1100. Kamalatmika (Dasha Maha Vidhya)

The Tenth and the Last of the Dasha Maha Vidya (Ten Wisdom aspects of Shakti) is Kamalatmika. She is the Goddess of Inner and Outer Prosperity. Kamala means “Lotus” Atmika is “based on”, thus she is Lotus Goddess of Delight, representing the unfoldment of Divine Nature and its manifestation in the physical world. Her epithets include Shakti as well as Maya.

Kalatmika Devi sits on a lotus which is the symbol of Purity, Spontaneity and Divine Beauty. It rises from unclean water to blossom as a pure uncontaminated flower. Dearth and Dharma come from the fact that despite lotus growing in muddy waters it still restores such a beauty. It makes no pretence of being better than it is and yet it's naturally beautiful. In spite of being in water it is never wet. It does not bothered about its surrounding but it blooms and vanishes. It teaches us to perform actions without getting attached to the outcome of the action performed and also not to bother about the external factors that might influence the action.

Among the Dasha Maha Vidyas, Goddess Kamalatmika is linked to fertility, crop growth and its profits, material wealth and good luck. There is no bias as this grace is to one and all. She relieves one from famine and ensures prosperity. She is only a giver she never expects anything from anyone.

One can find two white elephants showering pristine water on her continuously. Neither is she ferocious holding deadly weapons nor is she threatening with her looks or gestures. An unending gold coins pour out from her palm abundantly. When told that she is not biased many may have a doubt if she could be overlooking the violation of the purusharta goals of Dharma, Arta, Kama and Moksha?

This is to be seen in the context of the Dasha Maha Vidya in their entirety. In their strong associations with death, violence, war and killings they grant social needs such as worldly comfort, security, respect, and honour. Dasha Maha Vidya worship would suggest that seeker experience a refreshing and liberating spirituality in all that is experienced. The central theme for a seeker is Self-realization. Thus one is to stretch consciousness from social norms and expectations. That would require a new and refreshing perspective to live one’s life according to the rules of morality and immorality, a question addressed by the Dasha Maha Vidyas without compromising the goals of purusharthas.

Happy Vijayadashami to all my friends.

These ten write ups on Dasha Maha Vidyas though was the grace of Mother, it was possible for that thought to come out as the post because of your Love & Affection showered on me.

I would like to bow and offer Pranam to all those who supported in this venture either by posting the views or by sending messages in this regard.

May Maa Shakti bless the entire universe and fill it with abundance.

1099. Matangi (Dasha Maha Vidhya)

Shabda (Sound) is one of the most important principles of existence as it is both the source of matter and the key to become free from it. One who can thoroughly understand the four stages of sound as explained in the Vedic texts can utilize this science to become free from the bondage of matter.

When trying to understand the four levels of sound, we must first understand what “Shabda” is. Shabdais not mere vibration created by two objects; it also conveys the idea of an object and that is Vak. Vak is “Artha Ashraya” shelter to meaning. Vak and Artha are considered as a pair. The great poet Kalidasa hence refered Vak and Artha to Parvathi and Parameshwara in his starting verse of Raghuvamsham, the Maha Kavya.

“Vagarthaviva Sampriktua Vagarthah Pratipattyaye
Jagatah Pitarau Vande Parvathiparameshwarau”.

In this verse Kalidasa says it is impossible to separate the word and its meaning. The moment the word is uttered the meaning comes into our mind. The same is true with the Adi Dampati of the Universe Parvati and Parameshwara are inseparable.

Rig Veda says that Vak has four forms namely Para (Transcendental), Pashyanthi (Visible), Madhyama (Whisper) and Vaikari (Audible). The first three are hidden and the fourth is audible. Para is highest vibration frequency making it inaudible like the Pranava Omkara in us. Pashyanthi is mental that can be perceived within, the best example is the sound in the dream. Madhyama is the whisper which is in the thought form held in our mind, the best example is the the dialogue between two thoughts in our mind.Vaikhari is the words coming out of our vocal cord. This Shabda expressed as speech, Vaikahri is the ninth of the Dasha Maha Vidya (Ten Wisdom aspects of Shakti) called Matangi.

Apparently Matangi looks similar to Saraswati. The main point of similarity is the Veena. The sound of the Veena represents creativity, which is the power of consciousness to express itself. She has a parrot which is also associated with speech. Now, why parrot and why not any other bird??? We all know that every bird lets out sound be it chirping, cooing, tweeting, hooting or whistling. Primarily though parrots chirp they can also imitate the voice of humans. Holding this parrot Matangi indicates that we humans too can express the higest intuitions without employing our mental faculties. There is someting in us to thrive beyond the mental limitations.

The birth of Matangi Devi is an illustration for this. The scriptures say she is the daughter of Matanga Maharshi. Matanga was born to a Shudra woman and a Vaishya father, yet he aspired to chant mantras and read Vedas. His intense yearning made Shakti to manifest in him as Matangi. From his vocal chord flowed the Vaikari Vak which led him to Para Vak. This is mentioned in Mahabharta and it is supposed to be the first where the Abhipsa (Longing Desire) was fulfilled by the mother Matangi who came out as the words of pristine purity. Thus those who want to out shine as musicians or artist need her grace.

May Matangi bless all the upcoming artists.....!

1098. Bagalamukhi (Dasha Maha Vidhya)

Vade Vade Jayathe Tattvabhoda (Every debate enhances the understanding of Truth). Here we should understand that the discussion and debate has to be to understand the subject better. The healthy debate turns into a vicious argument the moment Ego comes in. Every Siddhanta (Doctrine) tabled by our great Acharyas had the Khandana (Refutation) and Mandana (Embellishment) and before that the either parties would be familiar of the other persons point of view this is called Purvapaksha.

Apart from these healthy discussions there is Vitanda Vada (Unreasonable Argument) which we see regularly in electronic media debates. While the one who is participating in the debate with good intentions is bestowed by Vakdevi (Saraswathi), the one who wrangles is paralysed by Bagalamukhi.

The Eighth Goddess of the Dasha Maha Vidya (Ten Wisdom aspects of Shakti) is Bagalamukhi. Bagala is a corrupted version of “Vagala” Vagala in Sanskrit is Bridle.So we can derive that Bagalamukhi is the one who puts bridle to the mouth, stopping the flow of speech. The speech is suppressed for a short period of time. It is an intermediate immobilisation of the speech in the flow of a dialogue. It is Stambana (Arrest) of speech and not a permanent impediment. She restrains the flow at the critical moment of the debate and then let it go when it is of no consequence. Bagalamukhi thus is the Stambanakari who has the power to paralyse the entire universe. She has hold on the word as it is she who gave birth to the syllables.

Iconogrphy of Bagalamukhi shows the Goddess holding a Gada in her right hand which represents the manifested speech. In her left hand she is seen grabing the tongue of the demon who represents Durvakya (Bad Word). She blesses her devotee and grants him the Samyama (Control) over the faculty of speech, which is the first and foremost step to conquering other sensory faculties.

1097. Dhumavati (Dasha Maha Vidhya)

The Seventh Goddess of the Dasha Maha Vidya (Ten Wisdom aspects of Shakti) is Dhumavati. She is “the smoky one.” Just as we comprehend Bhairavi, the Fifth Goddess in Dasha Maha Vidyas as efflugence, Dhumavati personifies the pitch dark, that darkness which Vedas describe as the beginning of the existence. We have mistaken that the Abhava (Absence) of light is dark; it is not so, the light is impregnated in the embryo of darkness. An example to know this better is the tree which is in the seed; tree is never absent in a seed. It is just the play of the Vyaktha (Manifested) and the Avyaktha (Unmanifested).

Yet, we term it as Abhava (Absence) and this abhava is of two types; Pragabhava and Dhvamsabhava. Pragabhava is the absence before it is brought into being, while Dhvamsabhava is the absence after it is destroyed. Example the clay and shred in relation with a pot. Pot in the clay is Pragabhava and in shred pot is Dhvamsabhava. This two Abhava is Dhumavati, she carries the embryo of light as Pragabhava and as Dhvamsabhava she swallows the light as smoke. This Yuga (Eon) has already dawn as Dhumavati has undergone the Prasava (Labour) of light and has delivered the Sat (Being) from Asat (Non-Being). As Dhumavati was the first and had dwelled in that Non-Being she is also called Jyestha (Elder). 

The concept of “Being” coming into existence from “Non-Being” which was Non Existent makes a section of seeker to consider the Being as Non-Existent. They negate the Being calling it Maya (Illusion), this theory is called Mayavada. Then there was another section of seekers who considered the Being as Shunya (Void), the extinction of the entire existence, this theory is called Shunyavada. The Tantra School of Thought does not accept either the Maya or Shunya they preferred to adore Dhumavati, the mother of Sthithi (Inertia) as she is the Yoga Nidra (Cosmic Sleep) of Maha Vishnu. 

The iconography of Dhumavati shows her holding a bowl of fire in one hand and a winnow in the other. The fire symbolizes inevitable cosmic destruction; all things shall pass away. Winnow is kitchen equipment that is used to separate grains from chaff, Dhumavati holding the winnow symbolises Viveka (Wisdom) to discriminate between the Shashwatha (Permanent) and Ashashwatha (Trancient).

Dhumavati empowers us inwardly to reach for the highest, and there is nothing to stop us once we are resolved. In the end, she points the way to liberation.

1096. Chinnamastha (Dasha Maha Vidhya)

The Sixth Goddess of the Dasha Maha Vidya (Ten Wisdom aspects of Shakti) is Chinnamasta. Masta is head and Chinna is to cut off. As per iconography Chinnamasta is shown holding her own head that she has just cut off. The blood from her neck spurts into three jets. The middle jet is seen pouring in to Chinnamasta’s mouth, while the other two jets on the right and left are flowing into the mouths of her two attendants Dakini and Varnini respectively. This image of the Goddess is very ghastly and one may wonder how this deity who may seem to be from the Tantric school of thought finds its place in the Dasha Maha Vidyas.

Yes, at the very look of the deity one may feel that it is from the Vamachara Marga (Left-Handed Attainment). This notion had made the seekers keep away from knowing about this aspect of Shakti. It was Vasistha Ganapathi Muni, the disciple of Bhagvan Ramana Maharishi who explained the power of this deity. We are blessed to know about this form of Shakti which was passed on as a legacy by his guru Ramana.

Mind dwells in Head as well as Heart. When mind perceives a thing from the Head its output is Yuktartha (Rational) and if the mind is relating through Heart it is Bhavapurna (Emotional). Mind from Head often deceives many times by promising happiness in future but from Heart it saves us many times giving Peace, Contentment, & Happiness HERE and NOW. If head alone becomes the centre of activates to the mind it is better to cut off from it. This is what Bhagvan Ramana Maharshi was mentioning when he talked about “Manonasha” (Losing the Mind).

Vasistha Ganapati Muni by the grace of his Guru construed the origin of Dasha Maha Vidyas in his work called “Mahavidyadi Sutra Granthavali”. In that scripture it is mentioned that Chinnamasta has a profound yogic significance and separation of “head” is indicative of a great siddhi where one fully transcends the Gross & Subtle sheaths of Consciousness. He further relates Chinnamasta back to the puranic story of Renukadevi, the mother of Parasurama and wife of Maharshi Jamadagni.

This particular aspect of Shakti is categorised as Teevra Devata (Fierce Deity) and hence the Bija mantra of Cginnamasta is not initiated to all. The siddhis obtained through the Upasana (Adoration) of Chinnamasta is beneficial, however the consequence of mistake committed in the process of adoration is serious too. It is better to know about her and leave the adoration to the Tantric who crave for Siddhis.

The Paramatma (Absolute Consciousness) in us is encompassed by Pancha Koshas (Five Sheath) of Consciousness namely Annamaya Kosha (Physical Sheath), Pranamaya Kosha (Vital Breath Sheath), Manomaya Kosha (Mental Sheath), Vijnanamaya Kosha (Intellect Sheath) and finally Anandamaya Kosha (Bliss Sheath). While the Annamaya Kosha and Pranamaya Kosha exhaust at death the Manomaya Kosha and Vijnanamaya Kosha passes on, rekindling rebirth if it has Vasanas (Tendencies) and Samskaras (Impressions).

Chinnamasta reminds us that only Anandamaya Kosha, the seat of the Absolute will remain untouched, thus we are explicitly reminded that we all house Divinity within our Atma (Soul). Furthermore taking the Kundalini Shakti up the Sushumna nadi (Channel of Energy) which travels along the spinal cord breaking through the major chakras and experiencing the Divinity, as represented by the middle blood jet, shows that our true identity is that Soul, and that what we originally thought of as “our” soul is actually the same Soul, the same Divinity, manifesting in all. The other two blood jets from Chinnamasta represent Ida nadi and Pingala nadi, often referred to the two hemispheres of the brain. The balance of Ida and Pingala is necessary for the Sushumna nadi to elevate up.

1095. Bharavi (Dasha Maha Vidhya)

Dark induce fear. There is nothing in dark that can make us feel frightened but the obscurity in it intimidated us. Just exactly as we fear darkness we also fear effulgence. The only difference though is that in the extreme luminosity we are not obscure. That kind of fear is what a seeker experiences when he hears the name “Bhairavi”. The fifth in the Ten Wisdom aspect of Shakti is Bhairavi. Bhairavi is referred to Agni (Fire), Vidyut (Lightning) and Surya (Sun), which represent the three forms of light characteristic to the three worlds, the inferior world, the intermediary world and the superior world, corresponding to the physical, astral and causal universes.

Devi Mahatmya describes Bhairavi as a composite form of Maha lakshmi, Mahasaraswathi and Mahakali. She resides in the muladhara chakra.
The iconography of Bhairavi is in her two hands display the Abhaya Mudra, urging us to have no fear, and the Varada Mudra, the gesture of granting boons. She holds a Mala (Rosary) signifying devotion, and a Pustaka (Book) signifying knowledge. It is said that Bhairavi ignites passion and also grants us the power to control it.

The effulgence that Bhairavi emits shines on every facet of our existence, making it knowable. It is that light which sustains the created order, even though there could be shadows here and there in this realm of duality. As the light grows stronger it roots out darkness from every corner. It eventually grows so bright that the created forms dissolve into pure radiance, and what remains is the state of spiritual illumination in which we have no more individuality, no more our identification with the infinity. And that infinity is Maa Bhairavi.

May Maa Bhairavi illuminate our path....!

1094. Bhuvaneshwai (Dasha Maha Vidhya)

The fourth in the list of Dasha Maha Vidyas is Bhuvaneshwari. Bhuvaneshwari has two words combined in it “Bhuvan” (Universe) and “Iswari” (Queen); She is the Queen of the Universe.

Now, for the question as to how this universe came into existence we have the answer in Purusha Sukta saying that Purusha took the form of Hiranya Garbha (Golden Foetus), the primordial atom and emanated into this Brahmanada (Cosmos). That Purusha who emanated had three distinct Vibhaga (Department) namely; Satyam which is the essential Truth, Ritam which devises that essential truth to transform into a creative reality and Brhat is the colossal energy which is required for Satyam to become Ritam. This colossal energy is Bhuvaneshwari. It is very difficult to understand the concept of Bhuvaneshwari if we start seeking using words and language; if one enters into silent mode then she unfurls herself.

To make us comprehend her, the puranas have mentioned her to be Aditi, the wife of Sage Kashyapa. Let us go into Tretayuga. We know Bali, the grandson of Prahlada was a great devotee of Maha Vishnu and he was ambitious to conquer every kingdom. His military expedition went on to defeat every kingdom on this earth plane. After His conquer on this earth plane his army set foot on Swargaloka (Heaven). Indra. the son of Aditi was taken prisoner. Then Aditi did Payovrata to beget Maha Vishnu as her son Vamana. Vamana is also reffered to as Upendra (Upa –Indra, Junior to Indra) in Vishnu Sahasranama. Maha Vishnu as Vamana measured the immeasurable.

The Purusha who had emanated into this Cosmos was the only one who could measure the immeasurable. And to make it happen it was for that colossal energy to bring in Vamana. Hence Bhuvaneshwari as the great mother using her Maya could bring the vast infinite into finite form and then carry that finite form in her womb.

As she was able to hold in her womb the infinite, Bhuvaneshwari is accepted as Brhat (Vast) and also she has the Shakti energy which is Maya. As Akasha is also Brhat, Bhuvaneshwari represenst the Space Element. Space manifests in physical as well as mental realm. Our Spiritual Heart (Hridaya) is the only place where the physical and mental combine and in that vastness is the seat of Maa Bhuvaneshwari. This thought denotes that Bhuvaneshwari is never away from us or we are never away from her presence. We may often forget, and most often we do, owing to the innumerable diversions which claim our attention and involve our thoughts, feelings, and actions. Still, Bhuvaneshwari as the light of awareness is ever present, illuminating and making possible all experience. Without her presence, we all would be Shunya (Zero).

The iconography of Bhuvaneshwari shows her holding in her upper right hand a goad and in her upper left hand a noose. This is to show that she as Maya is the one who binds and also liberates us. The other two hands are in Abhaya (which indicates not to fear) and Varadha (which indicates the bestowing gesture) Mudra.

May Maa Bhuvaneshwari bless us all....!

1093. Tripura sundari (Dasha Maha Vidhya)

Kamadeva was reduced to ashes by Shiva and he became Anangha (bodiless). The heap of ashes was lying in that spot. Mahishasura, the Demon made a toy out of those ashes. He took it always with him and once while he did penance Brahma appeared to grant him boon. As soon as the toy came in the vicinity of Brahma it attained Consciousness. As it was only from ashes it had the earth element alone in it. With only the earth element it could still create havoc. Looking at it Brahma exclaimed, “Bhanda, Bhanda” meaning Shame, Shame. From then on the toy was called Bhandasura. On the advice of Shukracharya, the preceptor of Asuras he did penance and got a boon. As per that boon he can be killed only by a unmarried girl who is not born from a womb.

After obtaining the boon Bhandasura become even more troublesome. The atrocities of Bhandasura could not be tolerated. Everyone requested Parvathi Devi to vanquish the toy asura. There was a catch though, she was the daughter of Himavanta and also the toy asura had no full complete body as he was supported by earth element alone. The water, fire, air and space elements were missing.

Parvathi took the form of Shodashi (Sixteen Year) Bala Tripura Sundari. She also bestowed the toy asura the water element from her tears, fire element from her eyes, air element from her breath and space element from her sight. Then Bala Tripura Sundari slayed him.

She chose the age sixteen as it is at this age that a normal young girl experiences the inner impulse which is to unfurls a new sensations in her through which she fascinates everyone around her with an exuberant charm. Bala Tripura Sundari too charms all with her innocence. The innocence engrossed in purity that can disarm even the evilest. She is a powerful magnet for all who resonate with beauty, truth and goodness.

Thus, just as the young girl of sixteen, Shodashi Bala Tripura Sundari guides the seeker with great care on the spiritual path.

The third day of Navratri is dedicated to Tripura Sundari.

May Bala Tripura Sundari bless…….!

1092. Tara (Dasha Maha Vidhya)

After Kali the next of the Dasha Maha Vidya, the ten wisdom aspects of Shakti is Tara Devi. She resembles Kali in appearance and she protects. “Trayathe itti Tara”, she protects hence she is Tara. Her manifestations is not to slay any demon in the outer world, but to annihilate our inner enemies.

Amazingly Tara is adored by followers of both Hinduism as well as Buddhism. As I do not know much about how and why Buddhists revere her, I will share only from the Hinduism angle here. Tara Devi depicts both Soumya (Kind) as well as Ugra (Fierce) forms of Shakti. In her Ugra roopa she has four-arms in one she holds a cleaver and in the other a severed head. The cleaver she holds is called Jnana Churika, the cleaver of Knowledge. With that cleaver she is able to cut away whatever is deluding, divisive and discontent in us.

The severed head in other hand is the ego which has emerged out from the way we perceive and formulate our opinion based on our perceptual experience. To let us comprehend our inner nature Tara Devi uses her cleaver to cut away that ego in us. Aslo she enables us to come out of the false notions of our imperfections, inadequacies, and impediments thus releasing us from the bondage of conditional living. In her other hand she has a pair of scissors which she uses to cut the attachments. Those attachments which are causing hindrances to the seeker who is on the path of liberation. Finally in the fourth hand she holds a lotus which symbolises awakening.

This Ugra form of Tara Devi is similar to Kali but there is another form which is Soumya that is more pleasant and embodied with maternal tenderness. It is said that it was this aspect of Shakti which was the reason for the origin of Tara. We find her sitting on a lotus holding Shiva who is in the form of an infant on her lap. She suckles him and the milk from her breast counters the poison that Shiva had gulped at the time of Samudra Mantana.

The poison which emerged out from the ocean at the time of churning of the ocean was consumed by Shiva, earning him the name Nilakanta. Though Parvathi had restricted the poison at his throat, it had to be diluted. Shakti took the form of Tara Devi to breast feed him so that the poison gets weak.

May Tara Devi help us to fight our inner enemies....!

1091. Kali (Dasha Maha Vidhya)

Starting from today Ashwija Shuddha Pratipada to Ashwija Shuddha Dashami is Navaratri (Nine Nights). These nine nights have ten days in them. In those ten days Shakti, the Supreme Goddess is worshipped and adored in the ten different wisdom forms called Dasha Maha Vidya. They are the ten malignant and benignant aspects of Sati and Parvathi respectively. Each of them represent a distinct aspect intended to guide the seeker towards liberation. To those who are ritualistic these forms can be approached in a spirit of reverence, affection, and increased closeness to Her. To those who are spiritually inclined, these same forms can represent various states of inner awakening. Puranas and Tantra Sahitya says a lot about these forms which aid Devi Durga in the fight against the evil, the elaboration though can be seen in Devi Mahatmya.

Kali is the first among the ten wisdom aspects of the Divine Mother; She represents the Power of Chaitanya (Consciousness) in its highest form thus accentuating the fundamental Tantravada (Theory of Tantra) that the Power of Chaitanya and Chaitanya is one and the same.It is stated in Devi Mahatmya that She emerged out of the wrath of Durga to associate herself in the battle against the Evil Demon duo, Chanda and Munda.

She appears withered with sunken eyes glowing red in their sockets. She wraps Herself with a tiger skin and wears a garland of skulls. Her gaping mouth shows her to be a fearsome, blood-thirsty deity. She has her tongue protruding out of her mouth. After slaying Chanda and Munda she gets the name Chamundi.

As Chamundi she takes on Demon Rakthabija (he whose blood is seed). Interestingly he had a boon which let a drop of his blood to clone another demon of equal size and strength. In the battle, he sheds blood profusely and there was an army of Rakthabijas. It was then Chamundi grew big enough to make him stand on her protruded tongue and slayed him there drinking all the oozing blood.

When I and my sister were in school we had holidays for Navratri after the mid-term examinations. It was a tradition to install a Kalasha and invoke Durga Devi in it. The Kalasha would be decked with different flowers for the entire ten days. Also every day different sweet were prepared for Prasada (Oblation) and different fruits were offered. Along with the offerings my mother would read Devi Mahatmya which is a part of Markandeya Purana. This section of the Purana describes the battle between Durga Devi and many Asuras (Demons). This is how I came to know about Kali and Chamundi.

To many this tale may be a ghastly, but if we go beyond the symbolic story we can find a profound insight. The ability to clone many similar to him as Rakthabija did is a metaphor to our mind which produce thought which begets another in an endless succession. Thus making the mind restless.

Chamundi is the faculty to restrain the mind from running helter- skelter. Mind resting in its own infinite peace and bliss is absorbed into itself is represented by Chamundi slurping off every drop of blood. Thus the Mind and Intellect index regains knowledge of its own original Divinity.

Just as Shiva volunteered to bring Kali out of trance, the preceptor in our life too will check our advancement towards adyatma to bring us to vyavaharikha every now and then

1090. Reservation and Dharma.....!

Life of every individual is different. Although there is no similarity our ancients never approved inferior and superior status. For the society to thrive, they knew very well every individuals contribution was must. The service of a teacher, physician, sewer, potter, farmer, barber, weaver, butcher, solider, sweeper and priest were needed for anyone to live a comfortable life in the society. There was no question of predominant or subordinate in the society, everyone irrespective of their contribution to the society was equal.

The way of thinking of the inhabitants was also so, they had understood the verse of Bhagavad Gita Chapter 5 verse 18 where Sri Krishna tells Arjuna:

Vidya vinaya sampanne brahmane, gavi, hastini,
suni caiva svapake ca panditah samadarsinah

Meaning: A wise man sees a learned and humble Brahmin, a cow, an elephant, a dog, a dog eater and all other living beings as equal.

We cannot say when we lost this Samadarshana (looking all as same). As we lost the mindset of looking all as same, we started to rectify it with Samatva (Equality). Now the real issue started instead of getting back the triat of treating everyone as the same we started to create a similar status to all. So the acceptance of the first sentence in this write up “Life of every individual is different” now changes to “Life of every individual has to be same.” In the rukus to create equality in society, Dharma (Justice) was snubbed. The Aarakshana (Reservation) stepped in creating even more discrimination and discontent.

There was nothing wrong in reservation as it was introduced to uplift those who were not looked at as same. But the fallout of this reservation was that Gaunya (Merit) was overlooked.  Reservation is for those who don’t have anything, who don’t have the most basic means of sustenance; it’s not for those who drive around in cars or travel first class, or even those who raise slogans to divide the very country which funds their free education. No community or a person should be branded backward. Politicians have used this divide to their favour to come to power.

The Mahabharata war could have been ended in 3 minutes because of Bheema’s grandson, Barbarika who was a brave warrior. He was blessed by Maharudradeva and bestowed with three powerful arrows. The power of the three arrows was such that, with one arrow he could mark all those whom he would wanted to destroy, the second one would mark all whom he wished to save. And with the third arrow he could destroy everyone marked by the first arrow.

When Sri Krishna came to know about the three arrows he asked Barbarika which side he would support, Pandavas or Kauravas. Amazingly Ahilawathi, the mother of Barbarika had advised him to side with the smaller army, so considering that the Pandava’s had a smaller army he said he would side with them. Sri Krishna knew that during the course of the battle whichever side Barbarika was would become huge and hence he would have to jump to the other side, this was a huge paradox. There was no Dharma in supporting the smaller or weaker side, thus Sri Krishna asked him his head so that his involvement in the war would be avoided. Before giving his head to Sri Krishna, Barbarika expressed his desire to view the war, leading to Sri Krishna placing Barbarika’s head on the top of a mountain overlooking the battlefield.

This story tells us that appeasing of any community or a section of people without following Dharma is not good.

1089. Jai Hind....!

The definition of patriotism is given as devoted love, support, and defence of one’s country; national loyalty.

Is it constitutional to say “Jai Hind” asked one of the panelists  yesterday on a debate on television. The debate was on the Madhya Pradesh school children answering the role call by "Jai Hind" instead of present Ma'am, yes Sir.

Many of us do not know that Jai Hind was coined by Zain-ul Abideen Hasan, son of a collector from Hyderabad. When Netaji wanted to introduce an Indian form of greeting for his army, and for independent India. Various suggestions came. Hasan suggested 'Jai Hind'. Netaji liked it and it became the official form of greeting in Indian National Army (INA) which was later adopted as the official slogan of the country,

A nation stands by its armed forces not only during war times, but during any given time. They celebrate the victory together. Together they dream of taking their nation to new heights, the solider in the boarder and others within. Together they hail the country.  What is wrong when we feel same for our country India? What’s wrong if we hail by saying “JAI HIND”.

There is so much negative thoughts about my country in the minds of a few who consider themselves Intellectuals and quite often they just don’t want to discuss or talk about it. I remember there is a dialogue in the movie Rang De Basanti, “koibhi desh perfect nahi hota hai, usse perfect banana padta hai” (No nation is perfect, it has to be made perfect).  Now who should take the responsibility to make it perfect??? What is wrong if the administration of my country take the initiative??? Should we expect someone else to take the responsibility???
They say if we are not the part of a solution, then we are the problem. 

Our country has made advancements in almost all sectors but there is still greater distance to cover in terms of displaying patriotism. Yes, agreed that a nation does not become great with slogans, instead when its citizens do great things. The great things we do should start with hailing the country.  There is a need to change our attitude towards showing love towards our country which drives our nation forward. That way we will be a part of the system and bring positive changes.

Politics is not a dirty game, but there are dirty players. If we say that we don’t promote wrong things and we are neutral then that is paradox. If we don’t oppose traitors and anti-nationals then we are certainly encouraging them. 

The vision of Independent India became a reality when our freedom fighters came together and fought the imperialists, which was initially considered impossible. The situation is same, they drove out the outsiders then now we need to clean up the insiders who oppose patriotism. Every country has this problems but only a few do not throw up the solution. As a responsible citizen, we need to provide the solutions.

One has to remember that the country is our mother and we have to be responsible enough to say that I am going respect her by shouting on the roof top…..”JAI HIND”

If you agree with me just type JAI HIND.

1088. Dynasty no longer runs my country......!

There is nothing like dynastic rule in democratic India. In ancient times the Rashtra or the State was administrated by an eminent personality from a restricted class of Kshatriya (Royals) clan. He was often referred to as “Gopa” (Protector of Cows) and “Samrat” (Supreme Ruler). He governed the people with their consent and approval. Samrat’s main duty was to protect the people and their cattle. The main intention of the Samrat along with protecting his people was to uphold Dharma, the righteousness. He had Sabha (House of People) and Samiti (Committee) which assist him in governance. He was aided by two functionaries, the Raja Purohita, a learned person who was masters in four arts of Mantras (all rituals), Economics, Politics and Warfare and a Senani, the Army Chief.

The legacy would continue for the generations and that was called Dynasty. The society at that time had four class of work force. The first was the teaching/artist class, the second was the warrior/fighter class, and then we had business/trading class and finally the working/service class. Now, if we carefully observe this category was based on the nature of the individual.      

An individual who had Sattva Guna alone in predominance was categorised as Brahamana (Teacher/Scholar/Artist).

An individual who had Sattva and Rajas with Rajas in prominence was a Kshatriya (Warrior/Ruler/Administrator).

An individual who had Rajas and Tamas with Tamas in prominence was a Vaisya (Businessmen/Merchant/Tradesmen).

An individual who had Tamo Guna alone in predominance was categorised as Sudra (Worker/Craftsmen/Servicemen).

All the four category of work force did not depend on the dynastic hierarchy, except for the Kshatriya and Vaishya clan which required the hereditary factor. While for the Kshatriya clan the requisite depended on the ancestral gene of strength and vigour, and for the Vaishya the tactics and strategy of trading was in the gene. The twisting strands of DNA would tell the tale of every individual in both these classes. Moreover these two classes had inheritance which was a major factor, a Prince would inherit the Kingdom from the King and the business tycoons’ son would inherit the business empire. The other two classes did not require the gene for their endeavour. The teacher/scholar/artist class and the worker/craftsmen/servicemen never depended on the parents’ genealogy, neither was the property of ancestry of any use to their ventures.        

So, it became important of the Kshatriya to be born in a Royal family and the Vaishya to be born in the family doing business. The Brahmana and Shudra could be anyone; in fact we have a story of how King Kowshika who was born in the royal family became Vishwamitra (Friend of the Universe) by subduing his Rajo Guna and elevating his Sattva Guna. Our puranas too mention many instances where the successful vaishyas yielding to gratify their senses fuel the Tamo Guna.  

Now in recent times we are not ruled by anyone we have a people’s representative who looks after the administration. There is no necessity that one has to be born in certain family to get elected to represent us. In democracy anybody can elect anyone depending on his caliber to deliver and dynasty exists only in business class in this present era. It is idiocy to think our country runs on the Dynastic Rule. If we agree to that most of the country runs on the dynasty, then the meaning of Democracy is lost......What say???  

1087. The Pure Intake......!

The seventh chapter of Chandogya Upanishad is titled “Bhuma Vidya” (Art of Living on Earth) is a conversation between Sage Narada and Sanatkumara. In this section Sanatkumara reveals the knowledge of Self-supported, Self-sufficient, Self-complete phenomena called Brahman. In the section 26 explaining the Primacy of Self Sanathkumara says,  

“Aharasuddhau Sattvashuddhi, Sattvasuddhau Dhruva Smritihi, Smritilambhe Sarva Granthi Vipramokshah”

Meaning:  “By purity of food, the inner nature is pure. Memory is sharp for those who have pure inner nature. When memory is sharp one can think of the path to Liberation.”

When I looked into the commentary of this particular verse by Sri Sri Sankara, I was amazed to know about the explanation given. I wish to share my understanding here. One can derive different meaning from one Sanskrit word, this word “Ahara” too is such. If we stop at thinking that this word “Ahara” is referring to Food alone, we will never understand that verse from Chandogya Upanishad. If we split this Sanskrit word into two it is Ahah and Hara. Ahah is interjection (Outburst) and Hara is to “remove”.

In this sense the Gudartha (Mystical Meaning) of Ahah Hara is to “remove the outburst”. There is an outburst for anything and everything that our five senses come into contact with that which is in the outside world. Anything taken into our body through the five senses is food. It is not that the meal which passes through our mouth alone is food, Sight is food for eyes, Sound is food for ears, Smell is food for nose and Feel is food for Skin. To make it simple, if there is outburst of hunger it is removed by the meal we consume. This applies to sound, smell, sight and feel too.  

Now having understood the mystical meaning of Ahara it is time to concentrate on the verse which says one can know the path of liberation if the food (object of senses) is pure. In Sanskrit impurities are called Dosha and the food which we are considering here could have Tridosha (Three Impurities). That which removes the outburst of hunger is meal, it could be having  three impurities.   

Jati Dosha (Natural Impurity), it could be the defect due to the substandard ingredients used in the recipe. Nimitta Dosha (Occasional Impurity), it could be from the presence of external contamination fallen in the dish, such as dust, dead insects, etc. Ashraya Dosha (Depended Impurity), it could be from the food coming from immoral sources. (Note: immoral source is pertaining to stolen food or other person’s morsel)

Likewise there could be impurities in the sound, smell, sight and feel that we experience. Hence the
Upanishad warns us to be aware of the impurities and guides us to make sure that whatever we take into our body through our senses have to be pure. In fact in reality whatever we eat is to little compare to what we consume through our eyes, ears, nose and skin. Our scriptures give more emphasis on food for eye and ear, what we see and hear in day-to-day life. It gives emphasis on whether we live in a polluted environment so that our skin and nose is taking all bad food for it.

We talk of hygiene only with respect to what we eat and seldom check on what we see, hear smell and feel. Let’s fill our body with only purity..... What say??? 

1086. Importance of Breath.....!

Birth and Death are the two terminals between which life travels on this earth plane. One short period of life on this earth is called “Jivana Kaala” (Life Span). The Jeevi (Mind & Intellect) who is the voyager here starts the journey on this earth from the day of birth and ends it at death on a vehicle called Deha (Body). The Jeevi and Deha are connected by Prana (Vital Breath). Life Span is the period measured as long as Prana maintains the connection between the body and the mind. Further the body has Five Sense organs namely Eyes, Ears, Nose, Skin and Tongue with which the Jeevi is able to See, Hear, Smell, Feel and Taste. Along with these five senses there is another organ which is the Mind without which these five are of no use.

Although we say all the five sense organs are important and Mind is ultimate, there is one which is superior to all the six. To illustrate this we have a small anecdote in Chandogya Upanishad, Chapter 5, Verse 1. This is just to make us understand nothing to be serious about the senses and mind fighting among themselves.  

Once the five sense organs and the mind quarreled among themselves claiming superiority. Unable to decide they went to Prajapathi, He asked each of the sense organs to take a year off. If the Jeevi cannot survive without the particular sense organ, the matter is settled. One after the other each sense organ left the Jeeva for a year; let’s observe what happened.

First was the organ of speech to depart. After being away for a whole year, it came back and asked “Have you been able to live without me?”

All the other organs replied, “Yes we could manage as a person who is dumb, without speaking. We could see, breath, hear feel and also think. The organ of speech re-entered the body again.

     

Next was it was the eyes which departed. After being away for a whole year, it came back and asked, “How was life without me?”

The other organs replied, “We lived just like a blind person, without seeing, but breathing, talking, hearing and thinking went on as normal. The eyes re-entered the body.

Ear walked out of the body. After a year it came back and asked, “Was there any difficulty without me in the body?”

All the other organs replied, “Not at all we could not hear otherwise breathing, speaking seeing and thinking were are up to standard.” Ear came back again into the body.

Now it was the time for the Mind to go out of the body for a year. After being away for a whole year, it came back and said, “I know without me you must have missed a lot?”

All the other organs told, “No, we lived like a child. We really enjoyed the innocence and those playful gestures we cannot forget. We could breath normal, hear, see, and talk as usual.” Mind too returned back to the body.

Finally it was time for Prana (Vital Breath) to leave the body. Just as it left the body it uprooted the other organs too. Just as the racing horse heaves off the pegs to which it is tied, the other organs too started to follow the Prana. The other organs could not stay in the body for a single second without Prana. They could not see, hear, feel and talk without breath.

Automatically Prana had the privilege of being superior to all the organs (both Karmendriyas and Jnanendriyas) as well as Manas (Mind). Prana is Mukhya (Essential) hence referred as Mukhya Prana, Hanuman. When Prana (Vital Breath) is Hanuman the Chetana (Consciousness) is Sri Hari. Consciousness leaves the body and become lifeless if breath goes out of the body. 

1085. Decision Making......tough or easy???

The most difficult and also the easiest is the decision making. It is a process that helps to map out the consequences of the action. It allows reaching out for the course of action that will help achieve the objective. In other words, it is in the moments of decision that the future is decided. It is a choice that may be favourable or adverse to the individual which is known only after the results of that decision unfurl.


When the Kauravas hitched a plan to eliminate Pandavas by designing the Laksya Griha (House of Lax) it was the decision of Vidura to have a tunnel dug that saved Pandavas and Kutidevi. This was timely decision.

Of the two wives of Sage Kashyapa, Kadru came to know that the thousand eggs of Vinata had hatched, she took a hasty decision of breaking open one of her two eggs. Aruna emerged with only half of his body formed. Hasty decisions make waste.  

Bhishma decides to remain unmarried and will not change his decision even when Satyavathi wants him to reconsider. Amazingly it was the decision taken because Satyavathi wanted her child to be the next king of Kuruvamsha. There came a time when she wanted Bhishma to get married and produce a son to extend the clan. That was a firm decision from Bhishma.       

Queen Kaikeyi saved her husband King Dasharatha who was fighting with Samhasura by holding the chariot wheel from slipping out of the shaft. Dasharatha took an emotional decision of granting her three boons which Kaikeyi used it to send Shri Rama to forest and wanted Bharata to be coronated. Emotional decisions could bring agony.  

Not to disturb the sleeping Guru Parashurama, Karna made an absurd decision when the beetle bit him. Feeling the wet blood Parashurama could make out that a Brahmin could not have tolerated the pain, Karna was a Kshatriya. Absurd decisions push us into murky situations.

At the verge of the Great War, Arjuna made a silly decision. He put down his weapons and said he will not kill his relatives for mere throne of Hastinapura. This decision of his was unacceptable as a Kshatriya, his Kshatra Dharma says; he has to fight the unjust. Sri Krishna then had to give him a sermon amidst the war field.

After lecturing Sri Krishna tells Arjuna that He had only talked about the realities of life and it was purely his decision to participate in the war. Sri Krishna did not order Arjuna to take a decision to fight instead He let him decide.

At the start of this write up I had told it is very difficult and easiest to make decisions. There are times when we need to make big decisions and at those times if we make a small decision to let Him decide then the decision made will be favourable. If not,; it is yet the best because deep inside we do have a feeling that it was His decision and there could be a bigger meaning to it.

Now the question is how do we let Him decide???

There is confusion while making a decision and it is better to go by the intuition rather than instinct. Intuitive decision making comes from Sub-Conscious Intelligence it is the mysterious “knowing without knowing”. It is also free from deliberation. It is simply aimed at the purpose of the deed than the fruit of the deed.   

Sri Krishna telling Arjuna to fight, if he wins the battle he will have the throne, if not he will embrace valiant heaven is a perfect example......who else can give such suggestions to decide other than my Sri Hari.

1084. Biological, Artificial, Emotional and Spiritual Intelligence.

Once a scientist collected a few drops of tears when his wife cried out of joy and clinically compared it with the one that came out when her father passed away. He found no difference at all in the chemical combination. For him it was just a fluid which was produced by the lacrimal glands in both the occasions. The most important point that scientist had missed was the feelings that had made the tears ooze out at the different incident. The flow of tears is due to the Biological Intelligence (also called Natural Intelligence) which happens quite and without making itself felt. Biological intelligence is the basic stuff that keeps going guiding our body to do what is needed to be done. It is paired with the Emotional Intelligence which is the ability of an individual to experience the emotions in them as well as in others.

This pair connects the all conscious and unconscious abilities in the body to link them from genetics to psychology. Having said that, many of the abilities are still unknown to us like the feel good factor created in the hug from mother, the warmth in the touch of the lover or a simple long blink with a nod to the one entering the operation theatre.

Using this pair we can nurture yet two more intelligence. The first is Artificial Intelligence which is to use technology to make machines do things that require intelligence when done by humans. This is a great revolution which conceptualizes the systems that will have robots and humanoids performing the task for humans without getting fatigued. It would be hypocritical to belittle the Artificial Intelligence when I am using this technology to convey my thought to you through a computer. It is overwhelming to find that we humans have used this Artificial Intelligence to serve us, but with the use of Intellect we can let them stay as our good servants rather than letting them be our master. With Artificial Intelligence we have agricultural robot working in corporate farms, the agricultural produce is grown in Sahasra (Excess) but what is the use if there is less of Sara (Essence). Here we need to use our Intellect.

Intellect is Buddhi Shakti and Intelligence is Medha Shakthi, we need not get confused. When the biological intelligence and emotional intelligence work together to create artificial intelligence then it is for the welfare of the individual as well as the society. Here predominantly the Medha Shakti is in use. When the pair uses the Buddhi Shakti the higher dimension of intelligence is activated resulting in the sense of deeper meaning and purpose of the existence. This is called Spiritual Intelligence.  

This Spiritual Intelligence checks and guides the creation process of the Artificial Intelligence and avoids it from becoming a Natural Stupidity. It is that unique qualities which can make the scientist who compared the tears of his wife understand the difference. Spiritual Intelligence is uniquely distinct from religion and dogmas. Spirit which is viewed as the principle of a conscious life inspires us to use the gained knowledge toward behaving with wisdom and compassion while maintaining equanimity, regardless of the situation.

It is better to know about the Biological Intelligence, Emotional Intelligence before creating Artificial Intelligence. This is only possible if we are inclined towards the ever shining Spiritual Intelligence.  

1083. I have no Grievances....!

Kurai Ondrum Illai Marai Moorthy Kanna….
I have no Grievances, O Kanna, the invisible Lord. 

These are the starting lines from a Tamil Devotional song composed by freedom fighter & last Governor-General of India Sri. Chakravarthi Rajagopalachari. In this composition he is expressing his gratitude towards Kanna (Krishna) by saying he has no grievance whatsoever. How true, we can feel so only if we firmly believe that He is with us always. The belief that He will look after our Yogakshema (welfare).

When I was in college my father handed me a book by this great writer. It was Mahabharata, the book which introduced me the epic in a very special way. From then on my interest in reading did not stop. In this regard I am indebted to Rajaji (C.R is fondly called Rajaji).

Last week the water purifier at our house was not delivering the water. The service engineer was called in to look at the issue. He removed the unit and replaced the filter candle. The old candle was filled with sedimentary slurry. Engineer explained that the filler in the unit had purified the water by not allowing the slurry to pass through it. The slurry thus sieved had clogged candle and hence had to be replaced. He also advices us to replaced the candle at regular intervals. If done so the water purifier would be in good condition. Great work we thought.

There is a Dialysis centre near our factory. We often see patients who come regularly to get the Dialysis done. Kidney is the Gods arrangement in our body just like the filter candle in the water purifier. But it is His creation which is designed to last the entire life span if maintained properly. This internal organ filters the waste and fluid from the blood and its working is important to have a balanced health. 

If a unit which filters water need a regular change of the candle just imagine if we would have needed to replace kidney, what would be our state. 

Now with everything I need is looked after by Him, I need to tell Him “Kurai Ondrum Illai Marai Moorthy Kanna….”

I have no Grievances, O Kanna, the invisible Lord.