Tuesday, November 3, 2009

Attitude

This morning, a question came to my mind as to what keeps people going in a routine mundane work life! Sometimes, I find it really hard to motivate myself do things that are boring, but I don't have a choice but to do it. I was reminded of the following article I read 4 years back that I had a copy saved:

GULBARGA, Wed Feb 23 2005: Her husband was the City Improvement Trust Board Chairman. Two of her sons have been chairpersons of gram panchayats. A daughter-in-law is the outgoing vice-chairperson of a gram panchayat. Above all, another daughter-in-law was the worshipful Mayor of the Gulbarga City Municipal Corporation.

But for Neelamma Valakeri the fact that her kith and kin figure in the city's who's who, has not cut her off from ground realities: she still deligently goes about her job of sweeping the dirty streets of Gulbarga.


In her own quiet, unpretentious way, this unusual Dalit pourakarmika is redefining the concept dignity of labour, putting to practice in letter and spirit the teaching of Lord Basaveshwara `Kayakave kailasa' (work is heaven).

Unembarassed and unapologetic, Neelamma has been on the job for the last three decades even when her daughter-in-law Gangubai Valakeri held the powerful post of mayor a few years ago.

In the 1980s when her husband Basavantrao Valakeri was appointed chairman of the CITB, now the equivalent of the chairmanship of the Gulbarga Urban Development Authority (GUDA), the then city municipal commissioner directed the sanitary inspector not to use Neelamma's services as it would be demeaning for the chairman's wife to be seen sweeping the streets.


``Nothing doing, I said. This was unethical. If she wanted to give up the job on her own it would be different. But just because she is my wife, she should not sweep the streets, is simply not acceptable,'' recalls Basavanat Rao Valakeri, Neelamma's 77-year-old husband.


Her work record is outstanding, putting her head and shoulders above her colleagues. A punctual worker, she begins her duties at 6 a.m.. Till 1 p.m. she is absorbed in her duties and can be seen sweeping the streets, collecting the garbage and cleaning out clogged drains.


``Rain or shine, she is on the job at 6 a.m. sharp. Her punctuality and dedication to work is amazing. Though I am somewhat embarrassed to take her roll call every morning, I can't escape it,'' remarks a sanitary inspector.


What compels Neelamma to continue to sweep the streets when it is neither inevitable nor necessary? Her children are all well placed in life with the eldest son Suryakumar, an LPG dealer. Her second son Jagadish Kumar was the chairman of Kusnoor Gram Panchayat for five years and his wife Anuradha is the outgoing vice chairman of a gram panchayat. Another son Pavan Kumar
was the chairman of the Nandikur gram panchayat for 33 months and now runs a couple of `dhabhas'. All are comfortably off. But Neelamma is not.


``Their politics and posts are only limited to a certain term. But my vocation is permanent, until I get `vajeepha' (retirement),'' says Neelamma when asked why she was still at her job. Drawing a salary of about Rs.7000 per month, she has been able to construct a house at the Pourakarmika Colony in the city on a plot given by the Corporation.


``I never felt uneasy about sweeping the streets when my husband was CITB chief or when my daughter-in-law was mayor,'' says she. ``When Gangubai became mayor, she asked me to give up the job. But I refused. Instead, I told her to visit all the wards to supervise whether the pourakarmikas were performing their duties well,'' Neelamma, a primary dropout with 13 grand children, says proudly.


Such dedication to duty may run in the family as Neelamma's mother-in-law was also a pourakarmika, while her sister-in-law recently retired as one. And leave seems to be the last thing on her mind: she is not even aware of various types of leaves she is entitled to. She claims her work keeps her active and healthy. And in the process, she succeeds in making many others happy as well.


One can argue that there could be some ulterior motive for her to keep going to sweep the streets, her children don't care about her, any sane person would not go for such a job given her status etc. etc. Whatever her motive is, I am still feeling inspired by Neelamma! I salute her.

A wonderful quote by Martin Luther King, Jr. is very apt here:

" If it falls your lot to be a street sweeper, sweep streets like Michelangelo painted pictures, like Shakespeare wrote poetry, like Beethoven composed music; sweep streets so well that all the hosts of heaven and earth will have to pause and say, 'Here lived a great street sweeper, who swept his job well'."

The attitude to work is more important than the work itself!

Thursday, August 20, 2009

M. S. Subbulakshmi


Apt to the famous kriti of Saint Thyagaraja endaro mahanubavulu, there are so many great people who have lived on this land. It is a great privilege to us that they lived in our age and Thyagaraja salutes them - andariki vandanamu. When I see the greatness in these people, I am always awestruck as to how could they have lived among the common people and achieve such greatness. One such great person was Madurai Shamukavadivu Subbulakshmi, fondly called MS by all.

The biography of M.S. Subbulakshmi has been well documented. A google search on her name gives a lot of informative pages on her glorious biography. I don't want to write about her life in this blog. Instead, I want to write about her greatness. MS's voice is one of the qualities that makes her live forever! She immortalized a lot of songs. I know lots of people who refuse to listen to any other version of Vishnu sahasranama, Bhaja Govindam and Venkateswara suprabhatam except for the version by MS! Gandhiji once said he would rather hear her speak the lyrics of a bhajan rather than listen to another musician sing it, when MS could not sing a bhajan as she did not know the lyrics. In fact, if one goes to Tirupati Tirumala, MS is always there in the form of her voice. Anyone who listens to MS is bound to get mesmerized by her voice.

One of the greatest qualities of MS that made her stand out of the whole group of carnatic musicians is her Bhakthi (the closest English translation to this word is "devotion"). The art of South Indian classical music has been growing for centuries and stalwarts -- Ariyakudi Ramanuja Iyengar, Semmangudi Srinivasa Iyer, Chembai Vaidhyanatha bhagavathar to name a few -- have been in the field. But, MS has been praised by her contemporaries and is also a role model for many of the present day musicians. With her sheer bhava of rendering, she brings out the essence of the compositions. One should listen to her "Kurai ondrum illai" to experience the lyrics of the composition of the famous statesman C. Rajagopalachari -- most of us would really feel that we do not have any shortcomings in life. If one wonders how someone's voice can bring out the message of Universal Peace, one should listen to her rendition of "Maitreem bhajata" composed by H. H. Sri Chandrasekharendra Saraswati Swamigal.

As with any other field, musicians strive for perfection in their art by practising long hours. If one goes to a carnatic music concert, a novice could get lost in the complex alapana and kalpana swaras. It requires lot of hard work to get to be a great musician. But, MS attained greatness with her bhakti. This documentary about MS starts with her rendition of nahendra haaraaya, a perfect example of her bhakti. You can see it when she brings both her hands together and bows to the Lord when the lyrics means to bow to the Lord. At 0:52:09, the narrator talks about this verse (Lord Vishnu talks to Narada):

naaham vasaami vaikunte na yogi hrudayeravau |
madbakthaa yathra gaayanthi thathra thishtaami narada ||

"The Lord says that he will neither be in vaikunta nor in the heart of any sage, but he will be standing wherever his devotees are singing His name. It is said that the Nama (name) is more powerful than the Nami (the one who possesses the name)."

In my opinion, MS's ultimate goal was not name or fame, but bhakti. I am reminded of the following verse from the Bhagavad Gita (Lord Krishna tells Arjuna):

man-manaa bhava mad-bhakto mad-yaaji maam namaskuru |
maam evaisyasi yuktvaivam aatmaanam mat-praayanah ||

"Be ever conscious of Me, be My devotee, worship Me, offer obeisance unto Me; in this way completely dedicating mind and body unto Me, having Me as the supreme goal you will certainly reach Me."

I think MS lived her life by this verse. It is not surprising that she is immortal!

Wednesday, July 15, 2009

Bhagavad Gita - myths and misconceptions

The Bhagavad Gita is a dialogue between Lord Krishna and the mighty warrior Arjuna in the battle field. It is considered to be the crown jewel of the great epic Mahabharata. Much has been said about the greatness of the Bhagavad Gita and I choose not to go into the details of it here. Instead, I want to address some of the myths, misconceptions and mistakes about the Bhagavad Gita in the minds of some people I come across. It is very surprising and saddening when people make blatantly wrong statements about the Bhagavad Gita, that too very confidently. I wish I could correct them, but I find it awkward to talk on such topics.

1. Bhagavad Gita is not relevant for us at this age.

Some people think that since the Bhagavad Gita was expounded in the middle of the battlefield, it is not for the common man and only for those who fight with bows and arrows. And because it happened at least 5000 years ago (we are not even clear of the exact dates), the Gita is surely not for this 'information age'... duh!!

In my opinion, the Bhagavad Gita is more relevant to the present times and to the people of present age (kali yuga) since Krishna gave the teaching almost towards the end of the previous yuga (dvapara yuga). The setting is in the middle of the battle field where the one of most qualified warriors Arjuna is confronted with many questions (as most of us are) as to why he has to fight a war, what he gets out of it, etc. Arjuna says that he cannot fight the battle and wants to run away from the battlefield. Sri Krishna uses strong words in verses 2:2 and 2:3, and censures him of resorting to cowardice, saying that it is completely unbecoming of a great warrior to run away from something that he is very adept at. Most of us face such situations in our daily life and want to avoid our unpleasant duties. Sri Krishna gives the most profound teachings to Arjuna in 700 verses and hence it is to all of us who are waging this battle of day-to-day lives. We are faced with a lot of challenges and these teachings give a person the fortitude to brave those challenges.

Are the teachings of the Bhagavad Gita not relevant to us then?


2. Bhagavad Gita is only for retired old people.

It is a pity that some people think that Bhagavad Gita is only for those who are retired and old. There is a notion that if someone in his twenties goes to a lecture on Bhagavad Gita, he is abnormal and has plans to take up a life of a monk or a sanyaasi! An elderly person once asked me -- "Indha vayasuleyae edhukku vedantam onakku?" -- Why do you need Vedanta when you are young? I think the common misconception in people's mind is that since the Bhagavad Gita teaches about the Self (the topic of Vedanta), it is to be done only when you are old. The greatest surprise came when someone in the Vedanta class itself asked me why I am listening to the discourse and whether I had any great worries in life! If one understands the subject matter of the Bhagavad Gita, this question will never arise.

Ironically, one single thought lurking in Arjuna's mind (even after listening to the teachings completely from Sri Krishna) is that he still wants to renounce battling the Mahabharata war and take up a life of a sanyasi. He says in verse 2:5 that it is better to live a life in alms by begging, rather than to fight the battle and kill his own teacher Dronacharya and other elders. Again in 5:1, he asks what is the difference between renunciation of action (sanyasa) and performing actions. In the last chapter, the verse 18:1 is a subtle question from Arjuna about the difference between sanyasa (as a life style) and renunciation as an attitude! It is very clear that Arjuna wanted to run away from his duties because it was not pleasant. And Sri Krishna teaches him the value of action (karma) and the right attitude of performing the action (yoga).

The greatest underlying theme of the Bhagavad Gita is that one should not run away from his duties/responsibilities and should perform actions with the right attitude (karma yoga). How can, then, a person who studies the Bhagavad Gita in his twenties even get a thought of renouncing everything to become a sanyasi?

3. Common misinterpretations of the Bhagavad Gita.

Certain verses from the Bhagavad Gita are very commonly misinterpreted.
(i) Verse 2:47 - "karmanyeva adhikaras te maa phaleshu kadachana..." This verse is one of the most often quoted verses from the Bhagavad Gita. In fact, this is the first verse where Krishna talks about karma yoga. Though He says that you have the choice of action alone and not the results of the action, the common misinterpretation is that 'one should perform an action without expecting a result'. This is not right since Krishna Himself expects Arjuna to understand His own teaching. The verse just says that you have the right to perform the action, but the results are not completely in your hands. The result of any action depends on a lot of external factors that are not in the performer's control.

(ii) Verse 11:33 - "...nimitta maatram bhava savyasachin". In this verse, Krishna tells Arjuna that he is merely an instrument in his hands. A common misinterpretation is that everything in this world is pre-determined by God and we, as human beings do not have any say on our future! This is a defeatist attitude and is very dangerous. In the whole of chapter 6, Krishna talks about how one should strive towards success by constant practice of good habits. Is this not an excellent proof for existence of free will in human beings?

(iii) There are so many wall posters I have seen with some verses claiming to be the essence of the Bhagavad Gita. They display statements like, "Whatever happened is for good, whatever is happening is for good, whatever will happen is for good", "What did you bring to this world, to take it back?" etc. To my knowledge, there is not a single verse in the Bhagavad Gita that says these things! Nor do I think these statements are the essence of the Bhagavad Gita.

The reason for the myths, misconceptions and misinterpretations is the ignorance of the subject matter of the Bhagavad Gita. The ignorance can be erased only if one studies the Gita. For that to happen, one has to get the misconceptions out. Do we not see a chicken-and-egg problem here? As with any field, it requires an objective mind to make good progress.

Friday, June 19, 2009

Gayatri

In the Vedic tradition, the term Gayatri refers to one of the three things -- (i) a particular meter, (ii) a specific mantra that is the essence of all three Vedas and (iii) Savita Devata.

By definition, Gayatri means that which protects one who chants it -- gayantam traayate iti gayatri. Gayatri in all three forms can protect the one who chants the mantra or meditates on the Devata. The protection is against all mental evils -- fear of failure, wrong desires, anger, greed, jealousy, delusion, false pretension due to ego, misery, despondency etc. It serves as a kavacham (armour) and is considered the best of all the kavacha stotras like Skanda Shashti kavacham etc.

Gayatri Devata is visualized as Brahma svarupini (Gayatri); Rudra svarupini (Savitri) and Vishnu svarupini (Saraswati). Hence, praying to Goddess Gayatri also ensures materialistic benefits like wealth and education. What a blessing, this greatest austerity is prescribed as a part of the daily ritual of Sandhyavandanam! One must note the usage of plurals in "dhiyo yo nah prachodhayat" in the Gayatri mantra. Therefore, a person doing this japam three times a day is doing it not only for his own personal benefit, but also for the benefit of those who are around him (includes immediate family, people in his locality etc.)

The gayatri meter (or chandas) consists of 24 syllables. The are many gayatri mantras for various deities in the Vedas. But there is one particular hymn which is the essence of each of the Rig, Yajus and Sama vedas in 8 syllables each. This particular hymn is named after the meter itself and is called the Gayatri mantra. The Gayatri mantra is the powerhouse of all Vedic hymns. According to the scriptures, no ritual is beneficial if it is not accompanied by a regular practice of Gayatri japa.

While chanting the Gayatri mantra as a japa, typically it is chanted in 23 syllables (not including the Om and bhur bhuva suvah), and hence is in nichrt gayatri chandas. While performing the japa, it is best to meditate on the form of the Gayatri Devata. It is said that equal benefit can be attained if one meditates on the sound of the mantra. Another way is to reflect on the profound meaning of the mantra.

The Gayatri mantra has been glorified very much in the smritis and subsequent commentries by Vedic scholars. I choose not to go into these or the meaning of the Gayatri mantra. Instead, here (check page 17 on the pdf) is a wonderful article written by my guru and a wonderful video wherein Pujyaswami Dayananda Saraswati talks about the Gayatri mantra (it is for about 13 minutes starting from 6:00).

Sandhyavandanam

Sandhyavandanam is a comprehensive daily prayer which has been prescribed by our ancestors to be performed three times a day. It is called so because, it is supposed to be done at the time of the day when the night and day meet (dawn), forenoon and afternoon meet (noon), day and night meet (dusk). In a nutshell, Sandhya means junction and Vandanam means worship or prayer. One of the most important rituals of the Sandhyavandanam is performing the Gayatri japa, which holds a very high place in the Vedic tradition. In the Bhagavad Gita, Lord Krishna points out in verse 35 of chapter 10, "gayatri chandasaam aham" -- while enumerating the glories of the Lord, He says "I am Gayatri among the Vedic meters". All great pundits of the Vedas have time and again delved on the importance of Gayatri and Sandhyavandanam. I will say more about the importance of the Gayatri in another blog.

I have always wanted to perform Sandhyavandanam regularly. My father is a great inspiration for me. He hardly misses any kalam of Sandhyavandanam. Thanks to my student life, I have lived in hostels, with roommates etc. and I have been on and off, in terms of regularity of Sandhyavandanam is concerned. I have felt guilty a lot of times. But, the guilt did not push me to perform Sandhyavandanam regularly as I had not realized the importance of it. Of late, I have realized the importance of doing Sandhyavandanam regularly.

Two reasons why people do not perform Sandhyavandanam is probably because:
(i) they do not realize the importance of Sandhyavandanam, and
(ii) they expect some tangible benefits out of this ritual.

I will try to address the first concern in this blog. When we consider the second concern, though there are quite a few tangible benefits from doing Sandhyavandanam it is not considered to be done for those benefits. To elaborate, it consists of the pranayaama, a breath regulation technique that is taught in meditation and yoga sessions. It also involves performing rituals in some postures that serve as physical exercises for joints in the limbs. But, all these are not even considered as benefits by our ancestors. The Sandhyavandanam has been prescribed as just a nitya karma, a ritual that has be performed as a mere duty. If one goes into the details of the meanings of the mantras, they are really profound for a ritual that is deemed as just a duty or daily prayer. I do not want to get into the details of the meaning of the mantras in this post, but refer you to the book mentioned towards the end of this article.

I would like to point out what the Kanchi Mahaswami H. H. Sri Chandrasekharendra Saraswati swamigal has mentioned about performing Sandhyavandanam. Some points to highlight from this article:

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

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

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

Another article that stresses the importance of rituals in general (Sandhyavandanam is a mandatory ritual):

Importance of rituals

CHENNAI, APRIL 15. It has become the norm to shun traditional rituals that have been practised by our ancestors, either due to a change in life styles or priorities. Even the discerning tend towards a surmise that reading or listening to discourses on the scriptures are enough to lead them in the right path. The rituals prescribed in the Vedas have a very important role to play in the overall spiritual development of man. Without them, the mind would be ill-prepared for absorbing the essence of the scriptures even if the individual feels that he has understood the works.

In his discourse, Sri Prasanna SooraMadhva Theertha, Pontiff of Sri Madhva Theertha Mutt, Kolar, said being religious is much more than being austere. It encompasses control over emotions and the senses. In order to help a person achieve the desired mastery, daily rituals play a crucial part. Difficult as it may appear, such a regimen helps one remain physically and mentally fit at all times, regardless of the pressures of everyday life. The Vedas which are the last word in righteous conduct recommend a way of life, which are a cementing force of moral integrity. The best one can do is to live up to the tenets. One of the daily rituals is the 'Sandhyavandanam' which wields a stellar influence on the mind and keeps the individual harnessed to the right path in his quest for spiritual liberation.

Some feel that the realities of daily life and scriptural recommendations on virtuous conduct are divergent. How then can one absorb time-honoured exercises into their working days? If the doors and windows of a house are kept open, it enables a thief to enter easily and decamp with the loot under cover of darkness. Similarly, evil tendencies gain access and spread quickly across the mind, if the intellect is in the dark and senses get a free reign. Chalking out a daily time-table which includes prayer, 'sandhyavandanam' and conducting poojas helps a person subdue the arrant senses and turn towards inner harmony. For, the prayers are a supplication to the Supreme Being for expiation of sins accumulated in previous births, in order that one may become worthy of liberation. The unequivocal lesson is that while material pleasures become worthless investments after one's span on Earth is over, spiritual gains will fetch prosperity, peace and other rewards in one's rebirth, ultimately culminating in freedom from the bondage of rebirths. The application of the moral law in one's daily life is sacrosanct.

I recently came across a 110-year old book on Sandhyavandanam. One should read at least the introduction of this book. The book was written in 1898, and I am amazed to see the relevance of the introduction to the present age. Each and every word is applicable. Quoting the first few words in this book:

"Sandhyavandanam is the daily prayer of the Aryans of India. It is a noble institution embodying a simple faith and breathing a lofty spirituality. And yet most of us Brahmans have turned it into a farce more or less. We have no time for it in these busy days."

I feel the author couldn't have started the book in a better way. Giving an excuse of having no time for Sandhyavandanam seems to be prevailing for more than 100 years now! I feel saying that we have no time for Sandhyavandanam is really "lame". Performing this ritual hardly takes 10 - 15 minutes.