PRADAKSHINA miscellaneous

From Rigveda

y      ahamindro na paräjigye – I am Indra; nobody can conquer me. [rig-10/47/5]

y      idamityaparok·ena dadaršeti vivak·aya

      indra nämäbhüt jñänï vaiyakarana d÷·itah  [anubhüti prakäšikä]

The enlightened, who realizes the Truth-immediate and feels “Yes! Here it is…”, is defined grammatically as Indra.


y      eka- sadviprä bahudhä vadanti [rig1/164/46]

y      yastanna veda kim÷cä kari·yati [rig1/164/39]

If one doesn’t know That, then what will he do with vedas?


y      sañgacchadhva-  sam-vadadhvam [10/191/2]

Let’s move together; Let’s recite together.


y      satyamücurnara evä hi cakruh [4/33/6]

Men established the Truth and lived accordingly.


y      sugä ÷tasya panthä [8/31/13] – The way of Truth is easy.

y      ÷tasya panthä na taranti du·k÷tah [9/73/6]

It is not possible for the non virtuous, to pass the way of harmony. [÷ta = harmony]


y      svasti panthämanucarema [5/51/15] Let us follow the noble way.

y      devänä- sakhyamupasedimä vayam [1/89/2] Let’s be friendly with deväs.

y      upa sarpa mätara- bhümim [10/18/10] Serve motherland.

y      satyasya nävah suk÷tamapïparan [9/73/1]

The virtuous are passed over by the ship of truth


y      udbudhyadhva- samanasah sakhäyah [10/101/1]

Oh! Friends of similar thoughts! Wake up!


Necessity of guru

y    präyena manujä loke loka-tattva vicak·anäh
samuddharnti hyätmäna
-  ätmanaiväšubhäšayät                   Bhagavatam [11-7-19]


y    ätmano gururätmaiva puru·asya više·atah
yat pratyak
·änumänäbhyä-  šreyo’sau anuvindate                       Ibid-20

y    puru·atve ca -  dhïräh -khya yoga višäradäh
-  prapašyanti sarva šaktyupab÷ -hatäm                        Ibid-21

y    äcäryäh  pädamädatteh  päda-  ši·yah  swamedhayäh
-  saha-brahmacäribhyah  päda-  kälakramena ca

y    yo yo yena guneneha puru·ah praviräjate
·ya te ta- ta meväšu tasmädbuddhi-  vivardhayet           Y.V.Ratnäkaram [p 176]

y    atraika-  pauru·a-  yatnam varjayitvetarä gatih
hkha k·aya präptau na kadäcidupapadyate                                 Ibid  [p 188]

y    šästra sajjana satkärya sañ genopahatainasäm
särävalokinï buddhirjäyate dïpikopamä                                                   Ibid

y    svayameva vicärena vicäryätmänamätmanä
-  jñeya-  na tävadadhigamyate                                  Ibid [424]

y    koha- kathamida-  jäta-  samsärädambara- vibho
pravicärya prayatnena präjñena saha sädhubhi
h                                   Ibid [416]

y    kuto jäyetamiti te räma mästu vicäranä
-  kathamaha-  hanmïtye·ä te’stu vicäranä                                   Ibid [376]

y    saujanyopahita- ceto yadä vairägya mägatam
tadänugamyä guravo vijñäna guravo’pi ye

y    tatastasyopadi·ena k÷ tvä dhyänärcanädikam
na padamäpnoti tadyat paramapävanam                                       Ibid [426]      


Do It Now!


y    vicäritamala-  šästra-  ciramudgrähita-  mithah
samtyakta väsanänmaunäd
÷ te nästyuttama-  padam                             Ibid [406]

y    ki-  karomi kva gacchami ki-  g÷ hnämi tyajämi kim
ätmanä pürita
-  vi·va-  mahäkalpämbunä yathä                                  Ibid [410]




Vishnu v/s Brahma

Difference is there only in their duties. Though taken many incarnations Vishnu has to respect the laws of the world as made by Brahma. He can experiment only with the apparatus created by Brahma.

Something ‘created’ only can be sustained; something ‘sustained’ only can be destroyed; something ‘destroyed’ only turns out to be a new creation.

This is true not only with the infinite Universe and enormous expanse of time.

Creation, sustenance and destruction- these three are required for every ‘instant’ and every ‘atom’. Relative field stands totally on these three factors. Now the question ‘which of the legs is more important’ doesn’t arise in case of a three legged table.



Life passes from one particular stage to another. But to view the proceedings should change from time to time. In the childhood our way of approach is more confined to the particular situation we are involved in. Depending on the lessons we learn from our experience the ‘generalization’ comes. Many mistake this ‘generalization’ for ‘maturity’.

Among all the ‘particular’ situations we pass through only a certain number deserve ‘generalized’ approach. And all the others are to be dealt with the ‘closed’ approach itself. Depending on our nature, taking the time into consideration deciding which situation deserves what type of approach is what ‘maturity’ is all about.

For example, the message that a temple gives may be general; but this same generality does not hold good to all the aspects of its construction. One should follow precisely all the ägama šästra rules to make that very general message reached properly.

Similar is the case with teaching of vedänta (niv÷ tti) and its application dharmä      (prav÷ tti) as done by Sri Adi Sankaracharya.

Time pass vedänta

Numerous perfect particulars come together to form ‘general’. This is true also with theologies and ideals. Any ideal however general it may appear to be has many particular aspects in its application, without which it simply remains an armchair affair.


Application of vedänta

Here the word ‘application’ doesn’t mean something pertaining only to actions performed; though it may include them. It mainly is concerned with the way of thinking.

Real application of any ideal into practice begins only with the change in one’s approach. This change in way of thinking should not be superficial. It should come from the ground roots.


vidvatta and kïrti - Chanakya’s views

Without appreciation of art, literature and nature how meaningless human life will become!

Is it necessary to link this ‘meaning’ of life with ‘success’ in life? Chanakya does this many times. Listening to such quotations of Chanakya like ‘vidvän sarvatra püjyateone may tend to think that he puts vidvatta as a medium to attain kïrti. But I feel it just shows at what esteem he puts vidvatta or he might have felt linking both of them is the best way to encourage men towards former.


šäntih…… šäntih…… šäntih

When the way tings are going is perfect why should I interfere with them? I find no reason to trouble myself.

Now even ‘sweet memories’ appear as unnecessary burden.

And the ‘beautiful dreams’ about future only express my foolishness.

Present? Even here I find little to catch hold of. “Just say thanks to Lord”.


Sannyäsa – A modern meaning

Here no two minds are alike. There is little doubt left about this fact. For a particular mind to coexist with every other mind, it has to sacrifice its interests.

Anyway to make every other mind friendly and compassionate towards us is not our only goal.

There are certain minds we’ve to beware of. Their being friendly towards us is the indication of some fault from our side.

So being dhärmic is more important than being loved by everyone.

One who tries to live a dhärmic life doesn’t care much about the worldly fame that comes from the second.

It is very rare to see ‘dhärmic couples’ or ‘dhärmic families or groups’ without any conflict among its members. Though their existence is not denied, nowadays it is very unusual to come across such ones in our day to day life.

So when one gradually matures, or prepares to live a dhärmic life it becomes difficult for him to choose a proper companion for him.

In such a situation it is foolish to spend one’s time and energies to get a proper companion or at least wait for such a thing to happen.

It is a lonely journey, where our ‘aim’ and the ‘zeal’ to reach that are our only companions.

Such is the life of a parivräjakä or a sannyäsi.

Let us remember here the inspiring call of Rabindranath Tagore ‘ekla chalo re’.



There is a plant besides the road with a beautiful rose on it.

Some one thinks of crushing the rose to enjoy its smell.

Another thinks of picking it up to put it in a vase to embellish his room’s beauty.

Someone else thinks of presenting it to his lover as a token of affection 

Some other one decides to offer it at the feet of Lord.

There is another for whom separating a flower from its mother plant is a violent act.

Different grades of vegetarianism are like this.

Only thing in our hands

Always being ready to respond with a right reaction to every feeling that rises in mind is the only thing we’ve to do.

There are certain feelings like sensitivity and humanity that are allowed to be flown freely like birds.

Also are certain desires that are to be controlled and driven upon like horses.

And are certain sinister views that are to be chained at any cost like stray dogs.

Is there any forth one? I don’t find any.

As the categorization is concerned there are certain times at which we shouldn’t be that analytical and rational. There is no meaning in going further with the question ‘when to categorize’.

Our organism itself should be well prepared to select when and what are to be analyzed and when and what are not to be.

This happens only with proper education and assimilation of the essential factors of  ‘life’.










Hobbs: Supposed to be the pioneer of the concept of  ‘Social Contrast’


Frederick II [1195-1250]: The only rebel king of Holy Roman empire when Roman Church was dominant.[wp.r-18] Had an interview with the then Sultan of Egypt at the time of Crusades and came to a friendly understanding. He knew many languages including Arabic. He was known as wonder of the world. He cared little for the Pope though excommunicated. [gwh.n-195] He was the grandson of Frederick Barbarossa, a half-mythical, legendary German Hohenstaufen king of holy Roman empire, who was got drowned, on his way to the Crusades. He [Frederick-I] fought with Pope but lost. Frederick II was very tolerant in religion. Through him Arabic numerals and Algebra went to Europe.[gwh.n-200]


Thomas Aquinas: Classic exponent of papal philosophy, born in kingdom of Naples where Frederick II was supreme.[wp r-18]


 Dante: Gave the only balanced exposition of the medieval world of ideas.[after 50 yrs of Frederick II] [wp.r-18]


Machiavelli: Author of ‘The Prince’.[wp.r-18] A Florentine. An ordinary politician of 15, 16 th centuries.

“Religion is necessary for government. It is the duty of a ruler to support a religion which he believes to be false.”

“ A prince must know how to play at once man and beast, lion and fox. He neither should nor can keep his word when to do so will turn against him. I venture to maintain that it is very disadvantageous always to be honest; useful on the other hand, to appear pious and faithful, humane and devout. Nothing is more useful than the appearance of virtue. [gwh-85,280]


Minoan culture: A Cretan maritime culture flourished between 2500BC-1400BC in close touch with Egypt but art full of life. Centre of Cretan civilization: Palace of Minos at Knossos-perhaps destroyed in 1400 by Greece.


Artemis: source: Mistress of animals [by Cretans]. The earth goddess-Ishtar[by Babylons]. Greek colonists named her Artemis. [in Asia Minor] this is the origin of ‘Diana of the Ephesians’ [Diana is the Latin equivalent] Virgin Mary[by Christians]


Mycenaean civilization: A modified Minoan culture in Greece after its destruction in Crete. It is depicted in Homer. This was weakened by the warfare of Ionians, Achaeans and was practically destroyed by Dorians. Thereby Greeks entered Greece.




Man’s evolution is not biological but ‘psycho-social’.

What is meant by psycho-social evolution? From the living cell up to man, biological evolution was motivated by organic satisfactions, numerical increase, and organic survival. But with the appearance of man, these become, says modern biology, secondary and not primary; the primary motivation becomes fulfillment; and evolution itself becomes, at the stage of man, conscious and deliberate and goal-oriented, unlike the blind processes at the pre-human stages. This revolutionary change is the result of the fully developed cerebral system in man, in virtue of which the evolutionary process itself undergoes a revolutionary change; what was organic evolution becomes psycho-social evolution. Organic evolution has no primary significance in the case of man endowed by nature with the versatile cerebral organ, with the aid of which he can invent any organs he may need more efficiently and quickly than what nature can do for him through her slow and wasteful evolutionary processes. Accordingly, evolution has risen from its organic to the psycho-social level in man, says biology.

In a self-centred man, as in all pre-human species, the psyche or mind or soul is limited and confined to the physical organism. In a moral or ethical man, it expands, goes beyond the limitations of his physical organism and enters, and is entered into by, other psyches of social milieu. This is the fruit of psycho-social evolution. What biology calls psycho-social evolution is what the science of religion calls ethical awareness and social feeling, the by-product of the early phases of the spiritual growth of man.

With the onset of this psycho-social evolution, men develop the capacity to dig affections into each other as a matter of conscious choice.


the apes and other animals cannot learn to control their feelings, the first step towards independence of environment and eventual control of it.

Man alone achieved this power of imaging ideas; and this power was not an isolated phenomenon in him. Within the increased area of the cortex of the ancestral organ, nature evolved for man capacities for a series of new processes: observation, memory, comparison, evaluation, selection, judgement, and deliberate action. And in achieving these, he achieved two things:

Firstly, discovery of the path leading to the processing of raw experience into knowledge, of knowledge into power, and power into control and manipulation of the environment constituted of the not-self aspect of experience.

Secondly, a faint awareness of the reality of himself as the subject, as the self, behind the fleeting images in his mind, and the discovery of the road leading inward to the total  comprehension of this new dimension of reality, resulting in the increasing liberation of moral, aesthetic, and spiritual values in his life, action, and behaviour.  


Biology speaks of the principle of homeostasis, or homeorhesis as clarified by biologist Waddington, by which nature effected an automatic stabilization of internal conditions in the organism of the higher mammals. This helped in the slow evolution of the brain until, in man, she perfected the higher brain. The organism’s need for physical survival and organic satisfactions, and her own need for numerical increase-all these have been relegated by nature to the care of man’s lower brain, thus releasing his higher brain, ‘for functions surpassing the wonders of homeostasis itself’, according to modern neurology [The Living Brain, p.16], or to function as the most wonderful instrument for carrying evolution to its specifically human fields, namely, the psycho-social, or the moral and the spiritual, according to Vedanta.

Psycho-social Evolution as Spiritual Growth

The capacity and fitness of the higher brain to undertake and fulfil this high function is directly proportional to its freedom from thraldom to his lower brain.


‘Personality [centred in the ego] may be only one of nature’s methods, a convenient provisional delusion of considerable strategic value.

Religion : Ethnical versus Spiritual

A scientific study of religion reveals two dimensions to every one of the highly developed world religions, namely, religion as a socio-political expression and religion as a path to the experience of God, or any value equivalent to it. {s÷ti and sm÷ti; sanätana dharma and yuga dharma}





If we know why things are as they are, our will will not be perplexed, and if we know what they should be, our action will not be wrong  -ChuHsi   (1130-1200)






People call me ‘island’.

An isolated land


Am I really isolated?

Am I truly separated from the other parts of the world?

Don’t they realize that my roots are very much knitted

to the foundations of their lands?


In fact don’t they know that there is no ‘fundamental link’ as such

But there is only one land?

When do they find that the earth is but a stupendous whole?

When do they become aware that I am the same land under their feet

Neither parted; nor alienated!


I am unable to bare their reckless looks

And indifferent attitude towards me, their mother!


A small stream whom I allowed to flow through my bosom

Is daring to make me foreign to the children in my lap


My heart is too vulnerable to digest this division


Oh! My children! Don’t count mere appearance!

What you know is certainly not what really is!

I don’t ask you to blindly believe my words

I dislike my children being just passive listeners


Come on! Dare you dive into the depths of separation!

Throw yourself into the deep ocean of division!

And face the Fact!


My children! I know you are all mine!

But once you realize

I’ll not remain an island


I’ll be yours forever and forever!





I am heading

I am heading to catch the light


With unblinking vision

With unflinching devotion

I am heading


With my hands pierced into the hearts of heaven

With my looks fighting with the rays of Sun

I am heading


My present ever reaching the far ends

Which future can not know

My path ever pointing forwards

Where nature can not flow

I am heading


With no thought of my shadow

For I never look back

Each instant it may grow

But never stops my attack


It may fall on a thorn

Or cover a beautiful flower

It may smell something rotten

Or rest on a sacred river

Who bothers! I am heading!


Some may think of it as a rescuer from heat

Others may consider it as a messenger of dark

Who worries! I am heading!


For some it may remain as a sweet memoir

For others it may haunt as a worse nightmare

Who cares! I am heading!


All I think of is ‘glow’

Though of my own

What have I to do with shadow?


There may come a time, I hope

When I reach my ideal and catch the glowing ball

And for shadow! It may never cling to me at all



If I turn back, just to have a glance, the pages of the past in my life’s note book…

Though each page depicts a distinct experience…that becomes a single episode complete in itself…though no two lines in a page are alike, what to say of two pages,


There remains something mysterious, yet powerful – common to each page and each line…


It is mysterious – because it is unread…even if read – always misinterpreted.


It is powerful – because it has its part in moulding every page; in shaping every line; making up every word, nay, writing every letter.


Strange! I couldn’t find it.


Even now… I don’t think of it as the ‘writer’. No! It is not!


Yet, ‘writing’, without its hand is no writing at all!


Yes! Now I can ‘watch’ that – highly influential yet strangely mysterious aspect of my notebook, my life; not just my life but every one’s!


Yes! It is ‘the Space!’

               the Sünya.

It is not just ‘nothing!’ It is not simply the negation of everything that exists!

It is a ‘Positive Nothing!’

The ‘existential’ Nothing!


Without this ‘space’, no two sentences are separate; no two words are distinct! Not only that… a letter is a simple block of ink without it!


Yes! It was effective!

It was mysterious! Is that all?

No! If only this much is the ‘truth’ I have realized now; then there is nothing much to feel happy about!

Till now it is ‘non existential!’

Whatever is written, it is ‘positively’ by my pen!

It is ‘me’ who gave some ‘meaning’ to that empty space!

But there doesn’t end the matter!


Now I can see very clearly, that from the beginning of time; from the page one of my book – every now and then – this ‘space’ has been trying to ‘write’ something! Yes! With its own pen!


Now, it is crystal clear to me that throughout these years, whatever written in my book, is not just my hand on empty space but it was my victory in the struggle with the ‘space’ to exploit the page!


Almost every time I won over it with full of my effort! I won, now I realize, only to lose!

For time being, I won! I was happy with the handful of booty I got!

But now, when I look back, I could see ‘I lost a lot!’ Lost many things in the process those can not be regained even by putting everything I have.

My past was filled with those ‘disgraceful victories!’


Even in those times of ignorance, there were the glimpses of some beautiful moments!

Those were the delighting instances when I lost to it!

Those were the wonderful times when I lost control over myself and silently rendered my book into its hands to write whatever it wished to write!

How blissful are they!


Now all that I pray for is this –

“Oh! Lord! I’m badly habituated to fight and win!’

“I don’t want to fight anymore! No! I don’t want to go through that series of unnatural selfish victories!”

“Bless me! So that I lose ‘grip’ over myself!”

“Oh! Lord! Save me! So that I can simply and silently slip into your hands!”


“Here is my book! Kindly accept it!”

“Don’t allow me to spoil it!”

“Do with it whatever you wish!”


“Please take it Lord!”

“Take it!”


Om tat sat








There are two conditions for the inexplicability of a divine experience.

1.        After the conclusion of that experience, that is after coming back to the normal state where that particular experience is no more, one finds himself unable to explain it due to the lack of competent expression.

But here the experienced is still present with the sweet memories of his experience. Those memories, naturally, do not allow him to be satisfied with other experiences.

Hence he naturally strives after that state with growing dispassion towards the rest.

Here however divine the experience may be, it is not the ‘self’, for the self is present during that state and even after. And self can never be the ‘experienced’.


2.  Not being able to come back to the present state. Here the question of relativity doesn’t    

     arise. So there is no question of transferring the goods from one state to the other, where   

     the second one is absent.


Now, for our Rishis and their voice šästräs, the first condition doesn’t apply because their experience of self-consciousness is neither a sporadic one nor is an intermittent one. It is an experience far beyond the boundaries of space and time.

But it doesn’t mean that the second condition is true. If they have realized their self, it doesn’t mean that they at once become ignorant of the relative field of experience.


So… even after realization, many a sage, being one’s true self, has guided us as much as one can abiding to the rules of relative field. Here they’ve followed the scientific

šäkhäcandra nyäya

After all, the only way for our gurudev to reach us is…





When you are satisfied, try and find out the true reason for your satisfaction.

Try to delete that part of delight from your experience, which is the result of advantageous circumstances and peaceful mind.

The efforts should be hilarious and skillful. There is nothing wrong in being skeptical until we reach the reality. Let us be careful and not be at haste.

Here we’re not trying to find out something spectacular or supernatural. We’re trying to discover that spot, sitting where, we all are experiencing pleasure and pain, nay, and every moment of our life.

To avoid the disadvantages of hastiness let us grant an ample time of some lives to this project.

It doesn’t mean that the purpose we’re striving after is of less importance and that it can be neglected and postponed when compared to other apparently important goals of life.

The only aim in allotting that much of time is to remove the knife of ‘deadline’ from upon our neck, which unavoidably may effect the efficiency, we should invest, and diverts the concentration we should pay.


Concept – Unit – Object – Subject




Time and space are concepts, which have certain units that form the tools of the subject to measure the objects.

Out of these, only ‘object’ forms a ‘tangible’ phenomenon the existence or non-existence of which is grasped by the subject with the medium of units.

For instance, a flower is an object that can be observed by its qualities like colour, weight and space it occupies which form the spacial units or means, for one day which forms its temporal unit by me who is the subject.

Time is a concept of change. Change of what? Change of object, which exists only in space.

Space is that, which gives an object an opportunity to exist in time.   

Space is a concept of ‘existence’; and time is a concept of ‘non-existence’. The world we experience is in between these two concepts.



ARSHA TEERTHAM -THE LEGACY OF RISHIS- Ramayana, Bharata, Bhagavata

Every human here has two worlds to face.

First is the inner ambitious world, which is powerful, influential and which has nothing to do with the rules and laws of the outer world.

Second is the real, tangible world of outside.

Until they go parallel, not disturbing each other, there is no problem.

If they begin to collide, if they compel my life towards two opposite ends, then my life will be torn apart between them.

If I try to actualize the inner world, then the outer one objects;

If I obey the laws of the outer real world, then my inner being suffers.                           

Neither can I face both of them, nor can I fulfill.


Well! The solution is very simple. One should balance both of them.

“But how?” Perhaps no one can answer. It is not that there is no answer. There is.

But it varies from person to person. Even with a single person it varies with the situation he is involved in.


So what we want here is not the solution as it is, because even if it is found it can not be generalized to every person and every situation. All that we want here is the ‘SKILL’ to find out the solution in whatever the circumstance one is struggling with.

One should know the ‘skill’ to swim, and then he can swim anywhere. If one knows the ‘skill’ to drive, he can drive any vehicle on any road.                   


Similar is the ‘skill’ here to handle or manage the two inescapable and distinct worlds we are subjected to. In swimming and driving there happen some special cases where even a skillful swimmer or driver may be forced to meet with an accident. Similar things happen even here.


Any ‘skill’ can never be taught; it can only be learned. It doesn’t mean that teaching is useless. But outward teaching can only help the inner ability to manifest itself. It doesn’t ‘create’ it.                                                                                    


Now coming back to our problem, is there any teaching that can endow us with this ‘skill’ to deal with these two worlds? Or, in other words is there any device that can help us know the ‘art’ of ‘right’ living?

An Indian can proudly proclaim a positive answer to this question.

And that so-called ‘device’ is something, by just remembering the name of which itself one’s drowsy soul dances with ecstasy and one’s sämsäric heavy heart elevates to the hights of heavens.                                                                                         


The pävana näma

of that parama pävana kävya is



RAMAYANA                                        {RAMA’S WAY}     

A beautiful scripture which has taken birth not just for teaching, but of which the teaching, which, if followed properly can turn this world into a heaven, is a side product.


Many know about Rama always with a smile on his countenance that can at once give solace to any grieving heart.

Many know about Rama, who, with his mighty power