Vaishnava Janato…

Vaishnava Janato¹…A bhajan close to Mahatma Gandhi... A song that depicts the ethos of Indian society… Thoughts that were born from a society that was under stress from political stress of repeated invasions..from a person whose poverty or social status did not affect the soaring of his soul.. A song that elevated everyone who listens, but more importantly has a strong message in simple language… Narasinh Mehta’s masterpiece..

          

            The song though addressed to Vaishnava – a devotee of Vishnu, is a simple prescription to all mankind, even to an atheist. Even an atheist wants to show off as a humanist, devotee of humanity. Irrespective of whom we are devotee of, the values outlined in the bhajan is simply the prescription needed to cure the ails of the current generation.

            

                 Can one feel the pain of others and help others in misery by reining in the ego and taming the mind? Can we not censure others, be good to others in thoughts, words and deeds? The mother of such a soul is blessed. A theme that has been central to our Indian culture. Thiruvalluvar echoes the same  as

ஈன்ற பொழுதின் பெரிதுவக்கும் தன்மகனைச்

சான்றோன் எனக் கேட்டதாய்.

(Kural 69)

The mother who hears her son called "a wise man" will rejoice more than she did at his birth.

            Mehta challenges us to see all equally, free from Raaga (Like) and Dvesha (Dislike), respect all women as mother. Never to embrace falsehood or touch other’s wealth. Remain detached, remembering the Lord’s name. Such a person, devoid of deceit, lust and anger and whose virtue liberates their entire lineage.

            How is this relevant today? Every syllable of it. As a society we are totally divorced from these values. We increasingly believe in the welfare of the three most important people in our lives – I, ME & MYSELF.  Our actions are muddled by this strong ego. Some manage to liberate themselves and expand but only to get trapped at a slightly higher level, be it family, village, community, caste or region. But there are others who can elevate themselves to encompass entire humanity or even entire cosmos. At this rarified level, the vision that guides is universal love and compassion.

              This is crystallized in Saint Thayumanavar's cryptic two words 

அன்பே சிவம் -(Anbe Sivam) Love is God.

              In an often misunderstood explanation Love is God, usually due to the mere social angle of understanding. This is more of an exclamation of experience.. Anubhava Vakhya akin to Mahavakya Ayam Atma Brahman (That Atman is Brahman). Mere parroting anubhava vakhyas do not take us there. Same is true with Anbe Sivam.

           Since we are more receptive to the western authors, let me highlight the thoughts of couple of them.(In course of time, I would want more of us to lean on Indian scriptures, sayings and proverbs to guide, not merely west) In The 7 Habits of Highly Effective People², Stephen Covey, elucidates the concept of Dependence, Independence and Interdependence as the three paradigms of human interactions. Needless to say at Interdependence, humans not only are most effective, but also a vehicle that will enable the Self Actualization principle as expounded by Abraham Maslow’s Hierarchy of Needs³.

            In Bhagavad Gita’s last chapter, Krishna outlines the threefold gunas – Sattva, Rajas and Tamas which he declares as the core of any existence in the universe. One’s thoughts, words, actions, fruit of actions, way we perceive things as pleasure and pain and consequentially our duties are dependent and conditioned by one’s vision. This is very obvious in the way we limitedly understand this principle by applying to social causes. We emphatically conclude that environment plays a big role in the person’s behavior. We can gain more if we apply more of this distilled wisdom from the yore.

            So how can we turn this aircraft carrier? Only by instilling higher values in individuals, we can achieve this. Just like we can ensure better traffic sense in public by raising individual’s awareness to the duties and responsibilities of a road user, we must focus on the individual’s inner value system. To raise the next generation of great citizens of humanity, we have to focus again and again on our own value system.

            Are we compromising the higher ideals and an opportunity to live life as an exemplar for the cheap trinkets of materialistic selfish outlook? It again comes from the vision. Some are blessed to be born with it. But others can grasp it by association with the wise. In the past, when Gurukuls existed, the Gurus acted as a role model. Today we are left to such ideas only in scriptures and good books.

            Can we hold this bhajan (tune is our choice.. that’s the mental makeup of the personality) closer to our heart. Use it as a role model. Instead of the crazy cinema songs, can we replace this message in our mind. I am sure we can raise the bar of individual excellence. The Four purusharthas (will write later sometime) – Dharma, Artha, Kama, Moksha are mere four dimensions of human existence – Social, Financial, Psychological and Spiritual. How can one tread these waters and scale higher peaks when we cannot master the basics?

            Lucky for us, we can always revisit the basics by listening or singing Vaishanva Janato…

Om Tat Sat

References:

1-    Vaishnava Janato…

2-    The 7 Habits of Highly Effective People – Stephen Covey

3-    Hierarchy of Needs – Abraham Maslow

Friendship - Does it matter with whom?

                Friendship is  a wonderful feeling, not restricted to mankind alone. We hear about unusual animal friends, elephant and dog, fox and cat, cheetah and dog¹. Friendship is a very unique experience which transcends the physical connection. It is a special bond that glues even the impossible connection between odds or even the closest possible human relationship as witnessed in long time married couples.

                Friendship has been extolled in Ramayana and Mahabharata. Friendship principles are defined through various characters. We see friendship even in robbers, corrupt people and also amongst saints. Though friendship can be glorified, do the robber friends take each other to a better place by robbing together.

                Many confuse being friendly and loving to all as friendship. This feeling must be taught universally as it helps us to be tolerant to the divergent views of others. But is this friendship? Another frequently suggested romanticized idea is to overlook the flaws and be a friend. I will later on show how this is totally wrong.

                There is also a modern understanding of having friendship for the duration it lasts. Sounds more along the lines of making hay while the sun shines. This is more businesslike and does not constitute friendship.

                Avvaiyar, one of the greatest south Indian poet saints, has given her eternal insights into relationship. The test of a good relationship is what they do under duress. A friend in need is a friend in deed, says an English proverb². Friendship is one of the finest forms of relationship.

Avvaiyar's Moothurai

அற்ற குளத்தில் அறுநீர்ப் பறவைபோல்
உற்றுழித் தீர்வர் உறவல்லர் -அக்குளத்தில்
கொட்டியும் ஆம்பலும் நெய்தலும் போலவே
ஒட்டி உறுவார் உறவு

A water-bird leaves a pond if it dries up. Likewise, relatives leave in times of poverty and they are not true relatives. True relatives are those who stay without leaving even in bad times similar to the flowers (kotti, lilies, neithal) that stay in the pond even when it dries up.

                Thiruvalluvar has dedicated an entire set of 10 Kurals (Natpadhikaram) to highlight this special relationship - friendship. The one that captures the entire spirit of friendship is

முகநக நட்பது நட்பன்று நெஞ்சத்து 
அகநக நட்பது நட்பு.

                         - kuraL 786 ( நட்பதிகாரம்)

Not the sheer smile on the face makes a friend sincere
But, that which makes the heart smile and rejoice is truly dear.

                By these definitions, we should be able to conclude that even the best of robber friends can be a definition of friendship. Indian literature is filled with the wisdom and incidents on various aspects of friendship. Before we rush in haste, let us examine some of the great examples cast in Ramayana and Mahabharata.

                We need to cast aside the currently portrayed TV/media versions of Ramayana and the usual debating points to gain a better insight from scriptures. Many of them do not spend time studying these, but have gathered it from hearsay or other's talking points. The danger in such an approach is we have a totally imaginary understanding of scriptures.

                Lord Rama, is not the mere hero of a pastime story, but an ideal example of being the most ideal person.  He is referred to as MaryadaPurushottama.  Let us take the three examples of friendship he strikes, but whom he treats as his own brothers - Guha, the boatsman; Sugreeva, the vanara living in fear from his brother Vaali and Vibhishana, the brother of his adversary, Ravana.

                Guha, a small time leader of a boating community, sets the tone of friendship. Rama proves that in friendship, both the participants are equal. The status or prowess of the participants are not of any value in a relationship. Nor is their status in the society.  In Guha-Rama friendship, both are of equal stature, though Guha's  friendship morphs as bhakthi. This is often seen in many friendships where one personality is more dominant than the other.

                We see the above pattern repeat for Sugreeva and Vibhishana also. But Rama does not let this adoration alter his friendship. He repeatedly highlights their strengths and is thankful for their contribution.  Rama sets an example of how to treat a fallen friend. Sugreeva is lost in merry making, forgetting the promise he made to Rama in finding kidnapped Sita. Rama implores Sugreeva who keeps procrastinating. Lakshmana is bent on destroying Sugreeva for his folly. Rama had to tone him down and make him promise not to hurt. But repurpose his anger to remind and bring some sense to Sugreeva. This is an excellent example, that we must not give up on a fallen friend or one who goes back on his promise. But is there a case when one is totally bent on violating friendship. We will see this shortly in the case of Duryodhana-Karna.

                Sugreeva's episode also highlights that promises made to a friend ought to be kept at all costs. Rama is caught in Dharmasankata, a choice between two dharmas. Having already promised the Kingdom to Sugreeva he is forced to make a choice of shooting Vaali . Friendship pact also can bind one to making moral choices as our morality can be colored by friendship.

                Vibhishana episode provides extreme insight into the balance of Rama's mind. He not only took the enemy's brother who surrenders under his wing, but also elevates him to a brother. Rama is not moved by the suspicions of Sugreeva or Lakshmana.

                In all the above examples, there is a give and take in friendship. It is never a one-sided equation. Guha gets a chance to serve Rama by taking him across the river. Sugreeva raises a huge vaanara army to support Rama's cause of defeating the Rakshasa army of Ravana. Vibhishana comes to the aid of Rama by providing pushapaka vimana to aid in Rama reaching Ayodhya to rescue Bharata and uphold his promise to return on time.

                While the Ramayana provides glorious examples of friendship, there is not much to differentiate the diversity that occurs in real life. Mahabharata provides numerous examples, but we will limit to only four such pairs of friends.

                Drona and Drupada, being the best of friends in ashram part ways. Drupada promises Drona half the kingdom in the name of friendship. Both Drona and Drupada take this to extremes.  Drona under the pressures of extreme penury is forced to believe that he can claim  half the kingdom. Drupada, not keeping his word, insults the former. This leads to nasty turn of events of revenge throughout both their lives. This gives an outstanding message that intimate friendship can turn to bitter rivalry when egos are not kept in check.

                Duryodhana-Karna form a beautiful bond of friendship, right at the moment, Karna enters the plot. Karna despite having higher internal values cannot maintain this elevated moral ground due to the friendship. They both are genuinely interested in each other, but their lives are the best clue to answering the question, does it matter whom we are friends with.  Karna plays second fiddle during the Lakshagraha incident. He goes to extent of insulting Draupadi as a prostitute to please his friend. Though his core values of charity, valor are not lost, but one can clearly observe Karna's intellect being clouded due to his friendship. Duryodhana is equally placing his trust in Karna. Even when Duryodhana is captured by Chitrasena, despite Karna's fleeing or the entire Kaurava army being routed by a single handed Arjuna, does not dent his faith in Karna's valor.

                Karna gets to know his birth secret from Krishna and also a way to resolve the conflict without wat. Karna knew very well that  Yudhishtra will never consent to fight at any cost, if he comes to know Karna is his brother. Though his personal rivalry with Arjuna comes to the fore, it is his friendship with Duryodhana that guides his decisions. This is a great example of friendship steering the moral compass and the decision making process.

                The episode of Sudama-Krishna showcases  the exact opposite way to treat a good old friend. Sudama, unlike the idiotic TV representations, is a highly pious man in deep poverty. He is often wrongly portrayed as a man with so many children. Reluctantly under the pressure of poverty and the need to feed his family, he treads to Krishna's palace on the behest of his wife. Carrying borrowed poha (beaten rice) as an offering he announces hesitatingly at the gates. Krishna on hearing his name, rushes to the gates to bring him with full honors. Krishna's wives have never seen anyone command so much respect join him without his inputs. They wash his feet with arghya and but Krishna and Sudama's tears of joy seem to be more. In a spell of love and friendship that transcends time the two unequals redefine friendship.

                Krishna reminds Sudama if his wife had sent any gift, as Sudama is too ashamed to offer. This teaches an important lesson that in our past Indian culture, no one, especially ones in higher states of love, relationship, status is visited empty-handed. Krishna blesses his friend without him asking anything, having understood his state. Krishna, like Rama sets a practical example of friendship. It is noteworthy to note that Sudama does not go and ask for help unlike Drona who goes and demands his share of kingdom.

                Arjuna-Krishna friendship is the epitome of friendship. Though separated by years, they bond not only on mutual respect and love but a special relationship. This comes to light when Arjuna confesses to Krishna after his VishwaRoopa Darshan in Bhagavad Gita. Krishna on his part seeks unfaltering friendship with Arjuna when Agni seeks to give both of them benedictions for helping him burn the Khandava Vana to cure his ailment. Krishna gives continuous support and advice throughout the trials and tribulations of Pandavas. He personally leaves no stone unturned to seek peace, to avoid untold number of deaths and related miseries for the living. But out of this friendship is born Bhagavad Gita, song celestial.

                Arjuna despite getting the best wisdom in the heat of battle, retains only what he needs to do and not the entire purport of Gita. Krishna out of extreme love blesses him and the mankind with Anu Gita. Again after years, he goes back to Krishna for another session, Uttara Gita.

                Though Arjuna may not have followed everything taught by Krishna, he is not judged and out of extreme love based on friendship, Krishna keeps giving the deepest secrets of ever known to mankind in the simplest expressions.

                These instances show that there is wisdom in the saying, "Better be alone than in bad company”. Friendship with the bad is a drain on the mind and impacts the thinking capability with the burden of unwanted heaviness of a relationship. Friendship also needs nurture of time.

                One can raise on the shoulders of friendship like Krishna-Arjuna or fall as witnessed by Karna-Duryodhana. The characters involved in friendship ultimately determine the outcome of friendship. Though in all cases, friendship may cause the heartwarming of those involved, it has different outcomes depending on the intensity, nature of participants, duration, egos and actions involved. Friendship is nonetheless a transforming experience. If one chooses to work on oneself, the quality of friendship seems to also elevate. Bottom-line whom we befriend  and what we do with our character are going to determine the experience of friendship.

Om Tat Sat

References:

1. http://channel.nationalgeographic.com/wild/unlikely-animal-friends/

2. http://www.phrases.org.uk/meanings/a-friend-in-need.html

Why Rama is my best friend?

                As the whole world celebrates Friendship Day, I am forced to ponder on whom we resonate with the most. I have to confess as I pen, rather type this article, I have been driven to write, not a choice. We idealize and idolize the ones we adore mirror ourselves. It is a psychological fact that we connect and like others whom we are like. This likeness may be incipient idea or maybe something exactly identical, while the former is easily spotted the latter is seen only in exalted states of meditation.

                It is also easily observed that the ones we think about constantly, our psyche molds itself to such a passionate outlook. In my personal experience, I have come across many couples married for few decades, who are still deeply in love with each other, resembling each other like brother-sister, though their wedding pictures show the contrary. Such an amazing transformation can be seen even in their thoughts for it has been observed such couple even communicate with each other without any words or gestures.

                If the above observations can be a guide, it is easy for us to interpolate having a greater ideal closer to the heart mold us into this higher state. For centuries Rama has been the ideal that guided the psyche of the masses. Even in Mahabharata times, he is being recounted as a model, as a person to emulate not mere avatar. Rama personifies the highest human ideals and no example can be better than his life.

                The Indian society has always emphasized reading Ramayana and Mahabharata on a daily basis to influence these values in a subtle way into our lives. Apart from this daily reading, there were pravachans, bhajans, kirtans etc which effused this divine aroma of greater ideals in our day-to-day living.

                Rama lived this highest ideal and hence he is lovingly adored as Maryada Purushottama. The standards set by Rama are very extraordinary and stretch the normal humans beyond their fixated basal stance of mundane existence. His virtues are countless as his nature. He sets the example of an ideal son by listening to the commands of his father, even though they were wishes of his step-mother. He demonstrates Tyaga. He is able to renounce the kingdom despite being the next in line.

                Rama sets an example for ideal friendship. He not only makes Guha, the boatsman and Sugriva, the vanara living in fear of his angered brother Vali, but also the enemy's brother who surrendered, Vibhishana as his friend, his brother and lives by that pact.  The ability to look past the negatives surrounding others is a great virtue lived by Rama. He does not give in to the doubts of even Lakshmana or Vanaras to view Vibhishana with suspicion.

                The idea is not enumerate the great virtues of Rama to emulate at this juncture. It may have to be for another day. But as easily understood these great innumerable virtues were seeping into the nation's psyche subconsiously and this has halted with the current way of living. Neither are these values extolled nor are the sources like Ramayana. In certain cases, due to motivated elements, great effort is being made to downgrade Ramayana as Iliad of Homer or some other great works of Shakespeare.

                Ramayana means in the Path of Rama. The nation that had been silently walking behind this ideal Rama is now marching to the beat of EGO. An interesting acronym for EGO is Edge God Out. As long as we were including Rama in our lives we were having his ideals and virtues as a guideline.

                Yajnovai Vishnu says Vishnu Purana. The highest Sacrifice that God has made is create this universe in one sense,though he has not left his true nature. This Universe will not be in existence but for his sacrifice to give up a portion of HIS nature. This example of the highest Divinity to do Tyaga is embodied in Rama Avatar.

                Rama doesn't hesitate to Tyaga the throne. Rama Tyag's the false values of pride and ego when he makes Guha, Sugriva and Vibhishana as his brothers. Rama Tyags ego when he demonstrates humility when he meets great Rishis and Sages. Rama chooses the higher dharmic path when it comes to Vaali vad, even though it has become controversial today. Interestingly, Vaali, the so called victim tells Rama that he did the right thing before giving up the last breath. Rama demonstrates this spirit when he asks Sita Mata to demonstrate her virtue by jumping into fire. Though it must have pained Rama the most, he is ready to do the right thing. (Rama does not actually ask Sita to jump into fire, Sita makes this call herself to protect Rama's honor. We will be seeing this exclusively in an upcoming article - Sita's Agnipariksha)

                Rama sets the bar for ideal ruling. Even today in India , we call a great rule as RamRajya. It is said all the denizens of Ayodhya entered Sarayu river and got Moksha when Rama left his body. But even with such display of Grace, there is a heart-wrenching episode of pregnant Sita Mata being asked to be left at Valmiki Muni's ashram. This evokes numerous question, did he even love Sita, why display such cruelty to a pregnant wife, etc.

                Rama wanted to provide an encore example. He again displays Tyaga. As a ruler, he sets aside his personal likes, dislikes and puts the subjects of his kingdom at the core of his actions. The smallest rumor from the worst critic can flare up to consume the peace in the kingdom. No amount of proofs can silence the nature of tongue wagging detractor, except such a clinical approach. Rama showed that swallowing such a poison has evoked criticisms only on his actions thereby nullifying the potential critic's focus on his beloved's chastity.

                All this came together in my mind's eye when I heard Swami Tejomayananda recite an incident where Ramakrishna Paramahamsa was asked to give a concise insight into Bhagavad Gita. He simply kept chanting Gita..Gita..Gita..Gita.. till it phonetically flipped and appeared as Tyagi Tyagi. Tyaga is the real essence of Gita. Tyaga is at the heart of Indian spirituality. There is no one who signifies Tyaga better than Rama.

                Hence Rama, despite radiating all great virtues outshines the other virtues when it comes to Tyaga. Rama has guided millions over time. May this real boatman, Rama be my guide to cross this Sansar of misery and ego. May his grace continue to guide all those who chose to emulate his life. May we cultivate Tyaga, not based on vrakti(dejection) or vairagya(dispassion) or situational compulsion, but one based on choice. This Tyaga will help us to discover our real state of our mind and rise from the basal animal state. May Rama be our moral compass, our hero but most importantly our true friend and guide. May his life be a milestone when we reach cross-roads in our own lives.  May his examples continue to be a beacon in our lives filled with all sorts of distractions.

Om Tat Sat