namaste
One of my good freinds and one of the most cultured and respected gentlemen I know, Sri Shivashankara Rao, on reading my blog on Vasista episode, wrote to me -
Dear Arathi, I have read all the articles in your blog and very happy about them.
The incident in Vasishta's life is enlightening. However, it is worth considering whether it was wise on his part to ignore the injustice by the king who killed all his sons.Only sattva is insufficient for the mundane life, Hope you will agree. Sattva and Raja should be combined in good measures, I think. This is what Krishna taught.
I agree with SS Rao upon the idea behind what he says. However, about Vasista, I am sharing some views -
namaste
thanks for the review
The episode on Vasista was mainly to show how aware he was of his duties as a rajaguru. That is how every teacher or parent should try to be- role model to their youngsters. However regarding the unfair behaviour of king Koushika, the reasons may be many
1. Vasista had taken up the tapasvi vrata. One of the norms of tapas is never to harm anyone even if it meant self-defence.But we should remember that tapasvi vrata is a personal one and usually only for sanyasins, or individuals who voluntarily take it up. But those who are involved in pursuits like ruling, teaching, business, etc., should be self-defensive. Aatma-rakshna is the duty of a housholder. But even in householders, some opt to be yaayaavaaras (they live on uncha-vrtti i.e begging and live almost like sanyasins) such grhasthas may take up the oath of non-violence and they do not want to react even if injustice is done to them. But when injustice happens to others in the society, they must not keep quite but stand up and refute or condemn.
2. Kaushika was actually a noble man with great many good attributes. He was an able administrator and also upheld dharma. His intention to obtain Surabhi, the divine cow, was indeed to enrich the royal treasure and in turn use it for developmental works. There was nothing selfish or evil in that. But what he failed to understand was that Surabhi, was gifted by the Gods to Vasista. It was not a public property but a special honour by Gods to the sage and it had to remain with Vasista. But Kaushika's longing for the cow overpowered his viveka (sense of discrimination) and he became assertive. This translated into haste and arrogance and he even used force to have his will done. His intention was not to kill Vasista's son, but they were killed when they stood against him in war.
Vasista was greif sticken. It was a great tragedy for him. He could have reacted violently and cursed Kaushika. But, as a true guru, he controlled his feelings and rather thought rationally. Absolutely a master of his passions, committed to samaja-hita, even if it meant sacrifice on his part, Vasista did not want the kingdom to lose a good king like Kaushika. The interest of the kingdom was more important to him than personal vengeance.
Moreover Kaushika had begun to realize his mistake and even acknowledge brahma tejas as superior to mere military power. True repentance must be honoured.
Ahimsa was only Vasista's 'vayyaktika dharma' and vrata. No one can question that. It is his choice. But if his ahimsa-vrata was costing the society something, then the sage would have been questionable. Vasista's forbearance was so great that it transformed an ambitious ruler Kaushika into a great saint and seer Vishwamitra.
3. This episode need not mean that Vasista never voiced out against injustice. As the guru, he ensured that the Ayodhya princes got good education in all fields including warfare. He never questioned Rama's battle against Ravana. Dasharatha's previous battles happened very much in Vasista's presence. Rama and Lakshmana set out to kill Tataka and Subahu with Vasista's blessings. The battle in which Lavanasura was killed, happened when Vasista was the Rajaguru of the Ikshvakus.
Perhaps we can collect many such instances to show that Vasista was not 'non violent' in the blind sense we take today. Today we tend to understand ahimsa as 'keeping mum about everything' even injustice and humiliation. Supporting kshatra-shakti against adharma at all times is what these great sages have shown us and we need to do it now and for ever.
4. Ahimsa cannot be indiscriminately applied. We need to see what the context, situation and impacts would be in the long run. Is the injustice just 'something that hurts me' ? Then let us forgive if we can. That will elevate our self and makes us emotionally stronger. But is the adharma damaging the nation, culture, paramparaa or society? Then we must never tolerate, but rather fight back. That is what Swami Vivekananda also tried to impress upon the suffering India of his times. Now is the need to stand up and protect the honour and dignity of our nation and heritage.
5. I am reminded of an episode from Swami Vivekananda's life- Swamiji was on a long voyage on ship. A couple of Christian missionaries were also on board. They were jealous of the Swami's fame and the sudden honour India and Hinduism managed to get in the west through him. Evertime they saw him on dock, they began to talk aloud abusing the Swami. Swamiji just ignored them and kept calm. This went on for days. But the missionaries wanted the Swami to enter into an argument with them. They kept talking to instigate a reply fom him. One day they began as usual to critisize him, Eventually the course of their abuses turned on India and hindus. They began to make cheap statements. They decried India, its lifestyle, the Hindu Gods and traditions and everything they could. Now Swami Vivekananda's eyes glared with fury. He promptly walked up to the 2 missionaries, folded up his sleeves, and lifted them with their collars and thundered- "If you speak one more word against my motherland, I shall throw you both out into the sea"! The two trembled and apologised and left the place. Swamiji walked away and stood standing into the seas as if nothing had happened. One of Swamiji's companions was shocked and confused. He slowly walked up to him and asked- "Swamiji, I dont think what you did was right. It is always better to ignore fools. Moreover you are a sanyasin (monk) and should never practice even atmarakshana (self defence)" Swamiji calmly replied- "Yes, I agree. A monk should not defend oneself. That is just what I did! All these days they abused me like hell. I never reacted. But today they abused my 'Mother'. No one must tolerate the humiliation of our mothers. My country and my religions are my mothers. I had to stop those fools from humiliating my mother"
This explains how we should be able to discriminate between vayyaktika dharma and Samasti dharma. Even if we may prefer to forgive people who offend us personally, we must never tolerate loose tongues that wag against the honour of our countrty, culture and religion.
Krishna also spoke of war against adharma as dharma. Fighting against adharma is not himsa but actually ahimsa. On the otherhand keeping mum against adharma even if you could do something, is not ahimsa, but actually himsa. It is high time, we understood this properly. This is the sense in which Sri SS Rao has also shared his views about Vasista's ahimsa. I dont think we differ much in the original stand point. Am I right sir?
dhanyavadah
Arathi
ಸೋಮವಾರ, ಜುಲೈ 25, 2011
ಸೋಮವಾರ, ಜುಲೈ 18, 2011
Sri Shiva subramania Iyer, the teacher who inspired Dr Kalam
The teacher who inspired Hon ex-president Dr Abdul Kalam
I like this episode. This shows how great a role a teacher’s timely advice and motivation can become in moulding a child’s future.
Our Hon ex-president, Dr Abdul Kalam was 10 years old, studying in 5th class. He had a teacher, Shri Siva Subramania Iyer who was a favourite with all the students. He taught them science subjects with great tact and skill. One day Mr Iyer explained about bird’s flight, by drawing the diagram of a bird on the black board. He was trying to explain how by using the wings and tail in combination, a bird can lift itself, fly and change directions. After 25 minutes of lecture, he asked the students whether they understood. But ‘no’ came the gloomy reply for all. Anyway Mr Iyer was not upset.
That evening he took all the students to the seashore. The sunset, waves, cool breeze and chirping of birds all together made it a very pleasant atmosphere. He asked the students to notice how the birds form groups of 10-20 and fly. He told the students to notice the shape of the birds while flying. He drew their attention towards how they flap their wings and generate the lift and how they use the tail portion to propel. Mr Iyer also explained how the bird is powered by its own life and motivation to fly. In 15 minutes all the students cheerfully shouted ‘yes sir! We understand how the birds fly!”
The bird’s flight principle got imprinted in Abdul Kalam’s mind. He decided that his future study will be related to flight. But the little boy did not know what would be the study related to flight. He asked My Iyer-“Sir please tell me how to progress further something to do with flight”. My Iyer said that he should study about aviation science and aeroplanes. Little Kalam enthusiastically asked- “Tell me more about how aeroplanes fly sir! ” Mr Shivasubramanian Iyer replied- My Boy. I do not know that much of science to explain the details to you. You complete your schooling and take up courses related to physics and aviation science. And my boy, do not forget to come back and explain to me too about what you learn about aeroplanes”. Kalam was excited and promised to do so.
Later on, Abdul Kalam went to college, studied Physics in college and Aeronautical Engineering in Madras Institute of Technology. The world knows how he went on to become a rocket engineer, aerospace engineer and technologist. Acclaimed for his upright and committed work ethics, he also became nominated as the president for India.
Dr Abdul Kalam often speaks and writes in praise of Shri Shiva Subramania Iyer, the teacher who inspired a life-time vision in him.
I like this episode. This shows how great a role a teacher’s timely advice and motivation can become in moulding a child’s future.
Our Hon ex-president, Dr Abdul Kalam was 10 years old, studying in 5th class. He had a teacher, Shri Siva Subramania Iyer who was a favourite with all the students. He taught them science subjects with great tact and skill. One day Mr Iyer explained about bird’s flight, by drawing the diagram of a bird on the black board. He was trying to explain how by using the wings and tail in combination, a bird can lift itself, fly and change directions. After 25 minutes of lecture, he asked the students whether they understood. But ‘no’ came the gloomy reply for all. Anyway Mr Iyer was not upset.
That evening he took all the students to the seashore. The sunset, waves, cool breeze and chirping of birds all together made it a very pleasant atmosphere. He asked the students to notice how the birds form groups of 10-20 and fly. He told the students to notice the shape of the birds while flying. He drew their attention towards how they flap their wings and generate the lift and how they use the tail portion to propel. Mr Iyer also explained how the bird is powered by its own life and motivation to fly. In 15 minutes all the students cheerfully shouted ‘yes sir! We understand how the birds fly!”
The bird’s flight principle got imprinted in Abdul Kalam’s mind. He decided that his future study will be related to flight. But the little boy did not know what would be the study related to flight. He asked My Iyer-“Sir please tell me how to progress further something to do with flight”. My Iyer said that he should study about aviation science and aeroplanes. Little Kalam enthusiastically asked- “Tell me more about how aeroplanes fly sir! ” Mr Shivasubramanian Iyer replied- My Boy. I do not know that much of science to explain the details to you. You complete your schooling and take up courses related to physics and aviation science. And my boy, do not forget to come back and explain to me too about what you learn about aeroplanes”. Kalam was excited and promised to do so.
Later on, Abdul Kalam went to college, studied Physics in college and Aeronautical Engineering in Madras Institute of Technology. The world knows how he went on to become a rocket engineer, aerospace engineer and technologist. Acclaimed for his upright and committed work ethics, he also became nominated as the president for India.
Dr Abdul Kalam often speaks and writes in praise of Shri Shiva Subramania Iyer, the teacher who inspired a life-time vision in him.
vasista the great guru
I was once travelling in Himachal Pradesh I met Mataji Manasi Chaitanya, in Ekanta Askram in Kullu. She is an erudite scholar in hindi and a warm, pious and noble person. She was presenting a talk in the daily Satsang assembly in the Ekanta ashram. In course of her talk in one of the daily Satsangs she narrated this interesting episode that makes a lot of sense.
Sage Vasista was the Rajaguru (royal grand master and adviser) of Ayodhya. He lost his sons when King Koushika massacred them all in a conflict. He was grief stricken but still did not want to curse or confront Koushika. Intending to practices self restraint and overcome the grief, entrusted his duties to a worthy junior and retired to a Himalayan riverside to perform austerities. He stayed there for many years leading a simple and austere life and gradually overcame the grief. The river, in reminiscence of Vasista’s mastery of passions, came to be known as Vi-pasha (one that is rid of passion). The place where he lived is called Vasista-ashram, near Manali.
Meanwhile, Lord Rama, the king of Ayodhya, longed to bring back the master to the kingdom. Vasista’s advice and guidance were vital for the political functioning. Lakshmana went as the king’s representative to bring back Sage Vasista to Ayodhya. When he reached the ashrama, he saw Vasista sitting in a meditative mood, dressed in an old faded bark garment, deer hyde and possessed a long beard, long nails and his hair was undone. Lakshmana bowed down to the great sage and requested him to report back to the royal duties. Sage Vasista agreed. They both began to journey towards Ayodhya, the capital city. They travelled for many days and reached the outskirts of the kingdom.
Vasista stopped there and told Lakshmana- “Dear Lakshmana, I shall stay here for today. You go into the town and get me royal garments and emblems. Send me a barber and fragrant unguents too. I need to groom my looks”. Lakshmana was amused and thought for himself- “How ridiculous! This sage has spent many years in penance, contemplating on spiritual truths. He must have transcended all attachment to the body and belongings. But he is still has the dehabhava, conscious of his looks and official status”. However without disclosing his feelings, Lakshmana humbly said ‘yes’. But nevertheless, the sage noticed Lakshmana’s feelings and explained- “Look my boy! In the forest, mine was a ‘tapasvi dharma (the life of a mendicant)’. I was just a lone person performing austerities for self elevation. There was no necessity for me to give much attention to my dress or other formalities. But when I am inside Ayodhya, my role is that of a ‘Rajaguru’. I am a master, a role model for all the citizens. If I do not follow the norms of formal dress, hygiene, etiquette or any other formal procedure that is required, the citizens will simply follow me and do the same. That will dilute the quality of nagarika-dharma (social discipline). Understand? ”
This episode not only reflects the necessity for man to be adaptibile to lokachara (i.e. adapt to the society where we live or stay) as goes the saying ‘be a Roman in Rome’, but also highlights a teacher’s responsibility in setting up a role model through his own behaviour.
- Dr Arathi V B
Sage Vasista was the Rajaguru (royal grand master and adviser) of Ayodhya. He lost his sons when King Koushika massacred them all in a conflict. He was grief stricken but still did not want to curse or confront Koushika. Intending to practices self restraint and overcome the grief, entrusted his duties to a worthy junior and retired to a Himalayan riverside to perform austerities. He stayed there for many years leading a simple and austere life and gradually overcame the grief. The river, in reminiscence of Vasista’s mastery of passions, came to be known as Vi-pasha (one that is rid of passion). The place where he lived is called Vasista-ashram, near Manali.
Meanwhile, Lord Rama, the king of Ayodhya, longed to bring back the master to the kingdom. Vasista’s advice and guidance were vital for the political functioning. Lakshmana went as the king’s representative to bring back Sage Vasista to Ayodhya. When he reached the ashrama, he saw Vasista sitting in a meditative mood, dressed in an old faded bark garment, deer hyde and possessed a long beard, long nails and his hair was undone. Lakshmana bowed down to the great sage and requested him to report back to the royal duties. Sage Vasista agreed. They both began to journey towards Ayodhya, the capital city. They travelled for many days and reached the outskirts of the kingdom.
Vasista stopped there and told Lakshmana- “Dear Lakshmana, I shall stay here for today. You go into the town and get me royal garments and emblems. Send me a barber and fragrant unguents too. I need to groom my looks”. Lakshmana was amused and thought for himself- “How ridiculous! This sage has spent many years in penance, contemplating on spiritual truths. He must have transcended all attachment to the body and belongings. But he is still has the dehabhava, conscious of his looks and official status”. However without disclosing his feelings, Lakshmana humbly said ‘yes’. But nevertheless, the sage noticed Lakshmana’s feelings and explained- “Look my boy! In the forest, mine was a ‘tapasvi dharma (the life of a mendicant)’. I was just a lone person performing austerities for self elevation. There was no necessity for me to give much attention to my dress or other formalities. But when I am inside Ayodhya, my role is that of a ‘Rajaguru’. I am a master, a role model for all the citizens. If I do not follow the norms of formal dress, hygiene, etiquette or any other formal procedure that is required, the citizens will simply follow me and do the same. That will dilute the quality of nagarika-dharma (social discipline). Understand? ”
This episode not only reflects the necessity for man to be adaptibile to lokachara (i.e. adapt to the society where we live or stay) as goes the saying ‘be a Roman in Rome’, but also highlights a teacher’s responsibility in setting up a role model through his own behaviour.
- Dr Arathi V B
ಶನಿವಾರ, ಜುಲೈ 9, 2011
my views about the reservation system
This is my personal opinion and I respect contradictory opinions
Be it women, lower castes or tribes or economically backward people, reservation system should be applied with care and right analysis.
Reservation system should not be a permanent one which can be taken for granted and misused. Today we see that people in the lowest strata still remain ignorant and deprived of the facilities they can avail. But economically and academically well off persons of those castes keep availing the same even though they can do without it. This eventually leads to disparity and abuse of merit. That is why we are losing our best brains to foreign countries. But of course, a lot of social upliftment of the lower classes has been acheived till now and that is commendable.
As long as some age-old inhibitions, meaningless social reserves and fear keep out women from becoming as active and participant as men (However things are slowly changing now), they certainly need reservations. But this should not continue after the target of upliftment is acheived.
Reservations should be based rather on economical and academic status than on caste or creed basis.Undue reservations particularly for minorities(?) is the greatest threat to the Indian integration and cultural strength today. We have been generous beyond limits. Its high time we ammend the policies so as to do justice to the main culture.
Merit and skill should be above all other considerations if the nation has to prosper.
When the undeserving people get things free without working for it , they tend to become arrogant and corrupt and misuse power.
Why cant we remake and re-adjust the reservation system (which was actually a british invention in their vested interests) so as to remove the weeds of injustice that have grown alongside? Does uplifting one community mean neglecting another? Should we still go on with the rotten rules of the past?
Be it women, lower castes or tribes or economically backward people, reservation system should be applied with care and right analysis.
Reservation system should not be a permanent one which can be taken for granted and misused. Today we see that people in the lowest strata still remain ignorant and deprived of the facilities they can avail. But economically and academically well off persons of those castes keep availing the same even though they can do without it. This eventually leads to disparity and abuse of merit. That is why we are losing our best brains to foreign countries. But of course, a lot of social upliftment of the lower classes has been acheived till now and that is commendable.
As long as some age-old inhibitions, meaningless social reserves and fear keep out women from becoming as active and participant as men (However things are slowly changing now), they certainly need reservations. But this should not continue after the target of upliftment is acheived.
Reservations should be based rather on economical and academic status than on caste or creed basis.Undue reservations particularly for minorities(?) is the greatest threat to the Indian integration and cultural strength today. We have been generous beyond limits. Its high time we ammend the policies so as to do justice to the main culture.
Merit and skill should be above all other considerations if the nation has to prosper.
When the undeserving people get things free without working for it , they tend to become arrogant and corrupt and misuse power.
Why cant we remake and re-adjust the reservation system (which was actually a british invention in their vested interests) so as to remove the weeds of injustice that have grown alongside? Does uplifting one community mean neglecting another? Should we still go on with the rotten rules of the past?
an Indian view on education
Swami Vivekananda said- “Education is the manifestation of perfection that is already in man”.
According to ancient Indian thought line, every ‘soul is perfect’. But here, paripurnataa (perfection) does not refer to ‘merely visible behaviour or resources of a personality’ (as per which no man can be perfect), but refers to the unlimited potentials that lie dormant in every soul. Knowledge, which is the tool that unfolds this dormant perfection, is not merely ‘accumulated information’, but indeed a ‘manifestation of the awareness about the world within and without’. All external information, teaching and motivation are only means to ignite the urge to ‘realize’. Once this awareness awakens, the medha shakti (the intuitive powers or genius) unfolds and the person develops insights into subtlest of truths of everything around. This is when begins the wonderful journey towards wisdom. Whatever be the medium of probe (science, arts, philosophy, etc.,), the quest does not end with mere intellectual comprehension or doctrinal dispositions. The genius mind rather tends to dive into the greatest depths of the knowledge domain. For eg, if the person is a scientist, he probes amazingly on into mysterious depths of the concerned phenomena; if he is an artist, cannot but help exploring the unlimited aesthetic charms of his art form; and if he is a philosopher, he rests not till he sublimates into the personal experience of the absolute. Thus his/her probe is unconditionally a glorious path towards excellence.
The Indian traditional education systems therefore aimed at inspiring a sincere jijnaasa (the urge to know). Knowledge was never ‘imparted to’, but rather ‘inspired in’ the student. When the ray of’ awareness’ starts glowing forth, then the learning process becomes self initiated. A teacher is therefore the ‘gu-ru’, the facilitator who dispels the darkness that blocks the process of self learning.
Arathi
According to ancient Indian thought line, every ‘soul is perfect’. But here, paripurnataa (perfection) does not refer to ‘merely visible behaviour or resources of a personality’ (as per which no man can be perfect), but refers to the unlimited potentials that lie dormant in every soul. Knowledge, which is the tool that unfolds this dormant perfection, is not merely ‘accumulated information’, but indeed a ‘manifestation of the awareness about the world within and without’. All external information, teaching and motivation are only means to ignite the urge to ‘realize’. Once this awareness awakens, the medha shakti (the intuitive powers or genius) unfolds and the person develops insights into subtlest of truths of everything around. This is when begins the wonderful journey towards wisdom. Whatever be the medium of probe (science, arts, philosophy, etc.,), the quest does not end with mere intellectual comprehension or doctrinal dispositions. The genius mind rather tends to dive into the greatest depths of the knowledge domain. For eg, if the person is a scientist, he probes amazingly on into mysterious depths of the concerned phenomena; if he is an artist, cannot but help exploring the unlimited aesthetic charms of his art form; and if he is a philosopher, he rests not till he sublimates into the personal experience of the absolute. Thus his/her probe is unconditionally a glorious path towards excellence.
The Indian traditional education systems therefore aimed at inspiring a sincere jijnaasa (the urge to know). Knowledge was never ‘imparted to’, but rather ‘inspired in’ the student. When the ray of’ awareness’ starts glowing forth, then the learning process becomes self initiated. A teacher is therefore the ‘gu-ru’, the facilitator who dispels the darkness that blocks the process of self learning.
Arathi
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