Sunday, May 31, 2009
Sunday, October 5, 2008
What wonderful beings we are!
Through tests we learn life's lessons. Tests are not meant to crush us: They are to develop our powers. They come through the natural law of progress and are necessary for us to advance from lower to higher steps.Mind is the source of all your troubles and all your happiness. You really are stronger than all your tests. If you don't realize it now, you will have to realize it later. God has given you the power to control your mind and body and thus be free from pain and sorrow. Never say, "I am through." Do not poison your mind by thinking that if you walk a little more you will over-exert yourself, or if you cannot get certain foods you will suffer, and so on.Never allow your mind to entertain thoughts of illness or limitation: You will see your body change for the better. Remember that mind is the power that is creating this body, and if the mind is weak, the body becomes weak. Don't grieve or worry about anything.If you strengthen your mind, you will not feel bodily pains. No matter what happens, you must be absolutely free in your mind. As in a dream, you may think that you are ill but, awakened by a slap, you see it is not true. So in the state of wakefulness you must know that this life is also nothing but a dream. Mind has no connection with the body apart from what connection you give it. When your mind can completely remain apart from the body at will, you will be free. Remember that you are immortal.In order to pass life's tests, you will need rejuvenation in both body and mind. You will need to develop elasticity of the mind. If you can't meet life's tests, you will be helpless when trials and tribulations come.At times life seems to be a cruel game. The only justification for it is that in reality it is only a dream. You have had many experiences through many incarnations and you will have others in future incarnations, but they should not frighten you. You must play all parts in the motion picture of life, inwardly saying, "I am Spirit." This is the great consolation that wisdom gives us.Realize the presence of the Infinite. Behold God, your own Father, your own Spirit, behind the shadows. In your heart of hearts realize this, no matter what your impulses dictate. Let nothing sit on the throne of your heart but God. If you love God's creation more than God, you will be disillusioned. God must be first, last, and always. Do not follow the dictates of this earthly dreamland, for dreams sometimes turn into nightmares. Break this dream delusion by waking in God, and you will be safe forever.
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.
walking meditation
If you want to live, live in the present moment. If you want the Buddha it must be in the present moment. If you want nirvana, it has to be in th
e present moment. The present moment is the only one when these things are available to you.
Why do you continue to run? Samatha means stopping and touching deeply the present moment. The present moment contains all the wonders of life, including the blue sky, including the sunshine, the tangerine and the person who is good, be it you.
When you practise walking meditation, you practice arriving in the present moment all the time because walking meditation means to walk without any intention to arrive. There is no destination. In fact, it helps you to stop running. When we go somewhere, when we walk, we have an ideal, we have a desire to arrive. When we drive, too, we have a desire to arrive. When we make a journey, only the point of arrival is considered to be of consequence. Going or moving and the moment of driving or walking are less important. That is a big mistake.
When you are able to establish yourself in the present moment, you will discover that conditions for your happiness are already there, more than enough for you to be happy. There is no need for you to run. The one who has peace, the one who has happiness, is the one who has stopped...
Maybe among us there is someone who has never paid attention to his heart before. Our heart is a miracle. When I go back to my heart and touch it daily with my mindfulness, I recognise that to have a heart that still functions normally is a real miracle. There are those that do not have that kind of happiness, they do not have a heart that functions normally.
They are subjected to the danger of a heart attack or a stroke. And all of them desire to have a heart like ours, the heart that functions normally.
When we touch our heart with mindfulness, we see the fact that our heart works day and night non-stop in order to preserve our well-being. And that is the kind of insight you develop when you practise mindfulness on the presence of your heart. Suddenly compassion arises: "Oh! my dear heart, you work so hard and yet I did not know how to take good care of you. I drink, I smoke, I eat in such a way that gives you a hard time!"
Yes, that is true, that is part of our insight. We have drunk, we have eaten, we have worked, we have lived in such a way that we have made it very hard for our heart. So out of that mindfulness, out of that insight, love is born and you decide what to do and what not to do, in order to preserve the well-being of your heart. That is true meditation.
Enlightenment is always enlightenment about something. Let us not be abstract. I am mindful about the fact that my heart works hard and needs my support and love. I am enlightened about how to live my daily life so that my heart will have an easy time because the well-being of my heart is my whole well-being. When you smoke a cigarette with mindfulness - "Smoking I am aware that I am smoking" ^ and if you practise mindfulness of smoking, you will stop very soon. That is called smoking meditation.
Or, when you drink your whisky in mindfulness it is called whisky meditation. I don't say you have to stop smoking and drinking before I can give you instructions about how to meditate. Instead, I say: "Yes, you can begin by smoking mindfully and drinking mindfully because I know if you really do it, you will stop smoking and drinking very soon..."
We know that within the territory of our person there is a lot of damage that has been made by ourselves. We have done damage to our body, to our feelings, perceptions, and consciousness. We know there are a lot of conflicts within.
There is a lot of war, a lot of pain within. And listening to the voice of the Buddha we have to go home and take care of the situation at home. And it is exactly with the image of mindfulness that you can go home without being afraid, because with the image of mindfulness we are able to embrace our pain, our sorrow. And we can survive. Embracing our pain our sorrow we can calm them down. And if we continue, we will be able to transform them into other forms of energies.
 Stop and touch deeply the present moment (Getty Images) |
Why do you continue to run? Samatha means stopping and touching deeply the present moment. The present moment contains all the wonders of life, including the blue sky, including the sunshine, the tangerine and the person who is good, be it you.
When you practise walking meditation, you practice arriving in the present moment all the time because walking meditation means to walk without any intention to arrive. There is no destination. In fact, it helps you to stop running. When we go somewhere, when we walk, we have an ideal, we have a desire to arrive. When we drive, too, we have a desire to arrive. When we make a journey, only the point of arrival is considered to be of consequence. Going or moving and the moment of driving or walking are less important. That is a big mistake.
When you are able to establish yourself in the present moment, you will discover that conditions for your happiness are already there, more than enough for you to be happy. There is no need for you to run. The one who has peace, the one who has happiness, is the one who has stopped...
Maybe among us there is someone who has never paid attention to his heart before. Our heart is a miracle. When I go back to my heart and touch it daily with my mindfulness, I recognise that to have a heart that still functions normally is a real miracle. There are those that do not have that kind of happiness, they do not have a heart that functions normally.
They are subjected to the danger of a heart attack or a stroke. And all of them desire to have a heart like ours, the heart that functions normally.
When we touch our heart with mindfulness, we see the fact that our heart works day and night non-stop in order to preserve our well-being. And that is the kind of insight you develop when you practise mindfulness on the presence of your heart. Suddenly compassion arises: "Oh! my dear heart, you work so hard and yet I did not know how to take good care of you. I drink, I smoke, I eat in such a way that gives you a hard time!"
Yes, that is true, that is part of our insight. We have drunk, we have eaten, we have worked, we have lived in such a way that we have made it very hard for our heart. So out of that mindfulness, out of that insight, love is born and you decide what to do and what not to do, in order to preserve the well-being of your heart. That is true meditation.
Enlightenment is always enlightenment about something. Let us not be abstract. I am mindful about the fact that my heart works hard and needs my support and love. I am enlightened about how to live my daily life so that my heart will have an easy time because the well-being of my heart is my whole well-being. When you smoke a cigarette with mindfulness - "Smoking I am aware that I am smoking" ^ and if you practise mindfulness of smoking, you will stop very soon. That is called smoking meditation.
Or, when you drink your whisky in mindfulness it is called whisky meditation. I don't say you have to stop smoking and drinking before I can give you instructions about how to meditate. Instead, I say: "Yes, you can begin by smoking mindfully and drinking mindfully because I know if you really do it, you will stop smoking and drinking very soon..."
We know that within the territory of our person there is a lot of damage that has been made by ourselves. We have done damage to our body, to our feelings, perceptions, and consciousness. We know there are a lot of conflicts within.
There is a lot of war, a lot of pain within. And listening to the voice of the Buddha we have to go home and take care of the situation at home. And it is exactly with the image of mindfulness that you can go home without being afraid, because with the image of mindfulness we are able to embrace our pain, our sorrow. And we can survive. Embracing our pain our sorrow we can calm them down. And if we continue, we will be able to transform them into other forms of energies.
Spiritless existence
Not far from Shirdi is the small town of Shingnapur, a renowned resort for those that seek to mend their equation with Shani or Saturn, the eccen
tric astral power-centre. Interestingly, the town prides itself on being a 'door-less' town. "Even banks and jewellery showrooms have no doors here," claims the taxi driver who doubles as a guide. I ask "why?" out of curiosity.
Surprised by the question, the driver declares, "Nobody who dares to steal in Shingnapur can ever step alive beyond the portals of this town!" Such is the terror Shani strikes in the minds of the believer.
Shingnapur provides the opportunity to ponder over the practice of having doors and the prospect of doing away with these. Saturn, presiding deity of the town, leads from the front. His symbol, a large slab of black rock, is installed in the open. This is so everywhere: Saturn somehow disliked being housed in chambers. In animistic societies the practice is to install symbols of all deities in the open. Enclosures, let alone doors, are taboo. Primitive communities imbibe this virtue of their gods: they like to live in the open, in symbiosis with nature. Enclosures are for minimal use, mostly for shelter from inclement weather.
Verrier Elwin had found that the most inhuman punishment that government could inflict upon an aborigine is to shut him up in a cellar. The aborigine may agree to suffer the severest flogging, but he dreads to be locked behind doors. Such confinement can permanently damage his sanity. The Indian Penal Code considers judicial custody of an undertrial as an ordinary matter, but for an aborigine a lock-up is worse than death. Elwin, therefore, campaigned all through his life against the criminal law codes being blindly applied to tribal areas. Such is their detestation for confinement that to this day if the tribals in Bastar have to board a transport, they prefer the open truck to the 'enclosed' buses!
The moot point here is the direct relation between doors and our psyche. Whether the door is bolted and secured by oneself from within, or by another from without; whether the room one is lodged in is a prison cellar or a luxury suite, doors impact the mind. And their influence is more likely to be negative. A door always is a symbol of insecurity and self-exclusion. Both of these are contra-spiritual. The desire for safe doors indicates bhava-bhaya, existential fear. Prolonged habit of living behind closed doors only increases this weakness. It causes jadatva, grossness or hardness in life.
The more one seeks to protect oneself, the more does this fear vex the mind. The door cuts the vital bonds that connect us to the cosmos. It dries within us what Wordsworth would call the gentle 'sympathies' that keep us connected in nature. These sympathies generate love and activate the faculty of unfailing intuition. Doors, on the other hand, generate mental block. The door is unnatural, and it makes its user so, too. Every door, ultimately, imprisons the mind.
Rabindranath Tagore felt that the world gets broken up into fragments by 'narrow domestic walls'. The brick and mortar walls quickly create their parallels within one's mind, and this is the crux of the problem.
Is it possible to entirely do away with doors? The matter can be debated. What is important is to keep the spirit free. Kuvempu, the Kannada poet, calls upon his chetana, consciousness, to break loose and be 'un-housed'. "Aagu nee aniketana".
 Spiritless existence behind closed doors (Getty Images) |
Surprised by the question, the driver declares, "Nobody who dares to steal in Shingnapur can ever step alive beyond the portals of this town!" Such is the terror Shani strikes in the minds of the believer.
Shingnapur provides the opportunity to ponder over the practice of having doors and the prospect of doing away with these. Saturn, presiding deity of the town, leads from the front. His symbol, a large slab of black rock, is installed in the open. This is so everywhere: Saturn somehow disliked being housed in chambers. In animistic societies the practice is to install symbols of all deities in the open. Enclosures, let alone doors, are taboo. Primitive communities imbibe this virtue of their gods: they like to live in the open, in symbiosis with nature. Enclosures are for minimal use, mostly for shelter from inclement weather.
Verrier Elwin had found that the most inhuman punishment that government could inflict upon an aborigine is to shut him up in a cellar. The aborigine may agree to suffer the severest flogging, but he dreads to be locked behind doors. Such confinement can permanently damage his sanity. The Indian Penal Code considers judicial custody of an undertrial as an ordinary matter, but for an aborigine a lock-up is worse than death. Elwin, therefore, campaigned all through his life against the criminal law codes being blindly applied to tribal areas. Such is their detestation for confinement that to this day if the tribals in Bastar have to board a transport, they prefer the open truck to the 'enclosed' buses!
The moot point here is the direct relation between doors and our psyche. Whether the door is bolted and secured by oneself from within, or by another from without; whether the room one is lodged in is a prison cellar or a luxury suite, doors impact the mind. And their influence is more likely to be negative. A door always is a symbol of insecurity and self-exclusion. Both of these are contra-spiritual. The desire for safe doors indicates bhava-bhaya, existential fear. Prolonged habit of living behind closed doors only increases this weakness. It causes jadatva, grossness or hardness in life.
The more one seeks to protect oneself, the more does this fear vex the mind. The door cuts the vital bonds that connect us to the cosmos. It dries within us what Wordsworth would call the gentle 'sympathies' that keep us connected in nature. These sympathies generate love and activate the faculty of unfailing intuition. Doors, on the other hand, generate mental block. The door is unnatural, and it makes its user so, too. Every door, ultimately, imprisons the mind.
Rabindranath Tagore felt that the world gets broken up into fragments by 'narrow domestic walls'. The brick and mortar walls quickly create their parallels within one's mind, and this is the crux of the problem.
Is it possible to entirely do away with doors? The matter can be debated. What is important is to keep the spirit free. Kuvempu, the Kannada poet, calls upon his chetana, consciousness, to break loose and be 'un-housed'. "Aagu nee aniketana".
Unified source of consciousness
The self is a projection from the unified source of consciousness.
Any attempts by the self to be enlightened are based on the premise that this projection has a unique identity. Like a bubble in the ocean. There is a fine distinction between the bubble and the surrounding water. But the bubble is within the water, it is made up of the same water. If the bubble were to make any attempt to understand itself, it would momentarily feel that it is separate with an identity of its own. But that remains only till the thin separating membrane exists. Once this assertive margin gives way, it is revealed that there has been no change in either the content or the nature of the water. It was water, and will remain water.
All creation is analogous to bubbles in the vast expanse of consciousness. Realisation involves loss of this separateness from the surrounding water, a sense of just merging into the water. It is dissolution of that membrane of separateness called the ego. If this dissolution occurs during the journey of life, it would be similar to the bubble losing the differentiating membrane on the way travelling from the bottom of the sea to the top. When the mind-body organism ends (death) it would be the equivalent of the bubble reaching the surface and then just popping. This bubble has a plethora of forms and shapes. But still just a transient identification of being separate.
This feeling of separateness motivates all our attempts and endeavours to embark on the path of understanding the Self. Like the bubble trying to understand itself as a separate entity when actually it is surrounded by and made up of the same water. The separateness that desires this enlightenment is the ego, the identification with the mind-body organism. The consciousness that animates this mind-body form is the true Self.
The true Self creates a projection which has great conviction of separateness and independent existence. It is a distortion induced by the perceptive apparatus. Religious orientation and beliefs are not congenital. They are a product of conditioning.
Many cultures believe in reincarnation or rebirth. Which entity takes rebirth? The identity that each of us has is an entirely man-made nomenclature of convenience. So what would reincarnate? The identity that i have in this birth? This identity is as meaningless as trying to name the different drops of water in a flowing river and then trying to locate that specific drop which had evaporated (died) and fallen from the skies again (rebirth). Then which entity achieves that elusive Self-realisation? Is it the individual, the ego or the mind? Is this elusive Self-realisation just another object of desire?
A subtle ego-trip puts the individual on a pedestal because he is in pursuit of the intangible. All attempts to seek or reach God probably induce a state of moral well-being. Probably, the labourer who sweats it out in the heat and lives an ego-less existence is far more spiritual than the hymn-singing affluent person.
Any belief system that segregates cannot be a spiritual path. If we are unanimous in the belief that the Creator is One, He cannot be partial to any one clan or sect. Because that automatically disqualifies all other belief systems from reaching the ultimate truth. So science should help us redefine religion and metamorphose it from the ritualistic domain into a more all-inclusive and all-embracing state of mind, not cleaved by differences. Then we might realise that we are all just drops of water in this vast ocean of Creation.
 Unified source of consciousness (Getty Images) |
Any attempts by the self to be enlightened are based on the premise that this projection has a unique identity. Like a bubble in the ocean. There is a fine distinction between the bubble and the surrounding water. But the bubble is within the water, it is made up of the same water. If the bubble were to make any attempt to understand itself, it would momentarily feel that it is separate with an identity of its own. But that remains only till the thin separating membrane exists. Once this assertive margin gives way, it is revealed that there has been no change in either the content or the nature of the water. It was water, and will remain water.
All creation is analogous to bubbles in the vast expanse of consciousness. Realisation involves loss of this separateness from the surrounding water, a sense of just merging into the water. It is dissolution of that membrane of separateness called the ego. If this dissolution occurs during the journey of life, it would be similar to the bubble losing the differentiating membrane on the way travelling from the bottom of the sea to the top. When the mind-body organism ends (death) it would be the equivalent of the bubble reaching the surface and then just popping. This bubble has a plethora of forms and shapes. But still just a transient identification of being separate.
This feeling of separateness motivates all our attempts and endeavours to embark on the path of understanding the Self. Like the bubble trying to understand itself as a separate entity when actually it is surrounded by and made up of the same water. The separateness that desires this enlightenment is the ego, the identification with the mind-body organism. The consciousness that animates this mind-body form is the true Self.
The true Self creates a projection which has great conviction of separateness and independent existence. It is a distortion induced by the perceptive apparatus. Religious orientation and beliefs are not congenital. They are a product of conditioning.
Many cultures believe in reincarnation or rebirth. Which entity takes rebirth? The identity that each of us has is an entirely man-made nomenclature of convenience. So what would reincarnate? The identity that i have in this birth? This identity is as meaningless as trying to name the different drops of water in a flowing river and then trying to locate that specific drop which had evaporated (died) and fallen from the skies again (rebirth). Then which entity achieves that elusive Self-realisation? Is it the individual, the ego or the mind? Is this elusive Self-realisation just another object of desire?
A subtle ego-trip puts the individual on a pedestal because he is in pursuit of the intangible. All attempts to seek or reach God probably induce a state of moral well-being. Probably, the labourer who sweats it out in the heat and lives an ego-less existence is far more spiritual than the hymn-singing affluent person.
Any belief system that segregates cannot be a spiritual path. If we are unanimous in the belief that the Creator is One, He cannot be partial to any one clan or sect. Because that automatically disqualifies all other belief systems from reaching the ultimate truth. So science should help us redefine religion and metamorphose it from the ritualistic domain into a more all-inclusive and all-embracing state of mind, not cleaved by differences. Then we might realise that we are all just drops of water in this vast ocean of Creation.
festival of Navaratri
The festival of Navaratri is celebrated with prayers and gaiety in the beginning of autumn and spring.
This period is a time for self-referral and getting back to the source. During this time of transformation, Nature sheds the old and gets rejuvenated.
Vedanta says, matter reverts to its original form to recreate itself again and again. The creation is cyclical, not linear; everything is recycled by nature in a continuous process of rejuvenation. The human mind, however, lags behind in this routine cycle of creation. Navaratri is a festival to enable us to take the mind back to its source.
The seeker finds the true source through fasting, prayer, silence and meditation. Night is called ratri because it brings rejuvenation.
It gives relief at the three levels of our existence physical, subtle and causal. While fasting detoxifies the body, silence purifies speech and brings rest to the chattering mind, and meditation takes you deep into your own being.
The inward journey nullifies our negative karmas. Navaratri is a celebration of the spirit or prana which alone can destroy Mahishasura , inertia; Shumbha-Nishumbha , pride and shame and Madhu-Kaitabh , extreme forms of craving and aversion.
They are opposites, yet complementary. Inertia, deeply ingrained negativities and obsessions, Raktabeejasura ; unreasonable logic, Chanda-Munda and blurred vision, Dhoomralochan can be overcome only by raising the level of prana and shakti , the life-force energy.
The nine days of Navaratri are also an opportunity to rejoice in the three primordial qualities that make up the universe. Though our life is governed by the three gunas , we seldom recognise and reflect on them. The first three days of Navaratri are tamo guna , the second three of rajo guna and the last three of sattva guna .
 Goddess Amba (TOI Photo) |
This period is a time for self-referral and getting back to the source. During this time of transformation, Nature sheds the old and gets rejuvenated.
Vedanta says, matter reverts to its original form to recreate itself again and again. The creation is cyclical, not linear; everything is recycled by nature in a continuous process of rejuvenation. The human mind, however, lags behind in this routine cycle of creation. Navaratri is a festival to enable us to take the mind back to its source.
The seeker finds the true source through fasting, prayer, silence and meditation. Night is called ratri because it brings rejuvenation.
It gives relief at the three levels of our existence physical, subtle and causal. While fasting detoxifies the body, silence purifies speech and brings rest to the chattering mind, and meditation takes you deep into your own being.
The inward journey nullifies our negative karmas. Navaratri is a celebration of the spirit or prana which alone can destroy Mahishasura , inertia; Shumbha-Nishumbha , pride and shame and Madhu-Kaitabh , extreme forms of craving and aversion.
They are opposites, yet complementary. Inertia, deeply ingrained negativities and obsessions, Raktabeejasura ; unreasonable logic, Chanda-Munda and blurred vision, Dhoomralochan can be overcome only by raising the level of prana and shakti , the life-force energy.
The nine days of Navaratri are also an opportunity to rejoice in the three primordial qualities that make up the universe. Though our life is governed by the three gunas , we seldom recognise and reflect on them. The first three days of Navaratri are tamo guna , the second three of rajo guna and the last three of sattva guna .
Learn the art of relaxation
We need to balance both security and insecurity. I have seen people who always look for insecurity and risk. They are uncomfortable with security
. I also find some of them being imbalanced.
The spirit of adventure has to be included in your life. Truth has to be searched for. In a search nothing is guaranteed. The only thing that is guaranteed is a beautiful adventure that helps you grow. In such an adventure, you learn the art of both accepting and rejecting. Then you would be able to filter many things in life.
Do not get lost in adventure. Rather, find yourself in adventure. If you are getting burnt out, then something in you asks you to slow down. There is a God in us who speaks, but our mind is noisy and thus we cannot hear the divine speaking. When you are inwardly silent and addictive thoughts are absent, the silence and the meditative energies that emerge will heal you.
Then, walking is meditation, sitting is meditation, and drinking tea is meditation. Most often, the burnt out feeling is from your thoughts, which signal that you are burnt out. Bring a meditative quality in your thoughts. Watch out not to use words which are self-defeating. Bring in the quality of joy in whatever you do. Allow your actions to flow from the 'higher self.' The 'higher self' guides you when to slow down.
Learn the art of relaxation. After a long run, sit under a tree, feel the miracle of your body, the dance of your breath, the music of your heart beat, the gentle kiss of the breeze... the quintessence is in being relaxed, being at ease with oneself. Whatever you do, let your centre be calm, silent and relaxed. Act from this energy field. Let action emerge from silence. The nature of your 'higher self' is silence, peace... while that of the 'lower self' is restlessness and ambition.
It is out of muddy water that a lotus emerges and blooms. It is still considered the queen of flowers. Similarly it is from muddy situations in life that the awakened mind arises. Flower gives fragrance unconditionally, so too let us operate from unconditional love. All great masters inspire us to live in abundance but not in scarcity. Be total and not fragmented. Live to the maximum and not to the minimum. Let your 'presence' reach others and shower them with fullness.
Real growth happens when you trust and operate from the 'higher self.' This 'higher self' is a flow, a learning being that enjoys the given moment in totality. Unfortunately, we trust our 'lower self' that is authoritative, rigid, and non supportive. It is a victim of likes and dislikes. Growth happens when you negate the 'lower self' and are centred in the 'higher self.' Your 'higher self' is an evolving being through which you come in touch with a mystic flower in you.
A courageous person explores the unknown with or without fear or in spite of fear, whereas a non-courageous person is stopped by fear. Respect what you know and have courage to explore the unknown. The courage of a spiritual seeker is different from the courage of a soldier. The spiritual seeker drops his mind and explores the heart... it is a flight from the head to the heart... has courage to accept even death as he knows the art of living involves the art of dying. By accepting death, he has accepted life in totality.
To accept both life and death gracefully requires courage. Failure is a shadow of the ego. With this understanding, life becomes magical. The hidden secrets of life flow in us. One cannot succeed against the whole. One's success is the success of the whole. In fact one becomes the whole.
'You are the fullness. There is fullness, here is fullness. From the fullness, the fullness is born. Remove the fullness from the fullness and the fullness alone remains,' say the Vedas.
 Learn the art of relaxation (Getty Images) |
The spirit of adventure has to be included in your life. Truth has to be searched for. In a search nothing is guaranteed. The only thing that is guaranteed is a beautiful adventure that helps you grow. In such an adventure, you learn the art of both accepting and rejecting. Then you would be able to filter many things in life.
Do not get lost in adventure. Rather, find yourself in adventure. If you are getting burnt out, then something in you asks you to slow down. There is a God in us who speaks, but our mind is noisy and thus we cannot hear the divine speaking. When you are inwardly silent and addictive thoughts are absent, the silence and the meditative energies that emerge will heal you.
Then, walking is meditation, sitting is meditation, and drinking tea is meditation. Most often, the burnt out feeling is from your thoughts, which signal that you are burnt out. Bring a meditative quality in your thoughts. Watch out not to use words which are self-defeating. Bring in the quality of joy in whatever you do. Allow your actions to flow from the 'higher self.' The 'higher self' guides you when to slow down.
Learn the art of relaxation. After a long run, sit under a tree, feel the miracle of your body, the dance of your breath, the music of your heart beat, the gentle kiss of the breeze... the quintessence is in being relaxed, being at ease with oneself. Whatever you do, let your centre be calm, silent and relaxed. Act from this energy field. Let action emerge from silence. The nature of your 'higher self' is silence, peace... while that of the 'lower self' is restlessness and ambition.
It is out of muddy water that a lotus emerges and blooms. It is still considered the queen of flowers. Similarly it is from muddy situations in life that the awakened mind arises. Flower gives fragrance unconditionally, so too let us operate from unconditional love. All great masters inspire us to live in abundance but not in scarcity. Be total and not fragmented. Live to the maximum and not to the minimum. Let your 'presence' reach others and shower them with fullness.
Real growth happens when you trust and operate from the 'higher self.' This 'higher self' is a flow, a learning being that enjoys the given moment in totality. Unfortunately, we trust our 'lower self' that is authoritative, rigid, and non supportive. It is a victim of likes and dislikes. Growth happens when you negate the 'lower self' and are centred in the 'higher self.' Your 'higher self' is an evolving being through which you come in touch with a mystic flower in you.
A courageous person explores the unknown with or without fear or in spite of fear, whereas a non-courageous person is stopped by fear. Respect what you know and have courage to explore the unknown. The courage of a spiritual seeker is different from the courage of a soldier. The spiritual seeker drops his mind and explores the heart... it is a flight from the head to the heart... has courage to accept even death as he knows the art of living involves the art of dying. By accepting death, he has accepted life in totality.
To accept both life and death gracefully requires courage. Failure is a shadow of the ego. With this understanding, life becomes magical. The hidden secrets of life flow in us. One cannot succeed against the whole. One's success is the success of the whole. In fact one becomes the whole.
'You are the fullness. There is fullness, here is fullness. From the fullness, the fullness is born. Remove the fullness from the fullness and the fullness alone remains,' say the Vedas.
seven already, don’t worry
An important event is round the corner and you feel you are out of shape... Here’s how to tone up in seven days flat!
Swap tea...
...for something else. If you want to get in shape fast, ditch your regular cup of tea and go for a fat-burning one instead. Studies show that green tea revs up your metabolism, so aim for several cups a day.
Take some supplement
Fish oil supplements are a great way to shed pounds. A recent study found that volunteers who took them lost, on an average, two kilos over three months without changing their diet or exercise habits. Fish oils are great for helping your body burn fat more efficiently.
Avoid salt
That’s the advice most weight-loss experts give. When people cut down the salt in their diet, they instantly look slimmer and less bloated. Too much salt makes your body retain water, which makes you puffy around your face and stomach. Go for low-salt breakfast options such as a khichdi .
Also, don’t add tablesalt to your food or cooking, avoid salty snacks such as crisps and go easy on processed sauces which are often packed with salt.
As a guide, avoid foods that contain more than 0.5g of sodium per 100gm on the label (sodium is just another way of describing the salt content). The fresher your food, the less salt it’s likely to contain. And be very careful about take-aways – Chinese food, in particular, is loaded with salt because of the sauces.
Ditch sugar
Like salt, sugar is a diet baddie. Even though sugary foods – such as boiled sweets and mousses – are often labelled ‘low-fat’, they’re incredibly high in calories. And if you don’t work off the calories by exercising, that sugar gets stored as fat – usually around your stomach and waist. Sugar also increases your hunger. So, ditch the sugar in your tea and also the colas that you gulp down every day.
Eat low-sugar snacks instead. Chopped vegetables, for example are rich in fibre, so they’ll keep you fuller for longer and will aid your digestion, which helps to reduce bloating. Alcohol is practically pure sugar, so give that a miss, too. If you drink regularly, you’ll notice the difference after giving it up for a week.
Relax
If it is day seven already, don’t worry. You can still lose weight! Stress really does make you fat. It causes hormones to be released into your body that encourage fat deposits around your waist and stomach.
Scientists have found that those with the biggest waist measurements (though not necessarily the heaviest) had the highest stress levels. The hormones secreted during times of stress are instrumental in causing more fat to be stored, particularly around the abdomen.
 Kareena Kapoor (TOI Photo) |
Swap tea...
...for something else. If you want to get in shape fast, ditch your regular cup of tea and go for a fat-burning one instead. Studies show that green tea revs up your metabolism, so aim for several cups a day.
Take some supplement
Fish oil supplements are a great way to shed pounds. A recent study found that volunteers who took them lost, on an average, two kilos over three months without changing their diet or exercise habits. Fish oils are great for helping your body burn fat more efficiently.
Avoid salt
That’s the advice most weight-loss experts give. When people cut down the salt in their diet, they instantly look slimmer and less bloated. Too much salt makes your body retain water, which makes you puffy around your face and stomach. Go for low-salt breakfast options such as a khichdi .
Also, don’t add tablesalt to your food or cooking, avoid salty snacks such as crisps and go easy on processed sauces which are often packed with salt.
As a guide, avoid foods that contain more than 0.5g of sodium per 100gm on the label (sodium is just another way of describing the salt content). The fresher your food, the less salt it’s likely to contain. And be very careful about take-aways – Chinese food, in particular, is loaded with salt because of the sauces.
Ditch sugar
Like salt, sugar is a diet baddie. Even though sugary foods – such as boiled sweets and mousses – are often labelled ‘low-fat’, they’re incredibly high in calories. And if you don’t work off the calories by exercising, that sugar gets stored as fat – usually around your stomach and waist. Sugar also increases your hunger. So, ditch the sugar in your tea and also the colas that you gulp down every day.
Eat low-sugar snacks instead. Chopped vegetables, for example are rich in fibre, so they’ll keep you fuller for longer and will aid your digestion, which helps to reduce bloating. Alcohol is practically pure sugar, so give that a miss, too. If you drink regularly, you’ll notice the difference after giving it up for a week.
Relax
If it is day seven already, don’t worry. You can still lose weight! Stress really does make you fat. It causes hormones to be released into your body that encourage fat deposits around your waist and stomach.
Scientists have found that those with the biggest waist measurements (though not necessarily the heaviest) had the highest stress levels. The hormones secreted during times of stress are instrumental in causing more fat to be stored, particularly around the abdomen.
make all women happy
Aussie men get their endorphins racing when they are surfing the net or having sex, whereas women are the happiest while having meals with pals a
nd petting their pooches, according to the 2008 Australian Happiness Index.
For both men and women rest, relaxation and entertainment toped the list in the index, with quality time with partner also making the top four for each sex. But that''s where the similarities end.
According to the index, sex ranks as a top five activity to make men happy and surfing the Internet tops even that at number three. Sex and the Internet were also top 10 choices for women to make them happy, but enjoying a family meal and playing with pets or children ranked much higher.
Eating comfort food scored in the top 10 for both sexes, but the more discerning men questioned said they preferred great food and wine or drinking with friends to reaching for the chocolate.
Despite the notion, shopping does not make all women happy - only 30 per cent were happiest when shopping for new clothes, shoes or accessories, the study found. One in two women said reading a good book made them happy whereas less than one in three men said the same, and 36 per cent of generous-natured women said buying gifts made them feel joyful, compared to a miserly 19 per cent of men.
The index was compiled by marketing consultants The Leading Edge who spoke to more than 8500 Australians aged between 18 and 64.
"Australians are made happy on a week-to-week basis, not by possessions and achievements, but by entertaining experiences and by meaningful interactions with others," News.com.au quoted The Leading Edge managing director Karen Phillips, as saying.
 Sex ranks as a top five activity to make men happy (Getty Images) |
For both men and women rest, relaxation and entertainment toped the list in the index, with quality time with partner also making the top four for each sex. But that''s where the similarities end.
According to the index, sex ranks as a top five activity to make men happy and surfing the Internet tops even that at number three. Sex and the Internet were also top 10 choices for women to make them happy, but enjoying a family meal and playing with pets or children ranked much higher.
Eating comfort food scored in the top 10 for both sexes, but the more discerning men questioned said they preferred great food and wine or drinking with friends to reaching for the chocolate.
Despite the notion, shopping does not make all women happy - only 30 per cent were happiest when shopping for new clothes, shoes or accessories, the study found. One in two women said reading a good book made them happy whereas less than one in three men said the same, and 36 per cent of generous-natured women said buying gifts made them feel joyful, compared to a miserly 19 per cent of men.
The index was compiled by marketing consultants The Leading Edge who spoke to more than 8500 Australians aged between 18 and 64.
"Australians are made happy on a week-to-week basis, not by possessions and achievements, but by entertaining experiences and by meaningful interactions with others," News.com.au quoted The Leading Edge managing director Karen Phillips, as saying.
Sub-optimal levels
Discussion on sex is a major concern of couples in India where it ranks seventh in priorities for men and near the bottom for women, a survey of
sexual habits of people in the Asia Pacific region has revealed.
“Although India was among the top for sexual satisfaction – 73 per cent of those studied claimed they were satisfied – discussion about sexual experience is still a major concern among couples,” said Rosie King, renowned Australian sexologist.
The information about sexual patterns in India was unveiled by King, micro-surgeon and andrologist Rupin Shah and director of Medical and Regulatory Affairs Chandrashekhar Potkar at a press conference recently. In India, men and women both ranked the issues of family life, overall physical health, being a spouse or partner, financial well-being, being a parent and career higher than sex.
The study – titled Asia Pacific Sexual Health and Overall Wellness (APSHOW) – was conducted in 13 countries by Pfizer International.
At least 57 per cent of men and 64 per cent of women in the Asia-Pacific region are not satisfied with their sex life and many of them prioritise sex only after family life, career and financial well-being, according to the study. In 10 countries, including Australia, Indonesia, Japan, Malaysia and Hong Kong internet-based questionnaires were used for the survey. But in India, China and Thailand face to face interviews were carried out with subjects.
According to Potkar, the study aims at encouraging people to seek help for issues regarding sexual health. The Philippines at 52 per cent, Taiwan 51 per cent and New Zealand 40 per cent followed on the list of sexual satisfaction. Japan had the lowest figure – only 10 per cent were sexually satisfied.
Interestingly, APSHOW survey also says sex plays a more important role for men than in women. While aspects like orgasm were more important to men, in general women put greater importance on physical foreplay, according to the study.
King added, “Sub-optimal levels or lower levels of erection in men have negative impacts on both men and women. It affects romance and life overall.”
Shah said, “Medical intervention for erectile dysfunction does not have adverse effects. Viagra is a prescription drug and is not addictive. It can be a one time or long-term treatment. It is mostly used for aging men for treating erectile dysfunction. In younger men, therapy and counselling works well.”
 Indians shy of discussing sex |
“Although India was among the top for sexual satisfaction – 73 per cent of those studied claimed they were satisfied – discussion about sexual experience is still a major concern among couples,” said Rosie King, renowned Australian sexologist.
The information about sexual patterns in India was unveiled by King, micro-surgeon and andrologist Rupin Shah and director of Medical and Regulatory Affairs Chandrashekhar Potkar at a press conference recently. In India, men and women both ranked the issues of family life, overall physical health, being a spouse or partner, financial well-being, being a parent and career higher than sex.
The study – titled Asia Pacific Sexual Health and Overall Wellness (APSHOW) – was conducted in 13 countries by Pfizer International.
At least 57 per cent of men and 64 per cent of women in the Asia-Pacific region are not satisfied with their sex life and many of them prioritise sex only after family life, career and financial well-being, according to the study. In 10 countries, including Australia, Indonesia, Japan, Malaysia and Hong Kong internet-based questionnaires were used for the survey. But in India, China and Thailand face to face interviews were carried out with subjects.
According to Potkar, the study aims at encouraging people to seek help for issues regarding sexual health. The Philippines at 52 per cent, Taiwan 51 per cent and New Zealand 40 per cent followed on the list of sexual satisfaction. Japan had the lowest figure – only 10 per cent were sexually satisfied.
Interestingly, APSHOW survey also says sex plays a more important role for men than in women. While aspects like orgasm were more important to men, in general women put greater importance on physical foreplay, according to the study.
King added, “Sub-optimal levels or lower levels of erection in men have negative impacts on both men and women. It affects romance and life overall.”
Shah said, “Medical intervention for erectile dysfunction does not have adverse effects. Viagra is a prescription drug and is not addictive. It can be a one time or long-term treatment. It is mostly used for aging men for treating erectile dysfunction. In younger men, therapy and counselling works well.”
Stop thinking about it
Believe it or not, but achieving an orgasm is not as common a phenomenon as the act of love making. Yes, the Big O is an alluring experience that
millions of women struggle to attain on a regular basis.
Whether you're keen to learn how to achieve an orgasm or whether you simply want to experience greater sexual satisfaction, we bring you real life moan-and-groan mantras of women from all walks of life, along with expert proficiency. Here's the ultimate ''orgasm guide'', which is completely devoted to seeking the most erotic pleasure...
Stop thinking about it
"I started concentrating on when and how to climax to coordinate with my beau. My deliberate efforts had such negative impact that getting an orgasm turned into a damn squid or a 'once in blue moon' situation. I discussed the problem with my gyne and she advised me to take things easy and go with the flow. Getting all worked up and stressed-out spoils the climax," shares 32-year-old Kavita Bohra.
Kavita's funda: Keep your mind in the moment and feel rather than think - it will make climaxing much easier.
Expert talk : "Stop thinking of sex in a sequence. Sex doesn't actually have a start, middle or end. You could orgasm during foreplay or via a quickie against the bathroom wall. All orgasms are great; thinking of them as brilliant or boring merely puts pressure on us. The trick is not to strive for something better," shares sexologist Dr. Renu Rai
Play it out!
"Getting over sexual taboos considerably transformed my sex life," quips an excited Mandeep Kaur Dhaliwal. The 27-year-old architect adds, "For instance, the very idea of watching porn use to freak me out. But then my boyfriend cajoled me to give it a shot just once and it miraculously spiced up our sex life. Not only did I experience amazing orgasms, but I realized that watching porn didn't make me a bad girl."
Mandeep's funda: Don't be scared to experiment - you never know what might rock your sexual world.
Expert talk: Dr. A. K Singh suggests, "Don't restrain yourself. Imagine doing salsa without swinging hips; no fun, right? That's what aiming for an orgasm is like, if you don't loose yourself a little. If an act doesn't do it for you sexually, don't try it again. But if it does, congratulations, you have just opened the door to many more orgasmic possibilities."
 The ultimate orgasm guide (Getty Image) |
Whether you're keen to learn how to achieve an orgasm or whether you simply want to experience greater sexual satisfaction, we bring you real life moan-and-groan mantras of women from all walks of life, along with expert proficiency. Here's the ultimate ''orgasm guide'', which is completely devoted to seeking the most erotic pleasure...
Stop thinking about it
"I started concentrating on when and how to climax to coordinate with my beau. My deliberate efforts had such negative impact that getting an orgasm turned into a damn squid or a 'once in blue moon' situation. I discussed the problem with my gyne and she advised me to take things easy and go with the flow. Getting all worked up and stressed-out spoils the climax," shares 32-year-old Kavita Bohra.
Kavita's funda: Keep your mind in the moment and feel rather than think - it will make climaxing much easier.
Expert talk : "Stop thinking of sex in a sequence. Sex doesn't actually have a start, middle or end. You could orgasm during foreplay or via a quickie against the bathroom wall. All orgasms are great; thinking of them as brilliant or boring merely puts pressure on us. The trick is not to strive for something better," shares sexologist Dr. Renu Rai
Play it out!
"Getting over sexual taboos considerably transformed my sex life," quips an excited Mandeep Kaur Dhaliwal. The 27-year-old architect adds, "For instance, the very idea of watching porn use to freak me out. But then my boyfriend cajoled me to give it a shot just once and it miraculously spiced up our sex life. Not only did I experience amazing orgasms, but I realized that watching porn didn't make me a bad girl."
Mandeep's funda: Don't be scared to experiment - you never know what might rock your sexual world.
Expert talk: Dr. A. K Singh suggests, "Don't restrain yourself. Imagine doing salsa without swinging hips; no fun, right? That's what aiming for an orgasm is like, if you don't loose yourself a little. If an act doesn't do it for you sexually, don't try it again. But if it does, congratulations, you have just opened the door to many more orgasmic possibilities."
sex bummers
Almost every couple has suffered from the occasional not-so-sexy moves which end up turning off the respective partners in bed. But what about th
e accidental bummers which often happen in the midst of your steamiest sex sessions? From suddenly being compelled to answering nature's call or moaning your past lover's name, these sex shockers are irksome distractions that do not allow you to enjoy the act of passion whole-heartedly.
These circumstantial occurrences during sex may not be very common, but these can happen to you as well. So the next time you find yourself in these embarassing situations, just take a count of the following points...
Sex with my ex
Imagine screaming your ex's name, or your secret lover's pet name, just when your partner is about to climax. Damn! It can't get worse than this. "I had an arranged marriage and it was a blunder that I did on my honeymoon. I yelled my ex's name in pleasure and my hubby was very frustrated hearing another man's name. Believe me, we didn't have sex for months, until I convinced him that there's nothing between me and my ex now," shares Deepti Shah (31), who got married last year.
Such an occurence is likely to make your partner feel estranged, besides injecting a feeling of suspicion in your love life.
Hot tip: Though fantasies are an essential part of a gratifying sex life, expressing fantasies in such unexpected ways can often put end to your relationship. "A lot of women fantasise about their idol or a past lover while having sex as it turns them on. But it's important to remember that sex is an emotional experience too, so don't appear to be emotionally weak and let your past lover/fantasy hover in your mind space while becoming intimate with your present beau. This causes a discord in your relationship. A combination of prayanam, gym and a job (PGJ) is the best way to keep away from a fertile imagination," suggests Dr. Aruna Broota, clinical psychologist.
Nature's call
This blooper is the mother of all sex bummers faced by couples. Often confused with a squirting orgasm, it is related to the pressure applied on the bladder due to sexual stimulation. A problem commonly faced by women, this often leaves the male partner feeling half pleasured. Recalls housewife Pratibha Trivedi, "I often feel like urinating half way through the act and this creates a problem for my man, besides being unhealthy."
Hot tip: Never force yourself to reach a climax if you're feeling like relieving yourself. "The nerves that are stimulated during an erection are quite close to those of the urinal bladder and sometimes an overlapping can result in urinating during sex. So make sure you have attended nature's call before you gear up for the act of sex. In case there are any other organic problems, certain medications can help deal with them," elucidates Dr. Prakash Kothari, a leading sexologist.
Oops! I farted
It may sound like a marginal interruption, but if it comes in the way of pleasure, it's sure to marr the excitement. "It was a horrifying nightmare. I knew my wife had medical implications due to which she suffered gastritis, but it was a highly disturbing when we were sexually engaged and I stopped enjoying sex with her anymore," recalls Ravi Mehra.
Hot tip: Make sure your digestive system is in place before you indulge in a make out session. "Avoid potatoes, pulses, peas, and bakery items that enhance gas formation (gastritis). Also, we recommend you to consume a digestive pill or opt for a brisk walk after the meal to make the food settle down completely," recommends Dr. Kothari.
 Sex bummers (Getty images) |
These circumstantial occurrences during sex may not be very common, but these can happen to you as well. So the next time you find yourself in these embarassing situations, just take a count of the following points...
Sex with my ex
Imagine screaming your ex's name, or your secret lover's pet name, just when your partner is about to climax. Damn! It can't get worse than this. "I had an arranged marriage and it was a blunder that I did on my honeymoon. I yelled my ex's name in pleasure and my hubby was very frustrated hearing another man's name. Believe me, we didn't have sex for months, until I convinced him that there's nothing between me and my ex now," shares Deepti Shah (31), who got married last year.
Such an occurence is likely to make your partner feel estranged, besides injecting a feeling of suspicion in your love life.
Hot tip: Though fantasies are an essential part of a gratifying sex life, expressing fantasies in such unexpected ways can often put end to your relationship. "A lot of women fantasise about their idol or a past lover while having sex as it turns them on. But it's important to remember that sex is an emotional experience too, so don't appear to be emotionally weak and let your past lover/fantasy hover in your mind space while becoming intimate with your present beau. This causes a discord in your relationship. A combination of prayanam, gym and a job (PGJ) is the best way to keep away from a fertile imagination," suggests Dr. Aruna Broota, clinical psychologist.
Nature's call
This blooper is the mother of all sex bummers faced by couples. Often confused with a squirting orgasm, it is related to the pressure applied on the bladder due to sexual stimulation. A problem commonly faced by women, this often leaves the male partner feeling half pleasured. Recalls housewife Pratibha Trivedi, "I often feel like urinating half way through the act and this creates a problem for my man, besides being unhealthy."
Hot tip: Never force yourself to reach a climax if you're feeling like relieving yourself. "The nerves that are stimulated during an erection are quite close to those of the urinal bladder and sometimes an overlapping can result in urinating during sex. So make sure you have attended nature's call before you gear up for the act of sex. In case there are any other organic problems, certain medications can help deal with them," elucidates Dr. Prakash Kothari, a leading sexologist.
Oops! I farted
It may sound like a marginal interruption, but if it comes in the way of pleasure, it's sure to marr the excitement. "It was a horrifying nightmare. I knew my wife had medical implications due to which she suffered gastritis, but it was a highly disturbing when we were sexually engaged and I stopped enjoying sex with her anymore," recalls Ravi Mehra.
Hot tip: Make sure your digestive system is in place before you indulge in a make out session. "Avoid potatoes, pulses, peas, and bakery items that enhance gas formation (gastritis). Also, we recommend you to consume a digestive pill or opt for a brisk walk after the meal to make the food settle down completely," recommends Dr. Kothari.
Top 10 love games
We fully agree with age-old adage that competition between lovers makes a relationship sour, but what if the competition is packed in some utterl
y romantic love games?
Well, in such a case, these love games will strengthen your love ties by bringing you closer to your mate thus taking both partners to newer heights of interactivity and intimacy. In short, love competition adds the much needed spice to your relationship.
Sometimes it takes something as simple as being playful to ward off the monotony surrounding our love life and to get you both back into the mood for romance and passion. So, get into the act folks as it's playtime and remember there's nothing like a sexy romantic game to sizzle up the action between the sheets. There's no time like the present moment so go ahead and get acquainted with these fun-filled love games that seek to unleash the playboy in your man and the sex siren in you. You don't have to be a newly-wed to play these love games. These games are the best remedy when you feel the spark fizzling out of your love shack. Just gear up for some love action coz as the saying goes - 'couples who play together, stay together!'
1. Hide and Seek
Before you chuck this idea out as a stale game, let us tell you that it's a 'nude' hide and seek match that we are proposing! So, make sure your blinds are down before you both decide to do the 'Full Monty' or peeping Toms in your neighbourhood may just end up having a field day.
Rules: When the game is intensely naughty, the rules have to be sexier to keep up the tempo. How about something like: "If he finds you, he wins 10 minutes of extreme pleasure." And in case he fails, he'll be your love slave for the day and vice versa. Exploit his weakness to the fullest!
Add the sizzle: Rather than being stark naked, wear just one piece of clothing that simply turns your partner on. How about a garter belt or those killer stilettoes? Men, how about those sexy thongs or how about flaunting that tattoo near your navel. Finding you wearing just what he/she dreams of will add to the victory match!
2. Bursting balloons
Who said only kids play with balloons? Even adults do! By the end of this balloon game, resisting each other will be simply impossible. Blow up ten (or more) round party balloons. Place them between you and your lover while lying in bed together. Now, both of you start to hug, squeeze and kiss each other, while squashing the balloons in between your bodies resulting in them going pop! The bet is to break as many of them as possible.
Rules: You can't break the balloons alone by riding on them, but strictly by squashing them between your hot bods.
Add the sizzle: Pep up the thrill of breaking the balloons by putting sweet little love notes into some of them. The balloons are a lot harder to pop this way than you might imagine.
 Top 10 love games (Getty Images) |
Well, in such a case, these love games will strengthen your love ties by bringing you closer to your mate thus taking both partners to newer heights of interactivity and intimacy. In short, love competition adds the much needed spice to your relationship.
Sometimes it takes something as simple as being playful to ward off the monotony surrounding our love life and to get you both back into the mood for romance and passion. So, get into the act folks as it's playtime and remember there's nothing like a sexy romantic game to sizzle up the action between the sheets. There's no time like the present moment so go ahead and get acquainted with these fun-filled love games that seek to unleash the playboy in your man and the sex siren in you. You don't have to be a newly-wed to play these love games. These games are the best remedy when you feel the spark fizzling out of your love shack. Just gear up for some love action coz as the saying goes - 'couples who play together, stay together!'
1. Hide and Seek
Before you chuck this idea out as a stale game, let us tell you that it's a 'nude' hide and seek match that we are proposing! So, make sure your blinds are down before you both decide to do the 'Full Monty' or peeping Toms in your neighbourhood may just end up having a field day.
Rules: When the game is intensely naughty, the rules have to be sexier to keep up the tempo. How about something like: "If he finds you, he wins 10 minutes of extreme pleasure." And in case he fails, he'll be your love slave for the day and vice versa. Exploit his weakness to the fullest!
Add the sizzle: Rather than being stark naked, wear just one piece of clothing that simply turns your partner on. How about a garter belt or those killer stilettoes? Men, how about those sexy thongs or how about flaunting that tattoo near your navel. Finding you wearing just what he/she dreams of will add to the victory match!
2. Bursting balloons
Who said only kids play with balloons? Even adults do! By the end of this balloon game, resisting each other will be simply impossible. Blow up ten (or more) round party balloons. Place them between you and your lover while lying in bed together. Now, both of you start to hug, squeeze and kiss each other, while squashing the balloons in between your bodies resulting in them going pop! The bet is to break as many of them as possible.
Rules: You can't break the balloons alone by riding on them, but strictly by squashing them between your hot bods.
Add the sizzle: Pep up the thrill of breaking the balloons by putting sweet little love notes into some of them. The balloons are a lot harder to pop this way than you might imagine.
Tips to lure a woman
Finding it hard to land a date? Well, Sydney writer Sam de Brito's new book, ‘Building a Better Bloke’ might just help.
Brito has admitted that he has had his share of dud dates - partly because his past approach to dating involved getting drunk. But now, he has made a few adjustments when it comes to luring the opposite sex. And he has urged other men to do the same in his new book.
"I'm not trying to teach men how to be a pick-up artist or a stud, I want to show men how to build self-esteem, build a life for themselves - which in turn will attract women," the Courier Mail quoted Brito, as saying.
According to the 39-year-old, his generation has lost the art of communicating with women. "Guys have fallen through the cracks. We like to think of men as bold and confident and a lot of them aren't," he said.
He said that for some, the biggest fear in life is approaching and striking up a conversation with a woman. In this case, he has suggested practice and a sense of humour is the key. The catch phrase of his book is: "Find a life and you'll find love". "The biggest thing is not to look cool, but to have a life with lots of interests. Get involved in your life, look after yourself, and you're primed to meet someone," he said.
He said that good manners and keeping clean are also important. "Be a gentleman. Respect yourself. Even if you're funny and charming, you're not going to get far with a woman if you smell," he said.
Besides clean sheets and clean fingernails, Building a Better Bloke also reminds men of the simple things, like holding a door open for women.
So, the ten tips to lure a woman are:
Stay healthy
Don't abuse alcohol or drugs
Have a job that means something to you
Be busy with your own activities
Be well groomed and clean
Have a sense of humour
Talk to women as individuals, not as a gender
Be a gentleman
Don't mix with loser friends
Have a clean bedroom, clean sheets - and a lamp to create romantic lighting
 Tips to lure a woman (Getty images) |
Brito has admitted that he has had his share of dud dates - partly because his past approach to dating involved getting drunk. But now, he has made a few adjustments when it comes to luring the opposite sex. And he has urged other men to do the same in his new book.
"I'm not trying to teach men how to be a pick-up artist or a stud, I want to show men how to build self-esteem, build a life for themselves - which in turn will attract women," the Courier Mail quoted Brito, as saying.
According to the 39-year-old, his generation has lost the art of communicating with women. "Guys have fallen through the cracks. We like to think of men as bold and confident and a lot of them aren't," he said.
He said that for some, the biggest fear in life is approaching and striking up a conversation with a woman. In this case, he has suggested practice and a sense of humour is the key. The catch phrase of his book is: "Find a life and you'll find love". "The biggest thing is not to look cool, but to have a life with lots of interests. Get involved in your life, look after yourself, and you're primed to meet someone," he said.
He said that good manners and keeping clean are also important. "Be a gentleman. Respect yourself. Even if you're funny and charming, you're not going to get far with a woman if you smell," he said.
Besides clean sheets and clean fingernails, Building a Better Bloke also reminds men of the simple things, like holding a door open for women.
So, the ten tips to lure a woman are:
Stay healthy
Don't abuse alcohol or drugs
Have a job that means something to you
Be busy with your own activities
Be well groomed and clean
Have a sense of humour
Talk to women as individuals, not as a gender
Be a gentleman
Don't mix with loser friends
Have a clean bedroom, clean sheets - and a lamp to create romantic lighting
Vastushastra for Loveshastra!
Mahima is head over heels in love with Manav. Right from their compatibility quotient to a rocking sex life, everything was as good as a fairy ta
le till they shifted into their new home, only to realise that their enviable chemistry was gradually losing its fizz.
In the serene ambience of their new habitat, the once compatible twosome found their mushy pillow talks and heightened sexual escapades being replaced with a grave like stillness. They finally consulted Vastu experts who pointed out that love nest wasn't an ideal comfort zone for them as per the laws of Vastushastra .
Enjoying a satisfying relationship (mentally and sexually) involves far more than a great sexual prowess and understanding between the partners. Even external factors, including your home, have the potency to create unnecessary chaos in your love life, irrespective of your compatibility quotient.
So here we explore Vastushastra , the magical science of interiors, to make your bedroom conducive for a physically, mentally and most importantly sexually gratifying life.
Expert speak: Vikram Chawla, a Vastu consultant, puts forward the significance of embracing Vastu in one's bedroom. Directions play a major role in creating an aura of passion, tranquility and rest, which are very important for your love life to go smoothly. With a few minor changes in your bedroom's decor, a couple can perfectly harmonise the universal life force and promote the flow of warm and sensual energies. The changes would depend on the favourable and unfavourable directions and the elements related to them.
Another Vastu consultant, Dr. Puneet Chawla, elucidates on the various aspects of our personal lives that can be greatly improved by Vastu , which is a science that reforms the external influences to bring a positive change in a person's life, including his relationship with the spouse, power of conception and even progeny. It also facilitates a healthy, calm and relaxed state of mind. For example, even Hindu religious scriptures consider the North-easterly direction as unsuitable for conception. Communion in this direction can result in anything from a miscarriage to a mentally retarded or a physically unfit off spring as opposed to the South-west direction which is ideal for conception.
Besides experimenting with the bedroom’s direction, Vastushastra also heralds the importance of creating a constant aura of peace and tranquility at a holistic level. Rakesh Chawla from the Institute of Vastukala explains, "The bedroom is linked with the intimacy of a loving relationship. A cluttered bedroom increases the probability of you and your partner being exhausted most of the time, leaving no time for a sensual union. If you do not keep it clean at both visible and invisible levels, then you will feel that you are getting churlish and loosing sleep"
Interestingly, not just its directions, but also the decorative items placed in the bedroom, including artifacts, paintings, mirrors, statues etc. have a direct bearing on your life. For example, an aromatic candle kept in the South-east direction adds to the excitement level. On the same lines, the incorrect placement of a mirror in the bedroom induces the feeling of infidelity in either of the two partners. Similarly, a couple of love birds or doves on the bed rest inculcate feelings of togetherness.
 Vastushastra for Loveshastra! (Getty Images) |
In the serene ambience of their new habitat, the once compatible twosome found their mushy pillow talks and heightened sexual escapades being replaced with a grave like stillness. They finally consulted Vastu experts who pointed out that love nest wasn't an ideal comfort zone for them as per the laws of Vastushastra .
Enjoying a satisfying relationship (mentally and sexually) involves far more than a great sexual prowess and understanding between the partners. Even external factors, including your home, have the potency to create unnecessary chaos in your love life, irrespective of your compatibility quotient.
So here we explore Vastushastra , the magical science of interiors, to make your bedroom conducive for a physically, mentally and most importantly sexually gratifying life.
Expert speak: Vikram Chawla, a Vastu consultant, puts forward the significance of embracing Vastu in one's bedroom. Directions play a major role in creating an aura of passion, tranquility and rest, which are very important for your love life to go smoothly. With a few minor changes in your bedroom's decor, a couple can perfectly harmonise the universal life force and promote the flow of warm and sensual energies. The changes would depend on the favourable and unfavourable directions and the elements related to them.
Another Vastu consultant, Dr. Puneet Chawla, elucidates on the various aspects of our personal lives that can be greatly improved by Vastu , which is a science that reforms the external influences to bring a positive change in a person's life, including his relationship with the spouse, power of conception and even progeny. It also facilitates a healthy, calm and relaxed state of mind. For example, even Hindu religious scriptures consider the North-easterly direction as unsuitable for conception. Communion in this direction can result in anything from a miscarriage to a mentally retarded or a physically unfit off spring as opposed to the South-west direction which is ideal for conception.
Besides experimenting with the bedroom’s direction, Vastushastra also heralds the importance of creating a constant aura of peace and tranquility at a holistic level. Rakesh Chawla from the Institute of Vastukala explains, "The bedroom is linked with the intimacy of a loving relationship. A cluttered bedroom increases the probability of you and your partner being exhausted most of the time, leaving no time for a sensual union. If you do not keep it clean at both visible and invisible levels, then you will feel that you are getting churlish and loosing sleep"
Interestingly, not just its directions, but also the decorative items placed in the bedroom, including artifacts, paintings, mirrors, statues etc. have a direct bearing on your life. For example, an aromatic candle kept in the South-east direction adds to the excitement level. On the same lines, the incorrect placement of a mirror in the bedroom induces the feeling of infidelity in either of the two partners. Similarly, a couple of love birds or doves on the bed rest inculcate feelings of togetherness.
secret of happy marriae
The secret to a happy marriage is priceless - just four hugs a day, says a new study.
According to the study, spending at least 22 periods of "quality time" with your spouse every month, such as going for a short stroll or sharing a romantic dinner, are key to maintaining a healthy relationship.
Researchers have based their findings on a poll of 4,000 couples who were asked to describe themselves as "happy" or "very happy" to estimate how much time they spend together in an effort to work out the secret of their success.
Analysis of their responses revealed that the couples looking for happiness should spend at least seven evenings together every month with two proper dinner dates, The Daily Telegraph reported.
Other important elements included two romantic walks a month and at least one visit to a pub or theatre without children or other friends, the study found. The couples also recommended that husbands should give their wife flowers or another gift at least once a month. But they also advised people to spend at least one evening away from their partner a month.
Educational psychologist Ludwig Lowenstein said, "Affection, cuddles and romantic gestures are part of a whole romantic scene desired by those entering a relationship. They are the safe gestures which say 'I like you, I am glad to be with you, I like and appreciate your support and care'. In this busy world, we often take our partners for granted whilst we get on with our daily struggles of work and rearing a family.”
"We tend to forget the importance of hugs when familiarity becomes part of our lives,” he added.
 Four hugs a day keeps marital discords away (Getty Images) |
According to the study, spending at least 22 periods of "quality time" with your spouse every month, such as going for a short stroll or sharing a romantic dinner, are key to maintaining a healthy relationship.
Researchers have based their findings on a poll of 4,000 couples who were asked to describe themselves as "happy" or "very happy" to estimate how much time they spend together in an effort to work out the secret of their success.
Analysis of their responses revealed that the couples looking for happiness should spend at least seven evenings together every month with two proper dinner dates, The Daily Telegraph reported.
Other important elements included two romantic walks a month and at least one visit to a pub or theatre without children or other friends, the study found. The couples also recommended that husbands should give their wife flowers or another gift at least once a month. But they also advised people to spend at least one evening away from their partner a month.
Educational psychologist Ludwig Lowenstein said, "Affection, cuddles and romantic gestures are part of a whole romantic scene desired by those entering a relationship. They are the safe gestures which say 'I like you, I am glad to be with you, I like and appreciate your support and care'. In this busy world, we often take our partners for granted whilst we get on with our daily struggles of work and rearing a family.”
"We tend to forget the importance of hugs when familiarity becomes part of our lives,” he added.
Saturday, October 4, 2008
What wonderful beings we are!
"The greatest of all sins is ignorance – not to know what lies in our body. What wonderful beings we are! And the Sustainer of this universe is knocking at the gate of our heart, trying to walk in through the portals of silence and make within us a garden of happiness with the roses and blossoms of immortal qualities. If we will only let the Divine Gardener come in, we will see that all the weeds will wither and the Divine Gardener will grow the blossoms of immortality peace, and joy eternal."
........................................................................................
Through tests we learn life's lessons. Tests are not meant to crush us: They are to develop our powers. They come through the natural law of progress and are necessary for us to advance from lower to higher steps.
Mind is the source of all your troubles and all your happiness. You really are stronger than all your tests. If you don't realize it now, you will have to realize it later. God has given you the power to control your mind and body and thus be free from pain and sorrow. Never say, "I am through." Do not poison your mind by thinking that if you walk a little more you will over-exert yourself, or if you cannot get certain foods you will suffer, and so on.
Never allow your mind to entertain thoughts of illness or limitation: You will see your body change for the better. Remember that mind is the power that is creating this body, and if the mind is weak, the body becomes weak. Don't grieve or worry about anything.
If you strengthen your mind, you will not feel bodily pains. No matter what happens, you must be absolutely free in your mind. As in a dream, you may think that you are ill but, awakened by a slap, you see it is not true. So in the state of wakefulness you must know that this life is also nothing but a dream. Mind has no connection with the body apart from what connection you give it. When your mind can completely remain apart from the body at will, you will be free. Remember that you are immortal.
In order to pass life's tests, you will need rejuvenation in both body and mind. You will need to develop elasticity of the mind. If you can't meet life's tests, you will be helpless when trials and tribulations come.
At times life seems to be a cruel game. The only justification for it is that in reality it is only a dream. You have had many experiences through many incarnations and you will have others in future incarnations, but they should not frighten you. You must play all parts in the motion picture of life, inwardly saying, "I am Spirit." This is the great consolation that wisdom gives us.
Realize the presence of the Infinite. Behold God, your own Father, your own Spirit, behind the shadows. In your heart of hearts realize this, no matter what your impulses dictate. Let nothing sit on the throne of your heart but God. If you love God's creation more than God, you will be disillusioned. God must be first, last, and always. Do not follow the dictates of this earthly dreamland, for dreams sometimes turn into nightmares. Break this dream delusion by waking in God, and you will be safe forever.
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.
Sunday | October 05, 2008
What wonderful beings we are!
"The greatest of all sins is ignorance – not to know what lies in our body. What wonderful beings we are! And the Sustainer of this universe is knocking at the gate of our heart, trying to walk in through the portals of silence and make within us a garden of happiness with the roses and blossoms of immortal qualities. If we will only let the Divine Gardener come in, we will see that all the weeds will wither and the Divine Gardener will grow the blossoms of immortality peace, and joy eternal."............................................
Through tests we learn life's lessons. Tests are not meant to crush us: They are to develop our powers. They come through the natural law of progress and are necessary for us to advance from lower to higher steps.
Mind is the source of all your troubles and all your happiness. You really are stronger than all your tests. If you don't realize it now, you will have to realize it later. God has given you the power to control your mind and body and thus be free from pain and sorrow. Never say, "I am through." Do not poison your mind by thinking that if you walk a little more you will over-exert yourself, or if you cannot get certain foods you will suffer, and so on.
Never allow your mind to entertain thoughts of illness or limitation: You will see your body change for the better. Remember that mind is the power that is creating this body, and if the mind is weak, the body becomes weak. Don't grieve or worry about anything.
If you strengthen your mind, you will not feel bodily pains. No matter what happens, you must be absolutely free in your mind. As in a dream, you may think that you are ill but, awakened by a slap, you see it is not true. So in the state of wakefulness you must know that this life is also nothing but a dream. Mind has no connection with the body apart from what connection you give it. When your mind can completely remain apart from the body at will, you will be free. Remember that you are immortal.
In order to pass life's tests, you will need rejuvenation in both body and mind. You will need to develop elasticity of the mind. If you can't meet life's tests, you will be helpless when trials and tribulations come.
At times life seems to be a cruel game. The only justification for it is that in reality it is only a dream. You have had many experiences through many incarnations and you will have others in future incarnations, but they should not frighten you. You must play all parts in the motion picture of life, inwardly saying, "I am Spirit." This is the great consolation that wisdom gives us.
Realize the presence of the Infinite. Behold God, your own Father, your own Spirit, behind the shadows. In your heart of hearts realize this, no matter what your impulses dictate. Let nothing sit on the throne of your heart but God. If you love God's creation more than God, you will be disillusioned. God must be first, last, and always. Do not follow the dictates of this earthly dreamland, for dreams sometimes turn into nightmares. Break this dream delusion by waking in God, and you will be safe forever.
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.
Subscribe to:
Posts (Atom)
