ಮಳೆಯ ಹೊಡೆತಕೆ ಸಿಕ್ಕಿ ಹಳೆಯಮನೆ ಬೀಳ್ವುದೇ |
ಇಳೆಗೆ ಬೇಸರ ತರುವ ದಿನದಿನದ ಮಾತು ||
ಅಳಿದ ಮನೆಯನು ಮತ್ತೆ ನಿಲಿಸಿ ಕಟ್ಟಿಸಿ ಬೆಳಕ- |
ಗಳಿಸುವವೊಲ್ ಯತ್ನಿಸೆಲೆ ಮಂಕುತಿಮ್ಮ ||
Old houses collapse when a heavy storm strikes it, but such storms are only infrequent, erect and build those fallen houses, invest your sincerity in this rebuilding effort oh dull minded dumb fellow.
Houses have been frequently associated with the the body, the self-concept, the ego, the "I", that is inseparable from the soul! House also symbolizes associations, family, samsaara. The body, self, and ego covers the soul. Storms are those turbulent times that bring about change in our lives; may be when we lose our near and dear ones (people or otherwise), when everything/ everyone seems to go against our wishes. A storm provides a severe jolt to our ego, only few show courage to come back with a bang. People lose hopes during these times, and some give up.
Check out! Its not just a house that DVG is interested in, but an "Old House"!! What difference does it make? Old house signifies a weakned base as a result of aging and poor configuration. Oldness is not just physical oldness, but a psychological oldness; a popular saying goes, "age is in the mind". Why and how do we get old? By forgetting to see the newness in everyday life? forgetting to sharpen our knives? forgetting to polish our skills? or whatever! In many ways, we let rust develop in different aspects of our lives. These gradually make us vulnerable to stormy weathers. But, these stormy weather should not be an excuse to give up, DVG seems to hint.
The funny part is, we do not even need a storm to jolt us, harmless winds (minor fluctuations in the environment) are enough to destabilize us, demean our pride. As a crude recall, think of the time you graduated from school, or watch a student graduate. Be without a job for sometime! or remember a time when you were "cheated" by a girl/boy or by circumstances! Life will soon appear meaningless, and hopeless! People lose confidence, get desperate and some even get into depression. Such simple events are enough to kick the hell out our beings. DVG calls for a conscious rebuilding effort, that old houses are meant to fall.
ಕುಸಿದು ಬೀಳಲಿ ಧರಣಿ ಕಳಚಿ ಬೀಳಲಿ ಗಗನ |
ನೆನೆಸಲಿ ನಿನ್ನೆಲ್ಲವು ಏನಾದೊಡೇನು ||
ಬಳವಳಿಯದಿರು ಜೀವ ವಸಿಸು ಶಿವಸತ್ವದಲಿ |
ಕುಶಲವಿರೆ ಗಟ್ಟಿಯಿರೆ ಮಂಕುತಿಮ್ಮ ||
Let the ground collapse, let the sky fall apart, let what may come, remain unshaken in the shelter of complete knowledge of the self-concept (the pure form), develop a brave heart oh dull minded dumb fellow.
Tuesday, March 31, 2009
The thorny path!
Let me skip the sequence and jump into random shlokas, ones that have inspired me. with no order of preference though.
ಮುಳ್ತುಂಬಿಹವು ಜಗದ ದಾರಿಗಳದೆತ್ತಲುಂ |
ಕಾಲ್ತೆಳಕೆ ನೀಂ ಜ್ಞಾನದೆಲೆ ಹಸರು ಸವರು ||
ಮುಳ್ತಲೆಯ ಬಾಗಿಪುದು ನೆಲಹುಲ್ಲ ಹೊದೆಯುವುದು |
ಬಾಳ್ತನದ ತಂತ್ರವಿದು ಮಕುತಿಮ್ಮ ||
There are thorns throughout this world, apply the paste of knowledge to your foot, the thorns will bow down to you, the ground will lay grass for you, this is the trick to this life oh dull minded dumb fellow.
World and life is not a cake walk or a journey on a flower bed, though it could appear so for a few for some of the times. It rather is a journey that is filled with "thorns" or "hurdles" that one has to tread. The current economic state is probably a testimonial to this. If you are not faced with a challenge everyday then your life has not been exciting enough. Some see these challenges as "problems" and others as "opportunities", DVG has a much deeper perspective.
As said in the Bhagawad Gita there is nothing superior to knowledge (nahi jnyaanena sadhrisham), the world bows to the seer, the knowers, the knowledgable ones. Fools keep complaining about their struggle, about their material miseries. There are various levels of intelligence as we know: samsaari, gnaani, vignaani, and sanyaasi. A samsaari is entangled in this material world with attachments that eventually engulf his existence. A gnaani knows by experience, but forgets with time. A Vignaani knows by analyzing and he always remains stable (not the materially confused scientists who are restricted to the laboratory knowledge). A vignaani then transcends to the state of a sanyaasi who is completely detached (in complete knowledge of the absolute) from this material world, though he lives in and with this world.
Look at the wonderful analogy: gnyanadele (the leaf of knowledge) hasiru (the essence of that leaf) can be obtained by a careful extraction of that juice from the leaf that soothes. There is a tree out there, but all you need is a leaf out of it - the Bhagawad Gita. Not every tree (material knowledge) or leaf is useful, but the right leaf from the right tree, that provides the right protection from these material sufferings. Finally, DVG says "savaru" (apply) which implies that YOU NEED TO APPLY YOURSELF; just by listening to others or reading about others will not help but you need to practise yourself.
ಮುಳ್ತುಂಬಿಹವು ಜಗದ ದಾರಿಗಳದೆತ್ತಲುಂ |
ಕಾಲ್ತೆಳಕೆ ನೀಂ ಜ್ಞಾನದೆಲೆ ಹಸರು ಸವರು ||
ಮುಳ್ತಲೆಯ ಬಾಗಿಪುದು ನೆಲಹುಲ್ಲ ಹೊದೆಯುವುದು |
ಬಾಳ್ತನದ ತಂತ್ರವಿದು ಮಕುತಿಮ್ಮ ||
There are thorns throughout this world, apply the paste of knowledge to your foot, the thorns will bow down to you, the ground will lay grass for you, this is the trick to this life oh dull minded dumb fellow.
World and life is not a cake walk or a journey on a flower bed, though it could appear so for a few for some of the times. It rather is a journey that is filled with "thorns" or "hurdles" that one has to tread. The current economic state is probably a testimonial to this. If you are not faced with a challenge everyday then your life has not been exciting enough. Some see these challenges as "problems" and others as "opportunities", DVG has a much deeper perspective.
As said in the Bhagawad Gita there is nothing superior to knowledge (nahi jnyaanena sadhrisham), the world bows to the seer, the knowers, the knowledgable ones. Fools keep complaining about their struggle, about their material miseries. There are various levels of intelligence as we know: samsaari, gnaani, vignaani, and sanyaasi. A samsaari is entangled in this material world with attachments that eventually engulf his existence. A gnaani knows by experience, but forgets with time. A Vignaani knows by analyzing and he always remains stable (not the materially confused scientists who are restricted to the laboratory knowledge). A vignaani then transcends to the state of a sanyaasi who is completely detached (in complete knowledge of the absolute) from this material world, though he lives in and with this world.
Look at the wonderful analogy: gnyanadele (the leaf of knowledge) hasiru (the essence of that leaf) can be obtained by a careful extraction of that juice from the leaf that soothes. There is a tree out there, but all you need is a leaf out of it - the Bhagawad Gita. Not every tree (material knowledge) or leaf is useful, but the right leaf from the right tree, that provides the right protection from these material sufferings. Finally, DVG says "savaru" (apply) which implies that YOU NEED TO APPLY YOURSELF; just by listening to others or reading about others will not help but you need to practise yourself.
Thursday, March 12, 2009
Important Note
There is something important that is worth mentioning at this point. Some friends checked with me as to why DVG is so pessimistic. Simple answer is: No, he is not. Firstly, he is just raising a few key questions that have been commonly raised in scholarly scriptures. Second, we have seen just 7 or 8 out of the magnificent 300+ verses. When one mines out gold, what you see at the begining is the dirt and dust. This does not mean that these queries are dirt and dust, but that DVG is intentionally digging out the surface for extracting (or is it for seeding) the jems within. These questions are highly relevant as they set the context and the platform that DVG utilizes with the expertise of an delicate artist.
Wednesday, March 11, 2009
Slaves of the senses
೧೦)
ದಾಸರೋ ನಾವೆಲ್ಲ ಶುನಕನಂದದಿ ಜಗದ |
ವಾಸನೆಗಳೆಳೆತಕ್ಕೆ, ದಿಕ್ಕುದಿಕ್ಕಿನಲಿ ||
ಪಾಶಗಳು ಹೊರಗೆ, ಕೊಂಡಿಗಳು ನಮ್ಮೊಳಗಿಹವು |
ವಾಸನಾ ಕ್ಷಯಮೋಕ್ಷ ಮಂಕುತಿಮ್ಮ ||
Tired of being called a slave? Here goes one more!! DVG starts with the phrase "we are all slave of the traps outside". "daasa" or "slave" has little to independence to choose. It appears as if we have plenty to choose from but our senses dictate those options. So, its a myth that we make the choice. The tongue dictates what we eat; people have absolutely no control over what they eat - obesity is soon becoming the biggest headache worldwide as junk food dominate our tastes. Skin dictates the touch and feel, the male and female attraction for the sake of sensual pleasure. Similarly, we simply follow their instructions of our eyes, ears, and nose. Even if Mind intervenes it is soon overpowered by these senses. So, are we not slaves?
We may argue against this but psychological studies have consistently shown that we are not in control! We seem rational, logical, but rationality and logic are in the end only to satisfy these senses - for the pleasure sake only. We know that some food are unhealthy but we have little control. It needs self-control, and conscious effort to overcome these powerful signals.
There are numerous traps out there and we have the hooks within us looking for those traps, worse than the fishes. Will freedom from this never ending attrachment to external objects ever end?
ದಾಸರೋ ನಾವೆಲ್ಲ ಶುನಕನಂದದಿ ಜಗದ |
ವಾಸನೆಗಳೆಳೆತಕ್ಕೆ, ದಿಕ್ಕುದಿಕ್ಕಿನಲಿ ||
ಪಾಶಗಳು ಹೊರಗೆ, ಕೊಂಡಿಗಳು ನಮ್ಮೊಳಗಿಹವು |
ವಾಸನಾ ಕ್ಷಯಮೋಕ್ಷ ಮಂಕುತಿಮ್ಮ ||
Tired of being called a slave? Here goes one more!! DVG starts with the phrase "we are all slave of the traps outside". "daasa" or "slave" has little to independence to choose. It appears as if we have plenty to choose from but our senses dictate those options. So, its a myth that we make the choice. The tongue dictates what we eat; people have absolutely no control over what they eat - obesity is soon becoming the biggest headache worldwide as junk food dominate our tastes. Skin dictates the touch and feel, the male and female attraction for the sake of sensual pleasure. Similarly, we simply follow their instructions of our eyes, ears, and nose. Even if Mind intervenes it is soon overpowered by these senses. So, are we not slaves?
We may argue against this but psychological studies have consistently shown that we are not in control! We seem rational, logical, but rationality and logic are in the end only to satisfy these senses - for the pleasure sake only. We know that some food are unhealthy but we have little control. It needs self-control, and conscious effort to overcome these powerful signals.
There are numerous traps out there and we have the hooks within us looking for those traps, worse than the fishes. Will freedom from this never ending attrachment to external objects ever end?
Monday, March 9, 2009
Master or Slave?
೯)
ಆನೆಗಾರ್ ಇರುವೆಗಾರ್ ಕಾಗೆಗಾರ್ ಕಪ್ಪೆಗಾರ್ |
ಕಾಣಿಸುವರನ್ನವನು? ಹಸಿವವರ ಗುರುವು ||
ಮನವನುಮಂತುದರಶಿಷ್ಯನವನಾ ರಸನೆ |
ನಾನಾವಯವಗಳಲಿ ಮಂಕುತಿಮ್ಮಾ ||
Are humans masters of the material world? superior to animals? may be they are, but they are certainly slaves to the senses. Animals are free from material desires, so they live life for the present and live happily as long as they live. But, we are unfortunate in that sense, that we seldom live in the present, either worried about the future or repenting about the past.
DVG tactfully takes four categories of animals - a mammal, an insect, a bird, and an amphibian (spanning water and land)! All these are satisfied by the basic physiological needs - eating, mating, sleeping, defending, but humans struggle for these four basic needs, seldom satisfied with what they possess.
You may have heard this before: even before we were born our food was ready, our stock of milk was stored in the mother's breast. Man tries to satisfy these needs through various needs and complicates the whole process. So, DVG again shows how humans are slaves of their senses.
ಆನೆಗಾರ್ ಇರುವೆಗಾರ್ ಕಾಗೆಗಾರ್ ಕಪ್ಪೆಗಾರ್ |
ಕಾಣಿಸುವರನ್ನವನು? ಹಸಿವವರ ಗುರುವು ||
ಮನವನುಮಂತುದರಶಿಷ್ಯನವನಾ ರಸನೆ |
ನಾನಾವಯವಗಳಲಿ ಮಂಕುತಿಮ್ಮಾ ||
Are humans masters of the material world? superior to animals? may be they are, but they are certainly slaves to the senses. Animals are free from material desires, so they live life for the present and live happily as long as they live. But, we are unfortunate in that sense, that we seldom live in the present, either worried about the future or repenting about the past.
DVG tactfully takes four categories of animals - a mammal, an insect, a bird, and an amphibian (spanning water and land)! All these are satisfied by the basic physiological needs - eating, mating, sleeping, defending, but humans struggle for these four basic needs, seldom satisfied with what they possess.
You may have heard this before: even before we were born our food was ready, our stock of milk was stored in the mother's breast. Man tries to satisfy these needs through various needs and complicates the whole process. So, DVG again shows how humans are slaves of their senses.
Sunday, March 8, 2009
Desire, Desire, Desire!!
೭)
ಮನಸು ಬೆಳೆದಂತೆಲ್ಲ ಹಸಿವು ಬೆಳೆಯುವುದಯ್ಯ |
ತಣಿಸಲದನೊಗೆಯುವುದು ಬಗೆಬಗೆಯ ಯುಕ್ತಿ ||
ಮನುಜನೇಳಿಗೆಯದರಿನ್; ಆ ಮನಸಿನೇಳಿಗೆಗೆ |
ಕೊನೆಯಲ್ಲಿ? ಚಿಂತಿಸೆಲೋ ಮಂಕುತಿಮ್ಮ ||
What a beautiful way to start the verse, the hunger described till now is not the one that pertains to the body but to the mind. The bodily hunger can be easily satisfied; give it some food and it will ask only when it is hungry again. But the hunger of the mind is hard to satisfy. One conceives hundreds of ways to satisfy these modes of hunger, but only resulting in more of it; like getting stuck in a chakravyooha (an unsolvable puzzle) or a whirlpool or a tornado that intensifies and worsens over time, getting bigger and larger. In our attempts to overcome the ever burning desire we tend to employ tactics rather than a long term strategy.
A common analogy given in this regard is that of a raging forest fire that spreads beyond control. Physical hunger is associated with a satiable "digestive fire" or "vrikaagni", and material hunger (desire, lust) is associated with the insatiable "kaamaagni". In our attempt to control the raging fire we tend to give it more oil, creating an endless recursive loop. The first step towards managing this destructive fire is to "think" or "contemplate" about it - "ಚಿಂತಿಸೆಲೋ ಮಂಕುತಿಮ್ಮ"!!!
೮)
ಬೇಕು ಬೇಕಿದು ಬೇಕು ಬೇಕಿದೆನಗಿನ್ನೊಂದು |
ಬೇಕೆನುತ ಬೊಬ್ಬಿಡುತಲಿಹ ಘಟವನಿದನು ||
ಏಕೆಂದು ರಚಿಸಿದನೊ ಬೊಮ್ಮನೀ ಬೇಕು ಜಪ |
ಸಾಕೆನಿಪುದೆಂದಿಗೆಲೊ ಮಂಕುತಿಮ್ಮ ||
Greed needs no training, needs no instructions!! one need not go to a school to learn the "ಬೇಕು, ಬೇಕು" japa! Where does one learn this from? is there/this a problem? should not one be desiring, ambitious? As children we were happy, when did all the "trouble" start? No one can trace this, is it? are we not happy now (atleast we think we are)?!! Such questions confuse us or clarifies us. DVG seems to hint that this desire is beyond one's control, "ಏಕೆಂದು ರಚಿಸಿದನೊ ಬೊಮ್ಮನೀ ಬೇಕು ಜಪ ", as if the creator installed this as a feature! "ಸಾಕೆನಿಪುದೆಂದಿಗೆಲೊ ಮಂಕುತಿಮ್ಮ", will we ever learn to say "enough"? He then says "ದಾಸರೋ ನಾವೆಲ್ಲ ಶುನಕನಂದದಿ ಜಗದ | ವಾಸನೆಗಳೆಳೆತಕ್ಕೆ, ದಿಕ್ಕುದಿಕ್ಕಿನಲಿ" - that we are slaves of these senses, running around this world directionless like an insect attracted to light only to die in the heat.
A few sholkas from Bhagawad Gita will add to the discussion here:
Which level are we operating at? Sense level? Intelligence level? How is Mind different from Intelligence? This is a topic that I would love to explore on a different thread.
Sri KrishNaarpaNam!
ಮನಸು ಬೆಳೆದಂತೆಲ್ಲ ಹಸಿವು ಬೆಳೆಯುವುದಯ್ಯ |
ತಣಿಸಲದನೊಗೆಯುವುದು ಬಗೆಬಗೆಯ ಯುಕ್ತಿ ||
ಮನುಜನೇಳಿಗೆಯದರಿನ್; ಆ ಮನಸಿನೇಳಿಗೆಗೆ |
ಕೊನೆಯಲ್ಲಿ? ಚಿಂತಿಸೆಲೋ ಮಂಕುತಿಮ್ಮ ||
What a beautiful way to start the verse, the hunger described till now is not the one that pertains to the body but to the mind. The bodily hunger can be easily satisfied; give it some food and it will ask only when it is hungry again. But the hunger of the mind is hard to satisfy. One conceives hundreds of ways to satisfy these modes of hunger, but only resulting in more of it; like getting stuck in a chakravyooha (an unsolvable puzzle) or a whirlpool or a tornado that intensifies and worsens over time, getting bigger and larger. In our attempts to overcome the ever burning desire we tend to employ tactics rather than a long term strategy.
A common analogy given in this regard is that of a raging forest fire that spreads beyond control. Physical hunger is associated with a satiable "digestive fire" or "vrikaagni", and material hunger (desire, lust) is associated with the insatiable "kaamaagni". In our attempt to control the raging fire we tend to give it more oil, creating an endless recursive loop. The first step towards managing this destructive fire is to "think" or "contemplate" about it - "ಚಿಂತಿಸೆಲೋ ಮಂಕುತಿಮ್ಮ"!!!
೮)
ಬೇಕು ಬೇಕಿದು ಬೇಕು ಬೇಕಿದೆನಗಿನ್ನೊಂದು |
ಬೇಕೆನುತ ಬೊಬ್ಬಿಡುತಲಿಹ ಘಟವನಿದನು ||
ಏಕೆಂದು ರಚಿಸಿದನೊ ಬೊಮ್ಮನೀ ಬೇಕು ಜಪ |
ಸಾಕೆನಿಪುದೆಂದಿಗೆಲೊ ಮಂಕುತಿಮ್ಮ ||
Greed needs no training, needs no instructions!! one need not go to a school to learn the "ಬೇಕು, ಬೇಕು" japa! Where does one learn this from? is there/this a problem? should not one be desiring, ambitious? As children we were happy, when did all the "trouble" start? No one can trace this, is it? are we not happy now (atleast we think we are)?!! Such questions confuse us or clarifies us. DVG seems to hint that this desire is beyond one's control, "ಏಕೆಂದು ರಚಿಸಿದನೊ ಬೊಮ್ಮನೀ ಬೇಕು ಜಪ ", as if the creator installed this as a feature! "ಸಾಕೆನಿಪುದೆಂದಿಗೆಲೊ ಮಂಕುತಿಮ್ಮ", will we ever learn to say "enough"? He then says "ದಾಸರೋ ನಾವೆಲ್ಲ ಶುನಕನಂದದಿ ಜಗದ | ವಾಸನೆಗಳೆಳೆತಕ್ಕೆ, ದಿಕ್ಕುದಿಕ್ಕಿನಲಿ" - that we are slaves of these senses, running around this world directionless like an insect attracted to light only to die in the heat.
A few sholkas from Bhagawad Gita will add to the discussion here:
a) One should not fall under the control of senses and sense objects because they are stumbling blocks on the path of self-realization (Chapter 3, Verse 34)
b) Lust which is born of contact with the material modes of passion and later transformed into wrath, and which is the all-devouring, sinful enemy of this world (Chapter 3, Verse 37)
c) As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, the living entity is covered by different degrees of this lust (Chapter 3, Verse 38)
d) A man's pure consciousness is covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire (Chapter 3, Verse 39)
e) The senses, the mind and the intelligence are the sitting places of this lust, which veils the real knowledge of the living entity and bewilders him (Chapter 3, Verse 40)
So, Lord Sri Krishna clearly says that lust and excessive desire are our biggest enemies, but we let these enemies rule us! We host a greedy Duryodhana, a foxy Shakuni, a blind Dhirthrashtra, a mindless Dhushaasana within us, and engage in this everyday Kurukshetra - an incessant battle within to satisfy the five senses. How could one overcome these hurdles?f) The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence (Chapter 3, Verse 42)
g) Knowing oneself to be transcendental to material senses, mind and intelligence, one should control the lower self by the higher self and conquer this insatiable enemy known as lust (Chapter 3, Verse 43)Which level are we operating at? Sense level? Intelligence level? How is Mind different from Intelligence? This is a topic that I would love to explore on a different thread.
Sri KrishNaarpaNam!
Chaotic World!
೫)
ಒಂದೇ ಗಗನವ ಕಾಣುತೊಂದೆ ನೆಲವನು ತುಳಿಯು |
ತೊಂದೆ ಧಾನ್ಯವನುಣ್ಣುತೊಂದೆ ನೀರ್ಗುಡಿದು ||
ಒಂದೇ ಗಾಳಿಯುನುಸಿರ್ವ ನರಜಾತಿಯೊಳಗಿಂತು |
ಬಂದದೀ ವೈಷಮ್ಯ ಮಂಕುತಿಮ್ಮ ||
Why do we fight? why do we have misunderstandings & disagreements? why this hatred? why do all these negative forces rule this world? We fight over things that do not belong to us, that we do not own! why do we take that ownership? We share the same sky, but we fight for the sky - air space! We share the same land, but we fight over the land! fight over water! we fight like a child, crying "this is mine"!!! will we grow up? members of a family fight! What is the root cause to all these differences?
೬)
ಬೆದಕಾಟ ಬದುಕೆಲ್ಲ; ಕ್ಷಣಕ್ಷಣವು ಹೊಸಹಸಿವು |
ಅದಕಾಗಿ ಇದಕಾಗಿ ಮತ್ತೊಂದಕ್ಕಾಗಿ ||
ಅಧಿಕಾರ ಸಿರಿಸೊಗಸು ಕೀರ್ತಿಗಳ ನೆನೆದು ಮನ |
ಕುದಿಯುತಿಹುದಾವಗಂ ಮಂಕುತಿಮ್ಮ ||
We keep struggling throughout our lives, every moment with a new desire, thinking that we would be happy with something we do not already have, adding more to life but living it less. The hunger never seems to stop, should it? We have heard others say this umpteen times! It is interesting to find examples from history for this struggle - from the Ramayana / Mahabharata times to the current age! Whats fascinating is our relative, limited rational being of continuously guaging our status with that of the (in)significant others. Any imbalance will keep our minds busy, hankering for more! But more than this hankering, it is the fire of jealousy, of greediness that is of focus here, I believe, a fire that burns one gradually - even relationships - but we let it boil! These could all be true, but this heat is what lets us run the show, keeps us moving forward! Then, why is this a problem? Or can this be the root cause for all the problems raised above? Anyway!
Shri KrishNaarpaNam!
ಒಂದೇ ಗಗನವ ಕಾಣುತೊಂದೆ ನೆಲವನು ತುಳಿಯು |
ತೊಂದೆ ಧಾನ್ಯವನುಣ್ಣುತೊಂದೆ ನೀರ್ಗುಡಿದು ||
ಒಂದೇ ಗಾಳಿಯುನುಸಿರ್ವ ನರಜಾತಿಯೊಳಗಿಂತು |
ಬಂದದೀ ವೈಷಮ್ಯ ಮಂಕುತಿಮ್ಮ ||
Why do we fight? why do we have misunderstandings & disagreements? why this hatred? why do all these negative forces rule this world? We fight over things that do not belong to us, that we do not own! why do we take that ownership? We share the same sky, but we fight for the sky - air space! We share the same land, but we fight over the land! fight over water! we fight like a child, crying "this is mine"!!! will we grow up? members of a family fight! What is the root cause to all these differences?
೬)
ಬೆದಕಾಟ ಬದುಕೆಲ್ಲ; ಕ್ಷಣಕ್ಷಣವು ಹೊಸಹಸಿವು |
ಅದಕಾಗಿ ಇದಕಾಗಿ ಮತ್ತೊಂದಕ್ಕಾಗಿ ||
ಅಧಿಕಾರ ಸಿರಿಸೊಗಸು ಕೀರ್ತಿಗಳ ನೆನೆದು ಮನ |
ಕುದಿಯುತಿಹುದಾವಗಂ ಮಂಕುತಿಮ್ಮ ||
We keep struggling throughout our lives, every moment with a new desire, thinking that we would be happy with something we do not already have, adding more to life but living it less. The hunger never seems to stop, should it? We have heard others say this umpteen times! It is interesting to find examples from history for this struggle - from the Ramayana / Mahabharata times to the current age! Whats fascinating is our relative, limited rational being of continuously guaging our status with that of the (in)significant others. Any imbalance will keep our minds busy, hankering for more! But more than this hankering, it is the fire of jealousy, of greediness that is of focus here, I believe, a fire that burns one gradually - even relationships - but we let it boil! These could all be true, but this heat is what lets us run the show, keeps us moving forward! Then, why is this a problem? Or can this be the root cause for all the problems raised above? Anyway!
Shri KrishNaarpaNam!
Friday, March 6, 2009
Critical Inquiry!
3)
ಏನು ಜೀವನದರ್ಥ? ಏನು ಪ್ರಪಂಚಾರ್ಥ?
ಏನು ಜೀವಪ್ರಪಂಚಗಳ ಸಂಬಂಧ?
ಕಾಣದಿಲ್ಲಿರ್ಪುದೇನಾನುಮುಂಟೆ? ಅದೇನು?
ಜ್ಞಾನ ಪ್ರಮಾಣವೇಂ ಮಂಕುತಿಮ್ಮ
Why do we have this life, what is its meaning? Why does the world exist? what does it indicate? whats the relationship between the living entities and the physical world? Is there some hidden agenda? there seems to be some non apparent, invisible force, what is that? how to investigate this relationship?
These questions may appear obvious! But, understanding this relationship is beyond the capacity of the five (dull) material senses that we take pride in; i.e. a relationship that is beyond what eyes can see, what skin can sense, what tongue can taste, what ears can listen, and what our nose can smell. So, one may need to transcend these material senses, cross the ego, and reach the mind where answers may already exist; mind/intelligence as a tool to mine out the knowledge that rests in the eternal memory. But mind and intelligence are limited by one's abilities, in a world that glorifies sensual enjoyment, where senses rule over mind. If so then, how could one reach this level of understanding? Through scientific investigation, pursuing jnyaana.
But in a world that claims to be scientific, the investigation surprisingly limits (the current "scientific investigation" or "empirical investigation") itself to only one kind of "pramaaNa" - the Pratyaksha PramaaNa, knowledge acquiring through the senses (observable facts). One may have to take the next leap, the "Anumana", a contemplative route to understand the non-obvious, the unobservable, so as to understand the un-manifested by studying the manifested. This path requires one to draw knowledge through inference; understanding the "cause" by analyzing the "effect". But current science, again, limits its inference to the observable phenomenon only. There are some thresholds that one's speculative abilities may reach, so one will have to take refuge of the experts. At this stage one may have to switch to the next level of pramaaNa, the shabda pramaaNa - deriving knowledge from the experts/scriptures through the mode of instruction.
In short, the Pratyaksha PramaaNa is the crudest and the least effective one to understand this relationship, but we seem to excessively settle our logic at this level. So, DVG ushers us, elevates us to the next levels, towards acquiring knowledge through intelligence and wisdom, by experience and through experts; a more scientific approach to understanding this complex relationship.
Shri KrishNaarpaNam!
ಏನು ಜೀವನದರ್ಥ? ಏನು ಪ್ರಪಂಚಾರ್ಥ?
ಏನು ಜೀವಪ್ರಪಂಚಗಳ ಸಂಬಂಧ?
ಕಾಣದಿಲ್ಲಿರ್ಪುದೇನಾನುಮುಂಟೆ? ಅದೇನು?
ಜ್ಞಾನ ಪ್ರಮಾಣವೇಂ ಮಂಕುತಿಮ್ಮ
Why do we have this life, what is its meaning? Why does the world exist? what does it indicate? whats the relationship between the living entities and the physical world? Is there some hidden agenda? there seems to be some non apparent, invisible force, what is that? how to investigate this relationship?
These questions may appear obvious! But, understanding this relationship is beyond the capacity of the five (dull) material senses that we take pride in; i.e. a relationship that is beyond what eyes can see, what skin can sense, what tongue can taste, what ears can listen, and what our nose can smell. So, one may need to transcend these material senses, cross the ego, and reach the mind where answers may already exist; mind/intelligence as a tool to mine out the knowledge that rests in the eternal memory. But mind and intelligence are limited by one's abilities, in a world that glorifies sensual enjoyment, where senses rule over mind. If so then, how could one reach this level of understanding? Through scientific investigation, pursuing jnyaana.
But in a world that claims to be scientific, the investigation surprisingly limits (the current "scientific investigation" or "empirical investigation") itself to only one kind of "pramaaNa" - the Pratyaksha PramaaNa, knowledge acquiring through the senses (observable facts). One may have to take the next leap, the "Anumana", a contemplative route to understand the non-obvious, the unobservable, so as to understand the un-manifested by studying the manifested. This path requires one to draw knowledge through inference; understanding the "cause" by analyzing the "effect". But current science, again, limits its inference to the observable phenomenon only. There are some thresholds that one's speculative abilities may reach, so one will have to take refuge of the experts. At this stage one may have to switch to the next level of pramaaNa, the shabda pramaaNa - deriving knowledge from the experts/scriptures through the mode of instruction.
In short, the Pratyaksha PramaaNa is the crudest and the least effective one to understand this relationship, but we seem to excessively settle our logic at this level. So, DVG ushers us, elevates us to the next levels, towards acquiring knowledge through intelligence and wisdom, by experience and through experts; a more scientific approach to understanding this complex relationship.
Shri KrishNaarpaNam!
Wednesday, March 4, 2009
Why a poem?
೨)
ಕವಿಯಲ್ಲ, ವಿಜ್ಞಾನಿಯಲ್ಲ, ಬರಿ ತಾರಾಡಿ
ಅವನರವಿಗೆಟುಕುವವೊಲೊಂದಾತ್ಮ ನಯವ
ಹವಣಿಸಿದನಿದನು ಪಾಮರಜನದ ಮಾತಿನಲಿ
ಕವನ ನೆನಪಿಗೆ ಸುಲಭ ಮಂಕುತಿಮ್ಮ
Why the verses form over the prose form? Simple logic: poems, and words written in common man's language, are easier to remember! Despite DVG's sincere intent, the current degeneration of knowledge of Kannada in Kannadigas makes it hard for most of us to understand the true essence of the kaggas. So, its no surprise to find 100s of Kannada translations for Kagga available in the market. But DVG, as said before, chooses each word carefully and it could not have been any more concise than this.
In this verse too, DVG extends his humble nature by claiming that he is neither a poet (we know that he was one of the best), nor a scientist (we will see his scientific thought process in his anologies, he is nothing less than a social/psychological scientist/philosopher). He says that he writes from what his intellect can reach, but as we read through the kaggas we will see how far reaching his insights are. If it was his mere speculation then they could have been tainted by limitations, but its not just the speculations or silent contemplations that is in use, but a beautiful, dutiful marriage of a well lived personal experiences and Vedic wisdom.
From here on, DVG gets inquisitive and asks numerous questions that all the great saint and thinkers seem to have asked before. An advertisement during our primary school days would capture his style: "the greatest of this man is his simplicity". The questions raised are simple, precise, in-depth, and most importantly sincere because he is not asking anybody else but the self. I would think that he places himself in the stance of Arjuna, and his experience + vedic wisdom in the place of Krishna. So, if there is anything like ಆತ್ಮಸಾಕ್ಷಾತ್ಕಾರ (self-realization), it could be this.
Shri KrishNaarpaNam!
ಕವಿಯಲ್ಲ, ವಿಜ್ಞಾನಿಯಲ್ಲ, ಬರಿ ತಾರಾಡಿ
ಅವನರವಿಗೆಟುಕುವವೊಲೊಂದಾತ್ಮ ನಯವ
ಹವಣಿಸಿದನಿದನು ಪಾಮರಜನದ ಮಾತಿನಲಿ
ಕವನ ನೆನಪಿಗೆ ಸುಲಭ ಮಂಕುತಿಮ್ಮ
Why the verses form over the prose form? Simple logic: poems, and words written in common man's language, are easier to remember! Despite DVG's sincere intent, the current degeneration of knowledge of Kannada in Kannadigas makes it hard for most of us to understand the true essence of the kaggas. So, its no surprise to find 100s of Kannada translations for Kagga available in the market. But DVG, as said before, chooses each word carefully and it could not have been any more concise than this.
In this verse too, DVG extends his humble nature by claiming that he is neither a poet (we know that he was one of the best), nor a scientist (we will see his scientific thought process in his anologies, he is nothing less than a social/psychological scientist/philosopher). He says that he writes from what his intellect can reach, but as we read through the kaggas we will see how far reaching his insights are. If it was his mere speculation then they could have been tainted by limitations, but its not just the speculations or silent contemplations that is in use, but a beautiful, dutiful marriage of a well lived personal experiences and Vedic wisdom.
From here on, DVG gets inquisitive and asks numerous questions that all the great saint and thinkers seem to have asked before. An advertisement during our primary school days would capture his style: "the greatest of this man is his simplicity". The questions raised are simple, precise, in-depth, and most importantly sincere because he is not asking anybody else but the self. I would think that he places himself in the stance of Arjuna, and his experience + vedic wisdom in the place of Krishna. So, if there is anything like ಆತ್ಮಸಾಕ್ಷಾತ್ಕಾರ (self-realization), it could be this.
Shri KrishNaarpaNam!
From the Great Books of Knowledge and Experience!
೧)
ವಿಶದಮಾದೊಂದು ಜೀವನಧರ್ಮದರ್ಶನವ
ನುಸುರಿಕೊಳೆ ತನ್ನ ಮನಸಿಗೆ ತಾನೆ ಬಗೆದು
ನಿಸದವಂ ಗ್ರಂಥಾನುಭವಗಳಿಂದಾರಿಸುತ
ಹೊಸೆದನೀ ಕಗ್ಗವನು ಮಂಕುತಿಮ್ಮ
DVG starts this masterpiece with a simple, humble confession of what is to come in the next few/several verses. What fascinates me is the subtle way of saying "how" it has evolved into what it is. There are several aspects in this verse that are key to the entire work.
First of all, DVG emphasizes here the thought process, the contemplative aspect of the revelation, derived from a careful assessment of the self revealing life experiences; like a puzzle that solves itself. What is to follow is not just a philosophical or theoretical treatise but a exposition of life experiences; work derived extensively from personal experiences and wisdom from the great books of knowledge.
"ಅನುಭವ" or "experience" can be mediocre or subjective, and the ಗ್ರಂಥ or scriptures or the great books of knowledge could be theoretical/idealistic. So, it is this magnificent blend extracted by a sincere exploration of life, living and wisdom (not just knowledge) from scriptures that makes kagga a masterpiece. Finally, he says that this work is not just a thought dump but one that is crafted by a careful selection (ಆರಿಸುತ, ಹೊಸೆದ) of these experiences and knowledge. So, every word seems to have gone through a micro filter, duly weighted.
In his conclusion, DVG again exhibits his humility and humor yet again with the use of his signature word mankutimma (ಮಂಕುತಿಮ್ಮ), probably tagging himself a "dumbo", or a brainless chap? Is this more of a self-instruction? An internal dialogue? Or is DVG thinking aloud? As the texts unveil the genius in DVG, it becomes evident that this is for all the dull minds (like us) who fail to understand the true essence of life and living.
DVG has always been considered a poetic genius but mankutimmana kagga reveals his amazing depth of knowledge and unbelievable talent of drawing examples/analogies that can leave anyone and everyone mesmerized. So, fasten your seat belts while you read through the verses, I am sure a few verses would leave you rechewing, ಮೆಲಕು ಹಾಕೋ ಹಾಗೆ ಮಾಡುತ್ತೆ ಗುರು :)
Shri KrishNaarpaNam!
ವಿಶದಮಾದೊಂದು ಜೀವನಧರ್ಮದರ್ಶನವ
ನುಸುರಿಕೊಳೆ ತನ್ನ ಮನಸಿಗೆ ತಾನೆ ಬಗೆದು
ನಿಸದವಂ ಗ್ರಂಥಾನುಭವಗಳಿಂದಾರಿಸುತ
ಹೊಸೆದನೀ ಕಗ್ಗವನು ಮಂಕುತಿಮ್ಮ
DVG starts this masterpiece with a simple, humble confession of what is to come in the next few/several verses. What fascinates me is the subtle way of saying "how" it has evolved into what it is. There are several aspects in this verse that are key to the entire work.
First of all, DVG emphasizes here the thought process, the contemplative aspect of the revelation, derived from a careful assessment of the self revealing life experiences; like a puzzle that solves itself. What is to follow is not just a philosophical or theoretical treatise but a exposition of life experiences; work derived extensively from personal experiences and wisdom from the great books of knowledge.
"ಅನುಭವ" or "experience" can be mediocre or subjective, and the ಗ್ರಂಥ or scriptures or the great books of knowledge could be theoretical/idealistic. So, it is this magnificent blend extracted by a sincere exploration of life, living and wisdom (not just knowledge) from scriptures that makes kagga a masterpiece. Finally, he says that this work is not just a thought dump but one that is crafted by a careful selection (ಆರಿಸುತ, ಹೊಸೆದ) of these experiences and knowledge. So, every word seems to have gone through a micro filter, duly weighted.
In his conclusion, DVG again exhibits his humility and humor yet again with the use of his signature word mankutimma (ಮಂಕುತಿಮ್ಮ), probably tagging himself a "dumbo", or a brainless chap? Is this more of a self-instruction? An internal dialogue? Or is DVG thinking aloud? As the texts unveil the genius in DVG, it becomes evident that this is for all the dull minds (like us) who fail to understand the true essence of life and living.
DVG has always been considered a poetic genius but mankutimmana kagga reveals his amazing depth of knowledge and unbelievable talent of drawing examples/analogies that can leave anyone and everyone mesmerized. So, fasten your seat belts while you read through the verses, I am sure a few verses would leave you rechewing, ಮೆಲಕು ಹಾಕೋ ಹಾಗೆ ಮಾಡುತ್ತೆ ಗುರು :)
Shri KrishNaarpaNam!
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