6.0

As the boat steadied, Matsya welcomed Maharishi with a big bouquet of roses. She had picked them up on the docks for a copper coin. She still had many coins left in her tiny bag after spending luxuriously last night - dinner, milk and supplies for full month, and she felt rich. She had the bag carefully tied to her waist. Now and then, her left hand reached out to check the bag.

Being rich is a habit - she thought!

She had also thought of leaving the coins at home but decided to carry them on person. The door of her hut fell off in rains, and she never had enough to call on local carpenter. May be now she would get it done. Why people worked so hard for copper - she wondered!

She had debated herself on choice of flowers - there were marigolds, sunflowers and bunch more. She picked up roses because they were most expensive. She wanted to show her gratitude for the generous payout last evening. She also wanted to appease Maharishi answer a question she had on her mind for long.

She was repeatedly told she was cut open off a large fish, and that her smell was a living proof of her being a fish-born - and so was her name!

Cruel kids never missed an opportunity to laugh at her. They never cared that the idea of her stink had taken deeper roots. Something that affected every aspect of her life - how to come across to maintain a distance - where to walk to avoid contact!

She probably preferred roses for their stronger fragrance. She didn't want her smell roam around naked while she spoke to Maharishi !

She sure was comfortable in waters like a fish. And the story had a side plot - that made it sound convincing. Olds of the village once said she had a twin brother - born off the same large fish. He was adopted by king Uparichara. Apparently, the king believed they both were born off his sperm - swallowed by a fish1.

How could this be true? — her logical side always wondered. Her brother never showed up for help. Nor did the king ever send anyone to check on her. The fable went far enough to claim that having been appointed the general of Uparichara's army, her brother ruled the vast state of Matsya, adjoining Sur Sena.

It was too much to brood over for her untrained mind at younger age - with no one to confide in. As she grew older, she understood people could conjure up anything these days. But still - why not clarify with Maharishi! People believed he had the ability to see the past! Not only past, she was hoping Maharishi might get kind enough to shed some light on her future — at least how to get out of the hole she was dug into!

She desperately needed closure to her child - to embrace the youth.

6.1

Yamuna was unusually calm that morning — reflecting the peace in Maharishi's mind. Almost fifteen minutes into the ride, she stole a glance to find him looking at a dry palm leaf. As if there were a treasure map on the leaf. He was smelling the roses firmly held in his other hand.

He likes roses ! — she thought to herself. Pleased with her choice, she mustered the courage to initiate conversation. The moment she got the attention, she quickly sought the permission for a question. Maharishi gladly agreed to listen to her. Her voice once again drew his attention. Her tone was like a mystery inviting to be resolved - maybe because of the contrasting childlike naivety on her face.

Abodh means naive. A naive expression always gets a pardon even if it challenged authority of an axiom. For example, a child's opinion never warrants a rebuke - in fact it brings a smile to everyone. Abodh Prashna is a naive question. Such a question must be answered - particularly by those who claim a connection to the all-pervading Bramh.

Bramh holds the entire2 information; yet it may only answer the questions - it can't frame the questions of its own. One who knows it all has nothing to ask ! Bramh navigates the route. It lights up the path with milestones. Only a trained eye may capture such clues. Such training is the "qualifying minimum" on path to perfecting Astrology. Maharishi knew well how to read those clues.

Bramh may suggest clear answers too - as long as the question is unfiltered - Abodh Prashna. One that comes from deep with in - from the guts of the soul - Atma. Bramh speaks with Atma for they are reflections of each other - mirror images. Such answers appear as gut feelings. Matsya was naive but, after seeing Maharishi last night, she felt people were right about him. Her gut told her - he was no ordinary man ...

She started her story - and went on and on - not knowing where to stop. As if, in years, for the first time, she got someone to look at her tiny-box. Getting true attention of another human in itself is a boon, and in this case she got the calm focus of a saint. She didn't even know the words that came off her mouth. Her utterance, shaded in the pain of utter rejection, was evocative.

All this time, Maharishi quietly listening to her and smelling the roses — rather surprised at the choice and effortless delivery of words. Her description of the vast state her 'supposed' father and brother inherited. And of the large fish, she was born off. Maharishi realized it wasn't just the announcement she made last evening, that sounded like a Naad Yogi: she had probably recited her own story to herself countless times. Her local accent, as worthy as the Sanskrit3 rendering of a professional reciter. More importantly, she believed in what she said - like a child.

After a long circular narrative, she boiled down to contesting the existence of 'One God', for the God couldn't be so merciless.

Why would he put all the miseries in her lap while her father and brother enjoyed royalty?

Her naive question brought back painful memories for Maharishi - when he himself lost faith in singular almighty Vishnu - his Ishtadeva . He recalled his time growing up in Ashrama. He had access to the most pragmatic upbringing, yet he wasn't immune to hate. Despite calm composure of his grandfather, like the shade of a large Banyan tree, anger had bottled up in his youth. Primarily because the killers of his father still stayed beyond justice. But more because the chatter surrounding him always kept the wounds open. So much so, that he subconsciously shifted the blame from one bad actor to an entire race of Rakshsas.

He felt a strange sympathy for Matsya - Childhood stories are the Sanskaras - he thought - for most people, it is impossible to rewire their brains.

6.2

While Matsya was talking, Maharishi continued to drift into his past ...

In the early days the obsession for revenge overpowered him. To the extent that he left the Ashrama to seek justice for the "still unsettled" case. No one was convicted for the heinous crime. On the face of it, his fight was against all those who didn't believe in Vaidik way of life, but his ideology was a convenient facade to revenge his own loss. And he used all the tools he had — even the power of his knowledge.

As alluded earlier, knowledge is communicated through manifestation. Bramhrishi was known as son of Bramh - the entirety of information ; Śakti Muni was seen as disciple of Siva - the intelligence; Parāśara was blessed by Vishnu - the force of creation. Destruction is other side of the same coin. Young Parāśara's anger lost capacity to separate good from bad!

The hyperbole is, he didn't even pick up a weapon. He simply lit up a holy fire to manifest punishment he adjudicated himself. As he invoked the firetrap, Rakshsas with in a certain distance, burnt one by one. Crowds saw them turning into ashes — unaware that with every immolation, Maharishi burnt a part of his own self. When he got off the altar, he limped on one leg — permanently amputated! The color of revenge embellished onto his face - except that it was dark like dense smoke.

Such narratives apart, most probably he joined forces with the local rebellion to seek his revenge. He probably developed techniques of astrology to forecast outcomes of the battles thus fought - to his benefit.

After banishing most of the Rakshsas from the adjoining areas, he along with leader of this movement — Ugrasen — named the area Sur Sena — a neighborhood watch of good people. Maharishi helped Ugrasen get the title of the king of this new formed state. Ugrasen was a rational king. He made Mathura his capital and brought peace to the long civil unrest that kick-started that fateful morning - the killing of his father alongside rest of the Acharayas at congregation. The first war between those who believed in a systemic change versus those who wanted to continue with the status quo — the ancient rules of the jungle.

Finally, people felt safe again and order was restored. Mathura became a happening town and Maharishi's abode right at the center, by the river Yamuna, regained back its past glory. But not for long! Rakshsas (along with Asuras) kept plodding for no one is truly defeated in the physical wars. Their hopes were on Kansa - the son and heir of Ugrasen who didn't cheer his father's austere devotion. He wanted to indulge for he believed you live only once. God was a concept created to withhold the powerful - he thought. He was a perfect foothold for Asuras. We will get to his story in a bit.

As Maharishi grew older, he realized the evil was not race specific. There were good and bad actors on both sides of the aisle. And evil, in itself, was just a different vantage point. He was able to see both sides of the coin now. Both seemed right at the same time.

The compelling argument on the side of Rakshsas was simple — they asked if "One God" was full of love, why is there death and misery in the world? God can't be merciless. Why doesn't God let everyone live like him — always healthy and beautiful? Matsya's naive question opened the door of empathy in Maharishi's heart. He found her struggling the similar state that he himself resolved after much loss and violence.

Maharishi also thought what if the Rakshsas he banished had gotten similar bad deal at the hands of fate. That couldn't be construed as their mistake for breeding contempt of God. If a young girl , felt this way, why wouldn't a mature Asura who had probably seen more hardships? But no one had ever put forth such unpretentious argument with a childlike naivety. Her unintentional deduction forced the Yogi to engage in a conversation — those who claim a connection with Bramh must answer the naive question!

Maharishi was surprised finding himself engaging with a folk lass half his age - an anomaly because he rarely spoke. Even the kings had to wait to hear his sermons. He rarely blessed anyone. He never performed rites for money or favors. Nor did he indulge in religious debates — he was a silent seeker lost in himself.

6.3

Her innocent question and the pain in her eyes forced Maharishi to look at her, understand her life, and gaze into her future. Being a Trikal Darshi astrologer — someone who could see the past, present and future, he saw the purpose of her being. She was the one who could mother Dwaipayana. Purified by the pain of her sufferings, her intuition was pious.

Maharishi looked at the morning sky. He saw a glitter of hope in the rays of rising sun. He marveled at the ways of nature for having brought him in contact with Matsya. He wondered how means to accomplish his mission showed up at the opportune time , right by his home! Was it a sign ? — a nudge of destiny ! And then he looked at the palm leaf in his hand — he could now see a treasure map on the leaf, thus far hidden to a common eye.

When he was sure Matsya had no more to say, he shared his empathy with a cautious smile — And how did Uparichara's sperm reached a fish? — he somehow controlled his laughter! Matsya knew such a question would be obvious if she shared her story. And she understood Maharishi didn't believe any of it. Yet to complete the point, she added:

On the eve of their much waited wedding, a saint asked Uprichara for meat of a deer - as part of the wedding dinner. And that the deer must be hunted by the host himself. King, didn't want to dishonor the saint on his wedding night. So he took on to nearby jungle. While on the hunt, he couldn't stop thinking about Grihika - his new wife. Craving for her, his seed fell. A curious hawk watched him go through the struggle to hold up. The hawk graciously offered the king that he could carry the semen to his wife. And king thankfully agreed.

As the hawk flew, with king's semen in its beak, another one attacked him assuming he had a piece of meat in his mouth. When it comes to kings, friends and foes are always around ! In their fight, the precious seed fell in the river below, where a fish swallowed it, as if she was already waiting for the prize! Even the fish was a cursed angel ..

Before she went further, with her graphic elucidation, Maharishi couldn't hold his laughter. His eyes almost watered. Once he got his composure back, he pulled one rose from the bouquet. Handing it back to her, he asked - Matsya do you see the thrones below this beautiful flower? Seeing her nod affirmatively, he continued — think what could have happened to a lone girl in this place full of hungry hawks! Your smell is your protector just like these thrones are to the flower. And your beauty is your intelligence. Don't ever waste your intelligence in what people talk. People remember only sensational stories. Those stories do go in the history because they are easier said and easier remembered, but every one has their own truth to seek! Even truth seekers must know their version of truth is not universal.

He thought for a while, watching Matsya react to his laughter. She was unsure if Mahrishi actually found it funny. Maharishi realized he should not have laughed. He added a new perspective to ease the situation but one that came from the depth of his wisdom — If you think about it, O' fish-born, people are not entirely wrong. In a way what people are telling you is true because your smell is protecting you like a mother. Just like a mother, it always surrounds you. And as far as your father is concerned, you are sure born off a noble man of the highest order — your intelligence is a living proof. And people know that even if they don't readily express it to you.

He paused for a moment to let Matsya grasp what he said. And then he added — But the real question is: would you want me to dwell on your past or look into your future?

The gravity of his voice such that the words brought tears to Matsya's eyes — why can't I be like others O, Maharishi? Beautiful and fragrant? What worth this protected intelligence of, if I must live alone all my life? Maharishi heard the voice of truth, pain, and that of the deepest desire, as she bowed and touched Maharishi's feet. No argument could bring peace to Matsya. She must live to be beautiful and fragrant, and she must enjoy all the pleasures thus far devoid off her.

Maharishi blessed her with his right hand — Your life has a good reason Matsya. Gods have graced you with hardships to enable objectivity in you, for they want to have you serve as a host to something bigger. He paused for a moment to look deeper into her eyes for the words he was about to say, must be fulfilled — I shall come back to you, to seek your help, at appropriate time. Stay put...

Matsyagandha couldn't believe her ears! She forgot to notice that Maharishi didn't answer her questions. Instead, he offered her hope. Maybe he was sharing the high tide of his own resolve, strengthened at this unscheduled rendezvous.

6.40

Maharishi disembarked, careful to keep his balance - his limp didn't help. Holding the roses and palm leaf in one hand, he latched on to the hull for support. As his hand caught the hull, his saw a small wooden piece with stamp of Kuru kingdom. He was surprised to see a king's stamp lying in the bucket. He guessed the bucket was for dropping fares but why someone dropped king's stamp! Curious he asked Matsya.

Matsya picked up the stamp - you may take it, it has no use to me. A commuter from the far side - she waived towards the Kuru Kingdom side of Yamuna - said I could get a copper coin for it from the king's palace in Hastinapur - the capital. I guess I will never go there in this life!

Maharishi was surprised. He took a closer look at the stamp. It was an original. Why would the king trade his seal for a copper! - none of my business - he thought to himself. Out loud he spoke - You should keep it because you earned it. And who knows you might end up in Hastinapur. Destiny !

He handed the seal back, but he did take a question with him as he got off the boat and started walking to the Ashrama...

If God is full of mercy, why is there misery in the world !

notes and stuff

1

The story of Uparichara is featured in section 63 of Adi Parva, the first book of Mahabharata. The question is why Dvaipayana had such a "flight of fancy" in describing these stories.

  • In a world, when only way to pass the wisdom was through "word of mouth", the most potent way was to use the same narratives that were already prevalent in public imagination for these narratives had stood the test of time.
  • You may say, Dvaipayan being a Maharishi, could have spoken the underlying truth. That is exactly what he did when he edited the Vedas. But he realized there were very few who could understand them. Thus, in Mahabharata he used the public parables. He wove them in such a fashion that a keen observer may find the truth.
  • But then the question is what exactly is the truth (in mass media)? Every consumer (of information) has their own point of view. Even today, the truth of mass media is challenged at every step. People claim Wikipedia has inbuilt biases towards a "woke and cancel" culture. Fox News presents a story in quite an opposite fashion as compared to MSNBC. Let's not even talk about the "misinformation" on Facebook or the conspiracy theories on YouTube.
  • And above all, what good a narrative is if it didn't capture the public imagination? A narrative must pull the reader into it. Lock a place in her mind for good. In that, narratives of Tolkein, with its Orcs and Elves, are much better remembered than a run down of history of "middle earth" at Wikipedia.
  • The true journalism is in presenting what people (on the ground) describe of a situation — in their own language. And the fact remains, every consumer of media (written or spoken) draw their own inferences from the presented tales or facts.
  • This, however, doesn't mean, "disinformation" isn't a problem. In fact argument can be made that only way to fight disinformation is to objectively state the truth of people - their narratives.
2

Bramh and Atama ..

  • Science is absolutely sure the entire information is baked in the universe. Information can't be lost - even in a black hole. Bramh represents the information aspect of universe. But there is an interesting Vaidik twist on this idea.
  • The core postulate of Bhagvad Gita is all beings have an Atma - a full copy of the information - it's like DNA in the cell. DNA is physical because cell is physical. Atma represents DNA of our metaphysical being - our emotions, thoughts, intelligence or persona. Since it is not physical, it's beyond the realm of our senses - just the way senses can't measure thought.
  • In essence, every conscious being is a full node of the network of consciousness (Bramh). Since it is a full node, it represents the information of entire network. DNA being local to the body - may mutate - may take different shapes. But Atma being complete, is immutable. The rise of consciousness is gradually turning this information into knowledge. Information + Yazana (repeated Karma) = Knowledge. Knowledge is physical manifestation. It is the lowest state of entropy. In other words - random things don't manifest.
  • This may raise an obvious question - if information can't be destroyed or created than how come every conscious being has a full copy ? The answer is simple - information may be duplicated as long as there is negative mirror image created at the same time to balance the expansion. This explains second most important aspect of quantum mechanics as to why all particles must have an anti-particle as soon as they gain mass. For all other massless waves, randomness ensures the balance of information. In essence Bramh expands because of parity symmetry.
  • This axiom further leads to ideas of reincarnation. In that Gita says that a conscious being may take as many births as it takes to convert the information into knowledge. They may also choose different types of physical bodies (for example a lion or a snake) - whatever helps in accomplishment of Yazna; or mutate their own physical bodies under effects of desires.
  • Atma reincarnates till the mystery is solved - all information is turned into knowledge. In that, Krsna tells Arjuna in Gita - all the kings on the opposite side as well as on your side were always present and so were you Arjuna and me. Only difference is I know all these births, you don't.
  • Thus, Karm Yoga is the fastest path to realizing "who we are" - the primary quest of knowledge. Human body is considered most suitable form for accomplishing Yazna. Hence, the rise in human population. Probably all species want to acquire human body - as the hottest selling biological form !
3

Sanskrit:

  • Hard it may appear, but Sanskrit is a poem friendly language because the order of words in a sentence is immaterial to the meaning. The intent stays unchanged whether you use an active or a passive style. This is one reason "Indian English authors" have a hard time in consistent use of active narration.
  • Not only such broad reorder (active v/s passive), in Sanskrit you can start with a verb and end the sentence with a subject without impacting the meaning. For example, ahm gachami (I am going), and gachmai ahm, have same meaning, but in English "going am I" has no meaning. Since the rules to use a "word" are so clear (and well-defined) that a sentence always carry the same meaning, irrespective of the order of words: this allows poets to easily create a much better rhyme despite stricter rules of rhyme.
  • It appears as if the language was designed to speak poetry on the fly. Just the way Sanskrit was a language to speak the poetry; in the "texting" world, the best tool to scribe is stenography or "vi" editor. vi was purpose built to write thousands of files of BSD Unix. That makes it most powerful scribing tool despite hundreds of editors that showed up in last thirty years of computing.
  • The other cool feature of Sanskrit is sheer absence of helping verbs. If you notice the above example, English used three words for a simple sentence , "I am going" ; whereas Sanskrit used, only two ahm gachami. This not only makes it compact language but again helps in flexible order because there is no rule for helping verb must precede the verb (or else bring the helping verb forward to the beginning of a sentence to make a question) .
  • However, this means the conjugation scope for the "verb" must be exhaustive. Take a look at conjugation table of a simple Sanskrit verb gam (go) , versus the same for go. Even if you ignore the "helping verbs", the available options to express "go" are order of magnitude less in English.
  • Given the extensive repertoire of rules, Sanskrit has a steeper learning curve, but once you start thinking in Sanskrit, it is quite possible to speak in poems ! Just the way , once you get used to vim style scribing , you can never go back to normal 'mouse and click' editor. To sum up this note: Vaidik sanskrit was purpose built for speaking poetry, vi was purpose built for scribing code. And the amazing thing is, these techniques keep reinventing themselves in ever new interfaces. For example Sanskrit finds its expressions in hundreds of spoken languages , vi finds it key bindings in modern editors , browsers, terminals - everywhere you need to scribe.