5.0

Matsyagandha was daughter of a poor fisherman. He passed away when she turned eleven, not that anyone was counting. Her mother had already died in the labor of her birth. No one wanted to be with her for she was labeled bad omen. A curse impossible to break away in a small village!

She made it to mid-twenties surviving somehow on her only skill — ferry people across Yamuna. The Ashrama was on the western side. She wasn't much aware of its presence or purpose. Her only possession was her father's aging boat. The cruelty of her fate — no one wanted to ride with her. Not only the boat was in bad shape, she herself had a rancid piscine smell; thus the name Matsyagandha that literally meant one who smelled like a fish. Matsya in Sanskrit, means a fish, and Gandha means smell.

No one had ever trained Matsya on "how to make-up", or present herself. Absolutely no training in hospitality. She used to get 'stuck and stranded' commuters. Normally early mornings or late evenings - when other ferry men had good time with their families. She hated the windy mornings as much as the invisible dark nights. Most women of her age already had kids - and a husband to earn livelihood. Her fate - no one ever proposed to her. Many times she thought of letting her boat to the deep waters, but even death wouldn't come easy. No one spoke to her. She had no friends. No one would care if she was lost from the face of Earth!

The solitude of lone purposeless life made Matsya spend most her time with herself, and her imagination. Back at her broken hut, she used to gaze the stars - through the holes in her thatched roof. She had no formal education, yet she honed curiosity of a writer and creativity of a poet, just by talking to herself and the waves of Yamuna — and the stars. And she didn't even know of it - that she was intelligent. Her world had no bridge to the scriptures and none at all to the ongoing tussle between spoken word and the written text.

Maharishi Parāśara had taken her boat once, when he wanted to spend a dark night on the island middle of the mile wide Yamuna. Maharishi had a fascination for the island - it was the resolve of natural duality of the mighty river.

A river must have two banks. A day has no meaning without a night. Even a narrative manifests amidst the story of a hero and a villain. Science1 is the study of the dualities - to put them to a greater use. Every time we get a better appreciation of a duality, we expound a new branch of science. For example Chemistry is built on the idea of "charge" duality. Particle physics is an outcome of magnetic duality (also called spin). The digital duality (0 and 1) is the basis for the computer science. Not only proven science, every thought has a dualistic outlook - a yes or a no - to be or not to be!

Our own anatomy is a mirror image as if two halves are sealed together - one on left and another on the right - two hands, two legs, two ears. Even the brains are split into left and right lobes. Leonardo da Vinci was trying to find the code of life in the parity symmetry of the Vitruvian Man. The physical duality of our anatomy led to most discoveries in ancient medicine of Suśruta and Charka - long before Leonardo. It is believed they were looking for a singularity amidst the duality of every other aspect of human body - an island in the river of life. And since they found only one heart in every mammal, they assumed god must live on this island.

In Vaidik science , the study of dualities is known as Dwait. On the other hand, Vaidik philosophy believes the observer that sits amidst dualities is same across all of them - a singular observer - Adwait - an island between two banks of a river. The island underscores the nature, shape and the existence of that "perpetual" that dualities bind to enable conscious2 experience? That Avykta (inexpressible --> knowledge) beyond our sensory realm, is known as Tattva3. It binds itself into the knots (of evolving dualities) to gain answer to just one question - who am I? What is my own true shape (Swa-roopa). If one could know the answer to this question, dualities automatically shatter. They vanish because they are rendered unnecessary!

Maharishi Parāśara was an ardent believer of Adwait. He worshipped Vishnu as Hari - the oppressor of all dualities. He believed in the true manifest - the island. And he believed the answer to his quest rested hidden, metaphorically, in the center of the two "never-meeting" banks.

In Sanskrit, an island is called a Dweep. And the one who is born at a Dweep is called Dwaipayana. A name that was already there in Maharishi's mind for his son. Who knew immortal Dwaipayana would actually take birth on a haunted island ...

5.1

It had be an understatement to call it a simple island. It was a cursed jungle of lost spirits where no men wanted to go. Fishermen wanted their boats at least half a mile from the haunted space.

Only Matsyagandha would take Maharishi to the island. She had no passenger in days. Maharishi was impressed with her courage though he didn't quite get the reason — she had nothing to lose. She was short on basic supplies - rice and milk. For many days, she was living on wild berries. And she herself was curious of the island. Many times she had thought of checking the place out - to see the demons. They couldn't be worse than her own fate - she thought!

As Maharishi alighted the boat, Matsya felt his magical presence. She felt safe. And free, at the same time. As if no one was watching her. Neither pity nor lust. No one bothered by the state of her boat and even less of the stink she was oozing. As if he was disconnected from the pain of this world - her world ; yet so profoundly present. Maharishi was lost in his thoughts, his eyes gazing the setting sun and then the tall ghostly trees of the island. She wondered what he was thinking — her world and his, so close yet so different.

The ride to the island was slightly downstream and the wind was favoring the back. Maharishi sat on the rear end of the boat. Matsya stood in the middle with nothing much to do except adjust the dilapidated sails. In between she kept an eye on the passengers though today there was only one. He too, totally lost in himself. His mind sifting through random thoughts — from ancient history to the current state of affairs, and circling back. He recalled the stories of Ramayana that his grandfather Maharishi Vaśiṣṭha told him growing up ; and that how uncomplicated the life was, back then...

In those ancient times leading up to days of his grandfather, there was only one definition of truth - spoken word. As the boat took to the waters, his thoughts took on the rhythm of the waves.

Life has gotten so complex these days — he thought.

Back then, if there was a conflict, shruties were deemed as the final arbitrator. Maharishi Valmiki had defined "righteous" in his epic Ramayana. It became the reference code of conduct. The narrative covered every aspect of a noble king's life Rama, and as the kings adopted good lifestyle, the realm automatically fell in line. People believed in their leaders and the leaders treated citizens more than their own offspring. However, too much was hinged on the behavior of the king - particularly them being true to their word. The saying was:

Raghu Kul Reet Sada Chali Aayi; Pran Jaye par vachan na jahi

The tradition ran deep in Raghu dynasty (Rama's heritage) ; That spoken word is precious than life!

The problem was every king couldn't be Rama. Kalmashapada, who killed his father also called himself a king.

The king of the vast empire across Yamuna was Shantanu of Bharata dynasty. He was a great administrator, but he was no Rama, and he had lot more (complex) people to manage - for populations were growing faster than anyone could plan for. As we started living in villages (and cities), safe from the predators, population multiplied at a faster clip. More hands, and standardization of hundred skills, led to a virtuous cycle in agriculture, mining and metallurgy - feeding on each other. But still, there were more mouths to be fed. And hungry mouths always chatted bad of the king while praising the old leaders. A miserable present always made people hopeless for the future, and also made them sing glories of the past. Which meant they started living in the past instead of working on the "present" for a brighter future. And , there were many who thought this innovation led cycle of growth was utterly unsustainable. They wanted back the time tested rules of jungle!

5.2

Maharishi's train of thoughts was broken by a soft but confident female voice. Matsyagandha was announcing the arrival. She was asking Maharishi to hold tight while she jumped in the waters to pull the boat towards sandy beach. There was no formal dock out there - not even a jetty.

Maharishi found her voice rather noticeable. It was a voice he would expect from a Naad Yogi - with many years of active recital. He let this thought go off — maybe she practiced this announcement thousands of time since childhood! You have probably heard such confident voice when an air hostess announces an of your plane. They sound even more confident than the captain of the aircraft. That is the power of practice. Naad Yogies sounded more confident than the Nyaan Yogies they were reciting! That was the primary reason they could influence the powerful and also amass a cult of followers.

As Maharishi got off the boat, he thanked Matsya. He gave her a silver coin. Matsya had never earned a silver coin before. Some passenger gave her a copper, though most skipped the fare throwing some fruits or grain in a bucket tied to the hull. On a good day, she could earn a week's ration though "good days" were rather rare in hot tropical rainy season. She was hopeful, with onset of pleasant autumn, her luck might change for the better. And that is what she felt when she looked at the silver coin in her hand. She was so happy she offered Maharishi free ride back home - even though the sun was about to set in the west. Soon it would be dark, and the wind was already picking up - making circles around her tiny boat.

I am staying here for the night, but if you are free please come back tomorrow morning at sun rise. I will be very thankful — said Maharishi — as courteous to her as he would be to a king.

Matsya bowed to Maharishi as a gesture of respect and promised to pick him up next daybreak. On her way back, she wondered how could someone go to a haunted island without any exit plans! Then she realized he was a Yogi. He lived in the present. Or perhaps, he had other plans! But if he did, then why would he ask her to come back! She left the mystery unresolved as the pangs of hunger took over her mind. And she was looking for a good meal tonight. She had a silver in her hand! She would never realize Maharishi knew she would offer help. If she didn't, then obviously he missed making a just payment.

5.3

Maharishi was looking forward to this night at the quiet island - away from the responsibilities of running a congregation. A night for thinking. He wanted to focus on ideas that were always pushed back, for the daily chores took precedence. Island was not unfamiliar to him. He knew a cave close to the beach, nestled between number of tall palm trees , inviting those in the know ; but well hidden to keep it safe from wanderers and animals alike.

After cleaning up the cave, he took a dip in Yamuna, and ate few seasonal fruits he had brought with him — just enough to sustain a night. Having nourished himself, he lit up a small fire and sat on a flat stone. His thoughts now focused. As if, he was talking to himself. Soon his breath slowed down. His eyes half closed. No one could tell if he was awake or asleep. He transcended into a Samadhi. His thoughts played in his eyes like a virtual reality. His mind busy in capturing the 'clarity' and saving it into his memory.

The world of most species is self-contained. They experience it, act as needed, and die. With the improvement in speech humans gained ability to articulate complex ideas. They learnt to put forth ‘wrong versus right’ from their point of view. This was a big leap forward. The definition of "wrong versus right" became personal rather than being universal. Which meant one could build a community of followers if they could articulate better. A community stands for perceived "right", against perceived wrongs.

But there was a big basic problem — he thought.

How to ascertain whose vantage was the correct representation of truth? For example, a blacksmith deemed deity of fire as the most worthy for obvious reason - fire could melt the metals. On the other side, a farmer thought deity of water was most potent for water was the source of food. Farming needed a dedicated community of followers as much as forging the metal. Both of them trying to sell their point of view as the singular truth to seek blind dedication in their community. It worked fine internally, but they had a difficult situation when put in front of each other in the local tavern!

Blacksmith argued how would a farmer cultivate without the tools (of agriculture) that were cast in Fire. Even the king needed swords to protect the state — all made available by the deity of Fire. Farmer had a better argument! Fire was a demon for it burnt the dry forests. And most importantly, water had the power to put the fire off. Only rain could save the holy Banyan trees from forest fires.

Blacksmith rebutted - even food needs to be cooked in Fire. .....

A silent potter thought, both of them were wrong. The true deity was mother Earth that offered itself in soil - to make the utensils that held the water and furnaces to heat the metals....

And so on ... No one ready to downplay their deities, or even trivial ideas.

This meant humans must debate to prove their point. It was as if humanity entered into a real life ‘twitter-verse’ except that there could be dire consequences — lot harsher than just getting your account locked ! Losing a scuffle was degrading. People could be barred from the community or forced to leave a village. Sometimes they would take on life-threatening pledges — say sacrifice a limb to prove integrity of their ideas. Sometimes, they could be asked to walk through (holy) fire to confirm their purity (not being driven by vested interest). People were finding it exciting to organize and express a ‘thought framework’, but ‘freedom of speech’ was still not a social contract .... Yet there were many outspoken.

At the same time, debate was a natural incentive for those who could better articulate - chanters and reciters. Official debates (Shastratha — a formal discussion on interpretation of scriptures) were organized in kings' open courts, on topics as varied as economy to spirituality. For example, whether authorize state aggression to tax the neighboring states Ashwamedha Yazna? Existence of singular God v/s many deities was another interesting topic of recurring discussion. Without a written down statute, the decision could be easily swayed in favour of the powerful. A situation could be justified through many conflicting explanations. “Plurality of views” was touted the primary differentiator from other species, but we hadn't yet developed tools to internalize “plurality”.

The stated objective of debates was to drive consensus, but reality was different. A defeat in arguments was as painful as a loss in a physical dual, and the consequences could be even harsher. Maharishi wondered if this cycle could ever be broken? Where would it end? In his mind, it was causing more harm than good! People were losing trust. Human spirit was falling apart. At the same time, he didn't want humanity to return to the stone ages to live (and physically fight) like animals. How to determine the right path?

Beneath this confusion, a subtle change occurred in society — an unintended consequence - curse of feedback. People were more concerned about the reaction of others. As we started spending more time in sharpening and better expressing our world view, we forgot what we ourselves wanted to do — our inner calling. We were losing our soul (Atma). Our focus shifted from actions that we did for our inner sake to the ones that were appreciated (or approved) by the community. We started living for the approval of the family, the race and the religion. And at most times, bringing these three core groups together was impossible. Family values conflicted with those of the race and race was at loggerheads with religion or vice versa. The definition of “righteous” became the approval of entire community and that narrowed down the action field. You must NOT do anything that is NOT in line with family values, and race, and religion — in that order. The intent was to establish "what NOT to do" rather than "What you want to do". The “self ” was lost. Compliance became more important than the actions. How you were perceived by others versus what you actually were!

He wondered if one lifetime was enough to salvage the society on this slippery slope. Or he needed someone to carry on his journey to the finish line — may be a “think-alike” son who shared the same discovery path.

5.4

He must have slept well past midnight. When he woke up, sun was about to rise. Fire had settled into a slow rising sliver of smoke. Some big Palm leaves had fallen over the smoke. He wondered if Palms too shed their leaves in autumn! Nevertheless, he noticed the leaves appeared hardened and their color much lighter shade of green. Curious, he picked up a large leaf and folded it over. It wasn't brittle. He decided to take the leaf with him to see if it could be used for writing.

Sleep after a Samadhi always turned up concrete answers. It was as if questions were processed by intelligence of higher order that lived in the dreams - or sleep was a portal to the future. The conflict of yesterday seemed to have settled down into a tranquil calm. A mystery seemed to have resolved itself. The thought dawned upon him - The only way to circumvent endless debate was to assume other's point of view as truth - see your own reflection in others.

Instead of validation "am I right?", what if we started with the axiom "you are right!"? The feedback is who we are! It is not a curse - it is a gift.

Maharishi understood what his grandfather meant from Tattva - when he used the word Atma and Bramh - almost interchangeably - a duality of the internal knowledge and the observable space around us - our tiny box. We may not be able to observe the "knowledge" for it is hidden, but we can sure observe the manifested universe around us. Maybe our tiny box is sending us signals to help us decrypt our own knowledge. The world, he thought, is an image of the observer.

After quick run through of morning routines, he rushed to the beach. He was pleased to see Matsya waiting there for him. She looked lot happier this morning. Maharishi didn't realize she ate a full meal last evening - after many nights of deprivation. And she had plans - to ask Maharishi about her future. She had heard Maharishi was an astrologer!

Maharishi boarded the boat and Matsya let the boat loose in flowing waters. Maharishi was still not seated. He must have fallen if Matsya didn't steady him from the arm. Regaining his balance, he smiled at her, and on the island at her back. In a flash, he saw a signal from his reality ..

notes and stuff

1

Science:

  • The way Vikarama is putting Yazna on display - the outcome of Karma, Vinyan (science) is the outcome of Nyan (research). In that sense, it is the finished version of a theory - provable through experiments.
2

Conscious experience:

  • is summation of Dwait and Adwait. In our geometric perception, it is easier to visualize a duality as a dimension - a one-dimensional line that goes from the object to its mirror image. The images may be merged in each other - as in case of atomic particles; or at perceived distances as in case of reflection in a mirror. The important thing, however, is the one that sits at the surface of the mirror - in the middle - to see two images - one on the left and another on the right - one up and another down and infinite other angles. Millions of dimensions may intersect at this focal point. More intersections - greater the resolution of perception -> higher degree of conscious experience.
  • A computer is lower in consciousness because it has only one dimension to resolve - from digital zero to a digital one. In Vaidik Science, the fifty significant traits (Vritties related to Chakras) are considered the prime dimensions of human experience measured through five senses.
  • If digital duality enabled experiences such as internet, it is not hard to imagine how evolved conscious experience could be based on five senses playing with fifty traits. Yes, it can render the experience of our physical world, the seasons, the green expanses, rivers, buildings, gadgets - but that is only a fraction of what we are capable of. There are infinitely many more experiences that lie hidden in the realm of emotions. Yet senses only observe the chiral imagery. They find it hard to navigate the emotions, besides they are grossly unaware of the observer that sits amidst this chaos. What is it that creates this beautiful tapestry? - sometimes layered over each other's like an onion; and other times existing on the same plane of conscious experience, and who is the observer? What is that "one" that sits with in inseparable dipoles of a magnet? What exactly is that "unseen" that runs between an anode and a cathode ? Spirituality (Nyaan), is the careful study of that "one" staying put amidst the dualities always shuttling like a ping pong ball. Can it ever get to the rest? Or the idea of conscious life is to merely lock this incessant rhythm ? If so, to what avail?
3

Tattva:

  • This "one", as per practitioners of spirituality, is the only real "element" - Tattva - the most elementary particle. Rest everything is just an expression of Tattva on account of complex wrinkles of dualities folded unto themselves. Tattva is neither unconscious nor conscious. Consciousness is improvement in our sensory apparatus to approach this "one". The very reason of manifestation is to know, to understand what is there? Since it is the study of the "one", there are obviously no branches of "Spirituality". It is simply knowing "who am I?". The difference if at all, exists in the path to ascertain this truth. There are many possible paths. Some harder, some smarter - but the end goal is same - who am I?
  • Tattva exists before the physical perception is born; and even after the cession the physical experience. For example, the written and the spoken are two reflections of the same word - they both carry the same meaning. Though a "word" has no physical existence unless it is spoken or written down, yet we know what a "word" means even before we say it or write it. In fact, we can't give a word a physical expression unless we already know the meaning. In essence, we understand the "knowledge" that a word captures irrespective of its physical manifestation. Thus, "knowledge" is the closest to describe that unseen in this physical world. Likewise, all dualities are reflections of a "single truth" hidden from sensory observations. It exists unattached, and yet it remains inseparable from the multitude of dualities it reflects ! For lack of a better word, Vaidik Science uses the term Atma for it - it literally means "me". In mathematics, the word for this one is numeral "One" - yes, we call it "unity"! Unity is part of every number, every measurement, yet no one knows the shape of a unit - when measuring distance, this one is a meter, when measuring weight it becomes a kilo - it stays put in every measure, yet it stays indeterminate. You can say one cow, or one bird, and you know what they mean but no one knows what "one" stands for all alone ! It is embedded in every number, every artifact and every observation.
  • Many people try to explain Atma as "Energy" or "Electricity". Since it is hard to explain Atma with physical metaphor's , I tend to use the word "knowledge". Partly because Energy is tied to physical matter and Electricity is limited to the motion of electrons. More importantly they have strict scientific definitions somewhat hindering the introduction of alternative approaches. That said, the choices are endless, and they are all valid based on the context. Similarly, the dualities are described differently based on the contexts. One may see the knots of dualities as the motherly cradle of manifestation - others may see them as a root cause of pain and confusion. But none may doubt their multidimensional omnipresence. In particle physics, duality is called "Parity Symmetry", In Vaidik science, the faction that upholds "duality" as the only truth is known as Dwait - dualism. Dwait believes the "manifested" is nothing but the complex knots of many dualities in many dimensions. The "creation" is infinite manifestations of these knots (Karm Bandhana). It, thus, says that the liberation is all about gradual untying of these knots. The process of untying the knots of duality is called Karm-kshya - sacrificing the Karmas (that led to these knots in the first place) i.e. renunciation - weeding out dualities! It does agree that in this physical world, it is not possible to untie all the knots for human body too is a complex assimilation of uncountable knots, yet it asserts that as soon as our net "knot formation" gets negative - means we break more bonds than we create - the journey becomes a "hope of freedom". After initial jitters, the path becomes pleasurable though it appears insanely difficult (as well as counterintuitive) to the external world. For example, a person on the path of "minimalism" is naturally happy because she has found the taste of freedom - at the same time her network appreciates her for her sacrifices; often times wondering how she lives on so less !
  • As per Dwaita, the final freedom with exit from the physical world is thus the only objective goal - It is called Nirvana. Thus, there is no God, no observer. But it fails to answer what is it that we are trying to free up? What is the state of being in Nirvana? If Nirvana is all about giving up this beautiful experience, then Nirvana must be a very boring place!
  • Adwait thus is the unyielding faith in singular underlying field, and a conscious ignorance of dualities as mere emergent sensory distractions. The singular truth is the thing that manifests amidst innumerable knotted dualities. Unlike the ideas of Quantum Mechanics, the "manifest" is neither a "given" nor an accident - it takes repetitive actions (Karma) to unveil one observable "truth". An "island" is thus the truth of a river's labour as much as a narrative is a writer's vociferous flow over dualities of the plot. This process of manifestation and its continuous evolution, as per Adwait, is Yazna - the modus operandi of Vishnu. And the consciousness that evolves (to seek the answer to the profound question) is Vishnu itself. The Sanskrit word Vishnu has two syllables - Vish comes from Vishisht, which means special and Anu means the smallest indestructible particle - special because it sits amidst all dualities and strives for continuous evolution of conscious experience to resolve the dualities. To an untrained eye - Dwait and Adwait may appear as the sides of the same coin, but there is vast difference in constructs that follow. Dwait seeks renunciation whereas Adwait celebrates the life, and it's growth. Vaidik approach thus is NOT to run away; it is to continuously struggle and fight to seek the ultimate object.