'Sri Ramakrishna's Naren, Naren's Sri Ramakrishna' is the title of this lovely small booklet written by Swami Budhananda, the ideas in which captivate me, inspire me. This train of thoughts is written in inspiration from those ideas.
'This is a peculiarity which we have to understand — that our religion preaches an Impersonal Personal God' - this is one of the most memorable of the words that Swami Vivekananda spoke (in the talk titled 'The Sages of India' in Lectures from Colombo to Almora, Vol 3 of the Complete works of Swami Vivekananda)
Indeed, this is the peculiarity, or rather the difficulty in understanding, appreciating and applying the Truth that Hindu philosophy drives home quite convincingly and rationally. We arrive at this conclusion by rigorous analysis- and that is the difficulty- how do we apply it? Because our everyday experience is mostly carried out on the personal level. This world is a personal world to which the person who denies the 'I' and the 'mine' is a person who is non-existent. But reaching that conclusion, we still have to live here. Impersonal though we are, our personal lives cannot be given up.
This is where I think the great avatAras provide such a great guidance. Their lives are spent on the border between the personal and the impersonal. The greatest of the avatAras I have had the chance or rather the blessing to study, the avatAra-varishTa, rAmakRShna, infact coined an entirely new term , bhavamukha for this borderline existence, and was the exemplar of it. This moment he lived in that all-pervading consciousness, spraying flowers around in every direction, worshipping 'Mother you are everywhere', feeding the cat with the offerings meant for Mother Kali, laughing at a butterfly 'O Rama now you have injured yourself' and the next, he lived in this world, breaking his arm, weeping for the suffering of fellow man, worrying about the welfare of unrelated men. This moment He would be lost in 'samadhi' and the next, he would go uninvited into the homes of unacquainted men to convey to them, The Divine Mother's love.
This is the discontent that stalks the heart. Is it enough to know that the Truth, the absolute consciousness, witnesses our every act amd hears our every prayer? Is it enough to know that It is bliss absolute? This entire universe is projected by its Power - it does not seem irrational that it also projects its essence - to answer that discontent in man's heart, the discontent of a personality for a personal response from the Truth. That the Self is always with us, that It is the source of the greatest strength amidst the strongest of adversities, is a definite conclusion of analysis. Yet until that is firmly ascertained by a personal grasp of the 'I am'ness or maybe who knows, even after that, the heart longs after a personal assurance of abhaya.
that abhaya this avatAra conveys personally, knocking at the door, saying 'Girish, it is me'. This Girish is the personality, the personality which has torn itself away from its impersonal soil, which goes about like a ghost from life to life, trying to taste the sweetness of nectar in one ditch after another. Himself established in the many-splendoured grandeur of Truth, the impersonal-personal God, the avatAra conveys to the 'beings', the 'becoming' of his bliss-nature. Bliss is the nature of Truth. Its becoming is the fear-destroying love. In this love, there is pure bliss, pure joy. This I think is what the avatAra conveys. and brings back the prodigal sons and daughters, the personalities wrenched away from their Self, by the power of tidal waves of this love.
Saturday, December 15, 2007
Sunday, December 09, 2007
I shut the door of my house and was ringing the bell
in my prayer room; I was shouting and screaming
and was singing as well, in my prayer room;
Without lighting the lamp of longing, I shut the door
to my prayer room, and was my animal self again
undoing what I sought, in my prayer room;
so continued life: one out, another inside, I wept
in my prayer room. And what do I discover, Master,
You are standing outside my house waiting for me
to open the door! You sought me and not I, You!
what more do I want, my Master? I fling everything,
everything, everything away - and ask you this:
just make me your own, your own, your very own!
in my prayer room; I was shouting and screaming
and was singing as well, in my prayer room;
Without lighting the lamp of longing, I shut the door
to my prayer room, and was my animal self again
undoing what I sought, in my prayer room;
so continued life: one out, another inside, I wept
in my prayer room. And what do I discover, Master,
You are standing outside my house waiting for me
to open the door! You sought me and not I, You!
what more do I want, my Master? I fling everything,
everything, everything away - and ask you this:
just make me your own, your own, your very own!
Sunday, December 02, 2007
philosophical knots
admittedly, as Swami Vivekananda says in one of his lectures on jnana yoga, all philosophical systems are ultimately mental constructions and thus every system will have its limitations. to use one of Ram Swarups expressions, some of these systems (shall I say those which are more theologies or opinions rather than philosophies), even appear to be contradictory and revolting to man's higher or larger synthetic reason. but even among systems that do appeal to this inner reason, there is room for difference and confusion.
for me personally, and perhaps many of the modern students of the Hindu philosophy who are self-schooled in the texts of its different sects, this is a big problem. I have always found the logic of Advaita Vedanta quite complelling and appealing. But I have often had difficulty reconciling its ultimate conclusions with other reasonable ones. For example, if ultimately the Truth is pure consciousness, it would appear as being a passive witness. But then where do the objects it witnesses come from? So it seems reasonable that the ultimate Truth is rather a pure consciousness+power. A sort of playful power should inhere in it. But this was my conjecture- the Advaita vedanta schools that are current would rather describe this phenomenon as the mysterious and unexplainable Maya which both exists and doesnt exist within Brahman.
Being devoted to Ramakrishna however, I would accept that beyond these conceptions, Brahman and Sakti or power, are one and the same, rather like fire and its burning power. Also as Sri Aurobindo explained, this sort of dual power, of being the witness as well as the projector, is of the very nature of the ultimate and this cannot be understood by the ordinary mind. He calls it consciousness-force. I just called it Advaita Ishwara-vada (or Ishwari-vada maybe ?) and was content at accepting it that way. So I thought, that should be left to experience.
It seems however, that this position which appeals to me, that of 'Sat-ChitShakti-Ananda' as the ultimate triurne, rather than just 'Sat-Chit-Ananda' is that of tantra too. More significantly it is also that of Tripura Rahasya, a text held highly by one of modern day Advaita greats, Ramana maharshi. I have had occasion to read from this beautiful text and it has captivated me.
Here is an article which elucidates this Tantric position and compares it with that of modern Advaita Vedanta. An excerpt:
To the Vedantist the world appears as such to the ignorant owing to his ignorance and in the last analysis it is resolved into Maya which is not identical with Brahman and is material; but to a Tantrist the world is real and is expression of the Chit Sakti or Free Will of the Lord and is really spiritual in essence like the Lord Himself. In the last resort it turns back into the Chit Sakti which is never withdrawn, for the Will (svAtantrya) remains, even after the world has disappeared. The Vedanta system has had to fall back on the doctrine of Vivarta, because it denies in a sense svAtantrya to Pure Chaitanya.
for me personally, and perhaps many of the modern students of the Hindu philosophy who are self-schooled in the texts of its different sects, this is a big problem. I have always found the logic of Advaita Vedanta quite complelling and appealing. But I have often had difficulty reconciling its ultimate conclusions with other reasonable ones. For example, if ultimately the Truth is pure consciousness, it would appear as being a passive witness. But then where do the objects it witnesses come from? So it seems reasonable that the ultimate Truth is rather a pure consciousness+power. A sort of playful power should inhere in it. But this was my conjecture- the Advaita vedanta schools that are current would rather describe this phenomenon as the mysterious and unexplainable Maya which both exists and doesnt exist within Brahman.
Being devoted to Ramakrishna however, I would accept that beyond these conceptions, Brahman and Sakti or power, are one and the same, rather like fire and its burning power. Also as Sri Aurobindo explained, this sort of dual power, of being the witness as well as the projector, is of the very nature of the ultimate and this cannot be understood by the ordinary mind. He calls it consciousness-force. I just called it Advaita Ishwara-vada (or Ishwari-vada maybe ?) and was content at accepting it that way. So I thought, that should be left to experience.
It seems however, that this position which appeals to me, that of 'Sat-ChitShakti-Ananda' as the ultimate triurne, rather than just 'Sat-Chit-Ananda' is that of tantra too. More significantly it is also that of Tripura Rahasya, a text held highly by one of modern day Advaita greats, Ramana maharshi. I have had occasion to read from this beautiful text and it has captivated me.
Here is an article which elucidates this Tantric position and compares it with that of modern Advaita Vedanta. An excerpt:
To the Vedantist the world appears as such to the ignorant owing to his ignorance and in the last analysis it is resolved into Maya which is not identical with Brahman and is material; but to a Tantrist the world is real and is expression of the Chit Sakti or Free Will of the Lord and is really spiritual in essence like the Lord Himself. In the last resort it turns back into the Chit Sakti which is never withdrawn, for the Will (svAtantrya) remains, even after the world has disappeared. The Vedanta system has had to fall back on the doctrine of Vivarta, because it denies in a sense svAtantrya to Pure Chaitanya.
Monday, November 12, 2007
what an edit!!
The Telegraph shos the way on how Mushy should be treated.
the reaction speaks for itself:
"The language used for the President of Pakistan in your leading article ("Bankrupt relationship", November 9) is offensive and flouts the norms of decent journalism.
"For a newspaper of The Daily Telegraph's reputation to resort to such derogatory language is highly regrettable. This deserves an apology."
btw..first post since inching closer to the change of title me been working for so long..
the reaction speaks for itself:
"The language used for the President of Pakistan in your leading article ("Bankrupt relationship", November 9) is offensive and flouts the norms of decent journalism.
"For a newspaper of The Daily Telegraph's reputation to resort to such derogatory language is highly regrettable. This deserves an apology."
btw..first post since inching closer to the change of title me been working for so long..
Thursday, November 01, 2007
Tamil nationalism and Hinduism
Slowly, with the great freedom of expression and availability of impartial views due to the internet, Tamil nationalists are exorcising their difficult ghosts:
execrpt from 'Hinduism and Tamil Nationalism' by Thanjai Nalankili:
There is a false impression among some Tamil people that Tamil nationalism is opposed to Hinduism. This is far from the truth. Hinduism and Tamil nationalism are not opposing or contradictory philosophies. A Tamil nationalist can be a pious Hindu (or a Muslim or a Christian or a Buddhist or an atheist or of whatever religious belief).
The false impression that Hinduism and Tamil nationalism are opposed to each other is prevalent only in Tamil Nadu; it is never felt in Tamil Eelam. There is a historic reason for it. In the 1940s and 1950s, it was the Dravidar Kazhagam (DK) and Dravida Munnetra Kazhagam (DMK) that were at the forefront of Tamil nationalism. These two parties, especially the Dravidar Kazhagam and its leader Periyar E. V. Ramaswamy (EVR), were opposed to Hinduism. They often preached anti-Hinduism and Tamil nationalism in the same speech. So people came to think of anti-Hinduism and Tamil nationalism as two sides of the same philosophy. That is far from the truth. Although Dravidar Kazagam propagated the two distinct and different ideas of anti-Hinduism and Tamil nationalism from the same platform, they need not have to go hand in hand. A good Hindu can be a good Tamil nationalist (so can a Muslim or one of any religious belief or disbelief)
what a change time makes!!
execrpt from 'Hinduism and Tamil Nationalism' by Thanjai Nalankili:
There is a false impression among some Tamil people that Tamil nationalism is opposed to Hinduism. This is far from the truth. Hinduism and Tamil nationalism are not opposing or contradictory philosophies. A Tamil nationalist can be a pious Hindu (or a Muslim or a Christian or a Buddhist or an atheist or of whatever religious belief).
The false impression that Hinduism and Tamil nationalism are opposed to each other is prevalent only in Tamil Nadu; it is never felt in Tamil Eelam. There is a historic reason for it. In the 1940s and 1950s, it was the Dravidar Kazhagam (DK) and Dravida Munnetra Kazhagam (DMK) that were at the forefront of Tamil nationalism. These two parties, especially the Dravidar Kazhagam and its leader Periyar E. V. Ramaswamy (EVR), were opposed to Hinduism. They often preached anti-Hinduism and Tamil nationalism in the same speech. So people came to think of anti-Hinduism and Tamil nationalism as two sides of the same philosophy. That is far from the truth. Although Dravidar Kazagam propagated the two distinct and different ideas of anti-Hinduism and Tamil nationalism from the same platform, they need not have to go hand in hand. A good Hindu can be a good Tamil nationalist (so can a Muslim or one of any religious belief or disbelief)
what a change time makes!!
Wednesday, October 24, 2007
Yamayana
yes, thats how Ramayana is called in Myanma (or Burma!)
excerts from a very nice article from 'Ramayana in Myanmar's heart':
Just as the Illiad and the Odyssey, the two epic poems of the ancient Greek poet Homer laid the foundation of Western literature and contributed much to the hellenization of Europe, Ramayana and Mahabharata the two ancient Sanskrit epics of India exerted a profound impact upon the cultures of South East Asia and have played no small role in the indianisation of the major portion of that region. Out of ASEAN TEN at least seven nations Myanmar, Laos, Cambodia, Thailand, Malaysia, Brunei and Indonesia have received the influence of Hindu culture since the early days of Indian colonisation.
Though the themes of both epics are the eulogization of moral and physical courage of gallant warrior heros, Mahabharata deals mostly with the principles of moral conduct whereas Ramayana records the bold exploits and love affair of a hero prince Rama. Besides battles in the Mahabharata were fought between men and men but in the Ramayana war was fought between men and monkeys on one side and ogres (demons) on the other. The two also differ in the location of their origin. The Mahabharata originated in Northern India. The ancient kingdom of Kausala located to the northeast of the Ganges River was the birthplace of the Ramayana epic. The Mahabharata was a combined work of many authors. Ramayana was the brain child of one writer and he was a Rishi (Hermit) named Valmiki. It is not surprising that Ramayana is more appealing in terms of entertainment than Mahabharata.
When and how Ramayana came to take pride of place in Myanmar's heart is one of academic debate. But the oral tradition of the Rama story can be traced as far back as the reign of King Anawrahta(A.D.1044-77 ) the founder of the first Myanmar Empire. In later periods there are ample archaeological, historical and literary evidence to show that Ramayana entered into Myanmar culture at an early date. At old Bagan is a Vishnu Temple known as Nat Hlaung Kyaung which is adorned with some stone figures of Rama and Parasu Rama. The Rama story is depicted in the Jataka series of terra-cotta plaques on the panels of Petlcik Pagoda in Bagan.
In a stone inscription in the Mon language, King Kyanzittha ( A.D.1084-1113 ) of Bagan dynasty proclaimed that in his previous existence he was a close relative of Rama of Ayodhya. So we may say that the Rama tradition had been established in Myanmar culture since the Bagan period. Rama has been continuously present in the cultures of the post-Bagan periods. In all media of visual arts and all forms of literary art, Ramayana was the favourite theme. Contacts with neighbouring countries with Hindu cultural influence such as Linzin(Laos), Zimme(Chiengmei), Ayuthia(Thailand) and Malayu(Malasia) further contributed to the development of Ramayana as the popular theme in Myanmar performing arts.
excerts from a very nice article from 'Ramayana in Myanmar's heart':
Just as the Illiad and the Odyssey, the two epic poems of the ancient Greek poet Homer laid the foundation of Western literature and contributed much to the hellenization of Europe, Ramayana and Mahabharata the two ancient Sanskrit epics of India exerted a profound impact upon the cultures of South East Asia and have played no small role in the indianisation of the major portion of that region. Out of ASEAN TEN at least seven nations Myanmar, Laos, Cambodia, Thailand, Malaysia, Brunei and Indonesia have received the influence of Hindu culture since the early days of Indian colonisation.
Though the themes of both epics are the eulogization of moral and physical courage of gallant warrior heros, Mahabharata deals mostly with the principles of moral conduct whereas Ramayana records the bold exploits and love affair of a hero prince Rama. Besides battles in the Mahabharata were fought between men and men but in the Ramayana war was fought between men and monkeys on one side and ogres (demons) on the other. The two also differ in the location of their origin. The Mahabharata originated in Northern India. The ancient kingdom of Kausala located to the northeast of the Ganges River was the birthplace of the Ramayana epic. The Mahabharata was a combined work of many authors. Ramayana was the brain child of one writer and he was a Rishi (Hermit) named Valmiki. It is not surprising that Ramayana is more appealing in terms of entertainment than Mahabharata.
When and how Ramayana came to take pride of place in Myanmar's heart is one of academic debate. But the oral tradition of the Rama story can be traced as far back as the reign of King Anawrahta(A.D.1044-77 ) the founder of the first Myanmar Empire. In later periods there are ample archaeological, historical and literary evidence to show that Ramayana entered into Myanmar culture at an early date. At old Bagan is a Vishnu Temple known as Nat Hlaung Kyaung which is adorned with some stone figures of Rama and Parasu Rama. The Rama story is depicted in the Jataka series of terra-cotta plaques on the panels of Petlcik Pagoda in Bagan.
In a stone inscription in the Mon language, King Kyanzittha ( A.D.1084-1113 ) of Bagan dynasty proclaimed that in his previous existence he was a close relative of Rama of Ayodhya. So we may say that the Rama tradition had been established in Myanmar culture since the Bagan period. Rama has been continuously present in the cultures of the post-Bagan periods. In all media of visual arts and all forms of literary art, Ramayana was the favourite theme. Contacts with neighbouring countries with Hindu cultural influence such as Linzin(Laos), Zimme(Chiengmei), Ayuthia(Thailand) and Malayu(Malasia) further contributed to the development of Ramayana as the popular theme in Myanmar performing arts.
Tuesday, October 09, 2007
some humour for the morning: apparently our Mu Ka writes in Murasoli:
..the DMK had neither tried to impose its ideologies on others nor had it allowed others to impose theirs on it.
However, he is there no objections to projects across rivers like Krishna and Brahmaputra, which are also named after gods. But attempts were being made to scuttle the Sethusamudram project in the name of Ram Setu, he added
I laughed my head out at what kind of people (ignorant? arrogant? what words shall we use..) we are dealing with.
..the DMK had neither tried to impose its ideologies on others nor had it allowed others to impose theirs on it.
However, he is there no objections to projects across rivers like Krishna and Brahmaputra, which are also named after gods. But attempts were being made to scuttle the Sethusamudram project in the name of Ram Setu, he added
I laughed my head out at what kind of people (ignorant? arrogant? what words shall we use..) we are dealing with.
Monday, October 08, 2007
How many births have you not done hard and painful labour with body, mind, and speech. Now at last, stop!
Enough of wealth, sensuality, and good deeds. In the forest of samsara the mind has never found satisfaction in these
Kingdoms, children, wives, bodies, pleasures -- these have all been lost to you life after life, attached to them though you were.
-verses 8-6, Ch X, Ashtavakra Gita
some verses from Ch 1 of the same text:
You do not belong to the brahmin or any other caste, you are not at any stage, nor are you anything that the eye can see. You are unattached and formless, the witness of everything - so be happy.
Just as a mirror exists everywhere both within and apart from its reflected images, so the Supreme Lord exists everywhere within and apart from this body.
Just as one and the same all-pervading space exists within and without a jar, so the eternal, everlasting God exists in the totality of things.
Enough of wealth, sensuality, and good deeds. In the forest of samsara the mind has never found satisfaction in these
Kingdoms, children, wives, bodies, pleasures -- these have all been lost to you life after life, attached to them though you were.
-verses 8-6, Ch X, Ashtavakra Gita
some verses from Ch 1 of the same text:
You do not belong to the brahmin or any other caste, you are not at any stage, nor are you anything that the eye can see. You are unattached and formless, the witness of everything - so be happy.
Just as a mirror exists everywhere both within and apart from its reflected images, so the Supreme Lord exists everywhere within and apart from this body.
Just as one and the same all-pervading space exists within and without a jar, so the eternal, everlasting God exists in the totality of things.
Friday, September 28, 2007
I found this remarkable sentence this morning, on a carnatic music page featuring some rare rasamaya songs:
"It will be well when every Indian, instead of taking a wax-like stamp from his foreign surroundings, is able to carry India with him wherever he goes. For that will mean that India is destined to conquer and place her stamp upon the whole world"
when I turned to see who wrote those potent lines, it was none other than Sri Aurobindo [p 79, India's rebirth, its online here]. well and it all seems to be coming true today.
and as Sri Aurobindo spoke in his deeply profound Uttarpara speech:
...Something has been shown to you in this year of seclusion, something about which you had your doubts and it is the truth of the Hindu religion. It is this religion that I am raising up before the world, it is this that I have perfected and developed through the Rishis, saints and Avatars, and now it is going forth to do my work among the nations. I am raising up this nation to send forth my word.... When therefore it is said that India shall rise, it is the Sanatan Dharma that shall rise. When it is said that India shall be great, it is the Sanatan Dharma that shall be great. When it is said that India shall expand and extend herself, it is the Sanatan Dharma that shall expand and extend itself over the world. It is for the Dharma and by the Dharma that India exists...
...But what is the Hindu religion? What is this religion which we call Sanatan, eternal? It is the Hindu religion only because the Hindu nation has kept it, because in this Peninsula it grew up in the seclusion of the sea and the Himalayas, because in this sacred and ancient land it was given as a charge to the Aryan race to preserve through the ages.But it is not circumscribed by the confines of a single country, it does not belong peculiarly and for ever to a bounded part of the world. That which we call the Hindu religion is really the eternal religion, because it is the universal religion which embraces all others. If a religion is not universal, it cannot be eternal. A narrow religion, a sectarian religion, an exclusive religion can live only for a limited time and a limited purpose. This is the one religion that can triumph over materialism by including and anticipating the discoveries of science and the speculations of philosophy. It is the one religion which impresses on mankind the closeness of God to us and embraces in its compass all the possible means by which man can approach God. It is the one religion which insists every moment on the truth which all religions acknowledge that He is in all men and all things and that in Him we move and have our being. It is the one religion which enables us not only to understand and believe this truth but to realise it with every part of our being. It is the one religion which shows the world what the world is, that it is the Lila of Vasudeva. It is the one religion which shows us how we can best play our part in that Lila, its subtlest laws and its noblest rules. It is the one religion which does not separate life in any smallest detail from religion, which knows what immortality is and has utterly removed from us the reality of death...
...I said [last year] that this movement is not a political movement and that nationalism is not politics but a religion, a creed, a faith. I say it again today, but I put it in another way. I say that it is the Sanatan Dharma which for us is nationalism. This Hindu nation was born with the Sanatan Dharma, with it it moves and with it it grows. When the Sanatan Dharma declines, then the nation declines, and if the Sanatan Dharma were capable of perishing, with the Sanatan Dharma it would perish. The Sanatan Dharma, that is nationalism. This is the message that I have to speak to you.
these are some of the most inspired of the writings I have read in the English language..
"It will be well when every Indian, instead of taking a wax-like stamp from his foreign surroundings, is able to carry India with him wherever he goes. For that will mean that India is destined to conquer and place her stamp upon the whole world"
when I turned to see who wrote those potent lines, it was none other than Sri Aurobindo [p 79, India's rebirth, its online here]. well and it all seems to be coming true today.
and as Sri Aurobindo spoke in his deeply profound Uttarpara speech:
...Something has been shown to you in this year of seclusion, something about which you had your doubts and it is the truth of the Hindu religion. It is this religion that I am raising up before the world, it is this that I have perfected and developed through the Rishis, saints and Avatars, and now it is going forth to do my work among the nations. I am raising up this nation to send forth my word.... When therefore it is said that India shall rise, it is the Sanatan Dharma that shall rise. When it is said that India shall be great, it is the Sanatan Dharma that shall be great. When it is said that India shall expand and extend herself, it is the Sanatan Dharma that shall expand and extend itself over the world. It is for the Dharma and by the Dharma that India exists...
...But what is the Hindu religion? What is this religion which we call Sanatan, eternal? It is the Hindu religion only because the Hindu nation has kept it, because in this Peninsula it grew up in the seclusion of the sea and the Himalayas, because in this sacred and ancient land it was given as a charge to the Aryan race to preserve through the ages.But it is not circumscribed by the confines of a single country, it does not belong peculiarly and for ever to a bounded part of the world. That which we call the Hindu religion is really the eternal religion, because it is the universal religion which embraces all others. If a religion is not universal, it cannot be eternal. A narrow religion, a sectarian religion, an exclusive religion can live only for a limited time and a limited purpose. This is the one religion that can triumph over materialism by including and anticipating the discoveries of science and the speculations of philosophy. It is the one religion which impresses on mankind the closeness of God to us and embraces in its compass all the possible means by which man can approach God. It is the one religion which insists every moment on the truth which all religions acknowledge that He is in all men and all things and that in Him we move and have our being. It is the one religion which enables us not only to understand and believe this truth but to realise it with every part of our being. It is the one religion which shows the world what the world is, that it is the Lila of Vasudeva. It is the one religion which shows us how we can best play our part in that Lila, its subtlest laws and its noblest rules. It is the one religion which does not separate life in any smallest detail from religion, which knows what immortality is and has utterly removed from us the reality of death...
...I said [last year] that this movement is not a political movement and that nationalism is not politics but a religion, a creed, a faith. I say it again today, but I put it in another way. I say that it is the Sanatan Dharma which for us is nationalism. This Hindu nation was born with the Sanatan Dharma, with it it moves and with it it grows. When the Sanatan Dharma declines, then the nation declines, and if the Sanatan Dharma were capable of perishing, with the Sanatan Dharma it would perish. The Sanatan Dharma, that is nationalism. This is the message that I have to speak to you.
these are some of the most inspired of the writings I have read in the English language..
Wednesday, September 19, 2007
Swamiji on Rishihood and the Veda
I have decided that every day when my mind itches to read up something crawling through the internet, I will read something from Swami Vivekananda's Lectures. This morning I was reading from the last talk in '..Colombo to Almora', delivered at Dhaka in 1901. Here's a beautiful excerpt:
Who are these Rishis? Vâtsyâyana says, "He who has attained through proper means the direct realisation of Dharma, he alone can be a Rishi even if he is a Mlechchha by birth." Thus it is that in ancient times, Vasishtha, born of an illegitimate union, Vyâsa, the son of a fisherwoman, Narada, the son of a maidservant with uncertain parentage, and many others of like nature attained to Rishihood. Truly speaking, it comes to this then, that no distinction should be made with one who has realised the Truth. If the persons just named all became Rishis, then, O ye Kulin Brahmins of the present day, how much greater Rishis you can become! Strive after that Rishihood, stop not till you have attained the goal, and the whole world will of itself bow at your feet! Be a Rishi — that is the secret of power.
This Veda is our only authority, and everyone has the right to it.
"That I to all the people may address this salutary speech,
To priest and nobleman, Sûdra and Arya, to one of our own
kin and to the stranger" [I have taken the translation from Griffith]
— Thus says the Shukla Yajur Veda (XXVI. 2). Can you show any authority from this Veda of ours that everyone has not the right to it? The Purânas, no doubt, say that a certain caste has the right to such and such a recension of the Vedas, or a certain caste has no right to study them, or that this portion of the Vedas is for the Satya Yuga and that portion is for the Kali Yuga. But, mark you, the Veda does not say so; it is only your Puranas that do so. But can the servant dictate to the master? The Smritis, Puranas, Tantras — all these are acceptable only so far as they agree with the Vedas; and wherever they are contradictory, they are to be rejected as unreliable. But nowadays we have put the Puranas on even a higher pedestal than the Vedas! The study of the Vedas has almost disappeared from Bengal. How I wish that day will soon come when in every home the Veda will be worshipped together with Shâlagrâma, the household Deity, when the young, the old, and the women will inaugurate the worship of the Veda!
Who are these Rishis? Vâtsyâyana says, "He who has attained through proper means the direct realisation of Dharma, he alone can be a Rishi even if he is a Mlechchha by birth." Thus it is that in ancient times, Vasishtha, born of an illegitimate union, Vyâsa, the son of a fisherwoman, Narada, the son of a maidservant with uncertain parentage, and many others of like nature attained to Rishihood. Truly speaking, it comes to this then, that no distinction should be made with one who has realised the Truth. If the persons just named all became Rishis, then, O ye Kulin Brahmins of the present day, how much greater Rishis you can become! Strive after that Rishihood, stop not till you have attained the goal, and the whole world will of itself bow at your feet! Be a Rishi — that is the secret of power.
This Veda is our only authority, and everyone has the right to it.
"That I to all the people may address this salutary speech,
To priest and nobleman, Sûdra and Arya, to one of our own
kin and to the stranger" [I have taken the translation from Griffith]
— Thus says the Shukla Yajur Veda (XXVI. 2). Can you show any authority from this Veda of ours that everyone has not the right to it? The Purânas, no doubt, say that a certain caste has the right to such and such a recension of the Vedas, or a certain caste has no right to study them, or that this portion of the Vedas is for the Satya Yuga and that portion is for the Kali Yuga. But, mark you, the Veda does not say so; it is only your Puranas that do so. But can the servant dictate to the master? The Smritis, Puranas, Tantras — all these are acceptable only so far as they agree with the Vedas; and wherever they are contradictory, they are to be rejected as unreliable. But nowadays we have put the Puranas on even a higher pedestal than the Vedas! The study of the Vedas has almost disappeared from Bengal. How I wish that day will soon come when in every home the Veda will be worshipped together with Shâlagrâma, the household Deity, when the young, the old, and the women will inaugurate the worship of the Veda!
Tuesday, September 18, 2007
Swamiji's plan
I randomly googled up 'Future of India' as I was eating my lunch, wanting to see what turns up. And this lecture of Swami Vivekananda of that same title, given in Madras so many summers ago came up! Reading it, those beautiful old memories of the times at Madras sprang up, of the times when I'd cut classes, lie down on my bare cot and read his 'Lectures from Colombo to Almora' and dream... This is an extract from that talk, summing up Swamiji's plan:
Education is not the amount of information that is put into your brain and runs riot there, undigested, all your life. We must have life-building, man-making, character-making assimilation of ideas. If you have assimilated five ideas and made them your life and character, you have more education than any man who has got by heart a whole library. "The ass carrying its load of sandalwood knows only the weight and not the value of the sandalwood." If education is identical with information, the libraries are the greatest sages in the world, and encyclopaedias are the Rishis.
The ideal, therefore, is that we must have the whole education of our country, spiritual and secular, in our own hands, and it must be on national lines, through national methods as far as practical.
Of course this is a very big scheme, a very big plan. I do not know whether it will ever work out. But we must begin the work. But how? Take Madras, for instance. We must have a temple, for with Hindus religion must come first. Then, you may say, all sects will quarrel about it. But we will make it a non-sectarian temple, having only "Om" as the symbol, the greatest symbol of any sect. If there is any sect here which believes that "Om" ought not to be the symbol, it has not right to call itself Hindu. All will have the right to interpret Hinduism, each one according to his own sect ideas, but we must have a common temple. You can have your own images and symbols in other places, but do not quarrel here with those who differ from you. Here should be taught the common grounds of our different sects, and at the same time the different sects should have perfect liberty to come and teach their doctrines, with only one restriction, that is, not to quarrel with other sects. Say what you have to say, the world wants it; but the world has no time to hear what you think about other people; you can keep that to yourselves.
Secondly, in connection with this temple there should be an institution to train teachers who must go about preaching religion and giving secular education to our people; they must carry both. As we have been already carrying religion from door to door, let us along with it carry secular education also. That can be easily done. Then the work will extend through these bands of teachers and preachers, and gradually we shall have similar temples in other places, until we have covered the whole of India.
That is my plan. It may appear gigantic, but it is much needed. You may ask, where is the money. Money is not needed. Money is nothing. For the last twelve years of my life, I did not know where the next meal would come from; but money and everything else I want must come, because they are my slaves, and not I theirs; money and everything else must come. Must--that is the word. Where are the men? That is the question. Young men of Madras, my hope is in you. Will you respond to the call of your nation? Each one of you has a glorious future if you dare believe me. Have a tremendous faith in yourselves, like the faith I had when I was a child, and which I am working out now. Have that faith, each one of you, in yourself--that eternal power is lodged in every soul--and you will revive the whole of India. Ay, we will then go to every country underthe sun, and our ideas will before long be a component of the many forces that are working to make up every nation in the world. We must enter into the life of every race in India and abroad; we shall have to work to bring this about. Now for that, I want young men.
fond memories, egging me on for the dawn of the day when this plan will be worked out and poor Malik can offer some gravel in constructing that bridge like that humble squirrel of Ramayana.
Education is not the amount of information that is put into your brain and runs riot there, undigested, all your life. We must have life-building, man-making, character-making assimilation of ideas. If you have assimilated five ideas and made them your life and character, you have more education than any man who has got by heart a whole library. "The ass carrying its load of sandalwood knows only the weight and not the value of the sandalwood." If education is identical with information, the libraries are the greatest sages in the world, and encyclopaedias are the Rishis.
The ideal, therefore, is that we must have the whole education of our country, spiritual and secular, in our own hands, and it must be on national lines, through national methods as far as practical.
Of course this is a very big scheme, a very big plan. I do not know whether it will ever work out. But we must begin the work. But how? Take Madras, for instance. We must have a temple, for with Hindus religion must come first. Then, you may say, all sects will quarrel about it. But we will make it a non-sectarian temple, having only "Om" as the symbol, the greatest symbol of any sect. If there is any sect here which believes that "Om" ought not to be the symbol, it has not right to call itself Hindu. All will have the right to interpret Hinduism, each one according to his own sect ideas, but we must have a common temple. You can have your own images and symbols in other places, but do not quarrel here with those who differ from you. Here should be taught the common grounds of our different sects, and at the same time the different sects should have perfect liberty to come and teach their doctrines, with only one restriction, that is, not to quarrel with other sects. Say what you have to say, the world wants it; but the world has no time to hear what you think about other people; you can keep that to yourselves.
Secondly, in connection with this temple there should be an institution to train teachers who must go about preaching religion and giving secular education to our people; they must carry both. As we have been already carrying religion from door to door, let us along with it carry secular education also. That can be easily done. Then the work will extend through these bands of teachers and preachers, and gradually we shall have similar temples in other places, until we have covered the whole of India.
That is my plan. It may appear gigantic, but it is much needed. You may ask, where is the money. Money is not needed. Money is nothing. For the last twelve years of my life, I did not know where the next meal would come from; but money and everything else I want must come, because they are my slaves, and not I theirs; money and everything else must come. Must--that is the word. Where are the men? That is the question. Young men of Madras, my hope is in you. Will you respond to the call of your nation? Each one of you has a glorious future if you dare believe me. Have a tremendous faith in yourselves, like the faith I had when I was a child, and which I am working out now. Have that faith, each one of you, in yourself--that eternal power is lodged in every soul--and you will revive the whole of India. Ay, we will then go to every country underthe sun, and our ideas will before long be a component of the many forces that are working to make up every nation in the world. We must enter into the life of every race in India and abroad; we shall have to work to bring this about. Now for that, I want young men.
fond memories, egging me on for the dawn of the day when this plan will be worked out and poor Malik can offer some gravel in constructing that bridge like that humble squirrel of Ramayana.
Monday, September 10, 2007
for now the Sharif-return affair seems to have ended tamely. in the humdrum world of Pakistani politics perhaps its too much to expect anything more than that!!
A daring Nawaz Sharif has returned to Pakistan despite not knowing what might happen to him. He has taken Busharraf head on. I'm impressed.
Whatever people may call him- opportunist, maniuplative etc, he's had the guts to face up to the all poweful Pakistan army. He's judged the heart of the Pakistani people and I think this will be the beginning new era for that country: one of rule of law, democracy and civil society.
Suddenly, the dull and uninteresting Pakistani politics filled with heartless, conscience-less people willing to fall on thier knees has lighted up.Heady days ahead.
Whatever people may call him- opportunist, maniuplative etc, he's had the guts to face up to the all poweful Pakistan army. He's judged the heart of the Pakistani people and I think this will be the beginning new era for that country: one of rule of law, democracy and civil society.
Suddenly, the dull and uninteresting Pakistani politics filled with heartless, conscience-less people willing to fall on thier knees has lighted up.Heady days ahead.
Monday, August 27, 2007
Prayers
Prayers for the people consumed by the latest in the dance of destruction of the asuras tormeting the soul of India. Prayers also to the family members who must recover and continue with life.
It was a feeling of hurt that hung on in the depths yesterday. Malik Hyderabadi feels for Hyderabad..Until people with hearts assume the role of the country's intelligentsia, prayers also that the conscience of the present breed of corrupt intellectuals be awakened atleast a bit by all this suffering..is that too much to ask?
It was a feeling of hurt that hung on in the depths yesterday. Malik Hyderabadi feels for Hyderabad..Until people with hearts assume the role of the country's intelligentsia, prayers also that the conscience of the present breed of corrupt intellectuals be awakened atleast a bit by all this suffering..is that too much to ask?
Thursday, August 23, 2007
The arc of democracy
Excerpt from B Raman's latest on the 'quid-pro-quo' for the N-deal
17. Since the visit of Dr. Manmohan Singh, the Indian Prime Minister, to the US in July, 2005, there has been concern not only in China, but also in military circles in Myanmar that as a quid pro quo for the USA's civilian nuclear co-operation with India, the latter has agreed to help the US in its Pax Democratica initiative in Asia. These concerns were strengthened by the following observations of President Bush in his address at a restricted public meeting at Purana Qila in Delhi on March 3, 2006: "The world has benefited from the example of India's democracy, and now the world needs India's leadership in freedom's cause. As a global power, India has an historic duty to support democracy around the world......India is also showing its leadership in the cause of democracy by co-founding the Global Democracy Initiative. Prime Minister Singh and I were proud to be the first two contributors to this initiative to promote democracy and development across the world. Now India can build on this commitment by working directly with nations where democracy is just beginning to emerge. As the world's young democracies take shape, India offers a compelling example of how to preserve a country's unique culture and history while guaranteeing the universal freedoms that are the foundation of genuine democracies. India's leadership is needed in a world that is hungry for freedom. Men and women from North Korea to Burma to Syria to Zimbabwe to Cuba yearn for their liberty. In Iran, a proud people is held hostage by a small clerical elite that denies basic liberties, sponsors terrorism, and pursues nuclear weapons. Our nations must not pretend that the people of these countries prefer their own enslavement. We must stand with reformers and dissidents and civil society organizations, and hasten the day when the people of these nations can determine their own future and choose their own leaders. These people may not gain their liberty overnight, but history is on their side."
hmmm...isnt that a honourable vision to work for? why is the Manmohan Singh Govt so silent about these explosive and revolutionary consequences of the 'quid-pro-quo' for India's role around the world? afterall isnt this vision much more truer to India's founding values than morbid transnational pan-communism which in fact exchanges a native nationalism with that of a big brother say Russia's or China's? instead of cowering down before the skewed revolutionary vision of leftists, why doesnt the Congress go to the young people of India with this alternative vision of a democratically empowered world?
What are the Chinese crying foul about? as long as they were exporting their ideologies to India and encircling India, encouraging insurgencies in India, it was fine. As soon as Indians realize the power of their own ideology- that of a democratic free society which honours many cultures as part of one national strand- they see red and have egged their Indian stooges on. huh?
17. Since the visit of Dr. Manmohan Singh, the Indian Prime Minister, to the US in July, 2005, there has been concern not only in China, but also in military circles in Myanmar that as a quid pro quo for the USA's civilian nuclear co-operation with India, the latter has agreed to help the US in its Pax Democratica initiative in Asia. These concerns were strengthened by the following observations of President Bush in his address at a restricted public meeting at Purana Qila in Delhi on March 3, 2006: "The world has benefited from the example of India's democracy, and now the world needs India's leadership in freedom's cause. As a global power, India has an historic duty to support democracy around the world......India is also showing its leadership in the cause of democracy by co-founding the Global Democracy Initiative. Prime Minister Singh and I were proud to be the first two contributors to this initiative to promote democracy and development across the world. Now India can build on this commitment by working directly with nations where democracy is just beginning to emerge. As the world's young democracies take shape, India offers a compelling example of how to preserve a country's unique culture and history while guaranteeing the universal freedoms that are the foundation of genuine democracies. India's leadership is needed in a world that is hungry for freedom. Men and women from North Korea to Burma to Syria to Zimbabwe to Cuba yearn for their liberty. In Iran, a proud people is held hostage by a small clerical elite that denies basic liberties, sponsors terrorism, and pursues nuclear weapons. Our nations must not pretend that the people of these countries prefer their own enslavement. We must stand with reformers and dissidents and civil society organizations, and hasten the day when the people of these nations can determine their own future and choose their own leaders. These people may not gain their liberty overnight, but history is on their side."
hmmm...isnt that a honourable vision to work for? why is the Manmohan Singh Govt so silent about these explosive and revolutionary consequences of the 'quid-pro-quo' for India's role around the world? afterall isnt this vision much more truer to India's founding values than morbid transnational pan-communism which in fact exchanges a native nationalism with that of a big brother say Russia's or China's? instead of cowering down before the skewed revolutionary vision of leftists, why doesnt the Congress go to the young people of India with this alternative vision of a democratically empowered world?
What are the Chinese crying foul about? as long as they were exporting their ideologies to India and encircling India, encouraging insurgencies in India, it was fine. As soon as Indians realize the power of their own ideology- that of a democratic free society which honours many cultures as part of one national strand- they see red and have egged their Indian stooges on. huh?
Wednesday, August 15, 2007
Vande Mataram!
First post after exactly 3 months! What a happy coincidence that I get to record my thoughts on India's 60th Independence Day.
I have been a mute witness to this years independence celebrations, sitting in far away UK. Lost in my work, trying to finish up, I have been catching murmurs of happenings back home through TV channels telecated on the internet and from the buzz in the UK media. India is everywhere these days- our democracy, our industry, our culture, our spirituality are the headlines. It feels nice, to experience this new tilt of the world's attention towards our worldview. What in the 90's, appeared so clear to us, almost commonsense, was not accepted by the world- our perspectives were scorn-worthy by default, be it on nation, society, religion or culture. We were just another poor and destitute people trying assert our views almost only to balance our immense inferiority complex. All that has changed today. It also feels proud that we are finally attempting to live up to the dream we held up in '47, finally walking on our 'tryst with destiny'. We always knew India is special- it has been since ages- but with all her potential slumbering, and the great flames of the fire that She was reduced to mere embers smothering faint behind ashes, it was hard to accept and convince others, even more so. But today its different: a vibrant, rejuvenated India is there for all to see. The glory is already foreshadowed.
So this morning I settled for a minds-eye flaghoisting with the anthem playing in the bakground on my laptop. That was it for this 60th year eve for me. But 10 years ago in 1997, I was a direct participant to the 50th year celebrations, which were widespread and left a profound impression on me. Waves of joy erupted recounting what the freedom fighters had done to achieve Swaraj (a word much richer in meaning than 'self-rule'). At that time, I had little acquaintance with the spiritual side of the struggle, the men who heraled that movement and what inspired them. And at that time, the under-achieving, under-performing and often neglected giant of a nation was hardly the denouement that the founders of the nation would have dreamed to happen 50 years on.
Since then, as India marched on breaking Her shackles one by one, I too have made a personal journey to the source of the national river and back. Today, with the thirst of the soul satisfied by those refreshing waters, life moves on, towards that goal which inspired this nation from millennia and which I sighted at that source. Now I can see a bit more clearly, what Swami Vivekananda spoke in the 1890's about 'the ancient mother rejuvenated and seated on Her trhone'. Now I can see that the heralding of the free India falling on the birth day of the spiritual savant Sri Aurbindo was perhaps no coincidence. This is the task and the goal for the next 60 years- undoing the legacy of colonialism and defeat on the Indian mind, so that the knowldege this nation held so dearly in Her bosom over millennia, even if only in Her chest when She cowered in an outwardly abject half-sleep during Her slavery, might spread forth once again and help mankind on its onward march.
I have been a mute witness to this years independence celebrations, sitting in far away UK. Lost in my work, trying to finish up, I have been catching murmurs of happenings back home through TV channels telecated on the internet and from the buzz in the UK media. India is everywhere these days- our democracy, our industry, our culture, our spirituality are the headlines. It feels nice, to experience this new tilt of the world's attention towards our worldview. What in the 90's, appeared so clear to us, almost commonsense, was not accepted by the world- our perspectives were scorn-worthy by default, be it on nation, society, religion or culture. We were just another poor and destitute people trying assert our views almost only to balance our immense inferiority complex. All that has changed today. It also feels proud that we are finally attempting to live up to the dream we held up in '47, finally walking on our 'tryst with destiny'. We always knew India is special- it has been since ages- but with all her potential slumbering, and the great flames of the fire that She was reduced to mere embers smothering faint behind ashes, it was hard to accept and convince others, even more so. But today its different: a vibrant, rejuvenated India is there for all to see. The glory is already foreshadowed.
So this morning I settled for a minds-eye flaghoisting with the anthem playing in the bakground on my laptop. That was it for this 60th year eve for me. But 10 years ago in 1997, I was a direct participant to the 50th year celebrations, which were widespread and left a profound impression on me. Waves of joy erupted recounting what the freedom fighters had done to achieve Swaraj (a word much richer in meaning than 'self-rule'). At that time, I had little acquaintance with the spiritual side of the struggle, the men who heraled that movement and what inspired them. And at that time, the under-achieving, under-performing and often neglected giant of a nation was hardly the denouement that the founders of the nation would have dreamed to happen 50 years on.
Since then, as India marched on breaking Her shackles one by one, I too have made a personal journey to the source of the national river and back. Today, with the thirst of the soul satisfied by those refreshing waters, life moves on, towards that goal which inspired this nation from millennia and which I sighted at that source. Now I can see a bit more clearly, what Swami Vivekananda spoke in the 1890's about 'the ancient mother rejuvenated and seated on Her trhone'. Now I can see that the heralding of the free India falling on the birth day of the spiritual savant Sri Aurbindo was perhaps no coincidence. This is the task and the goal for the next 60 years- undoing the legacy of colonialism and defeat on the Indian mind, so that the knowldege this nation held so dearly in Her bosom over millennia, even if only in Her chest when She cowered in an outwardly abject half-sleep during Her slavery, might spread forth once again and help mankind on its onward march.
Tuesday, May 15, 2007
The past week and Hindutva
The last week was an eventful week- it brought into sharp focus, two ideas which Hindutva has been championing. It brought them out in different ways though. Mayawati won UP elections on a plank of sarva-jan samaj instead of just the bahujan samaj. The media which so likes to display its stupidity, they celeberated it, when they loathe the same phenomenon if championed by the BJP but beyond all that, something happened- an important even in Hindu social history. As Arun noted, here was the first time when jati unity has been attempted at the promtpings of the dalits instead of the other way around. Doesnt happen unless the Hindu jatis have begun to understand that ultimately social cohesion alone paves the way forward and not tension and hatred.
Then, it was the anniversary of Pokhran blasts on the same day - May 11th. that was a seminal event in bringing India out of the isolation of outdated socialist ethos into the select group of major world powers. that too was a BJP achievement. media lampooned them for it then too- and today when their darling Congress is embracing the fruits of that through the 'n-deal', they are all with them.
So whether BJP directly achieved all this or not, it is definitely triumph of the Hindutva ideas - the fact that others are willing to take their ideas up shows that their ideas are not backward or irrelvant but infact inevitable.
That said, the Savarkarites (and Golwalkarites) have a lot of thinking to do. Why do they always snatch defeat out of the jaws of victory? Why are they so pessimistic oftentimes? Why do they become channels of violence of a crude kind to manifest? They also need to study their goals again. Hindu nationalism is not about world-domination or even an exclusivist Hindu nation. It is about removing the ills and fending the challenges facing the Hindu society, so that those values which are special to it can be put forward before mankind. That this apparently solid world around us is as much a projection of the waking mind as it is of the dream mind - which are the same- and that this mind itself is the universal mind, that hidden in the recesses of its perception, is that immortal Self, the sole witness, that this witness is one in this manifold appearance, this is the message of Hinduism. Not caste, not exclusion, not superstition, not elaborate ritual.
So if the events of the last week appear like defeat to Savarkarites, the clear message to them is 'go back to school'.
Then, it was the anniversary of Pokhran blasts on the same day - May 11th. that was a seminal event in bringing India out of the isolation of outdated socialist ethos into the select group of major world powers. that too was a BJP achievement. media lampooned them for it then too- and today when their darling Congress is embracing the fruits of that through the 'n-deal', they are all with them.
So whether BJP directly achieved all this or not, it is definitely triumph of the Hindutva ideas - the fact that others are willing to take their ideas up shows that their ideas are not backward or irrelvant but infact inevitable.
That said, the Savarkarites (and Golwalkarites) have a lot of thinking to do. Why do they always snatch defeat out of the jaws of victory? Why are they so pessimistic oftentimes? Why do they become channels of violence of a crude kind to manifest? They also need to study their goals again. Hindu nationalism is not about world-domination or even an exclusivist Hindu nation. It is about removing the ills and fending the challenges facing the Hindu society, so that those values which are special to it can be put forward before mankind. That this apparently solid world around us is as much a projection of the waking mind as it is of the dream mind - which are the same- and that this mind itself is the universal mind, that hidden in the recesses of its perception, is that immortal Self, the sole witness, that this witness is one in this manifold appearance, this is the message of Hinduism. Not caste, not exclusion, not superstition, not elaborate ritual.
So if the events of the last week appear like defeat to Savarkarites, the clear message to them is 'go back to school'.
Wednesday, April 25, 2007
'Invitation' by Sri Aurobindo
This is a poem by Sri Aurobindo written when he was in Alipore jail (~1909). It expresses a deep sentiment- one that comes to a great leader of men - at the start of a vaster struggle, a higher ascent, who will come with him? To tread on a journey to a height from which the struggles and the differences and the dissinant noises of the plains below pale away, but the path is one of daring and courage...
Invitation
With wind and the weather beating round me
Up to the hill and the moorland I go.
Who will come with me? Who will climb with me?
Wade through the brook and tramp through the snow?
Not in the petty circle of cities
Cramped by your doors and your walls I dwell;
Over me God is blue in the welkin,
Against me the wind and the storm rebel.
I sport with solitude here in my regions,
Of misadventure have made me a friend.
Who would live largely? Who would live freely?
Here to the wind-swept uplands ascend.
I am the Lord of tempest and mountain,
I am the Spirit of freedom and pride.
Stark must he be and a kinsman to danger
Who shares my kingdom and walks at my side.
Invitation
With wind and the weather beating round me
Up to the hill and the moorland I go.
Who will come with me? Who will climb with me?
Wade through the brook and tramp through the snow?
Not in the petty circle of cities
Cramped by your doors and your walls I dwell;
Over me God is blue in the welkin,
Against me the wind and the storm rebel.
I sport with solitude here in my regions,
Of misadventure have made me a friend.
Who would live largely? Who would live freely?
Here to the wind-swept uplands ascend.
I am the Lord of tempest and mountain,
I am the Spirit of freedom and pride.
Stark must he be and a kinsman to danger
Who shares my kingdom and walks at my side.
Monday, April 23, 2007
'Ascent' by Sri Aurobindo
1 - The Silence
Into the Silence, into the Silence,
Arise, O Spirit immortal,
Away from the turning Wheel, breaking the magical Circle.
Ascend, single and deathless:
Care no more for the whispers and the shoutings in the darkness,
Pass from the sphere of the grey and the little,
Leaving the cry and the struggle,
Into the Silence for ever.
Vast and immobile, formless and marvellous,
Higher than Heaven, wider than the universe,
In a pure glory of being,
In a bright stillness of self-seeing,
Communing with a boundlessness voiceless and intimate,
Make thy knowledge too high for thought, thy joy too deep for emotion;
At rest in the unchanging Light, mute with the wordless self-vision,
Spirit, pass out of thyself; Soul, escape from the clutch of Nature.
All thou hast seen cast from thee, O Witness.
Turn to the Alone and the Absolute, turn to the Eternal:
Be only eternity, peace and silence,
world-transcending nameless Oneness,
Spirit immortal.
2 - Beyond the Silence
Out from the Silence, out from the Silence,
Carrying with thee the ineffable Substance,
Carrying with thee the splendour and wideness,
Ascend, O Spirit immortal.
Assigning to Time its endless meaning,
Blissful enter into the clasp of the Timeless.
Awake in the living Eternal, taken to the bosom of love of the Infinite,
Live self-found in his endless completeness,
Thy heart close to the heart of the Godhead for ever.
Vast, God-possesseing, embraced by the Wonderful,
Lifted by the All-Beautiful into his infinite beauty,
Love shall envelop thee endless and fathomless,
Joy unimaginable, Ecstasy illimitable,
Knowledge omnipotent, Might omniscient,
Light without darkness, Truth that is dateless.
One with the Transcendent, calm, universal,
Single and free, yet innumerably living,
All in thyself and thyself in all dwelling,
Act in the world with thy being beyond it.
Soul, exceed life's boundaries; Spirit, surpass the universe.
Outclimbing the summits of Nature,
Transcending and uplifting the soul of the finite,
Rise with the world in thy bosom,
O Word gathered into the heart of the Ineffable.
One with the Eternal, live in his infinity,
Drowned in the Absolute, found in the Godhead,
Swan of the supreme and spaceless ether wandering winged through the universe,
Spirit immortal.
more at Poet-seers
Into the Silence, into the Silence,
Arise, O Spirit immortal,
Away from the turning Wheel, breaking the magical Circle.
Ascend, single and deathless:
Care no more for the whispers and the shoutings in the darkness,
Pass from the sphere of the grey and the little,
Leaving the cry and the struggle,
Into the Silence for ever.
Vast and immobile, formless and marvellous,
Higher than Heaven, wider than the universe,
In a pure glory of being,
In a bright stillness of self-seeing,
Communing with a boundlessness voiceless and intimate,
Make thy knowledge too high for thought, thy joy too deep for emotion;
At rest in the unchanging Light, mute with the wordless self-vision,
Spirit, pass out of thyself; Soul, escape from the clutch of Nature.
All thou hast seen cast from thee, O Witness.
Turn to the Alone and the Absolute, turn to the Eternal:
Be only eternity, peace and silence,
world-transcending nameless Oneness,
Spirit immortal.
2 - Beyond the Silence
Out from the Silence, out from the Silence,
Carrying with thee the ineffable Substance,
Carrying with thee the splendour and wideness,
Ascend, O Spirit immortal.
Assigning to Time its endless meaning,
Blissful enter into the clasp of the Timeless.
Awake in the living Eternal, taken to the bosom of love of the Infinite,
Live self-found in his endless completeness,
Thy heart close to the heart of the Godhead for ever.
Vast, God-possesseing, embraced by the Wonderful,
Lifted by the All-Beautiful into his infinite beauty,
Love shall envelop thee endless and fathomless,
Joy unimaginable, Ecstasy illimitable,
Knowledge omnipotent, Might omniscient,
Light without darkness, Truth that is dateless.
One with the Transcendent, calm, universal,
Single and free, yet innumerably living,
All in thyself and thyself in all dwelling,
Act in the world with thy being beyond it.
Soul, exceed life's boundaries; Spirit, surpass the universe.
Outclimbing the summits of Nature,
Transcending and uplifting the soul of the finite,
Rise with the world in thy bosom,
O Word gathered into the heart of the Ineffable.
One with the Eternal, live in his infinity,
Drowned in the Absolute, found in the Godhead,
Swan of the supreme and spaceless ether wandering winged through the universe,
Spirit immortal.
more at Poet-seers
Friday, April 20, 2007
mp3 widget to Annamayya Kirtana
This kIrtana by annamAchArya has got to be one of his sweetest!
I cannot thank sirIsha gAru enough for pointing me out to the blog archive of annamayya's kIrtanas by dn sravan..what a resource!
Here are the lyrics for this particular one:
జగడపు చనువుల జాజర, సగినల మంచపు జాజర
మొల్లలు తురుముల ముడిచిన బరువున, మొల్లపు సరసపు మురిపెమున
జల్లన పుప్పొడి జారగ పతిపై చల్లే పతిపై, చల్లే రతివలు జాజర
భారపు కుచముల పైపై కడు సింగారము నెరపేటి గంధవొడి
చేరువ పతిపై చిందగ పడతులు, సారెకు చల్లేరు జాజర
బింకపు కూటమి పెనగేటి చెమటల, పంకపు పూతల పరిమళము
వేంకటపతిపై వెలదులు నించేరు, సంకుమ దంబుల జాజర
JagaDapu tsanavula jAjara
Saginala mantsapu jAjara
The festival of squabbling intimacy
The festival of decorated bedsteads.
mOllai turumula muDicina baruvuna
mOllapu sarasEpu muripEmuna
tsallana puppODi jAgarapatipai
tsallErativalu jAjara
With their coifs heavy with decked flowers, with affectionate dalliance, the women sprayed pollen all a tingling on Venkateswara.
bhArapu kucamula paipai kaDu sim-
gAramu nErapEdi gandhavODi
cEruvapatipai cindagapaDatulu
tsArElu jallEru jAjara
With their heavy breasts all decorated with sandal powder, the maidens sprinkled coloured powder on Venkateswara who was near them.
bEnkapu kUTani pEnagETi camatala
pankapu pUtala parimaLamu
vEnkaTapatipai vEladulunincEru
sanku madambula jAjara
As their ardent love making resulted in perfumed perspiration, the womenfolk daubed javvAji ( a perfume) on Venkateswara.
| Jagadapu Chanavula... |
I cannot thank sirIsha gAru enough for pointing me out to the blog archive of annamayya's kIrtanas by dn sravan..what a resource!
Here are the lyrics for this particular one:
జగడపు చనువుల జాజర, సగినల మంచపు జాజర
మొల్లలు తురుముల ముడిచిన బరువున, మొల్లపు సరసపు మురిపెమున
జల్లన పుప్పొడి జారగ పతిపై చల్లే పతిపై, చల్లే రతివలు జాజర
భారపు కుచముల పైపై కడు సింగారము నెరపేటి గంధవొడి
చేరువ పతిపై చిందగ పడతులు, సారెకు చల్లేరు జాజర
బింకపు కూటమి పెనగేటి చెమటల, పంకపు పూతల పరిమళము
వేంకటపతిపై వెలదులు నించేరు, సంకుమ దంబుల జాజర
JagaDapu tsanavula jAjara
Saginala mantsapu jAjara
The festival of squabbling intimacy
The festival of decorated bedsteads.
mOllai turumula muDicina baruvuna
mOllapu sarasEpu muripEmuna
tsallana puppODi jAgarapatipai
tsallErativalu jAjara
With their coifs heavy with decked flowers, with affectionate dalliance, the women sprayed pollen all a tingling on Venkateswara.
bhArapu kucamula paipai kaDu sim-
gAramu nErapEdi gandhavODi
cEruvapatipai cindagapaDatulu
tsArElu jallEru jAjara
With their heavy breasts all decorated with sandal powder, the maidens sprinkled coloured powder on Venkateswara who was near them.
bEnkapu kUTani pEnagETi camatala
pankapu pUtala parimaLamu
vEnkaTapatipai vEladulunincEru
sanku madambula jAjara
As their ardent love making resulted in perfumed perspiration, the womenfolk daubed javvAji ( a perfume) on Venkateswara.
Monday, February 26, 2007
Friday, January 19, 2007
Choices
I knew not who Uncle Moon was, Krishna, when I was a child:
His was a soothing presence refreshing by His very sight and I loved Him.
I do not want to know who you are, Krishna, or what or how much you are:
A twink grips my heart with pain, I wish not to miss seeing you for a moment
And what a prankster you are, Krishna! Is it not enough, the grief,
being away from you during the chores? What need to burn the heart
this way by playing on your flute? My emotions have dried up, mirth
there is none in anything, I just wish to be lost in your bewitching smile
Like the Sun's impish smile on a winter day only to disappear behind
gloomy clouds again, you come, you charm and then vanish, leaving us
to our fates in your joyless absence? You have no choices now, either
Withdraw this ghoulish world of yours or lift the veil in the heart
His was a soothing presence refreshing by His very sight and I loved Him.
I do not want to know who you are, Krishna, or what or how much you are:
A twink grips my heart with pain, I wish not to miss seeing you for a moment
And what a prankster you are, Krishna! Is it not enough, the grief,
being away from you during the chores? What need to burn the heart
this way by playing on your flute? My emotions have dried up, mirth
there is none in anything, I just wish to be lost in your bewitching smile
Like the Sun's impish smile on a winter day only to disappear behind
gloomy clouds again, you come, you charm and then vanish, leaving us
to our fates in your joyless absence? You have no choices now, either
Withdraw this ghoulish world of yours or lift the veil in the heart
Tuesday, January 16, 2007
more of this later:
Through the rough, through the tumble,
Through the pleasant and the repulsive,
Through the music and the noise,
Through the varying shades of darkness,
I will persevere towards Light
Through the right, through the wrong,
Through opprobium and through censure,
Through the mild and the extreme,
Through the opposing poles of opinions,
I will persevere towards Truth
Through the rough, through the tumble,
Through the pleasant and the repulsive,
Through the music and the noise,
Through the varying shades of darkness,
I will persevere towards Light
Through the right, through the wrong,
Through opprobium and through censure,
Through the mild and the extreme,
Through the opposing poles of opinions,
I will persevere towards Truth
Monday, January 15, 2007
Sankraman, Sankranti!
this blog derives its name from the festival that fell today this year: Makara Sankranti!
The winter ends and Surya deva begins traversing the Uttarayana. A very auspicious time for spiritual aspirants, it signifies renewal of inner energies and is a joyous occasion to welcome a new light of wisdom in our life. I miss my favourite festival of childhood: miss the kite flying with friends, miss the Pongal, miss all that colour in life. Every year this time I just wish to see the reddish brown earth of Hyderabad. As the Sun soars high up on a January mid-day, a lone kite would bravely fly into the skies intent on claiming its place in the air and cast is shadow on the earth below. to behold that shadow on a Bhogi day, that is my wish, its a joy inexpressible here.
The winter ends and Surya deva begins traversing the Uttarayana. A very auspicious time for spiritual aspirants, it signifies renewal of inner energies and is a joyous occasion to welcome a new light of wisdom in our life. I miss my favourite festival of childhood: miss the kite flying with friends, miss the Pongal, miss all that colour in life. Every year this time I just wish to see the reddish brown earth of Hyderabad. As the Sun soars high up on a January mid-day, a lone kite would bravely fly into the skies intent on claiming its place in the air and cast is shadow on the earth below. to behold that shadow on a Bhogi day, that is my wish, its a joy inexpressible here.
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