Thursday, March 12, 2020

The misadventours pilgrimage to Muktinath - 2

The misadventurous pilgrimage to Muktinath - 4

Dr. Varanasi Ramabrahmam

We travelled to Khatmandu via Raxaul by starting on 16th February from Bhimavaram to entrain at Rsjahmundry the Coromandel express to Howrah. I have to present a paper on the comparison of nirguna state of Advaita and soonya state of the Buddhism from cognitive scientific perspective. The two day seminar was being conducted by the Buddhist Studies department of Tribhuvan University, Khatmandu.

As we have the desire of going to Muktinath also, we have done required train reservations on February 2nd leaving travel to Muktinath to be decided after reaching Khatmandu. We got into Howrah-Raxaul express on 17th at 3-45 PM to reach Raxaul.

The God's Grace which protected us when we travelled to Khatmandu via Raxaul through floods has continued this time too. Just in opposite berth to ours in train are travellers one of whom is going to Birganj the border town in Nepal side. His name is Sagar Khandelwal. He has been like our son and helped us thorughly throughout till we reached Birganj and put us up in a sumo in comfortable seats. 

We reached Raxaul on time at 9 am., to Raxaul and reached border with him in 10 minutes. Just after crossing the border, sumos are ready waiting for passengers to Khatmandu. It takes 6 hours to reach Khatmandu.
Buses are available to Khatmandu from Birganj but they are available at night only. As we have to wait 12 hours to go by bus at Birganj we ventured to travel by sumo which is immediately available. 

But the route is too stressful and strenuous. The drivers are very efficient. The ghat road is full of curves and deep valley on one side throughout. During that travel we reached a place Daurali 3722 feet high and the temperature then was 2 degrees C. The chilliness ist nice to enjoy. 

We reached Khatmandu by 4 pm on 18th. As we were familiar to go to Marwadi Seva Samiti accommodation we proceeded there by taxi, sharing the facility with two Indians. Room is available, actually many rooms are available. Rent: Indian Rs. 750/- per night (Rs. 1200/- Nepali rupees). Indian currency is accepted by every one in Nepal. Only 500 and 2000 notes are not accepted publicly. There is a ban on them. 

This time I took a connection of Ncell Nepali cell phone connection for communication with our people in India. To enter Nepal our Aadhar card is sufficient. But none checked us while entering or leaving Nepal. 

But passport is a must to get cell connection. It is very cheap and comfortable compared to taking international roaming facility through our Indian operators. 1.4 GB data of 1 week duration is got for Nepali rupees 300 only. 1 Nepali rupee =1.6
Indian rupees. 

Taking Nepali connection helped us immensely and we are in touch with our people even from remote area, like Jomsom. Muktinath is 25 km from Jomsom.

We inquired how to go to Tribhuvan university. It is nearer and we can go by public transport. We also inquired how to go to Muktinath. One agent told he can take us to Pokhara by bus and then by flight from Pokhara to Jomsom. This alone costs for one Rs. 18,000/- to and fro. We ruled it out. Decided to go to Jomsom by route bus directly and stay there for a day visit Muktinath and return to Khatmandu. Jomsom is 18 hours from Khatmandu by still rugged roads and deep valley on one side with immediate curves very often. 

We went to the university next day and my presentation is scheduled for 20th 11 am. On the night of 19th, at around 8-30 we have seen in the internet that regular buses ply from Khatmandu to Jomsom but one has to reserve ticket one day in advance.
We immediately rushed to the travel agent associated with the hotel. What happened next is very interesting and turning point in our pilgrimage to Muktinath.
(To be continued)
The misadventurous pilgrimage to Muktinath - 5

Dr. Varanasi Ramabrahmam

On the night of 19th February at around 8-30 we came to reserve our bus ticket to Jomsom with the travel agent associated with Marwadi Seva Samiti. The agency is closed. When we inquired, we are directed to the person at the counter of the restaurant. He, one Narayan, doubles as travel agent and restaurant owner and is in charge of management of restaurant.

We went to him and asked him to book two tickets to Jomsom as we desire to visit Muktinath. 

He said he doesn't know about such a travel to Muktinath by bus. However he said us to wait and contacted his fellow travel agent. That agent informed him that he is sending pilgrims to Muktinath like that in route buses and he has a package for it. When festaurant owner cum agent informed that to us, we are so much relieved and happy. Because we felt we are going to an unknown territory and are unsure of modalities there at Jomsom and Muktinath.

We readily agreed to the package even though it is at a higher side as we desire to visit Muktinath hassle free and with no tension. That action turned out to be very pleasant and convenient to us especially psychologically.

So we paid advance. The package is they will take to Jomsom by route bus (rather we ourselves go without anyone accompanying us); their agent receive us and make arrangements for refreshing and immediately take us to Muktinath by sumo and after having darshan, will bring us back to Jomsom, make arrangements for night stay there and will arrange return tickets at Jomsom put us in the bus back to Khatmandu. But we have to bear the expenses for the permits to enter Jomsom area (600 Indian rupees) and to Muktinath. (Non-Nepalis) have to pay 2000 Indian rupees per one person. 

Next day I presented my paper and it received applause. Immediately we rushed to our residence hotel and left for bus stand vacating the accommodation. My taking Ncell Nepali phone connection has been immediately useful. 

Through phone we arranged to meet the other agent at Bus stand around 1-30 pm and he would put us in route bus to Jomsom and advise us what to do. He met us at appointed time handed over the bus tickets and some money to be given to their agent at Jomsom to take care of our expenses at Jomsom. He saw our luggage and remarked why you are carrying all this luggage to Jomsom. We said we vacated the lodge and will go to  Gorakhpur for further proceeding to Bhimavaram.

Then the agent one Chandradhar made a fantastic suggestion. Why should you come back to Khatmandu,  within the same package I will put you in Pokhara a place nearer to Gorakhpur, on your way back from Jomsom and will pay for your stay there. Next day our agent will put you in a bus to border at Sirouli and from 
there you can proceed to Gorakhpur. We liked that suggestion and said yes for his proposal after deliberating. There itself we told him we like that proposal and will confirm to his agent at Jomsom next day. He said fine.

The bus journey from Khatmandu to Jomsom is 18 hours for distance of 350 km. We are given front seats and the bus will start at 4 pm. We were advised to buy suitable clothes for Muktinath weather. My wife and I bought good sweaters earlier and now got into the bus.

(To be continued)
The misadventurous pilgrimage to Muktinath - 6

Dr. Varanasi Ramabrahmam

Corona virus almost stopped our travel to Khatmandu and Muktinath. Our sons objected to our travel plans and said that Nepal is a tourist spot and many from China too visit it. Somehow they allowed us to undertake the journey advising us about precautions to be taken and they stressed the need for masks which I faithfully bought at Bhimavaram before starting for Khatmandu.

When got into the route bus to Jomsom we found some travellers with masks. Even in the bus stand some wore masks. Then we are reminded of our masks which I carefully put in the suitcase. But we didn't wear rather forgot to wear. 

The bus from Jomsom to Khatmandu is a shorter one to negotiate the the sharp curves on the gaht road and the many climbing a and descents the bus has to do while going to Jomsom. The bus started around 4 pm. It stopped for an hour in the outskirts of Khatmandu because of heavy traffic and traffic jam. The road also is being renovated and constructed. I couldn't sleep much during the journey.

They stopped entouré at one or two places but we didn't take anything. We carried some kharjoora fruits and satisfied with them. The bus crossed the checking point which is at the entering point of Jomsom area. As ours is route bus and it is early morning 3, no checking took place. We reached a place at 7 am and the weather is too chilly. And snow started falling. From that place to Jomsom the road is the bed of Gandaki river. Of the 350 km from Khatmandu to Jomsom roughly 100 km is ghat road. The Gandaki river flows almost throughout Inthe valley below on one side. During night I saw the road made of rocks and no tar road is present. And climbs and descents are too many with the road being not very wide. They are now constructing the tar road on the ghat road and throughout 100 km works are going on. 

We reached Jomsom at 9-30 am. The guide received at the bus stop and put us in a house cum hotel with the instruction to refresh and get ready in 20 minutes as it is snowing the path to and from Muktinath, which is around 25 km can have land slides. Weather is too chilly and our winter wear bought at Khatmandu in the eleventh hour came in handy. 

Jomsom is a small village with very few houses and all houses double as hotels. The accomodation is so so. Then the guide asked whether we have permit to Muktinath. We replied in the negative. He said people normally take permits at Khatmandu and come here. We can get one there but time is too short. Within 20 minutes the sumo to Muktinath ascent is at the doors of our hotel. We got into the sumo. Already there are Nepalis in the van. We two only are foreigners. As we reached the check point the soldiers did look into
the can but as we are eclipsed by Nepalis and nothing happened. 

We started going to Muktinath. The snow is falling moderately. Our winter wear has been sufficient. The van stopped after 2 km the driver declaring a repair. Then they sent word for a replacement vehicle and it took 30 minutes. We got down from the vehicle and roamed in the snow on the road and on sides. All is covered with snow and the Himalayas are seen in their majesty on the two sides high and fully covered with snow. All this is an invigorating experience. We just allowed ourselves drenched in the snow fall. 

The replacement vehicle came in 30 minutes and we reached the bottom of Muktinath mountain. Muktinath is 4,300 feet above sea level.

We got down from the vehicle and all around is snow covered surroundings. The snow is falling.

(To be continued).


The misadventurous pilgrimage to Muktinath - 7

Dr. Varanasi Ramabrahmam

When we alighted at the foot of Muktinath hill it is still snowing. The experience is enjoyable. It is a distance of 1.5 km up to the top of the hill where Lord Maha Vishnu has graciously became Muktinatha to shower His compassion and benevolence on us. Muktinath is one of the 108 Divya Desams (holy places) of the Vaishnavite tradition. 
It is a pilgrimage place for Buddhists too. 

The path to the hill is completely covered with snow and it is snowing too. For a minute our mind became blank. We didn't understand where are we and what we have to do. 
Luckily the Nepalese with whom we came in the sumo have been our guides there. I requested them to take care of us till we return to the vehicle after darshan. They graciously and kindly accepted and assured us of taking care of us.

They engaged horses to go up the hill and said they will climb down by walk. We just followed them. Horse ride up the hill for one person costs Indian rupees 300/-. We readily accepted and climbed the horses. Then the ride to the top is 25 minutes to the top. It is really an enlivening experience to ride the horse on the pathless and snow covered surface.

The horses just walked rather climbed with their usual habit. I was coming to one side on the horse frequently. The person accompanying us has to warn me many times. I was just slipping to one side one horse just like that. Everything around is covered with snow. On one side it is a Valley. The high Himalayas are a spectacle on the other side and sround. The snow fall is additional thrill. After 25 minutes of this thrilling ride we reached a place from where we have to climb 150 steps to reach the shrine. 

I and my wife have not at all prepared to go to such a snow-filled cold place. It is one of the reasons why I titled this pilgrimage as a misadventurous one. We almost walked on snow as wo only wore chappals and touch of snow gave us numbing experience. After climbing 150 steps everything settled, our body, numbing experience and right from reaching the foot of the hill we didn't feel the weather inconvenient at all. We thoroughly enjoyed the experience. We never felt the cold. We felt rather coolness.

After reaching the shrine we found two water kunds (small tanks) on either side of it. All who come to Muktinath prefer to bathe in these two kunds and also 108 taps rowed around the temple. They start with the taps and end their Divine bath in the two kunds one after the other continuously. We didn't venture that. Just sprinkled water on our heads. We went to the shrine. Just aside of the shrine to its left in front there is a dhun. Pilgrims after the "arduous" in that weather will relax beside the fire. We collected the ash and had the Darshan of the Lord Muktinath.

Lord is with Lakshmi and Saraswati on either side. The vigraham - murti - sculpture is around 3 feet high and is Narayana with sankham, chakram, gada, lotus and four arms. The sculptures of Lakshmi and Saraswati are a bit less higher.
Image may contain: sky, tree, snow and outdoor


Image may contain: sky, mountain, snow, cloud, outdoor and nature
(To be continued)

The Misadventurous pilgrimage to Muktinath - 1


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The Misadventurous Pilgrimage to Muktinath


All pilgrimages are well-planned before being undertaken. But our pilgrimage to Muktinath is not such one.

We only know that Muktinath is in Nepal. And started from Bhimavaram. 

The prompting for this travel is the communication from Buddhist Studies department of Tribhuvan University, Khatmandu that my research paper comparing nirguna state of Advaita and soonya state of Buddhism from cognitive science point of view is selected for presentation at the conference being conducted by them. I received the communication on 2nd February and the conference is on 19th and 20th of February, 2020.

My wife and I visited Kathmandu in 2017 for a similar reason when Saraswat Institute people were conducting their Science and Spirituality annual conference in collaboration with Nepal Science Academy. Then too my paper on the probe-probed relation between quantum mechanics and cognitive science is selected for presentation. 
Then the organizers took care of reserving our accommodation at Marwadi Seva Samiti, New Road, Khatmandu. 

They advised us to to come to Khatnandu,Nepal crossing border at Raxaul, Bihar. 
Then we went to Raxaul via Howrah by train. That has been a great adventure to reach Raxaul and then to Khatnandu. I desire to write about it and present travel in parts because both the travels are adventurous and the Almighty helped us immensely taking us into His fold and taking care of us even under such adverse circumstances. We are taken care of  by the Lord as in marjala - kisora nyaaya - as mother cat takes care of its kitten.


The misadventurous pilgrimage to Muktinath - 2

Dr. Varanasi Ramabrahmam

Our Khatmandu travel of August, 2017.

We reached Howrah by Mail around 4-40 am. Our train to Raxaul - from Howrah starts at 3-45 pm. So we refreshed in the waiting room put our luggage in cloakroom and proceeded to visit Kali temple in Kolkata.

We crossed Howrah bridge by walk and travelled by city bus and reached the nearer metro station and travelled by metro to Kali temple stop. It was full of rush. We took special assistance, visited Kali Mata and with Her blessings fully in pocket returned to Howrah station. 

Many trains to Guwahati and northern Bihar are getting cancelled because of floods. I inquired whether our train starts. They assured that our train starts. We got into the train at the appointed hour and the train reached a station Motihar in delay and it is announced that the train won't proceed further because flood waters are flowing over rails. Raxaul is still 80 kilometers from there. We didn't know what to do! Some said that one has to go by bus to Raxaul.

Here the Lord showered His Grace on us. In the same compartment as ours one Mr. Anil Kumar is traveling to Raxaul. He said he will lead us. We together went to bus stand by auto. 
It was not actually a bus stand. Mere side space to the  road in the midst of the town. It rained heavily till then it seems. Full of mud and uneven with pools of water around. 

It is reported that no buses are playing to Raxaul since 3 days because of heavy rains. But luckily the sumos are starting to ply just then. Anil Kumar reserved 2 seats for us 2 for our luggage. We shouldn't have managed to get into any vehicle on our own because of heavy crowd. Anil Kumar is our God then. 

We started from Motihar. On the two sides of road there is vast sheet of water and flood waters just then receded for the vehicles to ply. Our driver is an efficient one. During the travel at one point swirling flood waters are ferociously flowing over the road for 100 meters.

Our driver said that he can negotiate it and asked us to remain calm. We just did it and he efficiently navigated that portion of fierce flow of flood waters. Every where flood waters and the people are on the roads. No relief measures were on the sight. 

Then we reached a place where flood waters are flowing on the road and no vehicles are allowed to cross it. It is a stretch of 300 meters. We didn't have any alternative but to get down and gave our luggage to engaged porters and crossed the knee deep waters safely as the flow is not severe.

Then Anil Kumar entrusted us to Maninder Singh who is traveling to Khatmandu as Anil is dropping at that place for personal reasons. We boarded another sumo with Singh and reached Raxaul around 4 pm. We should have reached Raxaul by 9 am in normal situation.

There will be an auto from station to railway gate 0.5 km away in normal way. As we came by sumo it took us near the railway gate. There Singh put us in a cart and it took 1hour to cross the border 100 meters awzy. in heavy traffic. All vehicles from and to Nepal have to go by a narrow single bridge. So so much traffic and choas.

Same vehicle took us to Birganj the town on Nepal side in 15 minutes after crossing the border and it is 5 pm. Sumos ply between Birganj and Khatmandu which is 6 hours away till 2 pm only. Because they travel through a rugged ghat road. So we missed them.

Buses too ply between Birganj and Khatmandu but at night. Singh reserved seats for 9 pm starting Khatmandu bus. The bus has to reach Khatmandu by 5 am.

We got into the bus and around 2 am the bus stopped at a place because of land slides and could start from there only around 5 am after the way was cleared. With all these experiences in strange place, but negotiated them with the help of Anil Kumar and Singh without any inconvenience, efforts from our side and reached Khatmandu by 10 am. God thus immensely helped us through Anil Kumar and Singh. 

Singh put us in a taxi to our place and took leave of us 

The misadventurous pilgrimage to Muktinath - 3
Dr. Varanasi Ramabrahmam
Thus 2017, we reached Khatmandu safely with the help of Anil Kumar and Singh without any inconvenience or trouble and put up in the Marwadi Seva Samiti hotel accommodation reserved for us by the organizers.
Marwadi Seva Samiti is a good accommodation for the middle and upper middle class. Food is very good. Only vegetarian food. They won't entertain advanced reservation from individuals or groups and we have to approach them after landing at Khatmandu. Mostly accommodation would be available.
I presented my paper and our conference went off well. After the conference, the organizers have been gracious enough to take us on a visit to within and around Khatmandu. Khatmandu is roughly divided as Kirtipur, Lalitpur and Bhaktpur. There are hundreds of temples. All most all are wood structures and similar in design.
Khatmandu is evolved from the word Kasth - Mantap - wooden hall. Lord Pasupatinath - Siva is the presiding deity and Goddess Guhyeswari is His consort. Both the temples exist on either bank of river Bhagmathi.
Lord Krisha's temple at Lalitpur is very ancient and survived the 2015 devastating earth quake which razed the other structures around to the ground. Lalitpur is the residential portion of erstwhile Kings of Nepal. The Large statue of Lord Shiva is unique to Khatmandu in its outskirts.
The cults of Maschindra, Goraknath and Kslabhairava are ancient and prominent and dominated Nepal's religious sphere. There are many temples for them.
Then we returned to Hyderabad from Khatmandu by flight so nothing to write about but only we missed our connecting flight to Hyderabad at New Delhi airport due to late arrival of of our Khatmandu-New Delhi flight. We were accommodated in another flight coming from the US. It is a bigger Boeing plane.
Thus we successfully completed our 2017 trip to Khatmandu. Then itself organizers wanted to take us to visit Muktinath but the weather is inclement and road is closed because of land slides. Thus the seed to visit Muktinath is put in us. So when I got this opportunity to visit Khatmandu to present my paper at the Buddhist Studies department of Tribhuvan University, we desired to travel and visit Muktinath too. I remind you, we only heard of Muktinath and absolutely have no idea how to take trip to Muktinath. We decided to inquire after reaching Khatmandu.
Now in 2020 February first I reserved train tickets to Gorakhpur as one can cross border to Nepal through Sirouli.
But after some days desired to go to Khatmandu through known route via Raxaul and changed rail reservations accordingly but retained return journey tickets via Gorakhpur. Why? I don't know. But it turned out to be a very useful one. How will be known at the end part of this series.
(To be continued)

Saturday, January 25, 2020

Cognitive scientific perspective of Issavasya Upanishat


Dr. Varanasi Ramabrahmam


Cognitive Scientific Perspective of Isaavaasyopanishat:


Mantra 1:
Om! Isaavaasyamidamsarvam
Yatkim cha jagatyaamjagat
Tenatyakstenabhunjeethaa
Maagruthahakasyavisviddhanam
Om! In this expanding (moving) world whatever is moving (transient or transitory) and has life ( is information-ridden), all this is enveloped (contained in), pervaded by Almighty Supreme Soul (chit sakti); leaving (ignoring) that portion which appears as the world, by not cognizing it, experience the Lord (Atman or Brahman); just as one can experience (re-cognize or spot) the earth (mud part) of the pot by ignoring that part of the change as a conch-like neck etc, of the pot, so also one can, by abandoning (ignoring or unconcerned with) that part of change (addition as information) as name and form etc, in the world (inner mental world-the projection of the mind -as feelings, thoughts, experiences, urges, senses, meanings etc,) get the experience of the pure Existence which is the Cause-Upaadaana and NimittaKaarana (material and instrumental cause). Thus be these words, the Yoga of knowledge has been expounded. The five words that follow say about Yoga of Action; do not have any desire (covet or have attachment to) for anybody’s wealth (the wealth of information contained in the cognition).
In this sloka, Isa refers to Atman or Brahman, idam refers to prapancham or jagati - to inner mental world created by sense organs together with antahkanrnas –manas, buddhi, chittam and ahamkaram and jagat refers to the current moment state of mental functions taking place with experience of ego (jiva state). Knowing  that jagat or jiva bhava is adhyasa –veil, over sat-chit-ananda - the ever-present conscious state of Atman as peace (santi), bliss (ananda or priyam), silence (mouna) and also be aware of the fact about transient or transitory nature of jagat or jiva bhava as unreal (appearance over natural Arman or Brahman state) or virtual (present at one instant or in some phase and disappear next instant or in another phase of mind) and be rid of (tyaktena- by removing or sacrificing) the unreal or transient jiva bhava or tanmatra or  vishaya to be set in eternal paramaatmaanubhava and live as that – our natural or original state- is the goal and essence of spirituality which enables one to mentally function efficiently without getting entangled in the stresses and strains caused by egoistic mind through wrong anvaya (identification). The true or proper or correct anvaya (identification) is that we are divine (ego-free or-ego-transcending) by nature which we experience the moment we stop falsely identifying with our body, mental traits, social status, gender, etc.,
Human mind functions in Jagrat (wakeful conscious state) and Swapna (dream conscious state) – termed as dvaita  ( Two – aham- idam ) conscious states - using above mental tools  and simultaneously uses these Jagrat and Swapna conscious states and alternates between dvaita and advaita   No Two – only Aham – Aham - the Jagrat Sushupti-  conscious state  and aids humans to know, reason, do intellectual operations, understand, experience and be blissful, peaceful and silent. In the dvaita (aham-idam) conscious state a differentiated perception of knower and known exists while knowing/learning. Thus a triad (triputi) of knower-knowing-known exists and perceived.  The perception of this triad is absent in advaita (Aham-Aham) conscious state; then perception of knower and known gets absorbed in knowing and only awareness of knowing in the form of meaningful experience / experienced meaning /understanding remains /results12. In advaita state experience / understanding / sense (of a word) becomes cognitive energy-form by and in Eternal Awareness Prajnanam , transcending dvaita conscious state.  Advaita conscious state is also the state of purport - tatpara, tatparya, rasa or bhakti state. 
Mantra 2
Kurvanevaihakarmaani
Jijeevishetsatamsaamaaha
Evamtvayinaanyathe to asti
Na karma lipyatenare
Doing the ordinate actions in this world, one should desire to live long a hundred years. A life eternal is implied here, which is the fruit of the yoga of Action. In this way, the action does not stick to you, the man, it does not result in attachment. There is no other way than this one. The meaning is that for the actions not to stick, the one and only way is to perform the ordained actions without any desire (or attachment or expectation).
This sloka talks about the action without aiming or thinking of fruit of action, the precursor to Bhagavadgita pronouncement “karmanyadhikaarasaya maa phaleshu kaaachana”
Mantra 3
Asuryaanaamathelokaa
Andhenatamasaavruthaaha
Taastepretyaabhigacchanthi
Ye ke cha aatmaahanojanaaha
Shrouded by blind darkness because of the complete loss of the force of knowledge, raanthi they take away asoon the life forces, make one bereft of right knowledge; the feelings that are obstacles to right knowledge are called asuraas; in the compound, in the sense of pertaining to, the word becomes asooryaa; naama, by name, it has to be inferred that these worlds exist beyond the ken of our perception.
All those who kill their souls- in the context, the meaning is this: because of two reasons that they lack self-knowledge and are tainted by actions, at the time of final exit, they are unable to separate the Gnostic being from the body; so they kill their soul, because of the slip from right knowledge, they become equal to inanimate objects. They repair to the aforesaid worlds of asooryaa at the time of passing away; it is learnt that the worlds of these are akin to the world of a man who has swooned.
The person who practices the yoga of knowledge experiences the self here itself; the person who practices the yoga of action ultimately attains immortality as he is not tainted by actions; but the other one, the killer of the soul has a repugnant end.
This is the sum and substance of the mantra.
Mantra 4
Anejadekammanasojaveeyo
Nainaddevaaaapnuvanpoorvamarshat
Taddhabatonyaanatyetitisthat
Tasminnapomaatariswaadathaati
The one, being the material cause of all is the soul of All, Absolute, something indefinable. It is unmoving, stable, by nature; through its quality of knowledge it has more speed, faster than the mind. It goes in front and the gods following behind could not attain it.
It stands motionless but overtakes the others who run. In that, the wind (sphota)holds the essence of the waters (rasa, experience, sense, meaning, insight, understanding, urge, cognition, perception), its own action force.
As it does not stick to anything (as it is mere awareness or consciousness untouched by cognition or cognition-related actions, is always separate as witness and observes every cognition related action),
Is subtlest of the subtle and transcends all, no other manifestation (as jagat, prapancham, vasanaas etc,) could touch it. There is wind (vaayupranavam or sphota) as instrument, became the subtle essence and sustaining it in the form of praana vital force, attained union. This is the meaning.
Mantra 5
Tadejathitannaijati
Taddooretadvintake
tadanatarasyasarvasya
Tadusarvasyaasabaahyataha
It moves, it moves not, in the way aforesaid. It is far away, as it is in the orb of the sun; it is quite near as it is in the heart. It is all in this, not only in the orb and in the heart [as chit sakti, Isa sakti,- Isaavaaasyamidam (prapancham, jagat, all cognitions, knowing through sense organs, storing, retrieval, perception-correlation with already stored information, vaasanaas-cognition-related experiences) sarvam]. It is also outside all this (as awareness and consciousness). It fills everything (every cognition and cognition-related experience). The two u’s are expletives
Mantra 6
Yastusarvaanibhootaani
Aatmanievaanupasyati
Sarvabhooteshuchanaatmaanam
Tatonavijugupsate
Whoever sees all beings (panchabhootas-pruthvi, aapaha, tejas, vaayu, aakaasaha-) in the Self and the     Self in all beings, he does not shrink with disgust  (worry, happiness like emotions or feelings or thoughts etc., like things) from that experience (awareness, consciousness). He does not become disgusted with anything as the self is perceived everywhere (in every cognition or cognition-related experience, or urge etc,). The experience of this state will come only be tena tyaktena ‘leaving that (information or experience relating to cognition).
This sloka is preparation for the Bhagavadgita expression when all beings are asleep, the Jnani is awake.
Mantra 7
Yasminsarvaanibhootaani
Aatmaaivaabhoodvijaaanataha
Tatrakahamohahakahasokaha
Ekatvamanupasyataha
For the knowing one, for the knower of the Self in a particular state, all beings [(chiddabhaasa, maayaa, pranavam, sphota, viswam, idam - divyam (jnaasakti), antahkaranaani, jeevaatma, panchabhootaani, sristi, prapancham (mental impressions), jagat, swaram (praanasakti), panchapraanaani)] become only the Self, as the perception was without the separative idea.
What is delusion, what is grief to a person who perceives the oneness in that particular state (conscious states or phases of mind with antarmukha dristi (awareness of within)  or bahirmukha dristi - awareness of without? The meaning is that for him there is no delusion, no grief.  Earlier it was mentioned that the experience of Brahman resulted from abandoning that part of the change (cognition or cognition-related experience-which is transient in awareness or transitory awareness or unreal or virtual form or superposition of information over the eternal consciousness-peace, bliss, silence, pure consciousness, being  or unoccupied awareness, contentment-free or contented awareness).
Here the perception of everything as Brahman is mentioned. Serving the changes as sensory objects results in Samsara (experience of happiness or unhappiness, joy or sorrow), the cycle of births (rise of ego) and deaths (dissolution of ego in the Self-the visraantadristi or pralayam or nidra or cessation or missing or absence of cognitions or cognition-related experiences phase). Worshipping the same as manifestations results in an integral experience unchallenged.
Mantra 8
Saparyagaachukramakaayaavranam
Asnaavirasuddhamapaapavidhabhoo
Kavirmaneesheeparibhoohusyambhoohu
Yaathaarathyatorthaanvyadadhaat
Saaswateebhyahasamaabhyaha
He, the released person got a white immortal luminous divine form, body-less (without form or body awareness), without any scar as it could not be hurt nor of flesh and blood as it was not made of physical elements, pure without stain (cognition), not tainted by sin (experience) as it had not contact.
The poet seer of the Mantra the Master of the mind, pervaded everywhere being the Self of all, Self-born as he manifested of his own volition in the immortal divine form, that person created in the world for years for the benefit and welfare of those who want to know, the things that ought to be known in the light of Truth. He established these things. This is the utterance of Self-Realization of the seen made covertly. Some say that this utterance refers to God.
Mantra 9
Andhamtamahapravisanti
Ye avidyaamupaasate
Tatobhooyaivatotamo
Ya uhvidyaayaamrataaha
Avidyaa, ignorance is mere sleep; sleep is sheer ignorance for at that time a person does not know a thing. Those who resort to avidyaa enter into a blind darkness as they are devoid of knowledge. Those who are attached to mere knowledge, knowledge arising out of the study of three Vedas etc,, and knowledge born out of worldly wisdom, enter  into a darkness. By not knowing the changes, knowledge becomes non-composite and can never result in the knowledge of Brahman. There is mutual contradiction in that by division (into knower-knowing-known - the phase of triputi) the changes are known and by non-division the Brahman is experienced. Thus, this does not uproot the worship of manifestation. There as the changes are not grasped as separate things, it is only ignorance, avidyaa. Uh is expletive.
Mantra 10
Anyadevaahuvidyayaa
Anyadaahuravidyayaa
Ithisusrumadheeraanaam
Yenastatvichachakshire
They talk of a different result affected by knowledge which would be explained. They talk of another result affected by ignorance which would be explained. From those valorous ones who explained to us their operation, we have heard in the aforesaid fashion. The purport is that though mere knowledge and ignorance are of no use, they bear fruit compositely in another way. The same is said;
Mantra 11
Vidyaam cha avidyaam cha
Yastadavedobhayamsaha
Avidyayaamrutumteertvaa
Vidyayyaaamrutamasnute
The one who knows both about knowledge and ignorance together, compositely, becomes at the same time knower and non-knower. Knower of what?Non-knower of what?
If a question is asked like this, we shall comment that he is the knower of God and non-knower separately of the changes (as acquiring and retrieving of information as prapancham and jagat through sense organs and / or manas  and acquired or retrieved information created experience through chittam). He crosses unconsciousness, death (dissolution or merger of ego in the Self) by the instrument of avidyaa, that is by not separately knowing the changes and attains an immortal eternal state of being in Brahman by vidyaa, that is by experience of God. One who knows the world (outer objective and inner mental world) separately and experiences, does not experience God though he knows Him by inference.
This is why pursuit of mere knowledge is prohibited. One who does not know God, even when he does not know the universe, is not stationed in samaadhi. We see him only as overcome by sleep. Therefore, sheer ignorance is blamed. The seeing together compositely of knowledge and ignorance, vidyaa and avidyaa, in the aforesaid fashion is samaadhi (savikalpa if outer objective world is also in awareness, else it is nirvikapasamaadhi).
Mantra 12
Andhamtamahapravisanti
yeasambhootimupaasate
tatobhooyaivatetamo
ya u sambhootyaamrataaha
Those who worship extinction, the diametrically opposite of existence, that is, those who merely die (setting of ego) enter into a blind darkness. Those who are attached to existence, those who have taken birth (rise of ego) enter into a darkness which is still more. The purport is that those who are merely born (rise of ego) enter into more darkness than those who are merely dead (ego absorbed in the Self).
Mantra 13
Anyadevaahuhusambhavaat
Anydaahursambhavaat
Itisrusrumadheeraanaam
Ye nastatdvichachakshire
They talk of a different result effected by existence, which would be explained. They talk of another result affected by non-existence, that is extinction which would be explained. From those valorous ones who explained to us their operation we have heard in the aforesaid fashion. The purport is that though existence (phases of wakeful/awakened and dream conscious states) and extinction are causes for entering into darkness (phase of deep sleep conscious state), even so they compositely bear fruit in another way. The same is said:
Mantra 14
Sambhootimchavinaasamcha
Yastadvedobhayamsaha
Vinaassenamruthumteertvaa
Sambhootyaamrutamasnute
The one who knows, experiences both about existence and extinction, together, compositely is at the same time born and dead (ego/self-consciousness is inoperative and not in awareness though present as the moon though present in day time is not operative and light from him is dimmed by sunlight making moon’s presence and his rays irrelevant and useless). He dies here in the body (disappearance of self-consciousness- deha spruha)by relinquishing the ego-sense. By tapas he becomes unified with the inner effulgence and is born. This is how it has to be understood. He crosses unconsciousness (no deha spruha), death by extinction, by death in the body and attains immortal Brahmic state existence, by a divine birth produced by identification with the inner effulgence.
Mantra 15
Hiranmayenapaatrena
Satyasyaapihitammukham
Tachavampooshanapaavrunu
Satydharmaayadrustaye
The face of Truth, of the inner Self, the divine inner eye located in the region of the eye brows is covered by the eye-lid which is in the form of a golden vessel. As the upper part of the eye resembles a vessel, the metaphor golden vessel is used. Therefore, we are blind inside. O Pushan, the person in the orb of the sun, uncover it for one whose Dharma is Truth, the inner Self, for his vision. The inner vision is meant.
Mantra 16
Pooshantekarshayamasooryapraajaapatya
Vyooharasmeensamooha
Tejoyatteroopamkalyaanatamamtatte
Pasyaamiyosaavasaupurushahasohamasmi
O! nourisher, sole seer, controller, manifest in the orb as hiranyagarbha (the golden womb) the indivisible self, the lord of the people, O sun-god, marshal the rays and gather them together. This is in order t favour all my life-breaths which are of the same genre. This is the idea as the spiritual meaning of the ray is praana, life breath. I see the most auspicious of thy effulgent form. The one who is this person, he am I. This is said after direct realization.
Mantra 17
Vaayuranilamamrutam
Athedambhasmaantamsareeram
Om kratosmarakrutamsma
Kratosmarakrutamsmara
Vaayuhas no place to merge, it is an immortal thing, devoid of any contact. And this body ends in ashes, is transient. This prayer is to Vaayu. O the form of pranava, the doer of all actions, Vaayu, remember me. Remember the meritorious acts done by me. The repetition of the sentence twice indicates the special respect shown in the course of the prayer.
Mantra 18
Agnenayasupatharaayeasmaan
Viswaanidevevayunaanividwaan
Yuyodhyasmajjuhuraanameno
Bhyisthaamtenamayktimvidhena
The Gods in the mid region and in the region of Heaven have been prayed to. Now the god of the earth region is prayed to. O Fire God. Thou knowest all places; lead us by auspicious path to wealth. Separate from us the sin which makes us ashamed. To thee we offer in abundance our words of salutation. By beginning with Isa (God) and closing with prayers to Sun, Wind and Fire, the Upanishad reminds us that these three gods are manifestations of the Supreme Isa, yea, the manifestations of the Supreme Isa – Vishnu or Sri Krishna in visistaadvaita and dvaita systems of Vedanta. 



Monday, October 15, 2018

చీకట్లో మగ్గుతున్నాయి; అమ్మ; తప్పుడు రోగనిర్ణయం, నిర్ధారణ; విలయం; Spray Advertisements; సన్యాసి ధర్మం; గురివింద గింజలు; శ్రేయస్కరం; జీవితం

చీకట్లో మగ్గుతున్నాయి

పురుషుని ఆనందం కోసం కాదు స్త్రీ; అవును సృష్టి పెంపు కోసం స్త్రీ
ఎవరింటి పనులు వారు చేసుకోవడం డిగ్నిటీ ఆఫ్ లేబర్;
కాదు మగవానికి దాస్యం; అవును ఇంటికి దీపం
మనింటి పనికి పనిమనిషి
ఇంకో కార్పొరేట్ ఆఫీస్ లో మనం పని మనుషులం
ఏదో పని చేయక స్త్రీ పురుషులు ఉండరాదు;
బయటకు వెళ్లి ఉద్యోగం చేయడమే, వాళ్ళు
అతి తక్కువ జీతం ఇచ్చినా సరే, అనేది విచారించ
వలసిన విషయం; ఇళ్ళను పాడుపెట్టుట సంఘాన్ని నిర్మించలేదు; పునాదులు లేక భవనాలు నిర్మించ లేము; అమ్మలు లేక పసికందులు ఎదగరు;
తల్లే అమ్మ అవుతుందో మెయిడ్ కి ఇచ్చి పెంచమంటుందో?
ఏది ఏమైనా పసికందులకూ మానవ హక్కులు ఉంటాయి
నోరు విప్పి చెప్పలేరు గనుక మన ఆటలు సాగుతున్నాయి
చెప్పినా ప్రయోజనం లేదు గనుక వృద్ధాశ్రమాలు
వెలుగుతున్నాయి; ఇళ్ళు చీకట్లో మగ్గుతున్నాయి
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కాల్పనిక సాహిత్యం పాఠకుల కన్న స్రష్టలకే ఎక్కువ ఉపయోగ పడుతుంది. వారికి పేరు, డబ్బు, అవార్డులు రావచ్చు. పాఠకునికి కనీసం మానసిక
ఆహ్లాదం కూడా కలగక పోవచ్చు.
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Attachment is formidable trait of middle class families of yester years and also reluctance to spend unnecessarily.
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అమ్మ
అమ్మని ఆకాశానికి ఎత్తే ముద్దుగుమ్మలు తాము మాత్రం అమ్మలై అనురాగం పంచడానికి తొందర పడరు
అమ్మ మీద కావ్యాలు రాసే వాళ్ళు అమ్మలు కారు
అమ్మను దేవత చేసి తాము మాత్రం మర్త్యులు గానే ఉంటారు అమ్మాయిలు; ఎందుకీ ఉత్తుత్తి పొగడ్తలు
మానవ జీవితం జీవించాలి దాటి ఎన్నో అగడ్తలు
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దసరాలలో భక్తి శ్రద్ధలతో దేవీ పూజ చేయాలని చెప్పేవాళ్ళు, రాసేవాళ్ళు ఎందరు? దేవీ పూజ చేసేవాళ్ళెందరు? తనకు మాలిన ధర్మము లేదు కదా? ఇతరులపై ఉన్న కరుణ మనపై మనము కూడా చూపించుకోవాలి.
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తప్పుడు రోగనిర్ణయం, నిర్ధారణ
రచనలు, మన గొంతులు ఆదర్శవంతంగా ఉండొచ్చు. కాని ప్రపంచంలో వాస్తవమే గెలుస్తుంది. ఆడ, మగల మధ్య కామాకర్షణ ప్రకృతి పరిణామం. మగవాళ్ళనే కామాంధులనడం విషయాన్ని సగం మాత్రమే చెప్పడం. కుటుంబాలు, ఇతర నియమాలు మనుషులు ఏర్పరచుకున్నవి. సమయం దొరకగానే దొంగ దొంగతనం చేసినట్టు, అవకాశం ఉంటే మగవాడు స్త్రీని తాకకుండా ఉండలేడు.
ఇది అతని బలహీనతా కాదు, ఆడవాళ్ళ ప్రతిభా కాదు. ప్రకృతి కేళి. స్వభావ హేల. హార్మోనుల ప్రభావం. మనల్ని స్త్రీ పురుషులను చేసేది ఈ హార్మోన్లే. స్త్రీ శరీరంలోపురుష హార్మోన్లు, పురుష శరీరంలో స్త్రీ హార్మోన్లు స్రవిస్తాయి కూడ. అప్పుడు ఆ "స్త్రీ" పురుషుడుగానూ, "పురుషుడు" స్త్రీ గానూ ప్రవర్తిస్తారు. ఇటువంటి ప్రవర్తనని సుప్రీంకోర్టు ఈ మధ్య చట్టబద్ధం చేసింది.
నేరాలు చేసేక శిక్షించడం కన్నా, నేరం జరగకుండా చేసే నీతి పాఠాలు బోధించాలి. నీతి అంటేనే ఆమడ దూరం పరిగెడుతున్నాం మనం.
స్త్రీ, పురుషులు తమ తమ ఆకృతులను, ప్రకృతులను గమనించి, ఎవరికి వారు నియంత్రణగా ఉండాలి. అతి చనువులు చూపి ఏమీ జరగరాదు అంటే కుదరదు.
మనుషుల్లో ఎన్నో లోపాలు. మరెన్నో వికారాలు. ఇవన్నీ నియంత్రించుకునే బలం కలిగించే వ్యవస్థ ఇప్పుడు మనకు లేదు. ఉన్నదాన్ని ధ్వంసం చేసుకున్నాము. రోగం ఒకటైతే, మందు ఇంకొటి వేస్తే గుణం ఎలా కలుగుతుంది?
పునరుత్పత్తి కై ప్రకృతి ఏర్పరచిన ఆకర్షణ కామం. మిగతా జంతువుల లాగానే మనుషుల్లోనూ ముందు అడుగు మగ జంతువు వేస్తుంది. పెళ్ళిళ్ళు, పెటాకులు మనం ఏర్పరచుకున్నవి. మన నాగరికత, సంస్కృతి, సంప్రదాయాలు, సంస్కారం - ప్రకృతి ప్రభంజనం ముందు బలాదూర్.
మనో వికాసం కలిగించే దారులు, ధోరణులు మనకు లేవు. అసలు మనో వికాసమంటేనే రకరకాల నిర్వచనాలు వచ్చాయి. ఈ కప్పలతక్కెడ వ్యవహారంలో నీతులు, నియమాలు, హక్కులు, సమానత్వాలు నిలవవు. మృగత్వం ఒక్కటే నిలిచి ఆడ, మగలను నేరస్థులను చేస్తుంది. ఇది మనం ఉపేక్షిస్తున్న పెను సాంఘిక సమస్య. మగవారి సంస్కరణతో ఆగని జాడ్యం. అందరూ సంస్కరింపబడాలి.
ఉపదేశాలు ఇవ్వడం మానేసి, ఫర్మానాల జారీ పక్కన పెట్టి, ఊకదంపుడు ఉపన్యాసాలు, కబుర్లు, రచనలు ఆపి పురుషులను మాత్రమే నేరస్థులంటున్న ఈ అవ్యవస్థ మారాలి. లేకపోతే మృగాళ్ల వంటి మగాళ్లు, ఆడాళ్ళు తామరతంపరగా పెరిగి నేరాలు చేస్తారు.
మగవాడు తల్లిని, చెల్లిని, అక్కని, కూతురిని తప్ప ఇతరులను వావి వరుసలు లేకుండా కామదృష్టితో చూస్తాడు. ఇది నిజం. అందరకు తెలియవలసిన సత్యం ఇది. అందరకు కలగవలసిన జ్ఞానం. ఇది అతని పైత్యం కాదు. ప్రకృతి శక్తి. మగవాళ్ళనే దుయ్యబట్టడం వల్ల సమస్య పరిష్కారం కాదు. డయాగ్నోసిస్ సరిగా జరగాలి.
గమనిక:
ప్రపంచంలో బుద్ధి, విచక్షణ కలవారు అరుదు. ఇది వరకు సాంప్రదాయ కుటుంబాల్లో వయసొచ్చిన కూతురు, తండ్రి అయినా ఒక గదిలో ఏకాంతంగా ఉండేవారు కాదు అలాగే మిగతా వారు. పూర్వీకులు నియమాలు ఏర్పరస్తూనే, ప్రకృతి ప్రభావం తెలిసిన వారు కనుక జాగ్రత్తలూ తీసికున్నారు. విశ్వామిత్రాదులే భంగపడ్డారు. మామూలు మనుషులెంత? ఆదర్శాల వల్లింపు కన్న వాస్తవం ఆకళింపు చేసుకోవడం అవసరం.
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విలయం
తల్లి బిడ్డలను సాకననడం విలయం
మానవాళికి పట్టిన పెను తుఫాను
మనుషులు అభిమానాలకన్న
ఆత్మాభిమానానికి పెద్దపీట
వేయడం వారి జీవితాల్లో
పెద్ద ప్రళయం; తెలియలేకున్నారు
విలయం, ప్రళయం ప్రకృతికి
సహజములు; నాశనమూ తప్పనిదే
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Nature has made men vulnerable and agitated in issues of courting women. Men are made to evolve in and by nature so; we can also see that in other species.
Thousands of years of civilization, culture and otherwise sayings have no effect on men's behaviour towards women. It is not possible to behave differently for men. It is the attraction decided by nature with men for reproduction when marriages, live-in relationships have not evolved. Nature is most formidable force. The only remedy is less or least Interactions.
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ప్రపంచంలో తప్పులెన్నువారు ఎక్కువై పోయారు
వారు తమ తప్పులెరుగరు కదా!
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Spray Advertisements
Spray 
advertisements
Girls are shown in spray advertisements to "abandon" their boyfriends and run to the guy who sprayed correct chemical.
The chemistry of girls is shown so fickle and inconsistent. But no girl or feminism is objecting to it. May be later things happen.
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India is confusing itself. It is expecting its citizens to behave like saints and asking them to live ideally. This is not possible for men or women.
Every human being is a bundle of contradictions. There is no ideal behavior available. But men are targeted for their improper behavior of decades old. It will make a news. That's all. This type of accusations on men in positions or celebrities gives food for distraught.
In these days of mingling of men and women everywhere and freely, given the drink and drug habits of humans in entertainment and elite sections of society, it would be difficult for law and order officials to investigate incidents of yester-years.
Men are made scapegoats in modern living.
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సన్యాసి ధర్మం
సన్యాసి ధర్మం వేరు. గృహస్థుల, గృహిణుల ధర్మం వేరు.
లౌకికంలో కలిసి కలగాపులగం అవడంలో ఎన్నో ఇబ్బందులు ఎదురవుతాయి. సనాతన ధర్మం లో సన్యాసం లేదని గమనించండి. బ్రహ్మచర్యం, గృహస్థాశ్రమం, వానప్రస్థం ఈ మూడే అప్పటి ఆశ్రమాలు. బౌద్ధం, జైనం ప్రభావం వల్ల సన్యాసం "హిందూ" మతంలో ప్రవేశించింది. అదీ కాక గృహస్థాశ్రమం మానవులకు ప్రాణం. అది లేక ఏ ఇతర ఆశ్రమాలు లేవు.
గృహస్థాశ్రమం సన్యాసానికి బంటు కాదు. యజమాని. సన్యాసి ధర్మం తత్త్వ విచారణ, ఆధ్యాత్మిక జ్ఞాన సముపార్జన, ఒక రోజు కన్న ఉన్నచోట ఉండకపోవడం ఇలా ఎన్నో పారమార్థిక ధర్మాలున్నాయి.
ఆశ్రమాలు స్థాపించుకొని రియల్ ఎస్టేట్, ఆస్తులు, ఇతర ఆధునిక ఉపకరణములు వాడుతూ, గృహస్థులను తేలికగా, లోకువగా చూడడం కాదు.
గృహిణి, గృహస్థుల త్యాగం, ఓపిక, ప్రేమాభిమానాల పంపకం, ఆదరంగా పెంచడం, జీవన ధర్మాలు చెప్పడం వంటివి వారిని పూజ్యార్హులను చేస్తాయి. వారిని మించిన దైవం లేదు.
గృహస్థులను కాక సన్యాసులను రాజకీయ పదవులు అలంకరించేలా చేయడం, వారిని మంత్రులను ముఖ్యమంత్రులను చేయడం గృహస్థులపై అపనమ్మకాన్ని, సన్యాసులపై అమిత నమ్మకాన్ని సూచిస్తాయి.
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The Me too hash tag has become a cultural symbol of elite living, digging into willful past.
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గురివింద గింజలు
ఎవరి గుడి వారిది; ఎవరి సంపాదన వారిది;
అర్చకులు, బ్రాహ్మణులు వంటకములలోని కరివేపాకులు
అందరూ విమర్శించే అగ్ర కులములు మూడు
భారతదేశంలో ప్రజాస్వామ్యాన్ని నిర్వహించేది,
అధికారం చెలాయించేది, తద్వారా కలిగే అవినీతికి అనర్ధములకు కారణం ఈ కులాల వారు మాత్రం, మాత్రమే కాదు
గురివింద గింజ వలె తమ నలుపు గమనించక
ఇతరులను ఆడిపోసుకొను బాధ్యతారాహిత్యము
ఈ పాలకులది; వారి కొమ్ము కాయు కుహనా
మేధావులది; కువాదయుత నాస్తిక వాదములది
సంఘమున సుఖశాంతులు లేకుండా చేస్తున్నది
మనుషుల దుష్ప్రవర్తన; ఇంకెవరో కారణమనే
అబద్ధాల దుష్ప్రచారం ఆగాలి; మనందరం సుఖశాంతులతో జీవించాలి; అందరం ఎదగాలి
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ఆనందా లు ఏల? స్వాములు ఏల?
సన్యాసులేల? ఆధ్యాత్మిక గురువులేల?
బాబాలేల? ఆ ఈ "అమ్మలేల"? ఇందులో ఎవరు
అమ్మలేని బ్రతుకున సౌఖ్యము, హాయి నింపగలరు?
అమ్మ ఉన్న వీరందరూ ఏల? శుద్ధ దండగ!!! అనవసరం!
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శ్రేయస్కరం
జీవితాలు పోతే పోయాయి, హక్కులు మిగిలాయా లేవా అన్నదే ఆధునికుల జీవన విధానంలా తయారైంది.
హక్కు వ్యక్తికి సంబంధించినది. బాధ్యత మనం మనవారలైన ఇతరులకు చేసే మన విధి. మన వ్యక్తిత్వంలో భాగం కావలసిన ముఖ్యమైన అంశం.
బాధ్యతారాహిత్యం సంఘానికి చేటు. అశాంతి కారకం.
హక్కులకై పోరాడితే మనం, మన హక్కులు మిగులుతాయి. బాధ్యత స్వీకరిస్తే మన వల్ల ఎందరో సుఖశాంతులు పొందుతారు. హక్కు లభిస్తే మనం ఒక్కళ్ళమే మనకు సాయం చేసుకుంటాం. మనకు మనం అండగా నిలుస్తాం.
అదే మనందరం బాధ్యతలను స్వీకరిస్తే కుటుంబంలో అందరూ ఒకరికొకరు సాయం చేసుకుంటారు. అండగా ఉంటారు. అలా మనం ఒక్కళ్ళమే మనకు అండగా నిలిచే హక్కుల గురించి పోట్లాడక, మనకు ఎందరి సహాయమో లభించే బాధ్యతలను మనందరం స్వీకరించడం తెలివైన పని. అప్పుడు ఒకరికొకరం అండగా ఉంటాం. ఈ సూక్ష్మాన్ని ఎందరో ఆధునికులు గుర్తించలేకపోతున్నారు. హక్కులు హక్కులు అని జపిస్తూ ఒంటరులవడానికి ఆసక్తి చూపిస్తున్నారు.
ప్రతి మనిషీ బాధ్యత స్వీకరిస్తేనే జీవితాలు ఒడుదుడుకులను తట్టుకుంటూ సాగుతాయి. హక్కులే కావాలనుకుంటే అందరినీ తిట్టుకుంటూ బతుకుతాము.
ఒకరికొకరు అండ కాక జీవించాలనుకోవడం శ్రేయస్కరం కాదు.
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జీవితం
జీవితమొక కఠోర సత్యం
జీవించడం అసిధారా వ్రతం
జీవించడం కాదు నల్లేరుపై బండి నడక
జీవితం కాదు పూలపాన్పుపై శయనం
జీవితం కాదు అందమైన కలలు కంటూ
రమ్యమైన ఊహల విహరిస్తూ చేసే పయనం
జీవించడానికి కావాలి కష్టపడడం అనే కౌశలం
కష్టసుఖాలు పంచుకునే ఆత్మీయుల తోడు, ఆదరం
జీవించడం కాదు హక్కుల అనుభవించడం
జీవితమంటే బాధ్యతల స్వీకరించడం, తోడు
నీడవడం; మన సహనం, సేవ, ప్రేమాస్పదత,
మన వారి మనుగడకు అత్యవసరం; ఇల్లు వదిలి
సమాజసేవ చేయబూనడం ఇల్లు మంటల్లో
ఆహుతి అవుతుంటే ఇతరులకు నుయ్యి తవ్వడంలో
సాయపడటం; ఎవరికి వారు వారి ఇల్లు చక్క
బెట్టుకుంటే, సమాజసేవకుల అవసరమే లేదు
అనాథలను లేకుండా చేసికుంటే
మదర్ థెరీసాల అవసరమేముంది?
జీవితాన్ని తేలిగ్గా తీసుకోవడం
మన అశాంతిని, అసౌకర్యాన్ని,
అసౌఖ్యాన్ని ఇష్టపడి కొనుక్కోవడం;
జీవించడం పూలబాటపై పయనం కాదు
బాధ్యతాయుతమైన, ఇచ్చి పుచ్చుకోవలసిన
సహ గమనం; కలిసి చేసే ప్రయాణం,
కాదు హక్కుల యావలో యానం;
కాదు ఒంటరి గమనం