end up in spiritual exile
The `Mahabharata' has a deep underlying symbolism.
Imagine Draupadi as the human body. The Pandavas, the five senses, are wedded to it. Their first cousins, a hundred in number, the Kauravas, are present in the form of the tendencies of the mind.
Yudhishthir thinks that he is a good gambler and so would win over the Kauravas. The senses also think that they can win over the tendencies of the mind. The Pandavas keep gambling till they lose everything, including themselves and their beloved wife, Draupadi. Likewise, we lose everything when we gamble with our tendencies, and, like the Pandavas, end up in spiritual exile. The body is demeaned, like Draupadi was, and only divine intervention can save it. However, our body does not abandon us, even when we lead it into exile.
However, there are some good tendencies also. There are many good people in the Kaurava camp. But, Krishna advises Arjuna to kill all of them, implying that all tendencies, both good and evil should be exterminated. They are already dead, he says. You are only an instrument in making this evident.
If a person has to gain enlightenment he must overcome all the tendencies of the mind, good or bad. These do not have an existence, apart from what we have given them they are already dead. However, we keep them alive by our own acts, and, by our own acts, we can kill them all. Only then will we be free.
Kurukshetra is the world in which we live this life, witnessing a war between our senses and our mind's tendencies.
Dhritarashtra symbolises the mind, which gives birth, in a sense, to our tendencies. He was blind ^ as the mind is to its tendencies. His wife, Gandhari, was not blind but chose to blindfold herself. Even when we have a choice to see, we choose not to see.
None of the Pandavas were born of their mother's husband, Pandu. Their mother, Kunti, had been given a chant, which invoked various gods who fathered the Pandavas. The Sun was the father of Karna. Dharma, the god of duty was the father of Yudhishthir and Indra the king of gods was the father of Arjuna. The god of wind, symbolising strength, was the father of Bhishma and the Ashwini Kumars were the fathers of Nakul and Sahdev.
Our senses are basically part of our divinity, the instruments born to keep us in this form. The original name of their mother was Pritha, signifying Prithvi, the Earth, and she took the name Kunti when Kuntibhoja adopted her. So, the Pandavas were born through the conjoining of the Earth and the divine ^ the body and the spirit.
Karna was born of the Sun-god and the Earth mother. He is a symbol of our ego. Like him, our ego is also armoured. Only the guru's intervention could get the armour removed. Similarly, the guru helps the seeker in killing his ego.
Krishna's form, too, is symbolic. Deep blue is the colour of eternity. It is the colour of the sky, and of the deep ocean. Yellow is the colour of the earth. A deep blue god-image enclosed in yellow clothes symbolises the spirit clothed in the body. Krishna, then, is a symbol of the body and spirit, a symbol of you and me in our enlightened form. When we become aware of our true self, we realise that there is no difference between us and Krishna or Vishnu, of whom he is an incarnation, as, indeed are we.
| 'Mahabharata' has a deep underlying symbolism (Getty Images) |
Imagine Draupadi as the human body. The Pandavas, the five senses, are wedded to it. Their first cousins, a hundred in number, the Kauravas, are present in the form of the tendencies of the mind.
Yudhishthir thinks that he is a good gambler and so would win over the Kauravas. The senses also think that they can win over the tendencies of the mind. The Pandavas keep gambling till they lose everything, including themselves and their beloved wife, Draupadi. Likewise, we lose everything when we gamble with our tendencies, and, like the Pandavas, end up in spiritual exile. The body is demeaned, like Draupadi was, and only divine intervention can save it. However, our body does not abandon us, even when we lead it into exile.
However, there are some good tendencies also. There are many good people in the Kaurava camp. But, Krishna advises Arjuna to kill all of them, implying that all tendencies, both good and evil should be exterminated. They are already dead, he says. You are only an instrument in making this evident.
If a person has to gain enlightenment he must overcome all the tendencies of the mind, good or bad. These do not have an existence, apart from what we have given them they are already dead. However, we keep them alive by our own acts, and, by our own acts, we can kill them all. Only then will we be free.
Kurukshetra is the world in which we live this life, witnessing a war between our senses and our mind's tendencies.
Dhritarashtra symbolises the mind, which gives birth, in a sense, to our tendencies. He was blind ^ as the mind is to its tendencies. His wife, Gandhari, was not blind but chose to blindfold herself. Even when we have a choice to see, we choose not to see.
None of the Pandavas were born of their mother's husband, Pandu. Their mother, Kunti, had been given a chant, which invoked various gods who fathered the Pandavas. The Sun was the father of Karna. Dharma, the god of duty was the father of Yudhishthir and Indra the king of gods was the father of Arjuna. The god of wind, symbolising strength, was the father of Bhishma and the Ashwini Kumars were the fathers of Nakul and Sahdev.
Our senses are basically part of our divinity, the instruments born to keep us in this form. The original name of their mother was Pritha, signifying Prithvi, the Earth, and she took the name Kunti when Kuntibhoja adopted her. So, the Pandavas were born through the conjoining of the Earth and the divine ^ the body and the spirit.
Karna was born of the Sun-god and the Earth mother. He is a symbol of our ego. Like him, our ego is also armoured. Only the guru's intervention could get the armour removed. Similarly, the guru helps the seeker in killing his ego.
Krishna's form, too, is symbolic. Deep blue is the colour of eternity. It is the colour of the sky, and of the deep ocean. Yellow is the colour of the earth. A deep blue god-image enclosed in yellow clothes symbolises the spirit clothed in the body. Krishna, then, is a symbol of the body and spirit, a symbol of you and me in our enlightened form. When we become aware of our true self, we realise that there is no difference between us and Krishna or Vishnu, of whom he is an incarnation, as, indeed are we.
Panchatantra' by Vishnu Sharma, written thousands of years ago, has much to offer by way of insight into human behaviour though the characters a
re entirely from the animal kingdom.
The earliest translations were Pehlavi and Arabic. This westward migration of the `Panchatantra' is attributed to Borzuy, the personal physician of Nushirvan, the Persian emperor. Borzuy came to India in the 6th century around 570 CE looking for the mrutasanjeevini, the mystical herb that could revive a corpse. He did not find the herb but found the `Panchatantra' instead. And reading it, realised that the magical herb was Knowledge and the corpse was Ignorance.
Not surprisingly, the running theme of the `Panchatantra' is "Knowledge is the true organ of sight, not the eyes" and is a practical guide to niti, or the art of intelligent living.
This collection of fables in five books, are stories told by sage Vishnu Sharma to the three not-so-bright sons of a king. The collection is divided thus: The Loss of Friends or Mitrabedha, The Winning of Friends or Mitrasamprapti, Crows and Owls or Kakolookiyam, The Loss of Gains or Labdhapranasha and Ill-Considered Action or Aprikshitakaraka.
Vishnu Sharma chose the fable as his medium because he understood that humans can accept their own foibles if they are presented entertainingly, configured as stories about beasts that they believe to be inferior to themselves in many ways. Tales of greed, treachery, stupidity, deceit, adultery and loyalty, unravel like a matroshka, a succession of Russian dolls-within-dolls.
The morals in the `Panchatantra' are not preachy tales of good overpowering evil. Franklin Edgerton, the Yale professor known for his masterly translation of the `Bhagavad Gita', calls the `Panchatantra' Machiavellian. He notes, "This is a textbook of artha, 'worldly wisdom', or niti, polity, which the Hindus regard as one of the three objects of human desire, the others being dharma, 'religion or morally proper conduct' and kama 'love'... The so-called 'morals' of the stories... glorify shrewdness and practical wisdom in the affairs of life, and especially of politics, of government." Joseph Jacobs said, "...if one thinks of it, the very raison d'etre of the Fable is to imply its moral without mentioning it".
This honest depiction of "practical wisdom" explains why in the original Sanskrit, the cunning and evil jackal is the winner in the end in the First Book. This outraged some clerics and so one translator rewrote the end in which the jackal was jailed, put on trial and finally executed.
The stories convey messages that are direct and simple. Malicious gossip can destroy even great friendships. Never trust an enemy; "reformed enemy" is an oxymoron. Deceit is the only way to overcome an unscrupulous enemy. Caste, colour and religion are no barriers to forming lasting bonds; against tyrants, unity is strength. A fool and his gains are soon parted. An intelligent man can overcome adversity by the use of his wit. The consequences of an ill-conceived hastily executed action could be death.
The stories of the `Panchatantra' offer us the possibility of making our lives richer and more meaningful. Through the wisdom of its fables the `Panchatantra' offers a vision of ourselves, warts and all. In so doing, it makes us aware of the fact that solutions lie within ourselves. The use of animals to present this message is particularly significant since animals are not sentimental; in the words of the translator himself, theirs is a view of life which, "piercing the humbug of every false ideal, reveals with incomparable wit the sources of lasting joy".
| The stories of the `Panchatantra' (Getty Images) |
The earliest translations were Pehlavi and Arabic. This westward migration of the `Panchatantra' is attributed to Borzuy, the personal physician of Nushirvan, the Persian emperor. Borzuy came to India in the 6th century around 570 CE looking for the mrutasanjeevini, the mystical herb that could revive a corpse. He did not find the herb but found the `Panchatantra' instead. And reading it, realised that the magical herb was Knowledge and the corpse was Ignorance.
Not surprisingly, the running theme of the `Panchatantra' is "Knowledge is the true organ of sight, not the eyes" and is a practical guide to niti, or the art of intelligent living.
This collection of fables in five books, are stories told by sage Vishnu Sharma to the three not-so-bright sons of a king. The collection is divided thus: The Loss of Friends or Mitrabedha, The Winning of Friends or Mitrasamprapti, Crows and Owls or Kakolookiyam, The Loss of Gains or Labdhapranasha and Ill-Considered Action or Aprikshitakaraka.
Vishnu Sharma chose the fable as his medium because he understood that humans can accept their own foibles if they are presented entertainingly, configured as stories about beasts that they believe to be inferior to themselves in many ways. Tales of greed, treachery, stupidity, deceit, adultery and loyalty, unravel like a matroshka, a succession of Russian dolls-within-dolls.
The morals in the `Panchatantra' are not preachy tales of good overpowering evil. Franklin Edgerton, the Yale professor known for his masterly translation of the `Bhagavad Gita', calls the `Panchatantra' Machiavellian. He notes, "This is a textbook of artha, 'worldly wisdom', or niti, polity, which the Hindus regard as one of the three objects of human desire, the others being dharma, 'religion or morally proper conduct' and kama 'love'... The so-called 'morals' of the stories... glorify shrewdness and practical wisdom in the affairs of life, and especially of politics, of government." Joseph Jacobs said, "...if one thinks of it, the very raison d'etre of the Fable is to imply its moral without mentioning it".
This honest depiction of "practical wisdom" explains why in the original Sanskrit, the cunning and evil jackal is the winner in the end in the First Book. This outraged some clerics and so one translator rewrote the end in which the jackal was jailed, put on trial and finally executed.
The stories convey messages that are direct and simple. Malicious gossip can destroy even great friendships. Never trust an enemy; "reformed enemy" is an oxymoron. Deceit is the only way to overcome an unscrupulous enemy. Caste, colour and religion are no barriers to forming lasting bonds; against tyrants, unity is strength. A fool and his gains are soon parted. An intelligent man can overcome adversity by the use of his wit. The consequences of an ill-conceived hastily executed action could be death.
The stories of the `Panchatantra' offer us the possibility of making our lives richer and more meaningful. Through the wisdom of its fables the `Panchatantra' offers a vision of ourselves, warts and all. In so doing, it makes us aware of the fact that solutions lie within ourselves. The use of animals to present this message is particularly significant since animals are not sentimental; in the words of the translator himself, theirs is a view of life which, "piercing the humbug of every false ideal, reveals with incomparable wit the sources of lasting joy".
"coming together"
| Paryushan is the most important Jain religious observance of the year.
For both Shvetambars , who observe the festival over a period of eight days, and Digambars , for whom Paryushan Parva lasts 10 days, this is a time of intensive study, reflection and purification. It takes place in the middle of the rainy season, a time when Jain monks and nuns cease travelling and stay with a community and are available to them for instruction and guidance. Paryushan means, literally, "abiding" or "coming together". It is also a time when the laity take on vows of study and fasting with a spiritual intensity similar to temporary monasticism. Paryushan concludes with a time of confession and forgiveness for the transgressions of the previous year. The most important part of Paryushan is daily meditation and prayer, which provides an opportunity for looking within and towards the teachings of the Tirthankaras for guidance. Beginning on the fourth day of Paryushan , it is customary for Murtipujak Shvetambars to read from the Kalpa Sutra , a scripture which recounts the life of Mahavira the 14 dreams of his mother before his birth, followed by the story of his birth, life and liberation. It also recounts the lives of other Tirthankaras and the rules of Paryushan . The book of scripture would be carried ceremonially through the streets, water sprinkled in its path along the way, purifying the entire town. Jains often take time off from work during this period and eat a much simpler diet in addition to their normal vegetarian diet. They avoid potatoes, onions and garlic ^ the eating of which entails killing the entire plant. For Shvetambars , the final day of Paryushan is Samvastsari Pratikraman , the annual confession. The ritual of asking forgiveness from the teacher is widened in scope to include family and friends and, finally, all living beings. The culmination of confession is receiving forgiveness from all living beings and also granting forgiveness to all. This ritual of forgiveness is sometimes called the rite of "universal friendship". The spirit of the day is contained in this verse: "I grant forgiveness to all living beings, May all living beings grant me forgiveness; My friendship is with all living beings, My enmity is totally non-existent. Let there be peace, harmony and prosperity for all". One cannot consume any fruits or even a grain in our upvaas , informs Nun Mallipragya . But how does one live without food? Elaborates Poonam Choraria, who has fasted for 31 days at a stretch: "We live in a sea of energy. Our bodies gain energy indirectly from the food we eat, while we gain direct energy from the cosmic energy that flows into us through the medulla oblongata at the bottom of the brain. But this kind of acceptance of energy depends upon our mental set-up. The greater the will, the greater would be the flow of energy." Penance is given high importance to purify one's soul. In the time cycle, Lord Rishabh started the penance for one year at a stretch. The same tradition is followed even today. During the process of penance, all the accumulated toxins in the cells of the body over a period of time start to melt away. Since the body's energies are concentrated in cleaning and detoxification during the fasting process, rest becomes a necessary adjunct. The body parts are recharged and relaxed. This minimises physical ailments, increases strength and keeps body, mind and the hormonal balance in check. |
draw deep spiritual inspiration
Human beings have been drawing spiritual inspiration from nature. This has been going on for ages. According to Buddhist philosopher and photogra
pher Daisaku Ikeda, the response to nature's beauty is not merely aesthetic but reflects also the ability to discern a deeper meaning and interconnectedness in things.
The photographer of nature's beauty serves as a bridge connecting the hearts of people everywhere with a language that is universal.
Osho in his discourse on 'Intuition' quotes the haiku of Basho the Zen mystic and master: "When I look carefully/ I see nazunia blooming/ by the hedge!" Osho says that the deep meaning of it cannot be understood intellectually but only intuitively. The idea is that one can draw deep spiritual inspiration even from a simple message. By observing an ordinary flower and pondering over its beauty, one could feel inspired to try and unravel the mystery of creation. For hasn't Keats said that "Beauty is truth, truth beauty. That is all ye know on earth, and all ye need to know."
To feel love and compassion for all, observe nature with totality of mind without getting affected by previously constructed images, opinions or past knowledge. Look around to observe things as if you are seeing them for the first time. Become one with the object of observation. The sun provides light and warmth irrespective of who benefits from it. Clouds, rivers, mountains and jungles follow the same example of universal love. Trees provide the shade, fruits and flowers with the same unattached benevolence for all. They do not demand favours in return. The earth matures seeds into plants irrespective of who planted the seeds or who will benefit from them. This truly is like a mother's love for her children. A mother loves all her children and is forgiving even when some are the cause of hurt.
If one learns to appreciate nature, the world will be a much better place to live in. Because through such appreciation, destructive tendencies like jealousy, envy, hatred and selfishness will be overcome. A new era of mutual love and trust will descend on earth. All differences will melt away. Most of our problems have arisen because we have stopped learning from nature.
Imagine the blissful feeling one gets when listening to the chirping of birds at dawn, observing the river flowing placidly in its course, looking at the snow-clad peaks of mountains, taking a stroll in a forest with majestically standing tall trees and looking at the moon on a full-moon night or a star-studded sky on amavasya (new moon) night.
Divine feelings generated by experiences close to nature compel one to ponder over the meaning of life and our place in the universe. This creates in us the urge to become one with the Divine to experience eternal bliss. Live with nature, love nature, protect nature, learn from nature and you will soon rise above all your narrow parochial tendencies. You will become a votary of universal love.
The main cause of discontent is because we spend too much time indoors and away from the nurturing restorative powers of nature. So, try to get back to nature in some way. Give yourself some time in the woods, mountains, open meadows or walk barefoot on the beach. Drink in the beauty of nature as much as you can. Even if you live in the city, go and walk along the grass in a park. You will feel more complete, rejuvenated and blissful. So delight in the beauty you see around you.
| Human beings have been drawing spiritual inspiration from nature (Getty Images) |
The photographer of nature's beauty serves as a bridge connecting the hearts of people everywhere with a language that is universal.
Osho in his discourse on 'Intuition' quotes the haiku of Basho the Zen mystic and master: "When I look carefully/ I see nazunia blooming/ by the hedge!" Osho says that the deep meaning of it cannot be understood intellectually but only intuitively. The idea is that one can draw deep spiritual inspiration even from a simple message. By observing an ordinary flower and pondering over its beauty, one could feel inspired to try and unravel the mystery of creation. For hasn't Keats said that "Beauty is truth, truth beauty. That is all ye know on earth, and all ye need to know."
To feel love and compassion for all, observe nature with totality of mind without getting affected by previously constructed images, opinions or past knowledge. Look around to observe things as if you are seeing them for the first time. Become one with the object of observation. The sun provides light and warmth irrespective of who benefits from it. Clouds, rivers, mountains and jungles follow the same example of universal love. Trees provide the shade, fruits and flowers with the same unattached benevolence for all. They do not demand favours in return. The earth matures seeds into plants irrespective of who planted the seeds or who will benefit from them. This truly is like a mother's love for her children. A mother loves all her children and is forgiving even when some are the cause of hurt.
If one learns to appreciate nature, the world will be a much better place to live in. Because through such appreciation, destructive tendencies like jealousy, envy, hatred and selfishness will be overcome. A new era of mutual love and trust will descend on earth. All differences will melt away. Most of our problems have arisen because we have stopped learning from nature.
Imagine the blissful feeling one gets when listening to the chirping of birds at dawn, observing the river flowing placidly in its course, looking at the snow-clad peaks of mountains, taking a stroll in a forest with majestically standing tall trees and looking at the moon on a full-moon night or a star-studded sky on amavasya (new moon) night.
Divine feelings generated by experiences close to nature compel one to ponder over the meaning of life and our place in the universe. This creates in us the urge to become one with the Divine to experience eternal bliss. Live with nature, love nature, protect nature, learn from nature and you will soon rise above all your narrow parochial tendencies. You will become a votary of universal love.
The main cause of discontent is because we spend too much time indoors and away from the nurturing restorative powers of nature. So, try to get back to nature in some way. Give yourself some time in the woods, mountains, open meadows or walk barefoot on the beach. Drink in the beauty of nature as much as you can. Even if you live in the city, go and walk along the grass in a park. You will feel more complete, rejuvenated and blissful. So delight in the beauty you see around you.
teacher will appear
It is said that when the student is ready the teacher will appear.
I was drawn to an attitude that has greatly contributed to the enrichment of Indian life: 'respect for another person's view of truth with hope and belief that he may be right'. This is best expressed in the Rigvedic hymn that says: "Ekam Sad Vipra Bahudha Vadanti". That is, the Real is one, the learned speak of it variously.
Etymologically speaking, the word bahudha is derived from the word bahu and dha is suffixed to it to make it an adverb. `Bahu' denotes many ways or parts or forms or directions. It is used to express manifoldness, much, and repeatedly. When the word is used with the root kri, it means to make manifold or multiply. Bahudha is also used as an expression of intermittent continuity in various time frames. It is used to express frequency, as in `time and again'. In the present work, the word Bahudha has been used to suggest an eternal reality or continuum, a dialogue of harmony, and peaceful living in society.
Pluralism could be the closet equivalent to Bahudha in the English language. Pluralism has been described in various ways in history, sociology and politics ^ cultural pluralism, political pluralism and pluralistic societies. Pluralism has also been seen in the context of the coexistence of nation state and ethnicity, equally, and identity issues.
The Bahudha approach recognises that there is a distinction between plural societies and pluralism. Pluralism is an inevitable ingredient of democratic societies. The role of religion, language and ethnicity is very significant in plural societies. Pluralism in this context is an imperative for both developed and developing societies.
Pluralist societies are necessarily multi-ethnic, multi-religious and multilingual. In such societies, there are various boundaries: racial, linguistic, religious and at times even ideological. The Bahudha approach does not believe in annexation of boundaries or assimilation of identities and propagation of a simplistic world view. It merely facilitates dialogue and thereby promotes understanding of the collective good. The realisation of one's own identity may sustain boundaries and yet, at the same time, understanding of other identities may help formulate a public policy of harmony. The Bahudha approach is conscious of the fact that societies without boundaries are not possible...
As an agent of peace and happiness, it generates goodwill among people, and helps them to lead a life of spirituality and fulfilment. In recent years, we have seen how people like Mahatma Gandhi and Martin Luther King Jr have used it for achieving justice and freedom. Swami Vivekananda and Mother Teresa have been inspired by their religious faiths to serve the poor, the derelict and the discarded. It is religious faith which has driven the Dalai Lama to propagate the message of love and peace not only among his Tibetan people (including those living in exile in India) but also in distant lands.
Multiculturalism as practised in India is not atheistic in character but is a blending of religions. Mahatma Gandhi, a devout Hindu, highlighted this aspect of communitarian life in India when he had passages read from the holy books of all the major religions at his prayer meetings. Secularism in India establishes that the state shall be neutral in matters of religion. But multiculturalism goes beyond that ^ it demands the flowering of different faiths and belief patterns.
An extract from the writer's `Bahudha and the post-9/11 world'.
| Bahudha: Dialogue of love and peaceful harmony (Getty Images) |
I was drawn to an attitude that has greatly contributed to the enrichment of Indian life: 'respect for another person's view of truth with hope and belief that he may be right'. This is best expressed in the Rigvedic hymn that says: "Ekam Sad Vipra Bahudha Vadanti". That is, the Real is one, the learned speak of it variously.
Etymologically speaking, the word bahudha is derived from the word bahu and dha is suffixed to it to make it an adverb. `Bahu' denotes many ways or parts or forms or directions. It is used to express manifoldness, much, and repeatedly. When the word is used with the root kri, it means to make manifold or multiply. Bahudha is also used as an expression of intermittent continuity in various time frames. It is used to express frequency, as in `time and again'. In the present work, the word Bahudha has been used to suggest an eternal reality or continuum, a dialogue of harmony, and peaceful living in society.
Pluralism could be the closet equivalent to Bahudha in the English language. Pluralism has been described in various ways in history, sociology and politics ^ cultural pluralism, political pluralism and pluralistic societies. Pluralism has also been seen in the context of the coexistence of nation state and ethnicity, equally, and identity issues.
The Bahudha approach recognises that there is a distinction between plural societies and pluralism. Pluralism is an inevitable ingredient of democratic societies. The role of religion, language and ethnicity is very significant in plural societies. Pluralism in this context is an imperative for both developed and developing societies.
Pluralist societies are necessarily multi-ethnic, multi-religious and multilingual. In such societies, there are various boundaries: racial, linguistic, religious and at times even ideological. The Bahudha approach does not believe in annexation of boundaries or assimilation of identities and propagation of a simplistic world view. It merely facilitates dialogue and thereby promotes understanding of the collective good. The realisation of one's own identity may sustain boundaries and yet, at the same time, understanding of other identities may help formulate a public policy of harmony. The Bahudha approach is conscious of the fact that societies without boundaries are not possible...
As an agent of peace and happiness, it generates goodwill among people, and helps them to lead a life of spirituality and fulfilment. In recent years, we have seen how people like Mahatma Gandhi and Martin Luther King Jr have used it for achieving justice and freedom. Swami Vivekananda and Mother Teresa have been inspired by their religious faiths to serve the poor, the derelict and the discarded. It is religious faith which has driven the Dalai Lama to propagate the message of love and peace not only among his Tibetan people (including those living in exile in India) but also in distant lands.
Multiculturalism as practised in India is not atheistic in character but is a blending of religions. Mahatma Gandhi, a devout Hindu, highlighted this aspect of communitarian life in India when he had passages read from the holy books of all the major religions at his prayer meetings. Secularism in India establishes that the state shall be neutral in matters of religion. But multiculturalism goes beyond that ^ it demands the flowering of different faiths and belief patterns.
An extract from the writer's `Bahudha and the post-9/11 world'.
attains omniscience
Jainism is self-originated. No ‘Tirthankar’ founded it. It has however, produced ‘Tirthankars’.
Jinology does not perceive the existence of God. It acknowledges the self as atman . Jain philosophy is based on self-realisation, atmadarshan .
Rishabhdev and Mahavir are the first and last of 24 Tirthankars respectively of the present 6-cycle period of Jain chronology. Jina or the one who has overcome the mind and senses, attains omniscience and then salvation. Jina's Vani , wordless, is revealed to the Gandhar or pontiff in His samarsaran or congregation. Only the Gandhar can comprehend it, and he briefs those present there.
Veetraga or detachment is the key to moksha complete renunciation of all possessions including loin-cloth and absolute abandonment of attachments and aversions. Ahimsa or non-violence, aparigrah or non-possession, anekant or non-absolutism are the three primordial principles of Jainism. Ratna-traya or the three jewels are: right faith, right knowledge, and right conduct are paths to moksha .
Jinas have elucidated Daslakshan Dharma or the ten noble virtues of the soul, namely, forgiveness, humility, sincerity, purity, truthfulness, self-restraint, penance, charity, non-possession and celibacy. These intrinsic characteristics of the self are vigorously practised and reverently venerated during Daslakshan Maha Parv which falls thrice a year. But the month of Bhadrapad (September) coincides with chaturmas of Jain Munis in the rainy season affording rare opportunity of attending their discourses.
So this sacred and supreme parv of reflection, meditation, adoration, and self-purgation is celebrated from the fifth day of the bright fortnight of Bhadrapad till Anant Chaturdashi for ten days with fervour and devotion.
It commences with Kshama Dharma and also concludes with Kshamavani Parv on the 1st day of the dark half of the month of Ashwin , because Kshama Dharma holds the paramount position in all the ten dharmas . Devotees change the course of their daily lives entirely absorbed in prayer, studying scriptures, eulogising, attending sermons of sadhus , fasting for days together, taking very restricted and light diet, contemplating and leading ascetic-like life, exercising severe austerity for spiritual enlightenment.
Kshamavani Day marks the conclusion of the Maha Parv of self-purification. Kshama is a Sanskrit word. Its first letter ksha embodies a knot. The second letter ma means a ban, meaning thereby that wielding a knot in your heart for any jiva is banned. Bear malice towards none.
Harbour feelings of goodwill and friendship for one and all. Abandon all passions like anger, egoism, hypocrisy and greed that hold the soul to bondage. Passions attract karmic particles which get fastened to the soul. Without eschewing passions lock, stock and barrel the attainment of liberation, the supreme goal of our life, cannot be accomplished.
An eye for an eye and a tooth for a tooth is beastly conduct, whereas forgiveness for an offence is divine. Subvert anger by forgiveness. Subdue pride by modesty and overcome animosity, hatred through love and compassion. Horrible killings are globally taking place in the name of religion. Jain tenets strongly forbid to observe any ideology that is biased or ignorant.
Sandalwood perfumes even the axe that hews it down. Burn it and its perfume wafts all around. Such is the enchanting beauty of forgiveness in life. Forgiveness is the attribute of the brave.
We need profound love to forgive but need more humility to ask for forgiveness. Forgiveness is the topmost virtue of self. It is the best tradition of Jain Darshan .
| Celebrate forgiveness (TOI Photo) |
Jinology does not perceive the existence of God. It acknowledges the self as atman . Jain philosophy is based on self-realisation, atmadarshan .
Rishabhdev and Mahavir are the first and last of 24 Tirthankars respectively of the present 6-cycle period of Jain chronology. Jina or the one who has overcome the mind and senses, attains omniscience and then salvation. Jina's Vani , wordless, is revealed to the Gandhar or pontiff in His samarsaran or congregation. Only the Gandhar can comprehend it, and he briefs those present there.
Veetraga or detachment is the key to moksha complete renunciation of all possessions including loin-cloth and absolute abandonment of attachments and aversions. Ahimsa or non-violence, aparigrah or non-possession, anekant or non-absolutism are the three primordial principles of Jainism. Ratna-traya or the three jewels are: right faith, right knowledge, and right conduct are paths to moksha .
Jinas have elucidated Daslakshan Dharma or the ten noble virtues of the soul, namely, forgiveness, humility, sincerity, purity, truthfulness, self-restraint, penance, charity, non-possession and celibacy. These intrinsic characteristics of the self are vigorously practised and reverently venerated during Daslakshan Maha Parv which falls thrice a year. But the month of Bhadrapad (September) coincides with chaturmas of Jain Munis in the rainy season affording rare opportunity of attending their discourses.
So this sacred and supreme parv of reflection, meditation, adoration, and self-purgation is celebrated from the fifth day of the bright fortnight of Bhadrapad till Anant Chaturdashi for ten days with fervour and devotion.
It commences with Kshama Dharma and also concludes with Kshamavani Parv on the 1st day of the dark half of the month of Ashwin , because Kshama Dharma holds the paramount position in all the ten dharmas . Devotees change the course of their daily lives entirely absorbed in prayer, studying scriptures, eulogising, attending sermons of sadhus , fasting for days together, taking very restricted and light diet, contemplating and leading ascetic-like life, exercising severe austerity for spiritual enlightenment.
Kshamavani Day marks the conclusion of the Maha Parv of self-purification. Kshama is a Sanskrit word. Its first letter ksha embodies a knot. The second letter ma means a ban, meaning thereby that wielding a knot in your heart for any jiva is banned. Bear malice towards none.
Harbour feelings of goodwill and friendship for one and all. Abandon all passions like anger, egoism, hypocrisy and greed that hold the soul to bondage. Passions attract karmic particles which get fastened to the soul. Without eschewing passions lock, stock and barrel the attainment of liberation, the supreme goal of our life, cannot be accomplished.
An eye for an eye and a tooth for a tooth is beastly conduct, whereas forgiveness for an offence is divine. Subvert anger by forgiveness. Subdue pride by modesty and overcome animosity, hatred through love and compassion. Horrible killings are globally taking place in the name of religion. Jain tenets strongly forbid to observe any ideology that is biased or ignorant.
Sandalwood perfumes even the axe that hews it down. Burn it and its perfume wafts all around. Such is the enchanting beauty of forgiveness in life. Forgiveness is the attribute of the brave.
We need profound love to forgive but need more humility to ask for forgiveness. Forgiveness is the topmost virtue of self. It is the best tradition of Jain Darshan .
Ganga is both goddess and river
Yoga guru Swami Ramdev has been campaigning to save the Ganga from pollution, as have so many others in the past including religious heads and me
mbers of civil society.
He wishes that the river that is considered holy by millions should be given heritage status. At least then, he reasons, polluting the river would be considered a punishable crime. Swami Ramdev started his campaign from Kanpur since it is here that the river receives large volumes of toxic effluents from the city's tanneries and other small-scale industries.
The Ganga is both goddess and river. Sitting on the banks of the Ganga is in itself an uplifting experience, as the ambience is rich with the meditations of sages from time immemorial. As the consort of Shiva, flowing from his matted locks as Shakti, her waters are believed to have the power to wash away all sin.
How the Ganga was brought down to earth is told in the story of Bhagiratha who obtained permission from the gods for the river to descend to earth so that the sacred waters might wash over the ashes of the sons of his ancestor, Sagar. The Ganga came down but Shiva absorbed the force of the mighty torrent by letting it flow through his hair. From the head of Shiva it flowed down as the Sapta-Sindhva or the seven sacred rivers.
The Ganga is also called Alaknanda - from the locks of Shiva; Deva-Bhuti - heavenly; Gandini - ever-shining; Hara-Shekhara - Shiva's crest; Jahnavi - from Jahnu; Khapaga - flowing from heaven; Kumarsu - mother of Kartikeya; Mandakini - gently flowing; and Tripathga - flowing through the three worlds of heaven, earth and hell.
If the Himalayas are supreme among mountains and Kashi is supreme among holy cities, the Ganga is supreme among rivers. Jawaharlal Nehru said: "The Ganga especially is the river of India's age-long culture and civilisation, ever changing, ever-flowing, and yet ever the same Ganga."
Poet Jagannath, in his poem, 'Ganga Lahri', approaches the Ganga with total surrender: "I come to you as a child to his mother/ I come as an orphan /To you, moist with love/ I come without refuge/ To you, giver of sacred rest/ I come a fallen man/ To you, uplifter of all./ I come undone by disease/ To you the perfect physician/ I come, my heart dry with thirst/ To you, ocean of sweet wine/ Do with me whatever you will."
It is not only in India but in other parts of the world also that rivers have been referred to as mothers. Volga is Mat Rodanya, that is, mother of the land. Ireland's river Boyne is worshipped as a goddess. The Thai river Mae-nau translates literally as Water Mother. In ancient Egypt, the floods of the Nile were considered the tears of the Goddess Isis.
The name of Ganga appears twice in the Rig Veda. We find references to the Ganga in the Valmiki Ramayana, the Brahmanda Purana, the Devi Bhagavatam and the Mahabharata. A number of Sanskrit poets, including Adi Sankara, have composed beautiful verses in praise of the Ganga.
Our great rivers, including the Ganga, are dying. If we do not succeed in a determined effort to save these important water bodies, we are risking the right of future generations to a healthy, life-enhancing environment. Veda Vyasa said: "Anyone who cuts trees and pollutes rivers commits suicide."
| Why we should take care of the river Ganga (Getty Images) |
He wishes that the river that is considered holy by millions should be given heritage status. At least then, he reasons, polluting the river would be considered a punishable crime. Swami Ramdev started his campaign from Kanpur since it is here that the river receives large volumes of toxic effluents from the city's tanneries and other small-scale industries.
The Ganga is both goddess and river. Sitting on the banks of the Ganga is in itself an uplifting experience, as the ambience is rich with the meditations of sages from time immemorial. As the consort of Shiva, flowing from his matted locks as Shakti, her waters are believed to have the power to wash away all sin.
How the Ganga was brought down to earth is told in the story of Bhagiratha who obtained permission from the gods for the river to descend to earth so that the sacred waters might wash over the ashes of the sons of his ancestor, Sagar. The Ganga came down but Shiva absorbed the force of the mighty torrent by letting it flow through his hair. From the head of Shiva it flowed down as the Sapta-Sindhva or the seven sacred rivers.
The Ganga is also called Alaknanda - from the locks of Shiva; Deva-Bhuti - heavenly; Gandini - ever-shining; Hara-Shekhara - Shiva's crest; Jahnavi - from Jahnu; Khapaga - flowing from heaven; Kumarsu - mother of Kartikeya; Mandakini - gently flowing; and Tripathga - flowing through the three worlds of heaven, earth and hell.
If the Himalayas are supreme among mountains and Kashi is supreme among holy cities, the Ganga is supreme among rivers. Jawaharlal Nehru said: "The Ganga especially is the river of India's age-long culture and civilisation, ever changing, ever-flowing, and yet ever the same Ganga."
Poet Jagannath, in his poem, 'Ganga Lahri', approaches the Ganga with total surrender: "I come to you as a child to his mother/ I come as an orphan /To you, moist with love/ I come without refuge/ To you, giver of sacred rest/ I come a fallen man/ To you, uplifter of all./ I come undone by disease/ To you the perfect physician/ I come, my heart dry with thirst/ To you, ocean of sweet wine/ Do with me whatever you will."
It is not only in India but in other parts of the world also that rivers have been referred to as mothers. Volga is Mat Rodanya, that is, mother of the land. Ireland's river Boyne is worshipped as a goddess. The Thai river Mae-nau translates literally as Water Mother. In ancient Egypt, the floods of the Nile were considered the tears of the Goddess Isis.
The name of Ganga appears twice in the Rig Veda. We find references to the Ganga in the Valmiki Ramayana, the Brahmanda Purana, the Devi Bhagavatam and the Mahabharata. A number of Sanskrit poets, including Adi Sankara, have composed beautiful verses in praise of the Ganga.
Our great rivers, including the Ganga, are dying. If we do not succeed in a determined effort to save these important water bodies, we are risking the right of future generations to a healthy, life-enhancing environment. Veda Vyasa said: "Anyone who cuts trees and pollutes rivers commits suicide."
If your experience
| Whenever things don't happen the way you want them to, there is a temptation to name it destiny. This is how you deal with failure; you are conso
But today, most people in the world are moulded by the situations in which they exist. That is simply because they exist in reaction to the situations they are placed in. So their question will be, "Why was I placed in such a situation? Is it my bad luck, is it my destiny?" Everything that you know now as "myself" is just an accumulation. Your body is just an accumulation of food. What you call "my mind" is an accumulation of impressions that you have gathered through the five senses. What you accumulate can be yours; it can never be you. What is you is yet to come into your experience; it is in an unconscious state. You are not even 100 per cent conscious of what you have accumulated. You are trying to live your life through what you have gathered, not through who you are. You have acquired certain tendencies depending upon the type of impressions you have gathered. This can be changed. Irrespective of your current tendencies, your past experience of life, your genetics, irrespective of who your parents were, where you were born, where you grew up, if you do certain things with yourself, you can change this. You can completely rewire yourself in 24 hours' time. A century ago, many things that people believed to be destiny or God's will, like diseases, infections and death are today in our hands because we have taken charge of certain things. What we call technology today is just this: Within the laws of nature, everything on the outside that can be taken charge of, we will take charge of someday. As there is an outer technology, there is an inner technology or inner engineering. Everything that this life is, is naturally happening to a certain law. If you know what the nature of life within you is, you can completely take charge of the way it happens. Then would you let any unpleasantness happen to you? Unpleasantness is happening to you in the form of anger, fear, anxiety and stress because your basic faculties — your body, mind, emotions and your life energies — are doing their own thing as if they don't belong to you. It doesn't matter who you are. Life doesn't work for you unless you do the right things. Existence is not judgmental. Good, bad, all these judgments are essentially human and socially conditioned. Every society has its own idea of what is good and bad, but existence is treating all of us the same way. Who-ever is receptive right now gets the bounty of life. The whole aspect of yoga is to make you receptive. If your experience of life trans-cends the limitations of the physi-cal, you become available to Grace. Suddenly you function like magic. Other people may think you are magic but you know you are just beginning to become receptive to a different dimension of life. And for everybody, this possibility is wide open. When it comes to outside realities, all of us are differently capable. What you can do, somebody else cannot do; what someone else can do, you cannot do. But when it comes to inner possibilities, every human being is equally capable. You are not any less capable than a Buddha or a Jesus or anybody for that matter. All of us have the same inner capabilities, unfortunately never explored, never accessed. | |
In such a virtual world
Widely regarded as the epitome of freedom of written expression, blogs today are a free-expression forum in the e-world. Just like the 'real' wor
ld, the blogosphere too has its share of celebrity bloggers. Does this e-world have its own God? And what if that e-God had His own blog?
Well, if that were true, a whole lot of us who surf the internet will queue up to become citizens of the e-world. After all, who wouldn't want to read God's word! In no time, the revered blog would top the most visited blog's list.
What would an e-God write about?
Dear fellow bloggers, you have always wondered what I would be thinking of you. Many of you have spent a lifetime seeking to reach me. Through this blog, i shall try to bridge that gap. It may or may not be possible in the 'real' world, but an Omnipresent, Omnipotent and Omniscient God should rightfully exist in the virtual world too, in the blogosphere. So, my dear children go ahead and communicate with me via the world of blogs.
Yours etc, God.
Before you reach for that mouse to Google search for the divine blog, spare a minute. A blog is a classic metaphor for a human being's life. Just as a blogger has the freedom to write his blog, we believe we can shape our own destiny. Fellow bloggers, who too have the freedom to read and comment on anyone's blog, in a way comprise the blogosphere's social community. And just as relationships are a hallmark of any thriving community, most blogs are 'related' to other blogs through a (hyper) link. What's more, the blog archives are akin to our life history which could be revisited anytime to refresh our memory.
Isn't a human being's life akin to a blog's existence in a virtual network? Haven't we heard that the world is, in essence, all maya, that is, one big illusion?
Admittedly, however, it is difficult for many of us to differentiate between our `real' lives and such a virtual world within an illusionary world. For most of us in the 'real' world, believe that life has two states ^ that of happiness and unhappiness. A significant portion of our lives is spent in transforming ourselves from the state of unhappiness to happiness. Call it the search for true freedom or moksha, the human beings's quest for happiness has always remained elusive. And when we eventually reach that state, we realise that in reality happiness doesn't exist! It's actually virtual. In other words, it is unreal.
So, how is the situation different in the blogosphere?
As against the 'real' world ^ also supposedly illusory ^ the blogosphere has only one state, that of shunya, because it is virtual or non-existential. If all of us start leading our lives just like a blog exists in the virtual world, we shall aspire to reach the state of shunya. Instead of pushing ourselves hard in transforming from the state of unhappiness to happiness, we shall find solace in the truth that happiness is as virtual as unhappiness. We shall also realise that true freedom or moksha is not any elusive destination but the sacred journey called life itself.
In such a virtual world, where the human being is untouched by happiness and unhappiness alike, will we ever wish to search for a specific blog that might be God's own, when all of Creation is Divine? I guess not.
| What would an e-God write about? (TOI Photo) |
Well, if that were true, a whole lot of us who surf the internet will queue up to become citizens of the e-world. After all, who wouldn't want to read God's word! In no time, the revered blog would top the most visited blog's list.
What would an e-God write about?
Dear fellow bloggers, you have always wondered what I would be thinking of you. Many of you have spent a lifetime seeking to reach me. Through this blog, i shall try to bridge that gap. It may or may not be possible in the 'real' world, but an Omnipresent, Omnipotent and Omniscient God should rightfully exist in the virtual world too, in the blogosphere. So, my dear children go ahead and communicate with me via the world of blogs.
Yours etc, God.
Before you reach for that mouse to Google search for the divine blog, spare a minute. A blog is a classic metaphor for a human being's life. Just as a blogger has the freedom to write his blog, we believe we can shape our own destiny. Fellow bloggers, who too have the freedom to read and comment on anyone's blog, in a way comprise the blogosphere's social community. And just as relationships are a hallmark of any thriving community, most blogs are 'related' to other blogs through a (hyper) link. What's more, the blog archives are akin to our life history which could be revisited anytime to refresh our memory.
Isn't a human being's life akin to a blog's existence in a virtual network? Haven't we heard that the world is, in essence, all maya, that is, one big illusion?
Admittedly, however, it is difficult for many of us to differentiate between our `real' lives and such a virtual world within an illusionary world. For most of us in the 'real' world, believe that life has two states ^ that of happiness and unhappiness. A significant portion of our lives is spent in transforming ourselves from the state of unhappiness to happiness. Call it the search for true freedom or moksha, the human beings's quest for happiness has always remained elusive. And when we eventually reach that state, we realise that in reality happiness doesn't exist! It's actually virtual. In other words, it is unreal.
So, how is the situation different in the blogosphere?
As against the 'real' world ^ also supposedly illusory ^ the blogosphere has only one state, that of shunya, because it is virtual or non-existential. If all of us start leading our lives just like a blog exists in the virtual world, we shall aspire to reach the state of shunya. Instead of pushing ourselves hard in transforming from the state of unhappiness to happiness, we shall find solace in the truth that happiness is as virtual as unhappiness. We shall also realise that true freedom or moksha is not any elusive destination but the sacred journey called life itself.
In such a virtual world, where the human being is untouched by happiness and unhappiness alike, will we ever wish to search for a specific blog that might be God's own, when all of Creation is Divine? I guess not.
sufi mystics
Sufi thought is centred around the two fundamental doctrines of the Transcendent Unity of Being or wahdut al-wujud and the universal or perfect m
an, al-insan al-kamil. The concept of fana or annihilation of ego is at the very heart of Sufi theosophy.
Among all species, a human being has the potential of evolving to the highest level of consciousness and becoming a siddha or saint, one who has attained spiritual perfection through sadhana. According to S H Nasr: "To become a saint in Islam is to realise all the possibilities of the human state, to become the universal man. The mystic quest is none other than the realisation of this state, which is also union with God, for the universal man is the mirror in which are reflected all the divine names and qualities."
How to attain the exalted state of ahsan taqwim, of becoming the total of all the divine names and qualities and to rise to the stature of al-insan al-kamil? Sufi mystic Abu Yazid Bistami explained that a seeker could attain to lofty spiritual heights in meditation through fana.
As soon as an individual emerges from the state of deep sleep, ego arises spontaneously and along with it the gross, physical universe becomes manifest with its concomitant joys and sorrows. 'I am the body' thought is experienced in the dream state as well but in the dream state the 'i' (ego) identifies itself with the astral body and the universe is perceived at an astral level.
The 'i' gets considerably thinned out in deep sleep though not completely annihilated. Though an individual loses awareness of the external universe in deep sleep and is free from all worldly problems, it is a state of total ignorance, devoid of any spiritual enlightenment. It is only in the supra-causal state of consciousness that the Self or pure, undifferentiated Consciousness is realised. The 'i am the body' thought then gives way to `I am That' (ana'l huqq) thought. It is akin to a drop of water falling into a river and losing its separate entity.
Realisation then dawns upon the seeker that absolute Consciousness assumes limitations in the form of time and space, becomes differentiated, and projects the seeker as the wondrous universe by becoming the ego with myriad names and forms. She is in fact both the seer and the seen; the knower and the known; and the hearer and the heard. Thus with the annihilation of the ego (fana) through deep meditation, vast expanses of the inner spiritual realm are opened before the seeker.
Sufism thus represents the esoteric dimension of Islam where spiritual evolution is sought through inner transformation of heart as opposed to the dogmatic theology and formalism of religion. It spreads the message of divine love and selfless service.
Among the galaxy of sufi mystics who had risen to the stature of al-insan al-kamil, the names of Shaikhs Muin-ud-Din Chishti, Nizam-ud-Din Auliya and Farid-ud-Din (Baba Farid) stand out prominently. Their dargahs or tombs have become objects of veneration and places of pilgrimage for the devout owing allegiance to different religious belief systems. Indeed, these holy places stand as epitomes of communal harmony and universal love and brotherhood. They symbolise the pluralistic nature of the Indian society.
The writer is editor, Indian Historical Review.
| The concept of annihilation of ego is at the very heart of Sufi theosophy (Getty Images) |
Among all species, a human being has the potential of evolving to the highest level of consciousness and becoming a siddha or saint, one who has attained spiritual perfection through sadhana. According to S H Nasr: "To become a saint in Islam is to realise all the possibilities of the human state, to become the universal man. The mystic quest is none other than the realisation of this state, which is also union with God, for the universal man is the mirror in which are reflected all the divine names and qualities."
How to attain the exalted state of ahsan taqwim, of becoming the total of all the divine names and qualities and to rise to the stature of al-insan al-kamil? Sufi mystic Abu Yazid Bistami explained that a seeker could attain to lofty spiritual heights in meditation through fana.
As soon as an individual emerges from the state of deep sleep, ego arises spontaneously and along with it the gross, physical universe becomes manifest with its concomitant joys and sorrows. 'I am the body' thought is experienced in the dream state as well but in the dream state the 'i' (ego) identifies itself with the astral body and the universe is perceived at an astral level.
The 'i' gets considerably thinned out in deep sleep though not completely annihilated. Though an individual loses awareness of the external universe in deep sleep and is free from all worldly problems, it is a state of total ignorance, devoid of any spiritual enlightenment. It is only in the supra-causal state of consciousness that the Self or pure, undifferentiated Consciousness is realised. The 'i am the body' thought then gives way to `I am That' (ana'l huqq) thought. It is akin to a drop of water falling into a river and losing its separate entity.
Realisation then dawns upon the seeker that absolute Consciousness assumes limitations in the form of time and space, becomes differentiated, and projects the seeker as the wondrous universe by becoming the ego with myriad names and forms. She is in fact both the seer and the seen; the knower and the known; and the hearer and the heard. Thus with the annihilation of the ego (fana) through deep meditation, vast expanses of the inner spiritual realm are opened before the seeker.
Sufism thus represents the esoteric dimension of Islam where spiritual evolution is sought through inner transformation of heart as opposed to the dogmatic theology and formalism of religion. It spreads the message of divine love and selfless service.
Among the galaxy of sufi mystics who had risen to the stature of al-insan al-kamil, the names of Shaikhs Muin-ud-Din Chishti, Nizam-ud-Din Auliya and Farid-ud-Din (Baba Farid) stand out prominently. Their dargahs or tombs have become objects of veneration and places of pilgrimage for the devout owing allegiance to different religious belief systems. Indeed, these holy places stand as epitomes of communal harmony and universal love and brotherhood. They symbolise the pluralistic nature of the Indian society.
The writer is editor, Indian Historical Review.
No comments:
Post a Comment