

The Bhagavata Purana highlights the Bhakti doctrine in myriad ways to bridge the wide chasm between the Jivatma and the Paramatma. The description of the love of the Gpois towards Krishna unfolds many truths about the essence of Bhakti. This situation in Vraja is an exceptional one. The Supreme Lord forgets His divinity and lives with his bhaktas, sharing their simple life. He eats and sleeps in their midst and takes up their livelihood as well. While celebrating their good fortune which the Lord's proximity affords them, there are many lessons to be learnt by the Gopis. The most important one is to shed one's ego and pride which is innate in all human beings.

To enable the Gopis overcome this hurdle and instil true humility in them, the Lord disappears from their midst. He is all along with them but not available to their grasp. This is the plight of all Jivatmas who fail to perceive His divine presence in the entire creation including one's inner self. The physical separation leads to a psychological longing and yearning which represents the true aspirant's search for the truth. The song of the Gopis captures the stages of realisation that takes place in them. What presumption on their part to think that the Lord is theirs? The attitude that 'You are mine' had prevailed in them. But is not the truth the other way round? Should they not experience the feeling that 'I am yours' at all times and at all costs? Is not this experience the true one? Once this surrender takes place in their minds, all tensions are released. The shift in responsibility brings about peace of mind and a sense of relief. The onus is now on the Lord, the sole owner of the Jivatma, to safeguard His possession.

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TREASURE TROVE.

Sage Parasar, father of Sage VedaVyasa, told sage Maitreya that there was none to equal his son Vyasa. While parental pride is understandable, Vyasa was unique in being completely deserving of such praise from his father. The Vedas are difficult to understand, and so Vyasa gave us the Mahabharata, which presents in a simpler form, the significant lessons to be had from the Vedas. Mahabharata - the word means something which is big and heavy. While the fact that it is big is evident from the number of verses it has, the word heavy indicates that it is pregnant with meaning and rich in morals. The Vedas cannot be understood in isolation. They must be studied along with our Itihasas, Puranas, Smritis, etc. Itihasas are records of what happened. Puranas are those works that are old but a study of them can be an experience in itself.

The Mahabharata is a treasure trove, which shows us what the Lord does for those who put their trust in Him. He served as messenger for the Pandavas and as a charioteer for Arjuna. Being a charioteer meant He would have to offer His shoulder for Arjuna to step on, as he alighted from the chariot. The Lord did not think this was demeaning, but gladly offered to be Arjuna's charioteer. Tirumangai Azhvar, says in a verse, that the Lord stood on the chariot while He drove. Normally, a charioteer would drive seated. So why did Tirumangai Azhvar describe the Lord as the One who stood on the chariot of Arjuna? During the battle, if Krishna had been seated, the many arrows that come towards Arjuna wouls have hurt Arjuna. But by standing in front of Arjuna, the Lord ensured that the arrows struck His face and thus He protected Arjuna. One can witness the deep scars of all these arrows on the face of Lord Parthasarathy, in the Triplicane temple.

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UNCERTAINTY OF LIFE.

The time of our death is predetermined, and death can come upon us suddenly. So we should not postpone carrying out our prescribed duties. Yudishtra was well versed in the Sastras and he knew the importance of giving. And yet, there was an occasion when he slipped. Yudishtra performed a Rajasuya Yaga, and served a feast to all those who came to the yaga. A man, having partaken of the feast, went to Yudishtra, and asked him for help to meet his travel expenses. Yudishtra told the man that he had planned only a feast and had not planned to provide for anyone's travelling expenses. However, he did not want to refuse the man's request completely. He told the man to come the next day, and collect the required money.

Bhima, who had been witness to all this, said to Yudishtra, that he (Yudishtra) must be a great gnani, for only a gnani could foresee what was going to happen. By telling the visitor that he would give him money the next day, Yudishtra had presumed that the man would be alive the next day, that Yudishtra himself would be alive the next day, and that his wealth would not have disappeared overnight. All of these could have been known with certainty only by a gnani. Yudishtra realised that Bhima was indirectly pointing out to Yudishtra his mistake in not giving the man what he had asked for at once, and instead postponing the help until the next day. What was the guarantee that either of them would be alive the next day? Thus Bhima pointed out to Yudishtra the uncertainty of life, and that one shaoul never take anything for granted in life.

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SHOWCASING LORD KRISHNA'S SIMPLICITY.

Of all the interesting episodes of young Krishna's life, none is more interesting or significant than the one where Yashodha ties Him up. Krishna asked His mother for some butter, but she says that He can have some at night. Krishna asks her what night means. Yashodha tells Him that darkness characterises night. Krishna then shuts His eyes, and says that it is now dark. Does that mean it is now night, He asks innocently. After some time, He pretends to have fallen asleep, and Yashodha having put the butter and buttermilk safely away, leaves the child, and goes to tend the cows. Krishna, immediately gets up, and makes a hole in the pot containing butter. But only a little butter comes through the hole. So wanting to have more of the butter, Krishna puts His little hand in the pot, and brings out again only a small quantity of butter. There is a lesson for us here too. To each of us is given something to enjoy in this world, and we must not be greedy. Whatever we may want, utlimately we only get what we are destined to get. Nothing is going to change that. The Lord, in His own way, demonstrates this by putting His hand into the pot and coming up with the same quantity of butter.

Krishna, after eating the butter, kicks the pot of buttermilk, causing the buttermilk to flow out. He then comes back to His bed and pretends to be asleep. The butter He ate is like the atma. He is anxious for the Jivatmas to surrender to Him. He kicked the pot of buttermilk to show that He kicks the enemies of His bhaktas.

When Yashodha finds that Krishna has been up to mischief, she searches for a rope to tie Him up with. She finds many frayed pieces of ropes and strings them together and ties Him up. He could easily have broken free. And yet He remains tied, because of Yashodha's love for Him. In the Mahabharata, Kunti recalls this episode, and says that Krishna, when tied up, had cried so much, that the kohl which Yashodha had applied in His eyes, had run down His cheeks, leaving black marks on His face. There can be no greater proof of the Lord's simplicity than this episode.

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TRUE DETACHMENT.

We are asked to be detached, but this does not mean we all have to immediately take to sanyas. It is possible to be part of a family, to do one's duties, and yet not be over-attached to anything or anybody. A person who has the gnana to be detached will not be moved by the pulls of the world. His thoughts are focused on the Supreme One. Kooratazhvar was a disciple of Ramanujacharya and was himself a great Vaishnavite preceptor. Kooratzhvar was immersed in devotion to Lord Ranganatha, and more importantly in devotion to Ramanuja. Kooratazhvar's wife Andal was worried about their two sons. They had attained marriageable age, yet Kooratazhvar's attention was given to worship of Lord Ranganatha, rather than to finding suitable brides for them. Kooratazhvar was responsive to his wife's concerns. But he felt he could not put such requests before Lord Ranganatha. The Lord was the Universal father, and Kooratazhvar knew He would take care of his sons. If Kooratazhvar asked the Lord for something, it would be like a son asking his father for the latter's property. Our parents give us so much already. How can we think of asking them for more? If we should not ask even our worldly parents for something, how can we ask the Divine One for something insignificant? So he reasoned.

Kooratazhvar had conquered thoughts of 'me' and 'mine'. So to him, the thought of asking the Lord for something for the two boys was not appealing at all. Anyway, he asked his sons to come to the temple. After his customary worship, Kooratazhvar stood before Lord Ranganatha, not knowing how to put before Him Andal's request. Lord Ranganatha, sensing Kooratazhvar's reluctance to ask Him for favours, wondered if Kooratazhvar had something to say to Him. Kooratazhvar replied that people were saying that his (Kooratazhvar's) sons were not married. Kooratazhvar did not himself directly ask for a boon. The Lord said his sons would soon be married and that He himself would personally see to this. He appeared in the dream of the parents of suitable girls and instructed them to give their daughters in marriage to the sons of Kooratazhvar.

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FAITH IS THE KEY.

Mystic and mysterious is bhakti. It is a unique experience of an individual in whom the awareness of God is an unshakable reality. To know the truth is one thing; but to experience it in one's consciousness as the truth with unwavering faith is realisation. Prahlada exemplifies this relaisation and is undeterred even when Hiranyakasipu tries all his best to harm him. At tense moments when the conviction of true bhaktas has been challenged, the Lord enacts a public demonstration of a private belief and establishes His omniscience, omnipresence and omnipotence. When Draupadi beseeches the Lord with her agonised cry for help, she invokes His all pervasiveness which transcends His physical presence in Dwaraka. Scriptures extol Him as the one residing in the smallest atom as well as the biggest object. He is the only reality manifesting as many. He is smaller than the smallest and bigger than the biggest. If the Lord does not come to her rescue when her modesty is outraged, is He not disproving the scriptural truth of His all pervasiveness? This is the plea of Draupadi". 

The Gopis of Brindavan are attracted to Lord Krishna to such an extent that they yearn for Him at all times. They are steeped in His thoughts even though they are engaged in their daily routine. They see Him as the indweller in all creation. They have surrendered themselves to Him and their only aim is to serve Him at all times. When they hear the call of His enchanting flute notes they rush to get soaked in this divine bliss forgetting their worldly commitments. This is typical of the dilemma of the Jivatma struggling to get out of Samsara. On the one hand is the call of worldly duties and on the other is the desire to get liberated from these very duties that bind them.

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SAGE YAJNAVALKYA.

There is an interesting account about Sage Yajnavalkya and about the Yajur Veda. Sage Vaisampayana had many pupils, of whom Yajnavalkya was one. Sage Vaisampayana was no ordinary teacher. He was himself the pupil of the great Sage Vedavyasa. One day, Yajnavalkya had a dispute with Vaisampayana. Yajnavalkya spoke disparagingly of Vaisampayana's other disciples and claimed that he was the knowledgeable one among Vaisampayana's disciples. Yajnavalkya's argumentative attitude angered his teacher. So Vaisampayana said to Yajnavalkya, "Throw up all the Vedas that I have taught you". Yajnavalkya accordingly threw up what he had learnt. However, in view of the sacredness of the Vedas, Vaisampayana was anxious that they should not hit the ground. So he ordered his other disciples to take the form of partridges (tittiri). These pupils in the form of tittiri birds swallowed up the Vedas as they came out of Yajnavalkya's mouth. Because the tittiri birds prevented what Yajnavalkya threw up from falling to the ground, this portion acquired the name Taittiriya.

Yajnavalkya then disatnced himself from Vaisampayana, and decided that he would learn something other than what he had learnt so far. He worshipped the Sun God, and the Sun God appeared before the Sage. What Yajnavalkya learnt as a result of his penance came to be known as Shukla Yajur Veda. What had been thrown up by Yajnavalkya was the Krishna Yajur Veda. The Taittiriya Upanishad has a section titled Sikshavalli. The Sikshavalli contains invaluable advice which an Acharya gives to his student. It is advice that should be borne in mind at all times, and is valid at all times.

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SELF AND LIBERATION.

"Jada" Bharata, after whom Bharat gets its name, was a renowned king of the Suryavamsa who spent his last years in tapas in the forest. One day, he saw a pregnant deer jump into the river fleeing a lion. It gave birth to a fawn and died. Responding to the hapless newborn, Bharata was inexorably drawn into a web of attachment - gave up his prayers and died thinking of the deer. As a result, he was born as a deer in his next life. However, he remembered his past owing to his tapas and was filled with remorse for his excessive attachment to an animal. He left the herd for an ashram and was soon absolved of that birth. Later, the deer was reborn as the son of a pious Brahman. Now, he was the personification of non-attachment, indifferent to food, abuse or work, so much so he was nicknamed "Jada" Bharata. There was no application of mind, as there was no mind - only gnana. 

One day, "Jada" Bharata joined a party of palanquin-bearers of King Rahugana who was on a journey in search of a guru. Bharata caused the palanquin to jump while trying to avoid stepping on every insect in his path. An angry king asked Bharata why he faltered. Bharata replies: "Who am I and who are you? I am not my body, nor are you your body. I am my atman and my atman is not carrying your palanquin". Struck by the reply, the king fell at Bharata's feet and requested that he be accepted as a pupil.

The great Bharata Yogiswara then revealed the nature of the Self and the means to liberation - sever attachment through wisdom, keep the company of great souls and listen to and sing the praise of the Lord.

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ROOT CAUSE OF KARMA.

Ignorance of one's true nature is the cause of suffering in samsara. Once inside the cycle of birth, the individual is bound by the impressions of his past karma. So he engages in fresh karma in every birth hoping to gain happiness, not knowing that every act begets further bondage. That is why Lord Krishna focuses on karma even while placing Jnana as the ideal to be attained. The Lord reiterates that since action is incumbent on human beings and all action binds one into further karma, one has to understand the root cause of karma and handle it with care.

Through its endless journey in the cycle of birth, every jivatma is born with the legacy of karma vasana comrpising one's personality, tendencies, faculties, attitude, gunas, etc. that it has accumulated since time immemorial. Samsara is a trapped enclosure and even as one steps inside, the step disappears. It is like getting into the Padma Vyuha without the skill to negotiate the way out. It is not even a door; it is an impregnable wall. It is imperative that every jivatma understands the implications of being thus caught. The odds seem to be against any attempt to be free from this bondage.

Lord Krishna's advice to escape this karma vasana is to engage in one's Swadharma. Perceiving the dichotomy between the body and the self alone can help us to transcend the feeling of 'I' and 'Mine'.

Our whole body has to be sensitive to this truth. Ignorance of Avidya can be overcome by service and devotion to the Lord.

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RAMZAN, A PROCESS OF SELF-PURIFICATION.

Roza or fasting in Islam is an elaborate process stretching over a period of one month every year. It essentially means taht a person observinf fast will not only observe abstinence from eating and drinking but will get into a sublime state of mind in order to develop positive feelings. To achieve this one has to restrain oneself from listening, speaking, hearing or thinking negatively about others. The Qur'an says, "O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn)  self-restraint". Fasting is a tool for reconstruction of our spiritual faculties. It instills the essence of consciousness of the Creator in the devotee's heart. It also instills moral courage and guides the seat of our emotions on moral issues. Since fasting helps in conditioning the heart, soul and body, it leads to tranquility and calmness in the face of adversity. This helps one become patient. Patience is the pinnacle of discipline and spiritual suppleness. Jalaluddin Rumi said: "Have patience, for that is true worship".

One needs to experience Ramzan to understand its social significance in its totality. It is an elaborate process of self-purification. The expectation is that if one passes through this process of self-purification for a period of one month, its impact will remain for the remaining eleven months, after which this process will be repeated. Physical fasting alone does not have any social or religious significance. Sociologically speaking fasting is an expression of solidarity with the poor. It is manifested through the concept of charity, neighbourhood and hospitality. Apart from helping to purify body and soul through the process of self-purification, addressing these areas of social significance is bound to help people to shed all those things which are not socially desirable.

Charity includes helping the poor through giving of alms. It is said that if one gives away even a small amount during this month, he will get seventy times more blessings in return. We should also take care not to forget the social significance of iftar gatherings. The practice of the concept of neighbourhood is equally important. It has wider connotations than its literal meaning. The Prophet had said, "One should behave decently with the whole of humanity and foremost among them is your neighbour". If one connects it with the concept of fasting, an immediate implication is that a true Muslim cannot see any human being hungry, even if it means having to sacrifice 'iftar' and to continue fasting for the next day. Similarly, a true Muslim cannot see a human being in pain or misery. It applies to both one's immediate neighbourhood as well as entire humanity. What we are witnessing around us in the name of Islam is not Islam. In essence Islam in general and 'roza' in particular teaches a person to address human concerns and values.

Muslims need to demonstrate thorough observance of 'roza' (in its totality), Islam's reverance in today's world. Let us make clear once and for all that any type of violence has no place in Islam. One of the greatest advantages of observing the month of fasting is that its true observance inculcates in a person the habit of speaking the truth, remaining patient, practicing the concept of hospitality and neighbourhood and give charity to the needy.

If followed in letter and spirit a person will certainly become a true 'Insaan' and will be bestowed with God's blessings and protection, which we all need so desperately in these turbulent times.

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DON'T WORRY, BE HAPPY.

If the shocking statistics provided by the website Really-Worried.com are to be believed, the average urban person spends two hours and fifteen minutes of their day fretting. Is it really necessary to worry? Not at all, it is a futile exercise of the confused mind. The American humourist, Erma Boombeck, has said it beautifully, "Worry is like a rocking chair - it keeps you going but gets you nowhere!" Around seventy-five percent of worries are about the future. Most people worry at home (65%), or when they are alone. And ove rhalf of those who worried at home did so in the bedroom! When asked when their principal worry times were, over 65% said between 9 PM and 3 AM. Which means the time you should be relaxing in the soft embrace of sleep is stolen by your worries. And if you think that you are going to solve your problems by worrying about them look back at the problems you were worried about. They look so ridiculously small today. And none of them were solved by worrying. People worry about tomorrow and waste today's joy. Worry never robs tomorrow of its sorrow, it only deprives today of its joy.

 It seems worrying is a defence mechanism of the mind that wants to avoid reality. The chronic worriers are anxiety-ridden and display physical effects such as difficulty swallowing, dizziness, dry mouth, fast heartbeat, fatigue, headaches, inability to concentrate - to name a few. A worrying mind is a shallow mind. It is always in turmoil. A silent mind has depth, it is not disturbed by waves, it has trust in itself. So instead of worrying about the situation of the world or about your future Osho's advice is to spend your precious time in meditation.

Osho says, "We don't need bigger nuclear weapons to stop the war, we need something totally different. Love will provide the energy, meditation will provide you with tremendous strength. And you will not feel so insignificant, you will feel dignified and significant, because your love, your meditation, your blissfulness is going to save the world. And don't be worried that you are helpless to do anything. The idea of helplessness has arisen because you have never been told what your resources are. You have never looked into your resources - your love, your silence, your peace, your compassion, your joy. You have never looked into all this inexhaustible potentiality of your being. And if thousands of people blossom in love. music and dance, and the whole earth becomes a celebration, then any politician is not going to destroy this world. He will feel helpless; he will feel guilty to destroy such beautiful people and such a beautiful planet.

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LOVE FOR GOD.

The only way to win God's love is to have unconditional love for Him. We have innumerable examples to show that God is not swayed by age, or wealth, or good looks or status. If old age were a criterion, then would Lord Vishnu have blessed Dhruva, the young boy who took to penance? Would He have come as Narasimha to save Prahlada, the boy devotee who was harassed by his own father? He comes to help the young and the old. He killed Kamsa and restored the kingdom to Ugrasena, who was an old man. 

Could it be that good looks attract Him, and is His favour therefore guaranteed to the good looking? The story of Kubja shows us otherwise. Kubja was hunchbacked and not attractive to look at. But she gladly offered sandal paste to Krishna, when the latter entered Mathura. Pleased by her offering , Krishna straightened her back and even made her beautiful and young. He is not in the least impressed by wealth. Had He been, would He have shown such love towards poor Kuchela, who had nothing to offer Him, but a few rice flakes? Lord Krishna saw beyond the rice flakes, and was moved by Kuchela's love for Him. Likewise, in the case of Sabari, her offerings to Lord Rama were not such as He was used to in His royal household. But He gladly accepted the fruits she offered.

One does not even have to be a human being to be the recipient of His grace. He came rushing to the rescue of the elephant Gajendra, caught by the crocodile. We have episodes in the Ramayana which show the concern He had for Sugriva the monkey. All of these show that He never cares for anything but the love that His devotees have for Him. 

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KAKASURA EPISODE.

After winning Sita's confidence and restoring the divine signet ring of Rama to her, Hanuman prepares to take leave and get back to Rama with the good tidings. But he wishes to carry back to Rama some sign to indicate that he had met her and spoken with her. Sita is overwhelmed at Hanuman's words which are like nectar mixed with poison. She traces the happy memories she spent with Rama and recounts an intimate happening that had taken place at Chitrakuta of which even Lakshmana was not aware of. Once, she and Rama had wandered in the grove and rested on the river bank. Rama fell asleep on Sita's lap. At that time a crow flew close by and pecked at Sita's bosom. It was Indra's son who had come in the form of this crow. Sita realised that it was no ordinary crow and tried to ward it off by pelting a pebble at it. Rama soon woke up from his slumber and saw Sita in discomfiture. He surmised the reason and wished to punish the crow which stood in their vicinity with blood stained nails. He chose a blade of grass and converted it into the most powerful dart at the transgressor of their privacy. This arrow chased the crow high and low. Finding that none in the three worlds - including its own father, the celestial beings or the sages - could give it succour against this powerful Rama's arrow, the crow returned to Rama for protection.

Recalling this episode seems to imply an earnest appeal to Rama for a speedy rescue. Had not the Lord aimed the Brahmastra at a crow that had merely attacked her in His presence? Has not Ravana erred in unpardonable measure by forcibly taking her away from Him? She then gives Hanuman the auspicious bridal jewel Chudamani.

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THE PLEASURE OF SHEER SILENCE.

India is at its loudest during election time. No one seems to want to keep quiet, and everyone wants to have the last word. So there is a verbal barrage, with discretion and decency often thrown to the winds. Scandals and secrets galore do the rounds, making you wonder where they were hiding for so long. Unfazed, our netas tackle their grey shades with wit, sarcasm and a volley of expletives. The electronic media play it all to the hilt, leaving no choice for the masses but to listen to the constant cacophony.

As a common person it surprises me how all these leaders can actually get away with all the slander. Understandably, all are caught in the vortex of words. Do we have a choice? What if we consciously remain simply silent for a few hours every day? The noise within us would recede; our ears would keenly take in the rhythm of the noises naturally offered to us. The rustle of the curtains, the wail of a baby, delightful shrieks of children at play, the whistle of the pressure cooker, a gate opening far away, a car reversing, a mother calling out to her child, a door bell ringing, a door creaking, and so much more.

Silence is golden and speech is silver - this is what we learnt at school. Man is desperate to be forever in the company of people who talk, seeking in the din a sense of unexplained peace. Edgar Allan Poe, in his poem 'Silence', expressed the two faces of silence. These are 'body and soul' and 'sea and shore'. 

"When to the sessions of sweet silent thought I summon up remembrance of things past", was how Shakespeare reflected in his Sonnet 30. To remain silent requires will power and it will be a sort of mental exercise. Like walking, this can be practiced daily. The best part of it is that you don't need to even step out of your house. As you strengthen your mind you will be surprised at how things around you change for the better. The clutter of thoughts waiting to be articulated, stops right in your brain. In silence you streamline your thoughts, filtering out the unwanted and only expressing what is necessary.

The result then would be obviously sensible, welcome, and soothing. Pause and think for a moment about the profound voice of the infinite urging us to seek solace in silence divine.

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BEST FRIENDS IN LIFE.

Who is the best friend of a man who travels, Yaksa asks Yudishtra, in the Mahabharata. Yudishtra answers that knowledge is the best friend one can have on a journey. An educated man is welcome everywhere, and it is his knowledge that is his companion when he travels to foreign lands. In the journey of life, Brahma Vidya is the best friend a person can have. What is the longest journey a person undertakes? It is the journey of the atma to Sri Vaikuntha, whne life on this earth ends. And it is Brahma Vidya that takes us there.

Who is the best friend of a grihastha? It is his wife, says Yudishtra. Our Sastras do not give man a higher status, or a woman a higher status, but point out that both are equal. A man cannot perform and yaga if his wife is not beside him. In case, for some reason, he performs a ritual in her absence, then he must get her approval for his action afterwards, and in case her approval is not forthcoming, then the effects of his having performed the ritual are nullified.

The mantras recited at the time of marriage also show us the equal status of both husband and wife in a marriage. The husband and wife take a pledge to remain friends forever. A happy marriage makes for happy individuals. Purananooru talks of Pisirandhaiyar, a man who had no grey hairs even at the age of eighty! The secret for his youth was the fact that his wife never troubled him in any way.

Who is an Acharya's best friend? It is his disciple. A disciple, through his understanding of what is taught, shows to the world the greatness of his Acharya. He has his Acharya's welfare at heart, and so he is his Acharya's best friend.

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A GIVE AND TAKE SPIRIT.

A spirit of give and take is necessary to make any relationship work. This is especially important in the case of husband and wife. Our scriptures show us this in many ways. Manickavachagar, in his Tiruvachagam, says that Parvati, that lovely daughter of the King Parvata, married Lord Siva. He married Her with fire as the witness, and the whole world became aware of the marriage. In the present day world, the importance of marrying with witnesses to the marriage is emphasised. And the need for a marriage to be made widely known is shown through the marriage of the Lord with Parvati.

A husband and his wife must not make much of the differences which they have with each other. The Lord Himself did not always see eye to eye with the Goddess, but differences were resolved to mutual satisfaction. In fact, this quarrel between the Lord and His Consort is celebrated as a festival in the Thiruvannamalai temple, in Tamil Nadu!

To lose an agreement with a spouse is not a matter for shame. Sivaprakasar, in a song says that when Siva and Parvati fought with each other, Siva went to great lengths to pacify Her. He fell at Parvati's feet, goes the song! This is a song written in a lighter vein, but the essence of the matter is that there are no losers or winners in a marital fight, for both husband and wife are equal partners. Intolerance in any case is an undesirable trait. There is averse in the Kamba Ramayanam, where the demon Hiranyakaipu declares that he has never bowed to anyone, and that even if he quarrelled with a sweetheart.

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DOCTOR AND MEDICINE.

In Yaksa Prasnam, Yudishtra says that a sick person's best friend is the doctor. But in the journey of life, the best doctor is Lord Narayana. He is the Only One who can liberate us and grant us moksha. And the medicine that helps us attain moksha is Lord Narayana too! This is the only instance of doctor and medicine being the same. a doctor operates on a patient, and the procedure will cause pain. And yet, do we not go to the doctor to be relieved of a disease? Likewise, I will seek Him, even if He were to send difficulties my way, says Kulasekara Azhvar. Lord Narayana is the end and the means to reach the end. Charaka, the ancient practitioner of medicine, writes that after a doctor prescribes medicines, he must tell his patient to recite the Vishnu Sahasranama. Divine intervention is needed if a person is to be cured. That being the case, who but the Supreme One can release us from the disease of repeated births and deaths?

Adi Sankara points to the case of Nahusha to illustrate what happens to those who disbelieve sacred works. In his commentary on the Vishnu Sahasranama, Sankara says that one who has n faith in our Sastras, will suffer as Nahusha did. When Nahusha became king, after performing the Asvamedha Yaga, he wanted Indra's wife, Indrani, to be his! Indrani sought Brihaspati's help. He advised that she should ask Nahusha to come to her palace in a palanquin carried by Saptarishis. 

Nahusha ridiculed the Vedas, while speaking to the sages. So the sages decided to topple him. Thus it was his disbelief that led to his ousting.

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OBEYING HIS ORDER.

Adisesha, the serpent bed of Lord Mahavishnu, and Garuda. His vehicle, are residents of His abode - Sri Vaikuntha. They should, therefore, technically speaking, not take birth on this earth. And yet they have done so. The reason is that in such cases, they were obeying the Lord's commands. Just as the Lord Himself took avataras, His attendants too took avataras at His bidding. Garuda is considered to be the embodiment of the Vedas. He is not hard to please, and grants boons to those who worship him. Garuda approached Sage Kashyapa, and asked him how a person could get out of samsara. The sage told him that the only way was to worship Lord Vishnu and that He alone could grant moksha. Even if a man worships the Lord briefly, immense benefits to him will follow. Even Brahma worshipped him in order to make his position secure. One may perform yagas, but one cannot get through yagas the joy that one gets by worshipping Him. His grace has been shown to the humblest of people. That is why His attendants are only too happy to be of service to Him in His various avataras.

The serpent Adisesha is ready to serve as His umbrella, His seat, His bed or His slippers. Adisesha came as Lakshmana and served Lord Rama. Adisesha also came to this Earth as the Vasihnavite Acharya Ramanuja to point out to the people the easy path to moksha, namely the path of surrender. The Lord spells death even for the God of death, which is why no one dares to thwart Him. The Sun and the Moon function out of their fear of Him. And yet His devotees serve Him not out of fear, but out of their love for Him, and His love for them is immense.

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ESSENCE OF BRAHMA JNANA.

The Vedas exclaim that having created the vast universe, the Supreme Brahman holds it with perfect precision, pervading each and every aspect of it in its entirety. This truth may be accepted at an intellectual level by many of us, but to experience it as the absolute truth is the essence of Brahma Jnana or enlightenment. When a jivatma is able to see the infinite Brahman as an all-pervading presence in the external world as well as within one's being, the state of mind is described as Antaryamitvam. This state of mind is possible only to yogis steeped in meditation. Periazhwar exemplifies this subtle experience of God as an abiding presence within him. In a hymn he claims thus: "I have learnt to keep you well inside myself. So you enter my heart and I am aware of your presence inside. So you enter my heart and I am aware of your presence inside. But then You gradually take me into Your heart and thereby the Bhagavat- Bhagavata relationship is strengthened". He is thus steeped in constant worship and service to God. In another hymn, he says that the Lord has chosen to abandon his presence in the milky ocean and has decided to live inside his heart. He is overwhelmed by the compassion of the Lord who eschews His supremacy and makes Himself accessible in this manner. The Azhwar easily recreates the time, milieu and spirit of Rama or Krishna avatars in his hymns and is able to transmit the greatness of the Lord's Saulabhyam and Saushilyam. To be able to experience the presence of God in one's inner being is nothing but enlightenment.

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ANGUISH AND RELIEF.

The Upanishads explain that the highest bliss or Brahmananda far exceeds all joys attainable by all beings - from the smallest insect to the celestial Brahma - in this wide range of creation. The grades of joy available in the celestial and worldly realms may seem to be attractive, prompting one to strive for these. That jivatma is fortunate who realises the worthless nature of these ephemeral joys at some point of time in the course of his journey through countless births, and longs for permanent bliss. "Blessed is he who attains to this supreme wisdom in this very life; if he does not, he has lived in vain", says the Kena Upanishad. The poet Kamban equates Sita's overwhelming experience that Rama's signet ring brings about in her when she takes it from Hanuman to this highest level of joy and ecstasy that a jivatma experiences on attaining salvation at the end of his life tenure.

Knowing that the common jivatma steeped in worldly concerns may not vibe with this superior state of joy, the versatile poet also captures the levels of relief and joy that different situations in life cause in people. The relief experienced by the near and dear when the head of a family survives a heart attack that could have been fatal is the first level that most people can empathise with. In another metaphor, the poet visualises a situation experienced by a seasoned and renowned speaker when he realises that he is unable to recall the apt words at a crucial moment in his lecture and then after a brief moment of uncertainty continues his talk with the usual punch and flow. The extent to which he would feel grateful to divine intervention at the nick of the moment to save his face is indescribable.

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POSITIVE THINKING IS A MYTH.

Positive thinking - the new 'cool' term, seems to be the solution to all problems in this generation. It is a common advice - 'Stop being negative'. The point is, there is nothing called negative thinking, it is just the absence of positive influence in that aspect of life, like there's nothing such as darkness. Don't you think addressing that aspect will help, instead of just thinking positive? It is more important to be a 'realistic-thinker', who is ready to deal with the reality of his/her life. Realistic thinking will help you address the situation, analyse the issues in hand, and give you the best solution. Positive thinking makes you think everything is perfect, takes you away from reality and can lead to heart-breaks. It is very important for people to understand that 'conscious-mind' contributes to 8-10 percent of positive thinking, and the rest is controlled by our sub-conscious. Thus, if you are not in the right frame of mind, 'sub-consciously', it's doomsday.

As a spiritual seeker, I have read many medical journals and it reveals that most of the people who followed positive  thinking completely, ended their life with suicide. With positive thinking, they were running away from the truth and one day when it struck hard, they weren't prepared to take it. I have had many stock-broker clients, who lost everything. They were positive the right value of their stock will come eventually and weren't ready to detach with their portfolio at the right time. The Bhagvad Gita is considered a manual to life. It talks about different platforms to approach life and it is totally upon our judgment which one we feel connected to. The book doesn't suggest anywhere that the solution to life's problems is to 'think positive'. Why couldn't Shri Krishna, the super-consciousness, stop the war by thinking positive? Or, assist Arjuna to win the war just by thinking positive? For eighteen days, Shri Krishna approached the situation with realistic thoughts - he was worried when Bhishma was on a rampage; he got worried when Dronacharya was on a killing spree; he was even more worried when Arjuna took Pratigya to kill Jayadratha before sunset. No approach was based on 'positive thinking'! Let me give you two examples to understand. (1). There was a boy who loved a girl madly, but the girl used to ask him to address certain issues in the relationship. He would reply, "Don't think negative, you are putting negative energy into the relationship". Finally, one day, the girl left him. His friends adviced him to get over her and he stopped meeting them as well. One day, he heard that the girl is getting married and no matter what he does now, nothing can work out. Reality struck him - nowhere to go and broken, he ended his life with regret and grief. (2). There was a young boy of 21 years, he loved his mother immensely. One day, she was diagnosed with cancer, and the entire family came together to help in whatever way possible. They went to the best doctors, got the medication, and were driven positive. But, this boy was realistic. He knew that the chances were dim, felt the pain of it day and night. And, one day, he got the news - "Ma is no more". He felt like a part of him had been taken away, but he knew that he had to handle everything. He rose to the occasion and became the pillar of the family.

Why do we see one self-help book on positive thinking coming out everyday? Because, the previous book on positive thinking couldn't bring about any change! Who doesn't want positive things to happen in their life? It is important to have the right awareness. If positive thinking could result in positive living, the world would have been a better place to live in.

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YOGA, AN INTEGRATED SCIENCE, ENABLES WELLNESS.

The sutras of Patanjali cover all aspects of human life, prescribe a code of conduct to lead a life of fulfilment and end with a glorious vision to reach our full potential. Yoga sutras begin at the very root, mind and intelligence, called chitta or consciousness. In the first chapter Samadhipada, Patanjali analyses the movement and functioning of the mind. The second chapter Sadhanapada deals with practice. Patanjali goes on to provide deep insight into the nature of kleshas or afflictions that affect the body and distract the mind, resulting in distorted behaviour patterns of an individual.

The cause of suffering is lack of knowledge and failure to understand the conjunction between Purusha, the seer, and Prakriti, the seen. The external world lures the seer towards the illusory joys, arousing desires. Non-fulfilment of desires results in pain and suffocates freedom if not controlled through yoga. We are all bound by the chain of pain and pleasure. Practice of yoga leads us to experience bliss untainted by pleasure and pain. Pain may be adyatmika, self-inflicted, or due to adhidaivika, fate or heredity. Or caused by an imbalance of elements in our adhibautik or constitution lust, anger and greed, all give birth to pain. We participate and aggravate these pains by direct krita, indulgence, by provoking them in karita, the other, or by anumodit, passive acceptance.

In Sadhanapada, Patanjali reaches out to the lowest level of the seeker who is spiritually yet unevolved. The sage arrives to inspire him to aspire for absolute freedom and here he coins the term kriya yoga. Kriya means action and Kriya Yoga emphasises the dynamic efforts on the part of the sadhaka. Kriya Yoga comprises eight yodic disciplines - yama, niyama, asana, pranayama, pratyahara, dharma, dhyana and samadhi. The seeker is taught to perform asanas so that he becomes familiar with his body and sense intelligence. He becomes alert and sensitive and sharpens his power of concentration. Pranayama gives control over subtle qualities of the elements - sound, touch, shape, taste and smell. Pratyahara is withdrawal of the senses and organs of action. 

The sixteen sutras of the Samadhipada is most illuminating where Patanjali states - 'Heyam Dhukham Anagatam' (II.16). This aphorism explains that past pain is already extinguished and while the pain we are in process of experiencing can't be totally avoided it can certainly be mitigated to some extent with yogic practice and powers of discrimination. Pain that is likely to occur in the unknown future too can be prevented by adhering to yogic discipline. 

According to Patanjali, yoga is a preventive healing art, with its science and philosophy. Practice of yoga assures us of robust health that alone can let us experience spiritual bliss. Patanjali also warns us of the pitfalls that may impede spiritual growth and advises us to stabilise body and mind so that we are not shattered when confronted with tragic realities of human existence.

The third chapter, Vibhutipad, deals with attainments. Patanjali exhorts us to continue the practice of yoga so that the intelligence of consciousness and soul may be equally balanced. then we attain the highest state of wisdom where the person exists in a perfectly integrated state. That is known as 'kaivalya'. This is the subject matter of the last chapter in the Yoga Sutras called 'Kaivalyapada' that focuses on absolute liberation.

Yoga is an integrated science which alone can restore the wholeness and integrity of our divided being and lets us enjoy real well-being.

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WE NEED COMPASSIONATE LEADERS, NOT HATE-MONGERS.

The preamble to the United Nations charter says, "Since wars begin in the minds of men, it is in the minds of men that defences of peace must be constructed". In the rock-edicts of Ashoka one finds the earliest instance of the transformation of a King who not only abjured war, shaken by its horrendous consequences, but who went on to ban war in his kingdom as a measure of state policy. His inquiry into the psychological roots pf war led him to believe that hatred for the other's beliefs is the primary cause of war but that hatred can never be appeased by hatred; it "can be appeased only by love which is the eternal law". This inner understanding transformed Ashoka into the great apostle-king of peace and spiritual values, remembered today not because he fought and won wars, but because he had the courage to perform the more difficult task of winning the hearts of the people.

Wars have been happening for millenia: wars of aggression, wars to end wars, cold wars, wars in self-defence and 'just' wars. But their roots lie in the prejudices, complexes and fears that have plagued the human mind. The solution to war lies in "freedom from fear", as Jiddu Krishnamurti said. "Belief and behaviour go together", pointed out Sarvepalli Radhakrishnan. "If we believe in blood, race and soil, our world will be filled with Buchenwalds. If we believe in universal spiritual values, peace and understanding will grow". Urdu short story writer, Krishan Chander, narrates to poignant story of two soldiers journeying back home in a pensive mood after World War II, one soldier hoping that someday all soldiers will lay down their arms and refuse to fight, to which the other responds, "In that case the enemy would win!"

The story reflects our innermost insecurities and conditioning which would require an enemy even when none might exist. The search for the holy grail of peace is a journey that must begin with a reality check within, of our real anxieties and fears and hopes, the realisation that these are common concerns, which alone can trigger empathy and understanding beyond ideologies. It would be worth the effort to tear apart this veil of malevolence and double-speak which seems to shroud us all today, and trend the old pilgrim path to brotherhood and bonding, to resurrect value-systems which have ennobled our traditions and kept them alive for us.

"Why should we honour those only who die on the battlefield? Are they any less heroes who go into the abyss of oneself?" asked W.B. Yeats. It is such heroes and traditions we need to revive today more than ever, when images of blood and destruction seem to pervade and haunt us daily. For what is needed are not critiques but compassion, what is required  are not theories but the therapeutic balm of understanding.

As President Eisenhower reflected, "With everyone a loser in any new war, a better understanding than ever before is essential among people and nations". To borrow the idiom put forth by T S Eliot, we have not merely a wasteland wrought by war but a wasteland of values. In a world ridden by terrorist attacks and tragedies, one is reminded of the hauntingly evocative affirmation of the human spirit in the John Lennon song 'Imagine', which captures this quest for peace in the shadow of war - "Yu may say i'm a dreamer, but i'm not the only one, someday you too will join us, and the world will be as one".

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MATEEN WAS FULL OF HATE AND ANGER.

The 29-year-old security guard Omar Mir Seddique Mateen, who killed fifty and injured fifty-three young people of the LGBT community in a shootout inside the crowded Pulse gay bar in Orlando, United States of America, with an AR-15 type assault rifle and handgun over the weekend, is described by American President Barack Obama as 'a person filled with hate'. Mateen is being described as 'racist, belligerent and toxic'. See any photograph of Mateen and these images do not come to the fore. He looks calm, a family man, a professional in uniform, a boy busy clicking selfies. Why then did he perpetrate the worst mass shooting in the history of the United States?

Mateen experienced anger. He was challenged by the Orlando police and was killed in the crossfire. Anger is generated in the limbic centre of the brain which contains the amygdala that is the store-house for emotional memories. Anger is a natural response to one who feels he is being attacked, deceived, pressurised or treated unfairly. But anger is not always a 'bad' emotion. At times anger can help identify problems or things that are hurting us; motivate us to create change and help defend ourselves in dangerous situations by giving us a burst of energy. This happened to Mateen who made a call to 911 claiming to have links with Islamic State (IS) before being felled.

What does the Quran say about anger? Muslims are advised to practice hilm or forbearance during times of anger and disagreement. It is the ability to think critically without being argumentative, stubborn or condescending. Abdullah ibn 'Amr (ra) narrated, "I asked the Messenger of Allah about what saves me from Allah's wrath, and he said, "Do not become angry". Anger can become sinful when it is motivated by pride (James 1:20), when it is unproductive and thus distorts God's purposes (1 Corinthians 10:31), or when anger is allowed to linger (Ephesians 4:26-27). One obvious sign that anger has turned sin is when, instead of attacking the problem at hand, we attack the wrongdoer. Anger becomes sin when it is allowed to boil over without restraint, resulting in a scenario in which hurt is multiplied (Proverbs 29:11), leaving devastation in its wake.

Anger leads to clouding of judgment, which results in bewilderment of the memory, says the Gita (2:63). When memory is bewildered, the intellect gets destroyed; and when the intellect is destroyed, one is ruined. Buddhism identifies anger as poison. Buddhism does not believe in 'righteous' or 'justifiable' anger. Sikhism identifies krodh or anger as a vice. "Do not meet or even approach people whose hearts are filled with anger", says the Guru Granth Sahib. The Dalai Lama writing on anger says: "We cannot overcome anger and hatred simply by suppressing them. We need to actively cultivate the antidotes to hatred: patience and tolerance".

Anger is defined in the Greek language as the strongest of all passions. But it can be overcome or kept under check. In the Therawada Buddhism tradition, it's taught that the antidote to anger is loving, kindness and compassion. 

Cognitive behavioural therapy is a treatment that helps angry people recognise the self-defeating negative thoughts that lie behind anger flare-ups. St. Paul, in the Bible, told Timothy to be calm, cool and collected (2 Timothy 4:5). That is the advice angry and frustrated people like Mateen need to head instead of killing innocent people.

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