Thursday, April 30, 2020

An interesting Buddhist poem


Life, personhood, pleasure and pain
— This is all that's bound together
In a single mental event
— A moment that quickly takes place.

Even the spirits who endure
For eighty-four thousand aeons
— Even these do not live the same
For any two moments of mind.

What ceases for one who is dead,
Or for one who's still standing here,
Are all just the same aggregates
— Gone, never to connect again.

The states which are vanishing now,
And those which will vanish some day,
Have characteristics no different
Than those which have vanished before.

With no production there's no birth;
With becoming present, one lives.
When grasped with the highest meaning,
The world is dead when the mind stops.

There's no hoarding what has vanished,
No piling up for the future;
Those who have been born are standing
Like a seed upon a needle.

The vanishing of all these states
That have become is not welcome,
Though dissolving phenomena stand
Uncombined from primordial time.

From the unseen, [states] come and go,
Glimpsed only as they're passing by;
Like lightning flashing in the sky
— They arise and then pass away.

Source: "Guhatthaka-suttaniddeso: Upon the Tip of a Needle" (Nm 2.4), translated from the Pali by Andrew Olendzki. Access to Insight (BCBS Edition), 2 November 2013, http://www.accesstoinsight.org/tipitaka/kn/nm/nm.2.04.olen.html .

Sunday, April 26, 2020

Sri BV Krishnan on the greatness of Sandhya worship and specifically on the exalted GM

Dear Sir,


Thank you for your most enlightening mail on
prerequisites of chanting mantras by males/females. I
have a few queries in this context. Would appreciate
it if you could reply to them.
1) I had my upanayanam and initiation to Gayatri
mantra through my father, at the age of 12. I didn't
know the significance of the mantra then, and so
probably took the whole thing in a playful way and
didn't do Sandhyavandana and gayatri japam regularly.
Now, 15 years later if I start doing it regularly,
would I still benefit from 'learning the mantra though
Gurumukha'?
2) As you have mentioned, nobody can trace the mantras
to their origin and nobody to this day knows who
originally pronounced them. Doesn't this mean, the way
the mantra is chanted now, could be different from the
way it was originally intended to be? I remember
reading an excerpt from Swami Vivekananda's Collected
works where he says that in Samadhi he had a vision in
which he saw an old man reciting the Gayatri in a tone
markedly different from the way we recite them now. If
we go by this vision, then could that mean even the
way we chant the Gayatri mantra is wrong?
Regards,
Member

Response From Mr B. V. Krishnan
Dear Sir,
You are not alone in your dilemma. So many of my generation and your
generation are facing the same problem. Our parents conducted Upanayana and
gave us "Brahmopadesam" (incidentally it is significant that it is called
"brahmopadesam"!), but due to various circumstances we stopped practising
Gayathri japam. Now an entire generation has lost the benefits of this
price-less heritage which was only available to Brahmins.
I really do not know whether anybody can be competent to give correct answer
to your question: whether after a 15 year break, can one restart the mantra
and still hope to get the same power from it? Anyhow, I am not competent
for this.
Only our acharyas (like Shankaracharya, for instance) can give correct
directions. But I can suggest something:
1. First start doing Sandhya Vandana without fail every day. Whether there
is material result or not, I find Sandhya Vandana very enjoyable because, it
is a multifunction ritual:
a) It first cleans your mind & body (mantras like Apohishta, Suryashcha
mamanuscha etc.)
b) By arghyapradanam and tharpanam, it gives you an opportunity to offer
oblations not only to Surya, but also to all Navagrahas and
to Lord Vishu also., every day.
c) Prana Yamam, it has been found, is a very effective tool for
preventing heart and lung ailments. Moreover, during prana yama, you
learn to calm your mind. Mental calmness is half the battle won in our day
to day work.
d) Gayatrhi Japam is nothing but Transcendantal Meditation.
e) After this we offer namaskarams to the lords of four disas (prachyai
dise namah etc).so that they bless us during our
days endeavours, and finally,
f) We offer all our karma phalas to Lord, thus escaping from the bondage
of our karmas.
It is well and truly a great procedure, and once we start doing it after
understanding its purport, we can really enjoy doing it.
I intend doing a small write-up on Sandhya vandanam which I hope to post in
this site shortly.
2. After doing regular Gayathri Japam, but before "upasthanam" you do one
more sankalpam "Aneka kala vicchinna Gayathri manthra japa
prayaschidhardham, ........... samkhya gayathri mantra japam karishye") and
then once more do the allotted numbers of gayathri japa. You can yourself
decide the number of gayathris you do for this, according to your choice.
But let it not be less than 16 at least. More the better. After this you
can do upasthanam etc. and continue.
3. You know before beginning the Gayathri japam, there is a mantra "Ojosi
Sahosi Balamasi". When uttering this mantra, you strongly suggest to your
mind that Gayathri devi is going to come to you during the japa and empower
you. Do this everyday whenever you do Gayathri Japa. Slowly you will find
that your mantra will become more and more powerful.
I am only giving these suggestions from the very small and limited purview
of my knowledge. However, I am sure it will do no harm to try it. Best of
luck.
Answering your second query, I am on surer grounds. I have no doubt in my
mind that the mantras are being chanted the way it was done from the
beginning (whenever it was), for the following reasons:
a. The veda mantras conform to a very accurate and exact grammatic regimen.
These are so clear cut and accurate that not a single shabda or letter can
be found out of place or incorrect in any of the veda samhitas. In some
brahmanas like Araynayka etc. you may find some of these non-conformities,
but they are very minor, but in the samhithas, i.e. the main texts, not a
single letter, word or phonetic syllable is incorrect, i.e. they all conform
exactly to the same regimen without a single exception. In fact, the
mantras contain their own phonetic codes (swaras) which give different
meanings to the words also. In the entire text of veda, you cannot find a
single out of place swara! Even today this applies to the veda mantras as
we know them, therefore they could not have undergone any change. You know
sanskrit has been found to be the best suited language for computers, and
one of the reasons for this is that its structure is so precise.
b) When I wanted to start my "adhyayana" of Yajur Veda in 1986 or so, I was
searching for a Thaithireeya Samhita text. I did not then know the Granthi
lipi, and hence I could rely only on Sanskrit text. I enquired and heard
that one Satwalekar was publishing Thaithireeya Samhita in deva nagiri
(sanskrit) lipi from an ashram in Paradi in Gujarat I sent money to the
ashram and received a copy of the text book "Krishna Yajur Vedeeya
Thaithireeya Samhita" in devanagiri script. I took it to my Ghanapadikal
and started my adhyayanam. My guru, the Ghanapadikal, had mastered the
samhita solely from his teacher in Kumbakonam. There was no way his master
could ever have seen this sanskrit text, or vice versa. But, when I started
the adhyayanam, I found that every syllable, every letter,every word, every
swara, uttered by my Ghanapadikal (he was not using any book), was exactly
as per what was printed in the devanagiri script book I had received from
Sri Satwalekar. Therefore it is clear that the vedas being chanted in every
part of India all had one, and only one source. The methods of adhyayana
contained several pre-cautions to ensure that the mantras were passed on
exactly the same way from generation to generation, and it is wonderful to
know that the system works even now. That is why I exort everyone to utter
the mantras with swaram after learning from a Guru who in turn had taken
upadesa from another guru.
Sorry for being lengthy. Trust I have allayed some of your doubts.
Regards
B V KRISHNAN

Dear Member,

Let me first appreciate your readiness to perform
sandhyavandana despite a long gap.

I am not an authority in Sastras,but from smriti
granthas i have read , the prayaschitta suggested for
not performing sandhyavandana continuosly for a week
is punarupanayana(re-upanayana).

However for performing
punarupanayana you need not call your relatives and
friends for a feast!.It is a simple ritual .Since due
to many reasons it may not be practical today to
perform a re-upanayana,you can restart performing
sandhyavandanam as you have the right mindset to do
that.Performing sandhyavandana cannot at any point
harm you.

The mantras are apourusheya as they were visualised by
Rishis by the grace of Paramatma or brahman.However
the corresponding rishis are the Manthradrashta or
person who envisioned it.The mantras have got
variations in chanting in different veda samhitas of
the same veda itself.for example the rudraadhyaya is
different in Taittiriya samhita , kapistala kada ,
kadaka and maithrayani of Krishna yajurveda as well as
Kanva and Madhyandina samhitas of Sukla yajurveda.

Pratishakya helps one to find the differences in
chanting within the same samhita (the different
opinions followed by acharyas in chanting taittiriya
samhita can be found in taittiriya pratisakhya and the
commentators follow one recension as the favourable
one while commenting the sutras).Hence there is a
considerable difference in the way vedas are chanted
even within one sakha itself.

In this instance Gayathri itself is chanted different
for the 3 vedas as yajurvedins alone follow "Nichrut
Gayatri" Chandas(23 letters.Nichrut chandas being one
letter lesser than original one).Many pandits
themselves get confused about the

phenomenon where veda say"Tripada gayatri"(Taithiriya
brahmana portion for
darsapurnamaseshti-vatsaapakarana).Gayatri consists of
3 padas or 3 lines and normally gayatri chandas have 6
letters in one line and comprises of four lines. We
can see from Sounaka pratisakya that tripada gayatri
chandas will have astaksharas in each (8 letters in
one line)pada.

And for other vedas Gayatri mantra is
recited in Gayatri Chandas itself as 24 lettered
mantra.Hence you need to chant the Gaythri mantra
belonging to your veda shakha.

The mail by B V Krishnan was very much
informative,however the book edited by Sripad Damodar
Satavlekar for the Taithiriya samhita in Sanskrit
script itself mentions in the preface about
Daakshinaatya (South Indian) pada and uttara(North
Indian) pada where in the Phonetical rules differ.The
first anuvaka of Taittiriya samhita itself has this
example,where in "rakshah" is pronounced(and hence
printed) as "raKHshah" in dakshinatya pada and
"rakshah" in uttara pada.(The difference is that 2nd
KH is used in dakshinatya pada and 1st K in uttara
padas).this law applies in many places.

It could have
been so minor that the difference may not have been
noticed properly while pronouncing it.Such pada bedas
are common and is followed based on the pratisakhya
and siksha rules followed locally.

Also the daakshinatya pada books show deergha svaritas
also whereas the uttara pada books show only svarita.
The book edited by sri Satavlekar contains rishi
chandas and devata for the anuvakas whereas the other
north indian publications like anandashram samstha
pune ,as well as south Indian publications(New
heritage India ,Mylapore) doesnt have these.

We are missing the tradition of vedas as today just
studying veda samhita itself is considered as veda
padana,whereas it will be only complete if it is
studied with vedangas.

I have represented my understanding from books(and not
from one specific guru).

Kindly share your opinions in this regards and correct
me if the understanding is wrong.
thanks and regards,
Ganesh.

Saturday, April 25, 2020

Andre-Louis learns, and becomes an expert, in fencing - a Quote from the novel Scaramouche

At the end of a ten minutes' bout, M. des Amis offered him the situation, and explained it. In addition to imparting the rudiments of the art to beginners, he was to brush out the fencing-room every morning, keep the foils furbished, assist the gentlemen who came for lessons to dress and undress, and make himself generally useful. His wages for the present were to be forty livres a month, and he might sleep in an alcove behind the fencing-room if he had no other lodging.

The position, you see, had its humiliations. But, if André-Louis would hope to dine, he must begin by eating his pride as an hors d'oeuvre.

"And so," he said, controlling a grimace, "the robe yields not only to the sword, but to the broom as well. Be it so. I stay."

It is characteristic of him that, having made that choice, he should have thrown himself into the work with enthusiasm. It was ever his way to do whatever he did with all the resources of his mind and energies of his body. When he was not instructing very young gentlemen in the elements of the art, showing them the elaborate and intricate salute—which with a few days' hard practice he had mastered to perfection—and the eight guards, he was himself hard at work on those same guards, exercising eye, wrist, and knees.

Perceiving his enthusiasm, and seeing the obvious possibilities it opened out of turning him into a really effective assistant, M. des Amis presently took him more seriously in hand.

"Your application and zeal, my friend, are deserving of more than forty livres a month," the master informed him at the end of a week. "For the present, however, I will make up what else I consider due to you by imparting to you secrets of this noble art. Your future depends upon how you profit by your exceptional good fortune in receiving instruction from me."

Thereafter every morning before the opening of the academy, the master would fence for half an hour with his new assistant. Under this really excellent tuition André-Louis improved at a rate that both astounded and flattered M. des Amis. He would have been less flattered and more astounded had he known that at least half the secret of André-Louis' amazing progress lay in the fact that he was devouring the contents of the master's library, which was made up of a dozen or so treatises on fencing by such great masters as La Bessière, Danet, and the syndic of the King's Academy, Augustin Rousseau. To M. des Amis, whose swordsmanship was all based on practice and not at all on theory, who was indeed no theorist or student in any sense, that little library was merely a suitable adjunct to a fencing-academy, a proper piece of decorative furniture. The books themselves meant nothing to him in any other sense. He had not the type of mind that could have read them with profit nor could he understand that another should do so. André-Louis, on the contrary, a man with the habit of study, with the acquired faculty of learning from books, read those works with enormous profit, kept their precepts in mind, critically set off those of one master against those of another, and made for himself a choice which he proceeded to put into practice.

At the end of a month it suddenly dawned upon M. des Amis that his assistant had developed into a fencer of very considerable force, a man in a bout with whom it became necessary to exert himself if he were to escape defeat.

"I said from the first," he told him one day, "that Nature designed you for a swordsman. See how justified I was, and see also how well I have known how to mould the material with which Nature has equipped you."

"To the master be the glory," said André-Louis.

His relations with M. des Amis had meanwhile become of the friendliest, and he was now beginning to receive from him other pupils than mere beginners. In fact André-Louis was becoming an assistant in a much fuller sense of the word. M. des Amis, a chivalrous, open-handed fellow, far from taking advantage of what he had guessed to be the young man's difficulties, rewarded his zeal by increasing his wages to four louis a month.

From the earnest and thoughtful study of the theories of others, it followed now—as not uncommonly happens—that André-Louis came to develop theories of his own. He lay one June morning on his little truckle bed in the alcove behind the academy, considering a passage that he had read last night in Danet on double and triple feints. It had seemed to him when reading it that Danet had stopped short on the threshold of a great discovery in the art of fencing. Essentially a theorist, André-Louis perceived the theory suggested, which Danet himself in suggesting it had not perceived. He lay now on his back, surveying the cracks in the ceiling and considering this matter further with the lucidity that early morning often brings to an acute intelligence. You are to remember that for close upon two months now the sword had been André-Louis' daily exercise and almost hourly thought. Protracted concentration upon the subject was giving him an extraordinary penetration of vision. Swordsmanship as he learnt and taught and saw it daily practised consisted of a series of attacks and parries, a series of disengages from one line into another. But always a limited series. A half-dozen disengages on either side was, strictly speaking, usually as far as any engagement went. Then one recommenced. But even so, these disengages were fortuitous. What if from first to last they should be calculated?

That was part of the thought—one of the two legs on which his theory was to stand; the other was: what would happen if one so elaborated Danet's ideas on the triple feint as to merge them into a series of actual calculated disengages to culminate at the fourth or fifth or even sixth disengage? That is to say, if one were to make a series of attacks inviting ripostes again to be countered, each of which was not intended to go home, but simply to play the opponent's blade into a line that must open him ultimately, and as predetermined, for an irresistible lunge. Each counter of the opponent's would have to be preconsidered in this widening of his guard, a widening so gradual that he should himself be unconscious of it, and throughout intent upon getting home his own point on one of those counters.

André-Louis had been in his time a chess-player of some force, and at chess he had excelled by virtue of his capacity for thinking ahead. That virtue applied to fencing should all but revolutionize the art. It was so applied already, of course, but only in an elementary and very limited fashion, in mere feints, single, double, or triple. But even the triple feint should be a clumsy device compared with this method upon which he theorized.

He considered further, and the conviction grew that he held the key of a discovery. He was impatient to put his theory to the test.

That morning he was given a pupil of some force, against whom usually he was hard put to it to defend himself. Coming on guard, he made up his mind to hit him on the fourth disengage, predetermining the four passes that should lead up to it. They engaged in tierce, and André-Louis led the attack by a beat and a straightening of the arm. Came the demi-contre he expected, which he promptly countered by a thrust in quinte; this being countered again, he reëntered still lower, and being again correctly parried, as he had calculated, he lunged swirling his point into carte, and got home full upon his opponent's breast. The ease of it surprised him.

They began again. This time he resolved to go in on the fifth disengage, and in on that he went with the same ease. Then, complicating the matter further, he decided to try the sixth, and worked out in his mind the combination of the five preliminary engages. Yet again he succeeded as easily as before.

The young gentleman opposed to him laughed with just a tinge of mortification in his voice.

"I am all to pieces this morning," he said.

"You are not of your usual force," André-Louis politely agreed. And then greatly daring, always to test that theory of his to the uttermost: "So much so," he added, "that I could almost be sure of hitting you as and when I declare."

The capable pupil looked at him with a half-sneer. "Ah, that, no," said he.

"Let us try. On the fourth disengage I shall touch you. Allons! En garde!"

And as he promised, so it happened.

The young gentleman who, hitherto, had held no great opinion of André-Louis' swordsmanship, accounting him well enough for purposes of practice when the master was otherwise engaged, opened wide his eyes. In a burst of mingled generosity and intoxication, André-Louis was almost for disclosing his method—a method which a little later was to become a commonplace of the fencing-rooms. Betimes he checked himself. To reveal his secret would be to destroy the prestige that must accrue to him from exercising it.

At noon, the academy being empty, M. des Amis called André-Louis to one of the occasional lessons which he still received. And for the first time in all his experience with André-Louis, M. des Amis received from him a full hit in the course of the first bout. He laughed, well pleased, like the generous fellow he was.

"Aha! You are improving very fast, my friend."

He still laughed, though not so well pleased, when he was hit in the second bout. After that he settled down to fight in earnest with the result that André-Louis was hit three times in succession. The speed and accuracy of the fencing-master when fully exerting himself disconcerted André-Louis' theory, which for want of being exercised in practice still demanded too much consideration.

But that his theory was sound he accounted fully established, and with that, for the moment, he was content. It remained only to perfect by practice the application of it. To this he now devoted himself with the passionate enthusiasm of the discoverer. He confined himself to a half-dozen combinations, which he practised assiduously until each had become almost automatic. And he proved their infallibility upon the best among M. des Amis' pupils.

Finally, a week or so after that last bout of his with des Amis, the master called him once more to practice.

Hit again in the first bout, the master set himself to exert all his skill against his assistant. But to-day it availed him nothing before André-Louis' impetuous attacks.

After the third hit, M. des Amis stepped back and pulled off his mask.

"What's this?" he asked. He was pale, and his dark brows were contracted in a frown. Not in years had he been so wounded in his self-love. "Have you been taught a secret botte?"

He had always boasted that he knew too much about the sword to believe any nonsense about secret bottes; but this performance of André-Louis' had shaken his convictions on that score.

"No," said André-Louis. "I have been working hard; and it happens that I fence with my brains."

"So I perceive. Well, well, I think I have taught you enough, my friend. I have no intention of having an assistant who is superior to myself."

"Little danger of that," said André-Louis, smiling pleasantly. "You have been fencing hard all morning, and you are tired, whilst I, having done little, am entirely fresh. That is the only secret of my momentary success."

His tact and the fundamental good-nature of M. des Amis prevented the matter from going farther along the road it was almost threatening to take. And thereafter, when they fenced together, André-Louis, who continued daily to perfect his theory into an almost infallible system, saw to it that M. des Amis always scored against him at least two hits for every one of his own. So much he would grant to discretion, but no more. He desired that M. des Amis should be conscious of his strength, without, however, discovering so much of its real extent as would have excited in him an unnecessary degree of jealousy.

And so well did he contrive that whilst he became ever of greater assistance to the master—for his style and general fencing, too, had materially improved—he was also a source of pride to him as the most brilliant of all the pupils that had ever passed through his academy. Never did André-Louis disillusion him by revealing the fact that his skill was due far more to M. des Amis' library and his own mother wit than to any lessons received.

Excerpted from The Adventures of Tom Sawyer - by Mark Twain

SATURDAY morning was come, and all the summer world was bright and fresh, and brimming with life. There was a song in every heart; and if the heart was young the music issued at the lips. There was cheer in every face and a spring in every step. The locust-trees were in bloom and the fragrance of the blossoms filled the air. Cardiff Hill, beyond the village and above it, was green with vegetation and it lay just far enough away to seem a Delectable Land, dreamy, reposeful, and inviting.

Tom appeared on the sidewalk with a bucket of whitewash and a long-handled brush. He surveyed the fence, and all gladness left him and a deep melancholy settled down upon his spirit. Thirty yards of board fence nine feet high. Life to him seemed hollow, and existence but a burden. Sighing, he dipped his brush and passed it along the topmost plank; repeated the operation; did it again; compared the insignificant whitewashed streak with the far-reaching continent of unwhitewashed fence, and sat down on a tree-box discouraged. Jim came skipping out at the gate with a tin pail, and singing Buffalo Gals. Bringing water from the town pump had always been hateful work in Tom’s eyes, before, but now it did not strike him so. He remembered that there was company at the pump. White, mulatto, and negro boys and girls were always there waiting their turns, resting, trading playthings, quarrelling, fighting, skylarking. And he remembered that although the pump was only a hundred and fifty yards off, Jim never got back with a bucket of water under an hour—and even then somebody generally had to go after him. Tom said:

“Say, Jim, I’ll fetch the water if you’ll whitewash some.”

Jim shook his head and said:

“Can’t, Mars Tom. Ole missis, she tole me I got to go an’ git dis water an’ not stop foolin’ roun’ wid anybody. She say she spec’ Mars Tom gwine to ax me to whitewash, an’ so she tole me go ’long an’ ’tend to my own business—she ’lowed she’d ’tend to de whitewashin’.”

“Oh, never you mind what she said, Jim. That’s the way she always talks. Gimme the bucket—I won’t be gone only a a minute. She won’t ever know.”

“Oh, I dasn’t, Mars Tom. Ole missis she’d take an’ tar de head off’n me. ’Deed she would.”

“She! She never licks anybody—whacks ’em over the head with her thimble—and who cares for that, I’d like to know. She talks awful, but talk don’t hurt—anyways it don’t if she don’t cry. Jim, I’ll give you a marvel. I’ll give you a white alley!”

Jim began to waver.

“White alley, Jim! And it’s a bully taw.”

“My! Dat’s a mighty gay marvel, I tell you! But Mars Tom I’s powerful ’fraid ole missis—”

“And besides, if you will I’ll show you my sore toe.”

Jim was only human—this attraction was too much for him. He put down his pail, took the white alley, and bent over the toe with absorbing interest while the bandage was being unwound. In another moment he was flying down the street with his pail and a tingling rear, Tom was whitewashing with vigor, and Aunt Polly was retiring from the field with a slipper in her hand and triumph in her eye.

But Tom’s energy did not last. He began to think of the fun he had planned for this day, and his sorrows multiplied. Soon the free boys would come tripping along on all sorts of delicious expeditions, and they would make a world of fun of him for having to work—the very thought of it burnt him like fire. He got out his worldly wealth and examined it—bits of toys, marbles, and trash; enough to buy an exchange of work, maybe, but not half enough to buy so much as half an hour of pure freedom. So he returned his straitened means to his pocket, and gave up the idea of trying to buy the boys. At this dark and hopeless moment an inspiration burst upon him! Nothing less than a great, magnificent inspiration.

He took up his brush and went tranquilly to work. Ben Rogers hove in sight presently—the very boy, of all boys, whose ridicule he had been dreading. Ben’s gait was the hop-skip-and-jump—proof enough that his heart was light and his anticipations high. He was eating an apple, and giving a long, melodious whoop, at intervals, followed by a deep-toned ding-dong-dong, ding-dong-dong, for he was personating a steamboat. As he drew near, he slackened speed, took the middle of the street, leaned far over to starboard and rounded to ponderously and with laborious pomp and circumstance—for he was personating the Big Missouri, and considered himself to be drawing nine feet of water. He was boat and captain and engine-bells combined, so he had to imagine himself standing on his own hurricane-deck giving the orders and executing them:

“Stop her, sir! Ting-a-ling-ling!” The headway ran almost out, and he drew up slowly toward the sidewalk.

“Ship up to back! Ting-a-ling-ling!” His arms straightened and stiffened down his sides.

“Set her back on the stabboard! Ting-a-ling-ling! Chow! ch-chow-wow! Chow!” His right hand, mean-time, describing stately circles—for it was representing a forty-foot wheel.

“Let her go back on the labboard! Ting-a-ling-ling! Chow-ch-chow-chow!” The left hand began to describe circles.

“Stop the stabboard! Ting-a-ling-ling! Stop the labboard! Come ahead on the stabboard! Stop her! Let your outside turn over slow! Ting-a-ling-ling! Chow-ow-ow! Get out that head-line! lively now! Come—out with your spring-line—what’re you about there! Take a turn round that stump with the bight of it! Stand by that stage, now—let her go! Done with the engines, sir! Ting-a-ling-ling! SH’T! S’H'T! SH’T!” (trying the gauge-cocks).

Tom went on whitewashing—paid no attention to the steamboat. Ben stared a moment and then said: “Hi-Yi! You’re up a stump, ain’t you!”

No answer. Tom surveyed his last touch with the eye of an artist, then he gave his brush another gentle sweep and surveyed the result, as before. Ben ranged up alongside of him. Tom’s mouth watered for the apple, but he stuck to his work. Ben said:

“Hello, old chap, you got to work, hey?”

Tom wheeled suddenly and said:

“Why, it’s you, Ben! I warn’t noticing.”

“Say—I’m going in a-swimming, I am. Don’t you wish you could? But of course you’d druther work—wouldn’t you? Course you would!”

Tom contemplated the boy a bit, and said:

“What do you call work?”

“Why, ain’t that work?”

Tom resumed his whitewashing, and answered carelessly:

“Well, maybe it is, and maybe it ain’t. All I know, is, it suits Tom Sawyer.”

“Oh come, now, you don’t mean to let on that you like it?”

The brush continued to move.

“Like it? Well, I don’t see why I oughtn’t to like it. Does a boy get a chance to whitewash a fence every day?”

That put the thing in a new light. Ben stopped nibbling his apple. Tom swept his brush daintily back and forth—stepped back to note the effect—added a touch here and there—criticised the effect again—Ben watching every move and getting more and more interested, more and more absorbed. Presently he said:

“Say, Tom, let me whitewash a little.”

Tom considered, was about to consent; but he altered his mind:

“No—no—I reckon it wouldn’t hardly do, Ben. You see, Aunt Polly’s awful particular about this fence—right here on the street, you know—but if it was the back fence I wouldn’t mind and she wouldn’t. Yes, she’s awful particular about this fence; it’s got to be done very careful; I reckon there ain’t one boy in a thousand, maybe two thousand, that can do it the way it’s got to be done.”

“No—is that so? Oh come, now—lemme just try. Only just a little—I’d let you, if you was me, Tom.”

“Ben, I’d like to, honest injun; but Aunt Polly—well, Jim wanted to do it, but she wouldn’t let him; Sid wanted to do it, and she wouldn’t let Sid. Now don’t you see how I’m fixed? If you was to tackle this fence and anything was to happen to it—”

“Oh, shucks, I’ll be just as careful. Now lemme try. Say—I’ll give you the core of my apple.”

“Well, here—No, Ben, now don’t. I’m afeard—”

“I’ll give you all of it!”

Tom gave up the brush with reluctance in his face, but alacrity in his heart. And while the late steamer Big Missouri worked and sweated in the sun, the retired artist sat on a barrel in the shade close by, dangled his legs, munched his apple, and planned the slaughter of more innocents. There was no lack of material; boys happened along every little while; they came to jeer, but remained to whitewash. By the time Ben was fagged out, Tom had traded the next chance to Billy Fisher for a kite, in good repair; and when he played out, Johnny Miller bought in for a dead rat and a string to swing it with—and so on, and so on, hour after hour. And when the middle of the afternoon came, from being a poor poverty-stricken boy in the morning, Tom was literally rolling in wealth. He had besides the things before mentioned, twelve marbles, part of a jews-harp, a piece of blue bottle-glass to look through, a spool cannon, a key that wouldn’t unlock anything, a fragment of chalk, a glass stopper of a decanter, a tin soldier, a couple of tadpoles, six fire-crackers, a kitten with only one eye, a brass door-knob, a dog-collar—but no dog—the handle of a knife, four pieces of orange-peel, and a dilapidated old window sash.

He had had a nice, good, idle time all the while—plenty of company—and the fence had three coats of whitewash on it! If he hadn’t run out of whitewash he would have bankrupted every boy in the village.

Tom said to himself that it was not such a hollow world, after all. He had discovered a great law of human action, without knowing it—namely, that in order to make a man or a boy covet a thing, it is only necessary to make the thing difficult to attain. If he had been a great and wise philosopher, like the writer of this book, he would now have comprehended that Work consists of whatever a body is obliged to do, and that Play consists of whatever a body is not obliged to do. And this would help him to understand why constructing artificial flowers or performing on a tread-mill is work, while rolling ten-pins or climbing Mont Blanc is only amusement. There are wealthy gentlemen in England who drive four-horse passenger-coaches twenty or thirty miles on a daily line, in the summer, because the privilege costs them considerable money; but if they were offered wages for the service, that would turn it into work and then they would resign.

The boy mused awhile over the substantial change which had taken place in his worldly circumstances, and then wended toward headquarters to report.

Sunday, April 19, 2020

Social Isolation : The Bet - by Anton Chekhov

After a long long time, read the short story "The Bet" by Anton Chekhov, once again. Though it didn't thrill me as it did in my childhood when I first read it, it was still gripping. I also happily realized that I am able to enjoy reading books again. That I could concentrate on the words much better now. Interesting that this short story has another interesting take on the social isolation that the whole world is practising now!

Thursday, April 16, 2020

A Sloka, which is Equivalent to the exalted Gayatri Mantra, in the Srimad Bhagavatham

The below slokam in the Srimad Bhagavatham struck me as closely resembling the exalted Gayatri mantra in words and spirit. The context of the slokam is King Bharata worshipping the rising Sun.

Later I casually enquired about this slokam in a Yahoo discussion group. Then Sri KV Gopalakrishna, a great scholar (unfortunately no more) responded with the below details (synonyms and translation).

paro-rajaḥ savitur jāta-vedo
devasya bhargo manasedaḿ jajāna
suretasādaḥ punar āviśya caṣṭe
haḿsaḿ gṛdhrāṇaḿ nṛṣad-rińgirām imaḥ (Bhagvatam 5.7.14)

SYNONYMS
paraḥ-rajaḥ — beyond the mode of passion (situated in the pure mode of goodness); savituḥ — of the one who illuminates the whole universe; jāta-vedaḥ — from which all the devotee's desires are fulfilled; devasya — of the Lord; bhargaḥ — the self-effulgence; manasā — simply by contemplating; idam — this universe; jajāna — created; su-retasā — by spiritual potency; adaḥ — this created world; punaḥ — again; āviśya — entering; caṣṭe — sees or maintains; haḿsam — the living entity; gṛdhrāṇam — desiring for material enjoyment; nṛṣat — to the intelligence; rińgirām — to one who gives motion; imaḥ — let me offer my obeisances

[That light, (constituting the very essence) of the Sun-god, which lies beyond the material plane (is made of Sattva, unmixed with Rajas and Tamas), dispenses the fruit of our actions, it is the same Light that evolved this (phenomenal universe) by its mere thought and again, entering it (as its Inner Controller), protects the Jiva, seeking its protection, with its power of consciousness. We resort to that Light, which propels our intellect.]

The suble joys of not owning a vehicle (in Malayalam)

I wrote this message in my FB page initially. Later thought it'll be easier to reread it in future if I copied the stuff to this blog.

I feel like LOL-ing to think that the wish expressed at the end has so suddenly materialized, thanks to the COVID impact!!!

ഒരു വാഹനം ഇല്ലാതെ ജീവിക്കുന്നതിലുള്ള സുഖം ഒന്നു വേറെ തന്നെയാണ്‌. Public Transport തരക്കേടില്ലാത്ത South Indian states-ൽ എവിടെയെങ്കിലും ആണു ജീവിക്കുന്നതെങ്കിൽ പരമ സുഖം. ഒരു വാഹനം ഉള്ളത് കൊണ്ട് മാത്രം റോഡ് -ന്റെ ഭൂരിഭാഗം കയ്യേറി ആവശ്യത്തിനും അനാവശ്യത്തിനും horn അടിച്ചു കാൽ നടക്കാരൻെറ eardrum അടിച്ച് പൊട്ടിക്കുന്നവരാണ് കേരളത്തിൽ വാഹനം ഓടിക്കുന്നവരിൽ നല്ലൊരു ശതമാനവും. എന്നാൽ വാഹനം വലുതാക്കുന്നതു പോലെ എളുപ്പമല്ല റോഡ് വലുതാക്കുന്നത് എന്നത് കൊണ്ട് ഏതെങ്കിലും ചെറിയ റോഡിനുള്ളിൽ മറ്റു വാഹനങ്ങൾക്കിടയിൽ പെട്ടുപോയാൽ പെട്ടത് തന്നെ. റോഡ് മുഴുവൻ block ചെയ്ത രണ്ടു വല്യ വാഹനങ്ങൾക്കുള്ളിൽ നിന്നും മുതലാളിമാർ തല മാത്രം പുറത്തേക്കിട്ടുകൊണ്ടു വാഗ്‌വാദം നടത്തുന്നത് ഒരു ചേതോഹരമായ കാഴ്ചയാണ് ! എന്നാൽ വാഹനം ഇല്ലാത്ത കാൽ നടക്കാരന് മാത്രമേ അത് ശരിക്കും ആസ്വദിക്കാനാകൂ.

വാഹനം ഉള്ള എന്റെ സുഹൃത്തുക്കൾ ചോദിക്കുന്നത് ഒരു emergency situation-ൽ വാഹനം വേണ്ടി വന്നാൽ എന്ത് ചെയ്യും എന്നാണ്. ന്യായമായ ചോദ്യം എന്നാൽ ഒന്നാലോചിച്ചാൽ ഈ ചോദ്യത്തിൽ കഴമ്പില്ല താനും. ഇവരോ ഇവരുടെ ബന്ധുക്കളോ ഞാനോ ചിരഞ്ജീവികളല്ല. അങ്ങനെ ഒരു emergency situation തരണം ചെയ്തു അഞ്ചോ പത്തോ വർഷം കൂടുതൽ ജീവിച്ചു എനിക്കോ എന്റെ ശേഷിച്ചിരിപ്പുള്ള ബന്ധുക്കൾക്കോ വിശേഷിച്ചു ഒന്നും നേടാനില്ല. ദൈവ വിശ്വാസം ഉള്ളത് കൊണ്ട് എന്റെ ചെറിയ ബുദ്ധിയിൽ തോന്നുന്നതിനേക്കാളൊക്കെ ഭംഗിയായി കാര്യങ്ങൾ നടന്നുകൊള്ളും എന്ന വിശ്വാസവും ഉണ്ട്‌. പിന്നെ ഫോൺ സൗകര്യം ഉള്ളത് കൊണ്ട് വേണ്ടി വന്നാൽ വാഹനം വിളിച്ചു വരുത്താവുന്നതാണ്. Emergency അല്ലാത്ത സമയം കഴിയാവുന്നതും നടക്കുന്നത് ആരോഗ്യത്തെയും സഹായിക്കും. ഞാൻ ശ്രദ്ധിച്ചിട്ടുള്ള ഒരു കാര്യം ഒരു ബൈക്ക് അല്ലെങ്കിൽ കാർ വീട്ടിൽ ഉള്ളവർ 1 - 1 1/2 km ദൂരം യാത്ര ചെയ്യേണ്ടി വരുമ്പോൾ പോലും വാഹനം പുറത്തെടുക്കും എന്നുള്ളതാണ്. ഡോക്ടർ മുന്നറിയിപ്പ് നൽകുന്നത് വരെ ഇക്കൂട്ടർ സ്വന്തം കാലുകളുടെ ഉപയോഗം മറക്കുന്നു ! ഡോക്ടർ പേടിപ്പിക്കുന്നതോടെ വല്യ വിലയ്ക്കു Treadmill വാങ്ങി അതിൽ കുതിക്കുന്നതിൽ ആശ്വാസം കണ്ടെത്തുന്നു ! വീട്ടിലെ പറമ്പിൽ വളരുന്ന സ്വാദിഷ്ടവും പോഷക സമൃദ്ധവും ആയ കായ്കനികൾ പറിക്കാതെ അഴുകാൻ വിട്ടു ടോണിക്ക് വാങ്ങിച്ചു കുടിക്കുന്നത് പോലെയാണ് ഇത്.

വാഹനം ഇല്ലാതിരിക്കുന്നതിന്റെ മറ്റൊരു ഗുണം അത് നമ്മിലെ എളിമ വർധിപ്പിക്കും എന്നുള്ളതാണ്. മുൻകാലങ്ങളിൽ അയിത്ത ജാതിക്കാർക്ക് പ്രധാന വീഥികളിൽ സഞ്ചരിക്കാൻ അനുവാദമില്ലായിരുന്നു എന്ന് വായിച്ചിട്ടുണ്ട്. അത് പോലെ ആധുനിക കാല അയിത്തജാതിക്കാരനായ കാൽ നടക്കാരനു റോഡിന്റെ അരികിലെ ഒരല്പം സ്ഥലം ഒഴികെ ബാക്കിയുള്ള വിശാലമായ പ്രദേശം അപ്രാപ്യമാണ്. പലപ്പോഴും കാൽ നടക്കാരനു അനുവദിച്ചിട്ടുള്ള ആ ചെറിയ സ്ഥലം പോലും ബൈക്ക് യാത്രക്കാരോ തെരുവോര കച്ചവടക്കാരോ കയ്യടക്കുന്നതു കാണാം. ആകെ കൂടി നോക്കിയാൽ മുൻകാലത്തെ അയിത്തക്കാർ ക്കുണ്ടായിരുന്നതിനേക്കാൾ ശോചനീയമാണ് ആധുനിക കാലത്തെ കാൽ നടക്കാർക്കുള്ള സഞ്ചാര സ്വാതന്ത്ര്യം എന്ന് കാണാം. ഇത് കാൽ നടക്കാരന്റെ എളിമയും ക്ഷമാശക്തിയും വർധിപ്പിക്കുന്നു. അയാൾ അനാവശ്യ വാഗ്‌വാദങ്ങളിൽ ഏർപ്പെടുന്നില്ല. അക്ഷമരായ വാഹന മുതലാളിമാർ പരസ്പരം തെറി വിളിക്കുന്നത് hot seat ൽ നിന്നും കാണാനുള്ള ഭാഗ്യവും അയാൾക്ക്‌ സിദ്ധിക്കുന്നു.

വാഹനത്തിന്റെ maintenance, parking, overspeed ചെയ്താലുള്ള fine, എന്നിങ്ങനെയുള്ള തലവേദനകൾ ഒന്നും തന്നെ കാൽ നടക്കാരനെ അലട്ടുന്നതേയില്ല. ഡ്രൈവ് ചെയ്യുമ്പോഴുള്ള ടെൻഷൻ അയാൾ അറിയുന്നില്ല. Bus Stand-ൽ നടന്നു ചെല്ലുക, തിരക്ക് കുറഞ്ഞ ഒരു bus വരും വരെ സാവകാശം കാത്തിരിക്കുക, bus-ൽ കയറി കഴിഞ്ഞാൽ കാഴ്ചകൾ കണ്ടു രസിച്ചു destination എത്തും വരെ യാത്രചെയ്യുക. ഇത്രയേയുള്ളൂ അയാളുടെ ചുമതല. സ്വന്തം വാഹനത്തിൽ പോകുന്നതിനേക്കാൾ കാലതാമസം തീർച്ചയായും നേരിടേണ്ടി വരും. എന്നാൽ കാര്യങ്ങൾ മുൻകൂട്ടി Plan ചെയ്തും ചെയ്യേണ്ട കാര്യങ്ങൾ വെട്ടിച്ചുരുക്കിയും ഈ കാലതാമസം ഫലപ്രദമായി നേരിടാവുന്നതേയുളളു. Bus യാത്ര തന്നെ ധാരാളം entertainment നൽകുന്നതിനാൽ അതിനായി മറ്റെങ്ങും പോകേണ്ട കാര്യമില്ല എന്ന് വരെ തോന്നിപ്പോകും.

വാഹനം ഓടിക്കുന്നവരെല്ലാം അന്തരീക്ഷ മലിനീകരണത്തിന് സംഭാവന ചെയ്യുന്നുണ്ട്. ഇത് പ്രകൃതിക്കു എത്രമാത്രം ദോഷകരമായ ഒന്നാണ് എന്നത് നമ്മൾ ഇനിയും ശരിയായി മനസ്സിലാക്കിയിട്ടില്ല. Delhi Mumbai പോലുള്ള മെട്രോ നഗരങ്ങളിൽ താമസിക്കുന്നവർ അല്പാല്പമായി മനസ്സിലാക്കി തുടങ്ങിയിട്ടുണ്ട്.
മറ്റു ഏതൊരാളെയും പോലെ കാൽ നടക്കാരനും മനസ്സിൽ ഒരു എളിയ സ്വപ്നം സൂക്ഷിക്കുന്നുണ്ട്. എന്നെങ്കിലും ഒരിക്കൽ ഭീതി കൂടാതെ road-ന്റെ മധ്യത്തിൽ കൂടി നടക്കാനാവുക എന്നത്. ഹർത്താലിന്റെ സ്വന്തം നാടായ കേരളത്തിൽ ഇത് വളരെ എളുപ്പമാണല്ലോ എന്ന് കേരളത്തിനു പുറത്തു ജീവിക്കുന്നവർ കരുതുന്നുണ്ടാവും. പക്ഷെ കാര്യങ്ങൾ അത്ര എളുപ്പമല്ല. ഹർത്താൽ ദിവസം അനുഭാവികൾ public transport വിലക്കുന്നുണ്ടെങ്കിലും സ്വകാര്യ വാഹനങ്ങളെ യാത്ര ചെയ്യാൻ അനുവദിക്കുന്നുണ്ട്‌. എന്നെങ്കിലും ഒരു രാഷ്ട്രീയ party ക്കു കാൽ നടക്കാരിൽ അനുഭാവം തോന്നി ഹർത്താലിൽ സ്വകാര്യവാഹനങ്ങളെയും ഉൾപ്പെടുത്തിയാൽ ഒരു കൈ/കാൽ നോക്കാവുന്നതാണ്.

Where Advaitin, Vishishtadvaitin, Dvaitin - all agree!

In my view, people have been needlessly fighting over concepts like maya, and analogies like the rope and the snake, for centuries, without trying to focus on the essence of the idea.

The Srutis give clear analogies of its own, on the relationship between Brahman and the world.

Mundaka Upanishad 1.1.7 states,
As the spider creates and absorbs, as medicinal plants grow from the earth, as hairs grow from the living person, so this universe proceeds from the immortal (Brahman)
These are analogies to which the Advaitin, the Vishishtadvaitin, the Dvaitin - everyone agrees with, since they come from Sruti. (Here I am not talking about the atheists, agnostics etc...)

These essence of these analogies is the relative insignificance, and dependence, of this world and all it's matters, on Brahman. This is the root of spirituality.  It is absolutely incompatible with any materialistic attitude that sees the world as the sole reality.  

And hence, Sruti quite logically exhorts us to focus on that Supreme Brahman at all times, while we live in this, relatively insignificant world.

Wednesday, April 15, 2020

Interesting anecdote on the power of Gayatri

Prajna,

I hope this message gives some motivation to you and others who are
thinking of trying Gayatri. I have experienced a lot of benefits by
doing Gayatri japa. I have been doing it for the past 14 years and
would continue it throughout my life. To understand my experiences,
kindly read the following :-

I don't have any good memories of my childhood - I was last in my
class until 4th grade in high school (My mom used to be beside me and
help during exams and also meet the school principal and request to
get me promoted!) - Don't remember any rhymes taught in kindergarten -
I only remember that I got beaten up by the school teacher several
times - Had Asthma attacks very often - Got fever/health problems
with weather (season) changes - Not a flexible guy and would have
been a complete failure (if I continued that way). During those days,
my parents decided to have my thread ceremony conducted (initiated in
Gayatri) hoping that my life would improve. The thread ceremony was
conducted during my 7th grade in High school.

During adolescence: My dream was to become a researcher. But the fact
of life was that I was a failure in everything. I got attached to
Gayatri - to bail me out of my difficulties. During the same time, I
began reading Bhagavadgita and other literature too. In the
beginning, the benefits weren't many. The immediate benefit of doing
intense Gayatri was that I got a lot of will power. By intense, I
mean continuous mental japa of Gayatri while doing the regular daily
activities. My health condition also improved. I guess the health is
related to a certain extent on the state of mind also. I take it as -
when a person has will power, he/she will have more body resistance
to fight (easily) common diseases. I began doing well in studies too.

When I got admission to an Engineering college for BTech
(undergraduate) degree and I needed to leave my home and live in the
hostel dormitaries, my parents were worried how I would be able to
live independently. I was able to come out successfully facing all
challenges by the will of Gayatri. While being away from parents, I
got a new feeling that Gayatri is my mother. Whenever I am in
trouble, I talk to her as my mother mentally. After completing the
undergraduate studies, I got a job in a good industry by campus
placement.

During adult life: At the age of 18 years, after one year in the
industry, I felt a need to do further studies to be able to become a
researcher (my childhood ambition). I did graduate studies (Masters)
in one of the prestigious institutes in India (IISc). As I am growing
up and am becoming more matured (maybe or may not be :-)), I ask less
and less from Gayatri in terms of benefits. I began realizing that no
matter what I ask Gayatri, I would get more benefits by surrendering
to her my whole Self. Bhagavadgita also had contributed a lot along
with Gayatri. While Bhagavadgita gave me theoretical knowledge,
Gayatri gave me the insight and ability to grasp deeper meaning of
life. Now, when I do Gayatri, I try to meditate on the real meaning
of the mantra and request her to give guidance while surrendering
myself wholeheartedly.

Currently, I am doing PhD in a prestigious US university and hope to
become a good researcher. I believe, Gayatri would direct me towards
making a proper judgement. Though I understand that the future
aspirations are not always easy to achieve, I am sure that Gayatri
would correct me when I am wrong and provide a direction to my
intellect. Goals change in life as one grows up and becomes more
matured. Gayatri would guide in this direction also.

A beginner should know that - You get what you ask. If you ask for
destruction/damage, you too are liable to receive the same. This is
to caution you and make you realize the importance of meditating on
the right meaning of Gayatri while doing the japa. Perhaps, this is
the reason during ancient times, there was a guru to guide in the
initial stages.

Take Care.

Best Wishes,
mahesh

--- In gayatri_parivar@yahoogroups.com, "prajna9292002
" wrote:
>
> Hi, Like most of you I have probably read everything there is to
> read about the Gayatri mantra on the internet. Many of these sights
> claim that the chanting of the Gayatri mantra will give wealth,
> supernatural powers, a glowing radiant physical body and other such
> outwardly visible benefits. Other sites merely say that it will
give
> enlightenment and wisdom. Either way is fine with me but does
anyone
> here have any experiences like the ones I listed above? I read so
> much about the mnatra but dont really know anyone that has done it
> long enough to see rewards. Some feedback would really be
> appreciated. Thanks!!
>
> Mike

Excerpted from Anand Gayatri Katha

Mahatma Anand Swami was among the greatest Gayatri sadhakas of his time. He held many high positions in Arya Samaj from time to time and was also known for his journalistic attainments. He spread the message of Mother Gayatri inside and outside the country till the ripe old age of 92. His personal sadhana of Gayatri was of the highest order and was reflected in equal measure in all dimensions of his personality – his words, thoughts and actions.

Mahatma Anand Swami wrote Gayatri Mahamantra, Anand Gayatri Katha and many other books on spirituality. Anand Gayatri Katha among these has descriptions of the many miracles of Gayatri sadhana that he personally experienced in the course of his life. Some of these experiences are being given below in his own words.

"In my childhood, when I was studying in the 6th or 7th standard I was a very dull student. The teachers would routinely stand me on the bench at the very beginning of the class and this practice would unfailingly continue in every succeeding class for hours together. Upon returning home, the father would beat me and say – 'you are a moron, wholly incapable of doing anything'! I would weep and reply – 'Father! I do study attentively. But what can I do? Whatever I read I just cannot retain it in my memory'. But the father would not believe me. This routine of daily beating and humiliation depressed me so much that even at that tender age I began to seriously think about committing suicide. Death would be better than this humiliating life. One day, after the classes were over, I went to the small stream flowing by the side of my village. It was rainy season and the river was full. I advanced to the bridge across it and flung myself into the swirling waters underneath. I was determined to die but God had willed otherwise. Probably He had some other scheme for me. The fast currents carried me two miles downstream and threw me on the bank in an unconscious state. The locals there recognized me and took me home.

"One day Swami Nityanand of the Arya Samaj came to visit our village, Jallalpur, and camped in my family's orchard. My father assigned me the duty of taking meals to him daily. One day, upon my father's instruction I took our buffalo to the village pond. The buffalo slowly advanced to the deep waters. I was a kid; I began to shout at her and throw pebbles. Finally the buffalo emerged on the other side of the pond and crossed into the zamindar's fields. By the time I could skirt the pond and reach there, she had ruined a good part of the standing crops. The zamindar came running and thrashed me severely. My bones began to ache. Earlier that day I had taken beatings in school, too. When after the buffalo episode I finally came home, the father was angry at my being so late and he also beat me. I began to pray to God about what I should do. Father then ordered me to take food to Swamiji in the orchard. I did accordingly.

Swamiji started eating and I stood by the side – sad and sullen. Swamiji occasionally looked at my face and after finishing the meal enquired, 'Khushal Chand! What is the matter? Why are you so downcast today? At these words of compassion I began to sob. Swamiji sat me on his lap and asked, 'What has happened?' Why are you so miserable?' I narrated the whole tale of my woes to him. I told him that I was mentally dull and could not recollect any lesson even after trying my best. Swamiji soothed me. He wrote out Gayatri mantra on a slip of paper, gave it to me and said, 'Here is the medicine for your ailment. Get up very early in the morning, about 2 or 3 a.m., when other members of the family are fast asleep, take bath and recite this mantra.' He also explained to me at that time some meanings of the mantra, which I have not forgotten even after such a long time.

From then onwards, I began to get up early. But I felt sleepy during japa. To solve this problem I would tie my choti with a long rope to the iron hook on the ceiling. After 5 or 6 months the effects of the japa were discernible. Previously my answers would be invariably wrong; now I began to pass the examinations. My teachers thought that I was copying someone. I told them that it was not so, that I was only chanting the Gayatri mantra regularly. They were skeptical, but nevertheless I started securing good marks. I wrote a poem too and got a reward of one pound from my teacher. I showed the poem to my father who gave me another pound.

A few months after this another significant even occurred. The annual festival of the Arya Samaj of Jalalpur Jattan was being held. Mahatma Hansraj had delivered a lecture. I prepared a report of this lecture and showed it to him. He asked, 'Whose son are you?' I replied, 'The secretary of Arya Samaj Lala Ganeshdasji is my father'. Mahatmaji enquired from my father about the work I did. My father said, 'He is poor in studies. So I have installed a socks-weaving unit for him.' Mahatmaji said, 'Munshiji, this work is not suitable for the boy. Assign him to me. I will put him to the work for which he is suitable.' Father replied, 'How can I refuse? He is your child. Do as you think fit.'

"Sometime later Mahatmaji summoned me to Lahore. There, I began to work in the Arya Gazette on a monthly salary of thirty rupees. With time I rose to be its editor. During those days there broke out the Moplah revolt in Malabar region. Thousands of Hindus were killed or forcibly converted to Islam. Something had to be done. But the press of the time was adopting a posture of complete silence on this happening. No one wanted to print and bring to light this tyranny on the Hindus. I felt that this was no way to bring about Hindu-Muslim unity. After much deliberation we started Milap magazine with a view to organize the Hindus. Its aim was to usher in Hindu-Muslim unity based on right behavior and conduct and to generate a sense of security.

By the grace of the Mother Gayatri the publication of Milap was a success in spite of initial hiccups. House, cars, cattle and other kinds of riches became available to me. I was blessed with sons and daughters too. I got everything because Mother Gayatri is the bestower of heavenly gifts – progeny, health, happiness,…

In Lahore University's hall an attempt was made on the life of the then Governor of Punjab. Four young men were arrested, prosecuted and awarded death sentence. One of them was my son Ranvir. Meanwhile another mishap occurred. During an Arya Samaj ceremony I slipped and fell down a high hill. The spine was injured. I lay in a Lahore hospital bed, the whole body in plaster. People would come to sympathize with me on the award of capital punishment to Ranvir, their faces showing a sad look appropriate to the occasion. But they would find me cheerful and non-chalant. This would surprise them and they would exclaim, 'Do you have a stone for heart. Your son is standing in the death row and you are smiling'. I would reply confidently, 'Listen, if my good lies in the separation of my son from me, he will be separated for sure. But if our good is destined in his survival, no power on earth will be able to snatch him away.' People would weep for Ranvir; I never did. One day Swami Satyadev, who was guru of the king of Jammu and Kashmir, came to meet me. He looked at me and said, 'You can remain undisturbed and joyous even in the face of this calamity. Who then can take away your son?' His words proved true. Ranvir was discharged and freed.

Mother Gayatri is the bestower of not only material benefits but also spiritual gifts. She purifies the soul and after granting longevity, children and all kinds of glory and riches, beckons one to accompany Her to Brahmaloka (the highest celestial abode). Leaving all these things behind, I put on the ochre robe and marched onto the path shown by the Mother.

Right from the age of eight there has not passed a day when I have not drunk the nectar of Mother Gayatri's grace. The purpose of narrating all this is to emphasize that even in this age of Kali, worship of Mother Gayatri enables one to get all the things about which Bhishma Pitamah had told Yudhisthira. What the rishis and seers over the ages including Shankaracharya, Maharishi Dayanand, Gandhi, Tagore, Tilak and Ramkrishna Paramhansa have preached cannot be untrue. I have myself experienced it personally. Hence I do assert – it is true, it is true, it is true!"

Monday, April 13, 2020

Kanchi Mahaperiyava on Gayatri and Sandhyavandanam

If the Gayatri has not been chanted for three generations in the family of a Brahmin, its members lose caste (they cease to be Brahmins). The quarter where such Brahmins live cannot be called an "agrahara". It is perhaps not yet three generations since Brahmins gave up the Gayatri. So they still may be called Brahmins.

In the same way if the Brahmin family has not performed sacrifices for three generations its members will be called "Durbrahmanas", degenerate Brahmins. Even though degenerate the label "Brahmin" sticks to them. There are prayascittas (expiatory rites) by means of which the corrupted Brahmins will be remade true Brahmins. But there is no such hope for a Brahmin in whose family Gayatri has not been chanted for three generations. A member of such a family ceases altogether to be a Brahmin and cannot be made one again. He is just a "Brahmana- bandhu", a kin or a friend of Brahmins. The same rule applies to Ksatriyas and Vaisyas with regard to the Gayatri mantra; they become "ksatriya-bandhus" and "Vaisya-bandhus" respectively.

The spark I mentioned earlier must be built into a fire. The spark by itself does not serve any purpose. But it has in it the potential to grow into a bright flame or a radiant fire.

At least on Sundays, all those who wear the sacred thread must do Gayatri japa a thousand times. They must not eat unclean food, goto unclean places and must atone for lapses in ritual observances and in maintaining ritual purity. Henceforth they must take every care to see that their body is kept chaste and fit for it to absorb mantric power.

Even in times of misfortune the Gayatri must be muttered at least ten times at dawn, midday and dusk. These are hours of tranquility. At dawn all creatures including human beings rise and the mind is serene now. At dusk all must be restful after a day's hard work: that is also a time of calm. At noon the sun is at its height and people are at home and relaxed and their mind is calm. During these hours we must meditate on Gayatri, Savitri and Sarasvati. In the morning the dominant presence is that of Visnu, at noon that of Brahma and at sundown of Siva. So we must meditate on Gayatri in the morning as Visnu personified, at noon as Brahma personified and at dusk as Siva personified.

Gayatri contains in itself the spirit and energy of all Vedic mantras. Indeed it imparts power to other mantras. Without Gayatri-japa, the chanting of all other mantras would be futile. We find hypnotism useful in many ways and we talk of "hypnotic power". Gayatri is the hypnotic means of liberating ourselves from worldly existence as well as of controlling desire and realising the goal of birth. We must keep blowing on the spark that is the Gayatri and must take up the Gayatri-japa as vrata. The spark will not be extinguished if we do not take to unsastric ways of life and if we do not make our body unchaste.

Gayatri-japa and "arghya" (offering libation) are the most important rites of sandhyavandana. The other parts of this rites are "angas" (limbs). The least a sick or weak person must do us to offer arghya and mutter the Gayatri ten times. "Oh only these two are important aren't they? So that's all we do, offer arghya and mutter the Gayatri ten times a day. " If this be our attitude in due course we are likely to give up even these that are vital to sandhyavandyana. A learned man remarked in jest about the people who perform arghya and mutter Gayatri only ten times thus applying to themselves the rule meant for the weak and the unfortunate: "They will always remain weak and be victims of some calamity or other". Sandhyavandana must be performed properly during right hours. During the Mahabharata war, when water was not readily available, the warriors give arghya at the right time with dust as substitute.

Arghya must be offered before sunrise at noon and at sunset. Once there was a man called Idaikattu Siddha who grazed cattle. He said: "Kanamar konamar kandu kodu adugan pohutu par. " "Kanamal/r" means before you see the sun rise and "konamal/r" means when the sun is overhead and "kandu" is when you see the sun before sunset. These are the three times when you ought to offer arghya. "adu" means "niradu", bathe in the Ganga. "kan" here means "visit Setu" or have " have darsana of Setu". "Pohutu par"- by bathing in the Ganga and by visiting Setu your sins will be washed away. Here is mentioned the custom of going to Kasi, collecting Ganga water there and going to (Setu) Ramesvaram to perform the abhiseka of Ramanathasvamin there.

Only by the intense repetition of Gayatri shall we be able to master all the Vedic mantras. This japa of Gayatri and arghya must be performed everyday without fail. At least once in our lifetime we must bathe in Ganga and go on pilgrimage to Setu.

If a man has a high fever, people looking after him must pour into his mouth the water with which sandhyavandana has been performed. Today it seems all of us are suffering all the time from high fever! When you run a high temperature you have to take medicine; similarly Gayatri is essential to the self and its japa must not be given up at any time. It is more essential to your inner being than medicine is to your body. Sandyavandana must be performed without fail everyday. Gayatri-japa can be practised by all of us without much effort and without spending any money. All that you require is water. Sandyavandana is indeed an easy means to ensure your well being. So long as there is life in you, you must perform it.

Gayatri must be worshiped as a mother. The Lord appers in many forms to bestow his grace and compassion on his devotees Mother loves us more than anybody else. We know no fear before her and talk to her freely. Of all the forms in which Bhagavan manifests himself that form in which he is revealed as mother is most liked by us. The Vedas proclaim Gayatri to be such a mother.

This mantra is to be repeated only by men. Women benefit from the men performing the japa. Similarly when the three varnas practise gayatri-japa all other jatis enjoy the benefit flowing from it. We may cease to perform a rite if the fruits yielded by them are enjoyed exclusively by us. But we cannot do so if others also share in them. Those entitled to Gayatri mantra are to regard themselves as trustees who have to mutter it on behalf of others like women and the fourth varna who are not entitled to it. If they fail in their duty of trustees, it means they are committing an irremediable offence.

The mantras are numerous. Before we start chanting any of them, we say why we are doing so, mention the "fruit" that will yield. The benefit we derive from the Gayatri mantra is the cleansing of the mind (cittasuddhi). Even other mantras have this ultimate purpose, but cittasuuddhi is the direct result of Gayatri-japa.

Even in these days it is not difficult to perform sandhyavandana both at dawn and dusk. Office goers and other workers may not be at home during midday. They may perform the madhyahnika (the midday vandana) 2 hours 24 minutes after sunrise that is called "sangava kala".

We must never miss the daily sandhyavadana unless we find it absolutely impossible to perform. When we fall ill, in our helplessness we ask others for water or kanji in the same way, we must ask our relative or friend to perform sandhyavandana on our behalf.

Let us all pray to God that he will have mercy upon us so that the fire of mantras is never extinguished in us and that it will keep burning brighter and brighter.

An anecdote on GM, from the life of my friend Harsha

Do Not Test Your Mantra: A Story from Childhood
by Dr. Harsh K. Luthar (Harsha)

Thank you Sri Ramji for your post (given below after my story). This comes at an opportune time as on HarshaSatsangh, there has been some discussion of mantras. I am reminded of my own childhood and will share the following story.

Hindus are taught the Gayatri at an early age as soon as the child learns to speak. This is the first mantra that I remember hearing and memorizing when I was around 3 or so. It is held in much esteem of course and is said to bring knowledge, wisdom, and purity. It is also meant to increase intelligence and offer general protection as well. I had deep faith in Gayatri and my first attempts at meditation consisted of simply reciting it over and over again with a focus on the forehead. I used the Gayatri mantra for everything, even for escaping punishment at school when I did not do my homework!

One day, when I was around 11-12 or so, I had not done my homework when I went to school. I wanted to test whether the Gayatri was effective or not and so I made the following experiment. I thought that whenever I have not done the homework and I recite the Gayatri, the teacher never calls on me and I am protected. But how do I know that teacher may not call on me today whether I recite the Gayatri or not. So I decided not to recite and to experiment to see what would happen.

Well the teacher asked all children who had not done their homework to come out in front of the class. I sat in my seat pretending that I had done my home work. The children who had not done their home work were taken care of first. They were beaten by the teacher using a cane (this was typical in India of the 1960s). After the teacher satisfied himself that everyone who had not done the work had been thoroughly beaten and was sobbing appropriately and repenting he started randomly calling on the rest of us. I was sitting there pretending I had done my homework and not reciting the Gayatri as this was my experiment to test the Mantra. The teacher was calling on other students for a while and I thought I was escaping. About 15 minutes before the class ended, the teacher called on me! I was quite stunned! Stammering, I confessed that I could not answer as I had not done the work. The teacher then asked me why I had not come out earlier to accept my punishment for not doing my homework. I had no answer to that.

The teacher decided to make an example of me and called me in front of the class. For the next 15 minutes, I received quite a beating from the teacher. He decided to give me triple that of the other students and used his hands as well to slap me repeatedly (as if the cane was not enough by itself)! On top of the physical pain, the humiliation was quite bad.

I learned many lessons that day. One of them was "Do not test your Mantra!" :-)

~~~~~~~

Gayatri Japa and its Meaning
by Ram Chandran

Hari Om:

Those who belong to the Yajur Vedic Traditions, observe today, Gayatri Japam. Yesterday was the Upakarma day - the first day to begin the study of Yajur Veda. This tradition has been observed from the Vedic time period and is widely observed by the followers of Yajur Veda Traditions. This year, the Upakarma day was the same for the observers of both Rig and Yajur Vedic traditions. The Gayatri Japam is typically recited for 1008 (or 108) times. The Upakarma and Gayatri Japam are considered most important for unmarried youngsters who are entrusted with the responsibility of learning the Vedas.

Gayatri Japam and Meaning
=========================

Aum bhoor bhuwah swaha,
tat savitur varenyam
bhargo devasaya dheemahi
dhiyo yo naha prachodayat.

Oh God! Thou art the Giver of Life, Remover of pain
and sorrow,
The Bestower of happiness, Oh! Creator of the
Universe,
May we receive thy supreme sin-destroying light,
May Thou guide our intellect in the right direction.

Word for Word Meaning of the Mantra Aum = Brahma ; bhoor = embodiment of vital spiritual energy(pran) ; bhuwah = destroyer of sufferings ; swaha = embodiment of happiness ; tat = that ; savitur = bright like sun ; varenyam = best choicest ; bhargo = destroyer of sins ; devasya = divine ; dheemahi = may imbibe ; dhiyo = intellect ; yo = who ; naha = our ; prachodayat = may inspire ; Meaning of Gayatri Mantra

Rishis selected the words of various Mantras and arranged them so that they not only convey meaning but also create specific power through their utterance. Gayatri Mantra inspires wisdom. Its meaning is that "May the Almighty God illuminate our intellect to lead us along the righteous path". All the problems of a person are solved if he/she is endowed with the gift of righteous wisdom. Once endowed with far-sighted wisdom, a man is neither entangled in calamity nor does he tread the wrong path. A wise man finds solution to all outstanding problems. Only those persons who do not think correctly find difficulty and take wrong steps due to foolishness. Chanting of Gayatri Mantra removes this deficiency. The teachings and powers incorporated in the Gayatri Mantra fulfill this purpose.

Hindus believe that righteous wisdom starts emerging soon after the recitions (Japam) of this Mantra is performed. Try chanting the Gayatri Japam silently and attain the eternal peace!

Om Peace! Om Peace! Om Peace!

How VSN helped an aged person recover from paralysis

From a message I found in a discussion group.

Dear Swamins
Sahasra naama paaraayanam , in the houses, is as good as " Vedapaaraayanam" . Those who know Sahasranaamam can recite it ( as a goshti) and the bakthas in the house can also participate ion the recital. Such recital is good to house as the vibration of Bhagavan Naamaas will drive away evil designs, if any, in the house and simaltaneously give solace, pious thinking, well behaviour etc to the members of the house

This was evident when adiyen with some friends recited every saturday evenings in the houses from where we asked to come there and recite, in and around Cuddalore in the years between 1980--1983. One aged person affected by " paralysis" was able to move from the bed , stand and walk subsequently, because of Sahasranaama jabham in that particular house continously for six saturdays( He would listen the paaraayanam with tears from his eyes). Adiyen tried in late 90s, to do sahasra naama paaraayanam in the homes on the dates × convenient to them in West Mambalam. People here, are not somuch interested to recite in their houses/flats.

To begin with, vishnusahasranaamam can be recited and subsequently other stotras can be added , but even for this there was no response

Sarvam Sree Hayagreeva preeyathaam

Dasan
Uruppattur Soundararajan

Nitya Karma and Gayatri Vidya

In Nitya karma, we follow the celebrated Gayatri-Vidya of the Upanishads͵ for attaining Brahman. Even during the Mahabharata war͵ soldiers used to take time off to do Sandhya worship.

Ritual purity is a must. To illustrate this point͵ scriptures mention the tale of King Nala who once did Sandhya Vandanam without washing his feet and consequently lost his kingdom and had to wander in forests half crazy.

The nitya karmas need to be done till death or till one makes Vyuththanam. Vyuththanam (or its later name Sannyasa) is the ideal state of life in the Vedas͵ wherein a person gives up all selfish eshanas (desires/attachment) for putra (children)͵ Vitta(wealth) and Loka(worldly pleasures) and while happily settled in the state of Atmaarama (As the Gita says in sloka 3.7)͵ devotes the rest of his/her life for the welfare of the world͵ maintaining this body only through Bhikshaacharyam (begging). This is the goal that a person performing nitya karmas is striving for. At the time of Upanayanam, the vatu says "Bhavati Bhikshaam Dehi".

Traditionally͵ this is considered much more difficult for women to perform͵ as nature has designed women to have more role than men in childbirth and child rearing (at least in the initial stages of childhood). This is the antithesis of the giving up of the attachment to children͵ or Putra-eshana.

In our religion the performance of rituals is considered a relatively lower form of spirituality. Since it implies that something remains to be attained, for which effort needed to be expended through rituals. In reality Sarvam Khalvidam Brahma (All are Brahman), Neha nanaasti kinchana (There is not an iota of manifoldness in this universe, and never will be too) Mrtyoh sa mrityum aapnoti ya iha naanaiva pashyati (One who differentiates here, goes from death to death) say our scriptures.

The only differentiation we accept is not man-woman but between the Jnani and the Ajnaani. The Jnaani is ever happy in the allpervasive Self and desires nothing else, while remaining ever happy with the universe. The Ajnaani is ever bent on thinking me", "my children", "my house", "my wealth" and is always getting trapped between fleeting moments of joy and sorrow.

In terms of Nitya karmas like Sandhyavandana - both Jnanis and Ajnaanis might perform them however
* Ajnaanis perform them for self purification - an essential step to be eligible for the ultimate step of Sannyasa
* Jnanis like lord Krishna performed Nityakarmas to show an example for common humanity.

We consider Atmajnaanam as the highest form of wealth, above all rituals.

Sunday, April 12, 2020

Excerpts from Swami Vivekananda

From a mail - which I had shared with my friend Mohan several years ago.

A pandit asked Swami Vivekananda if there was any harm in giving up sandhyavandanam or prayers performed in the morning, noon and evening, which he had had to do for lack of time. "What!" cried out the swami, almost with ferocity, "Those giants of old, the ancient rishis, who never walked, but strode -the likes of whom, if you are to think [of] for a moment, you would be shriveled into a moth - they, sir, had time and you have none!"… When a Westernized Hindu spoke in a belittling manner of the "meaningless teachings" of the Vedic seers, the swami fell upon him with thunderbolt vehemence, crying out, "Man, a little learning has muddled your brain! How dare you criticize your venerable forebears, how dare you bastardize the blood of the rishis in your veins by speaking in such a fashion! Have you tested the science of the rishis? Have you even so much as read the Vedas? There is the challenge thrown by the rishis! If you dare oppose them, take it up, put their teachings to the test, and they shall not be found wanting! What is making this race contemptible is just such intellectual bigotry and lop-sidedness as you manifest!"(51)

What do we want in India? If foreigners want [the teachings of the Upanishads] we want them twenty times more. Because, in spite of the greatness of the Upanishads, in spite of our boasted ancestry of sages, I must tell you that, compared with many other races, we are weak, very weak. First of all is our physical weakness. That physical weakness is the cause of at least one third of our miseries. We are lazy, we cannot work, we cannot combine, we do not love each other; we are intensely selfish, no three of us can come together without hating each other, without being jealous of each other. That is the state in which we are - hopelessly disorganized mobs, immensely selfish, fighting each other for centuries as to whether a certain mark is to be put on our foreheads this way or that, writing volumes and volumes upon such momentous questions as to whether the look of someone spoils my food or not! This we have been doing for the past few centuries. We cannot expect anything from a race whose whole brain energy has been occupied in such wonderfully beautiful problems and researches! And are we not ashamed of ourselves? Ay, sometimes we are; but though we think these things frivolous, we cannot give them up. We speak of many things parrot-like, but never do them; speaking and not doing has become a habit with us. What is the cause of that? Physical weakness. This sort of weak brain is not able to do anything; we must strengthen it.(52)

What we want, is this Shraddha. Unfortunately, it has nearly vanished from India, and this is why we are in our present state. What makes the difference between man and man is the difference in this Shraddha and nothing else. What make one man great and another weak and low is this Shraddha. My Master used to say, he who thinks himself weak will become weak, and that is true. This Shraddha must enter into you. Whatever of material power you see manifested by the Western races is the outcome of this Shraddha, because they believe in their muscles and if you believe in your spirit, how much more will it work! Believe in that infinite soul, the infinite power, which, with consensus of opinion, your books and sages preach. That Atman which nothing can destroy, in It is infinite power only waiting to be called out. For here is the great difference between all other philosophies and the Indian philosophy. Whether dualistic, qualified monistic, or monistic, they all firmly believe that everything is in the soul itself; it has only to come out and manifest itself. Therefore, this Shraddha is what I want, and what all of us here want, this faith in ourselves, and before you is the great task to get that faith. Give up the awful disease that is creeping into our national blood, that idea of ridiculing everything, that loss of seriousness. Give that up. Be strong and have this Shraddha, and everything else is bound to follow.

Would you believe me, we have less faith than the Englishman and woman — a thousand times less faith! These are plain words; but I say these, I cannot help it. Don't you see how Englishmen and women, when they catch our ideals, become mad as it were; and although they are the ruling class, they come to India to preach our own religion notwithstanding the jeers and ridicule of their own countrymen? How many of you could do that? And why cannot you do that? Do you not know it? You know more than they do; you are more wise than is good for you, that is your difficulty! Simply because your blood is only like water, your brain is sloughing, your body is weak! You must change the body. Physical weakness is the cause and nothing else. You have talked of reforms, of ideals, and all these things for the past hundred years; but when it comes to practice, you are not to be found anywhere — till you have disgusted the whole world, and the very name of reform is a thing of ridicule! And what is the cause? Do you not know? You know too well. The only cause is that you are weak, weak, weak; your body is weak, your mind is weak, you have no faith in yourselves! Centuries and centuries, a thousand years of crushing tyranny of castes and kings and foreigners and your own people have taken out all your strength, my brethren. Your backbone is broken, you are like downtrodden worms. Who will give you strength? Let me tell you, strength, strength is what we want. And the first step in getting strength is to uphold the Upanishads, and believe — "I am the Soul", "Me the sword cannot cut; nor weapons pierce; me the fire cannot burn; me the air cannot dry; I am the Omnipotent, I am the Omniscient." So repeat these blessed, saving words. Do not say we are weak; we can do anything and everything. What can we not do? Everything can be done by us; we all have the same glorious soul, let us believe in it. Have faith, as Nachiketâ. At the time of his father's sacrifice, faith came unto Nachiketa; ay, I wish that faith would come to each of you; and every one of you would stand up a giant, a world-mover with a gigantic intellect — an infinite God in every respect. That is what I want you to become. This is the strength that you get from the Upanishads, this is the faith that you get from there.

Lockdown

For the past 3 weeks, the whole country and almost the whole world is in a lockdown mode - due to fears of Corona virus spread. I feel this is a wonderful opportunity for spiritual enthusiasts to perform sadhana in the seclusion of their homes. This looks like divine providence - to put a stop to the never ending rush of selfish people taking their vehicles for all kinds of travel - without a care for pedestrians or animals. I feel it is an answer to my prayers, for some peace away from all the traffic. Truly "Far from the madding crowd" - with everyone forced to sit up at home! Who would have ever thought that things would come to such a pass! Going out, I see everywhere the roads are near empty - in a hartal-kind of atmosphere. It's so eerie, how things could change so quickly. Many lessons are there to be learnt, from this situation. Only a few months ago had I written a post in my FB page on the joys of not owning a vehicle. I had concluded the post by hoping that soon a time would come when I would be able to fearlessly walk in the middle of the road. And now - through divine providence, the prayers are getting answered! A humble prayer of a pedestrian, to be able to walk in the roads without fear! This is yet another confirmation that the divine takes care of all - and will definitely bring in the right circumstances, at the right time. All that we need to do is to humbly pray - and be humble and respectful with others. And to be sincere in our wishes/writing!


My cousins, who had given up on their native land, and went over to the 'dream land' of America, who have often treated us "poor Indians" with contempt, who had no time for us - for them here's a link.

https://timesofindia.indiatimes.com/india/as-444-from-australia-fly-home-us-nationals-prefer-to-stay-back/articleshow/75113781.cms