7.0

A night at the island always sharpened his thinking. Maharishi concluded the root cause of misery in (his) modern world - that everyone held their point of view ‘sacrosanct’. People didn't look at the world from others' perspective - though, they wanted everyone to fully immerse in theirs. He felt, in the name of debate, the civilized world adopted the same old animal behaviour. We simply replaced muscle power with that of spoken words. And this was exact opposite to Vaśiṣṭha's blueprint for a civil society. Compassion was supposed to be the very basis of new design.

No one ever wanted to utter "you are right". Not even for the sake of modesty! The expression was always to check "am I not right?" - if at all it wasn't downright "you are wrong"!

The idea was later adopted by Jainism as one of its core principle - Anekantvad1 - plurality of points of view. It was further articulated as a conditional predication system known as Syatvaada2 - the forefather of modern day probability theory.

Being an astrologer, was a unique gift. Parasara had the ability to see the ‘present’ from people's perspective. If you couldn't see the present from someone's standpoint, what chance would you have to see their past, or their future? To know someone's future (or past), you got to know their present first, exactly the way they see it.

The revelation of last night however was - if we see the world exactly as another being does, then we also get to see “who we are” - from their standpoint. If you are on the path of ultimate quest, first thing you would want to notice is your own face! We rise the heights of mountains and sink to depths of oceans to figure out who we are? We explore the ends of space and also endlessly meditate in our own hearts to know who we are! And yet our eyes can't see our own face. Our ears can't hear our own beating heart. We must subscribe to another set of sensory apparatus to see who we are!

Our sensory apparatus is designed to see everything other than that we claim our own. It is hard to understand the limitations of our being unless we see it outside in - not a ceremonial peer review! The problem is, our senses are designed to see external things — outwards ; whereas seeing our own self is ‘metaphorically’ inwards. The good news is we can see ourselves by subscribing to others' senses. And this access is easily available through compassion.

Service with compassion generates instantaneous feedback. Not only from humans, but animals too. You can see it in their eyes. You don't even need to seek feedback. In a way, the other person is letting you use their eyes - to show you what they really think of you.

Walking back to Ashrama, Maharishi thought about the boat ride. At that moment with Matsya, when he blessed her with compassion, he felt as if he saw himself through her eyes. Though she was neither educated nor elite — but she was an embodiment of a commoner's hopes from the highest order of human wisdom. One who knew nothing to one who knew it all. Her purity and intelligence acted like an untainted mirror to Maharish's soul. He saw in her vantage the path he was on and what masses expected him to accomplish. They expected from him lot more than mere winning arguments against other Yogies, or to burn down the Rakshsas. They wanted him to pave a “path to peace” for the commoners. Because masses suffered untold miseries that never featured in any narrative - old or new. Elite Naad Yogies were busy solving problems of "greater good" - that in truth meant their own well-being and pleasures.

He saw he must rise to make a difference in the lives of ordinary people, and being the sole heir of Bramhrishi - the keeper of knowledge — that was his destiny. He must rise above the never-ending conflicts, and the petty prejudices of his own class, and must indulge in actions that the masses expected him to render on their behalf. He understood the idea of Karm Yoga though it was still beyond articulation. He also felt the extreme weight of the responsibility he retained. The privilege of being Vaśiṣṭha's grandson must be paid back!

For a moment, he missed his grandfather. He wished Bramhrishi was there with him, to guide him through this maze — to navigate him onto a righteous path!

7.1

Maharish saw Maitrea as he stepped into Ashrama. He was watering the trees at the entrance of congregation. Maitrea was much younger, but Maharishi treated him like a friend - not a senior student. For a moment Maharishi thought if he would be a right match for Matsya. Would he accept her as is? What if I blessed her to be beautiful - and fragrant! Maharishi brushed the thought away to speak to Maitrea.

Maitrea, wondering why Maharishi missed morning procession, asked with a curious smile - hope all well! He had barely finished greetings whenMaharishi responded to his question with a question ...

Maitrea if God is kind and loving , why is there misery in the world?

Maitrea understood Maharishi must have gone for a Samadhi, and something must be on his mind. He figured Maharishi needed an unbiased opinion - a fair coin-toss as an answer. Instead of asking the context, he spoke his mind - Maharishi, you only taught us that Bramh offers appropriate opportunity to every being. That opportunity is our little world around us. It is for us to choose what we make of it.

Maharishi smiled. Sometimes, clarity comes in a jiffy - and quite unrelated to the thought of the moment. Maitrea's answer meant the opportunity to 'write' was not uniquely his. For a second, he felt relief that it was not solely his responsibility! If text was the next big thing - like fire or wheel - many more would join the cause. At the same time, he felt anxious - What if Asuras were already writing books - to spread anarchy! What if they reached masses first ? Common people, likes of Matsya, were just a nudge away from losing faith. He knew innovation always had the first-mover advantage. The races that adopted wheels to make chariots, flourished. Those who adopted hardened iron made much better weapons - and literally killed the ones stuck with stone. He realized there was no way to stay still in this world. We always need to act. It was even more important at this juncture because high priests had already labeled scribing demonic. No one would be surprised if demons actually took to writing books.

There were some personal reasons holding Maharishi back - stopping him from going all in. He deemed his interest in ‘text’ might be perceived as being anti-establishment. He knew he was not a cynic, but he had uncomfortable positions with Naad Yogies — on them turning into gatekeepers of the knowledge. He was not sure if building a parallel channel of communication was good because it was good to his class - Nyaan Yogies; or was it truly a righteous path? Nor was he free from self-doubt — was he inclined towards ‘writing’ to satisfy his own ambition, or was it really for the greater good?

Once again he thought hard - am I trying to burn the system just because I have the advantage, thanks to my early training? Or is it righteous!

And he didn't want to make the same mistake as his father did - exposing an idea before it's time!

Uncountable impulses live in the past or the future - a better word is continuum - a sub conscious realm of thought. After intense back and forth, they fructify into one actionable. An action must be taken irrespective of dualities of thought - to bind them into a knot - to create a bond. When our action organs engage, it is the present3 of Bramh. We act to weave the knots.

We think in past! We imagine in future! But we can't act anywhere outside the tiny window of the present. Present is the scope4. No one can ever hold a moment without actions. If the actions are driven because of desires, we ourselves get caught on the web they make. If they are righteous - not driven by desires - the knots don't hold us back.

‘Present’ is the only window to engage with continuum (Bramh) and the invocation is ‘sensory’ in nature. The question really is how to turn this sensory invocation5 into worthy action - a Karmik reality6. How to make sure actions are righteous ?

It was time to set the wheels rolling. A new set of basic terms must be written down and embedded into every instance of conscious thinking, every social contract — be it an individual, a group or even a kingdom — every single format of human organization. Time was ripe for a new narrative, but who would do that? How could someone crystallize the righteous path into written words. How and who will elucidate Karm Yoga to the masses? Maybe, it was a feat that be accomplished over many generations — like a relay race. Not only that, the path must be told as a compelling story that takes the collective consciousness onto a new charter — just the way Ramayana did in last eon. Stories, he thought, were the best way to circumvent a debate for they weave the context outside in. People see their own reflection is tales well told. But the story must be tested in physical reality. Because truth is what actually happens in the present. Uncountable impulses of the continuum must fructify into reality of actions. And only truth has the staying power!

Maharishi felt as if he wanted to create a little intervention in the fabric of reality - to see how the things shape up ! Let Bramh itself play the narrative and have someone record everything.

7.2

Maharish woke up in the middle of the night - halfway through a lucid dream. Sweat on his forehead and neck. He drank some water from the earthen pot by his side and sat down on his rug. He was talking to his father, but he couldn't see the face. In fact, he had never seen his father's face. For one, Sakti died before his birth, second there was no painting of him. It is hard to make up a face from description, and he never cared to ask anyone to draw his portrait - he was probably too busy in seeking the revenge that he forgot the very person he was fighting for.

He wondered if there was some artist alive who had seen him. He knew his father largely from his mother's stories - and the childhood chatter around him. Bramhrishi rarely shared his feelings about his son. It was too painful for him to revisit that fateful morning and the good times that led to the mishap. Only thing he always exuded was his own failure to stop Sakti take the path he took - literally and figuratively. He wished he was there that morning to sort the matter without anger crossing over both sides. And he wished Vishwamitra was kinder to Sakti - because Sakti was his admirer despite long-standing animosity between the two sages.

Vishwamitra - one of the seven Bramhrishis - was not born of Bramha. He reached this title through sheer hard work - Karma - the basis of Sakti's philosophy. Sakti considered Vishwamitra a true Karmyogi.

Vishwamitra was famous for his singular devotion to Sun. His most precious verse was Gaytri Mantra - a verse to celebrate glory of the god of light - the starting point of most Yaznas conducted to date. It was believed Sun gave him the method to forge gold - a metal pale and shiny as the Sun, and as indestructible as the deity of its origin.

It is believed Indra had sent Menka to seduce Vishwamitra for the method to mine gold, but that is a separate story!

Next day, Maharishi sent a message to Ugrasen to check if there was a painting of his father or if there was an artist alive who could paint one. To his good luck Ugrsen himself came to Ashrama with a statue of Sakti Muni. Immediately after assuming the crown, he had ordered statues for his elders and he treated both Bramhrishi and Sakti Muni as his own.

7.3

Maharishi placed the statue in his room at waist height.

Every night he lit a small fire and sat in front of the statue. On twenty fist night - the night of full moon - he must have stared for over an hour. Seeking for resolve. He didn't know when he slipped into a trance. His eyes half closed, and lips murmuring. To an outsider it appeared as if he was chanting a mantra, but he was talking to his father - a first of his life - after spending fifty years in the dark.

Sakti Muni appeared younger and strong - Maharishi himself felt frail. Sakti's long hair well-made while his own felt unkempt. He almost wanted to sit down when Sakti held his hand. He felt energy flowing into his chest. Maharishi felt compassion for everything around. He felt thankful for the trees and air and earth beneath his feet as he looked down to find nothing.

Where am I? - he asked ! But he didn't get a response other than a big smile on Sakti's face.

As the euphoria settled a bit, Maharishi found himself in a maze. He was running for an exit, but every door was closed. There was no exit because all the exits were manned by the dead of his revenge. He felt like a little child lost in a village fair.

I did it for you - Maharishi shrieked - where are you now - get me out of here! - he wanted Sakti to say a word. And this time he got a response. The question probably came from the guts of his soul.

Did I ask you to take a revenge ? - asked Sakti Muni?

But what am I supposed to do if someone killed my clan ? - Parasara continued with same naïvety.

You are supposed to expand your clan - suggested Sakti.

What ? - that was the exact opposite of what Parasara did. He vowed for celibacy before he left the Ashrama! Celibacy, he was told, would turn into the firetraps of revenge, and it did happen.

Why are you surprised ? - asked the father - if you hate life - celibacy - wouldn't you be empowered to kill - burn the life ?

Clarity dawned upon Maharishi - what should I do now? - he bent on knees with his hands folded.

Bear a son - not for me or your forefathers - rear a child for that is the only exit for you.

But I am celibate for life !

What has celibacy to do with a child - you have seed of Bramh, and Siva and you yourself are blessed by Vishnu - manifestation is natural where three potencies meet!

Sakti disappeared - Maharishi crumbled on the floor - lifeless.

7.40

Maharishi found himself in Vaidya shala - the congregation hospital when he woke up. Maitrea was sitting by his bed holding his hand and two disciples were rubbing his feet. Outside, entire congregation, was praying for his life. As he opened his eyes, Vaidya Raj (the doctor in-charge) offered him some milk - you are back from near death. Thankfully Maitrea was sitting outside your room as he saw you taking into the Samadhi (trance).

Maharish looked at Maitrea - with love and gratitude in his eyes. The night played in front of his eyes. He asked Maitrea

If a river flows through your land, do you have right to stop the flow and keep entire water to yourself? - and he smiled!

Maitrea once again understood, Maharishi wanted a coin toss. A validation for his thought. He said - Maharish you only taught us water and fire can not be bound to a vessel for the potency is in the flow.

Maharishi found his answer. Life must flow. He drank the milk and stood up. It was time for the procession. He excused himself and asked everyone to continue with their day - I shall rest in my room before I see you for morning prayers.

Sometimes resolutions show up out of thin air. It was one such moment. Maharishi saw a small wand lying below the statue of his father as he stepped into his room. He picked up the wand. He saw name of his father inscribed near the handle. He turned it over to see other side of the handle. It was inscribed "Present". Curious - he looked at the tip. He felt as if he lost sense of all past. He forgot all plans of the future. His focus came to the present. This moment .. nothing else! All his actions fully engaged - something must be done - action must be taken now.

He closed his eyes before he got himself locked in the present forever! And kept the wand aside. He understood it was his path to perpetuate. It was an exit not only for himself, but also hundreds of Rakshas he killed. He must invoke the power (Sakti) to undo all the bondages and let the life flow - once again!

A plethora of action items shaped up in Maharishi's mind. The first obvious task was to determine the perfect planetary alignment to bring a worthy heir to life. A time must be determined to enable the universe find a writer who could reap truth just the way paddy sowed at right time bears rice. The world might know him as his son, but he would be the son of knowledge. He would translate his ideas into text. He would mark the exact center where evil meets the good and both play a perfect dance of life. A balance to ride the waves of joy and grief. Something that could show the path to peace, to a disoriented society. And pull them from both excessive darkness and excessive light. An island in the river of time, between two banks that never seem to meet each other — Dvaipayana — born on an island!

7.5

Maharishi arrived at Ugrasen's main door little after noon. King was finishing his daily rituals as he saw Maharishi step in. He was pleased to see rare smile on Maharishi's face. After exchanging pleasantries they sat down in respective chairs.

Maharishi thanked the king for the statue. And also asked for more favor - Maharaj you know there is a haunted island in Yamuna across our Ashrama. I am here to seek permission to do penance on the island - undisturbed.

You don't need my permission for that Maharishi. From this day on, the island belongs to congregation - king said in a decisive tone that reflected inner resolve of Maharishi

In Sanskrit such an action is called Nishchyatmak - beyond doubts. The intent of the action represents the resolve - Nishchaya.

Notes and Stuff:


1

Anekantavad, is a fundamental doctrine in Jain philosophy that emphasizes the principles of pluralism and multiplicity of viewpoints. The term "Anekantvad" is derived from the Sanskrit words "anekānta" (meaning "not one-sided" or "many-sided") and "vāda" (meaning "doctrine" or "theory"). It is often translated as the "doctrine of non-absolutism" or the "theory of manifold perspectives."

  • Key Principles of Anekantvad: Multiplicity of Truth: Anekantvad asserts that truth and reality are complex and can be perceived from multiple perspectives. No single viewpoint can claim to represent the absolute truth in its entirety.
  • Syadvada (Theory of Conditional Predication): This is a corollary of Anekantvad, which uses the term "syat" (meaning "maybe" or "from a certain perspective") to express the conditional nature of truth. Syadvada provides a framework for understanding and expressing the relative nature of reality by acknowledging that statements about reality are context-dependent.
  • Nayavada (Theory of Partial Standpoints): This aspect of Anekantvad recognizes that any given perspective (naya) is only a partial view of the whole truth. It encourages individuals to consider and respect different viewpoints, understanding that each perspective contributes to a more comprehensive understanding of reality.

2

The core of syādvāda is manifested in the process of Saptabhangi, or seven-fold predication. This approach examines reality from seven different conditional and relative viewpoints:

  • Syādasti (may be, it is)
  • Syānnāsti (may be, it is not)
  • Syādasti nāsti (may be, it is and it is not)
  • Syādavaktavya (may be, it is indeterminate)
  • Syādasti avaktavya (may be, it is and is indeterminate)
  • Syānnāsti avaktavya (may be, it is not and is indeterminate)
  • Syādasti nāsti avaktavya (may be, it is, is not, and is indeterminate)

3

What exactly is the present?

  • Would you call yourself in present when you are sleeping? Or in deep meditations. Meditation, by definition is holding up our actions organs while we are awake. That is the reason it is impossible to hold our mind in present in a meditation. We can be in present only through indulging in actions.
  • Meditation is useful to access the continuum, if only we could hold our thought on a specific item - it takes immense practice and in Vaidik parlance it is called a Samadhi.
  • Even the sense of time is with actions. Time is measured as a period of inaction (meditation) between two events (actions). The hourly bell of the pendulum. The secondly clicks of a watch - time is the period of inaction between two beeps. If all watches were to stay still - in same state - even those that tick in our body and mind (and in our computers), would we know the passage of time? Time is thus the duration of thought between two acts. It is our action-less submersion into the continuum. Actions then appear as events - they themselves are timeless. No wonder we lose sense of time when we are busy in actions.
  • The continuity of the present is an illusion. We are a good story tellers to ourselves. We weave random action events into a narrative. The events might occur in past or in future - our narratives gives them an order. They define the objects and characters available to us in the "scope". That's the reason we never feel discontinuity after ten hours of sleep - even after six months of coma. Our brains simply line up the events to describe a story.
  • In essence, the meaning of the word "present" is the active state. In between we dwell in past or future. Thought is the worm-hole to move to the past - to edit the narrative captured in our mind. And thus there is no notion of "present" in our action less sleep. Dwaipayana wrote in third chapter of Gita > Nahi Kashchit Khshanam Api, Jatu tishthati Akaramkrit ! >> No one gets to stay without actions even for a moment .

4

Scope:

  • In computer programming, the scope is a block of code where we may access a variable, a function or a constant; to do some action with it. The memory where the said objects are stored is released back to the pool as soon as objects go out of scope. In other words scope is the present for a Computer. In strongly typed languages (such as Rust), objects of same type are allowed to interact. For example, you can only add a integer to another as long as they both are in scope. You can't add an int to a float. In other words, present always comes with rules. In fact, the gift is set of rules. Siva (intelligence) is the rule set.
  • There are always some new twists whenever one indulges in the physical reality! — the scope. That is the reason one could never predict the next hour or next day — though predicting events say ten years from now is possible. And that is what makes this world such an interesting place!
  • All prediction, whether they are ten years hence, or a hundred years, or a multi generational prophecy, may happen with their own nuances, but those wrinkles of the evolving rule set are insignificant at this point in time. At this time we are lost in the nuances of the present — the tiniest (but comprehensive) sensory details, as in color, smell and touch. These sensory overlays, in our current moment are important because our involuntary reactions (feedback) determine if the reality we create is worth spending our time or not. These sensory experiences, however, don't change the future - they only effect the experience.

5

It is very easy to understand sensory realm with an example:

  • Let us use the sense of vision (eyes) with a mirror. Let us say there is a straight mirror. When we see in the mirror we see ourselves. We are in a dual universe. We see our replica, and we believe the replica is exactly like us. Let us say we bend this mirror. As we bend this mirror at 90 degree, we see two images of us. A left side view and a right side view. If we bend even more we see four, eight, ten images of ourselves. If we keep on bending further the number of images become infinite - uncountable.
  • What happens if we close the mirror onto ourselves - like we suspended inside a spherical mirror? We are in sensory invocation of eyes. There are infinite views. The images we see are our own projections - there is nothing else. Everything that we see now is a vision based sensory invocation of our own conscious. Now imagine same with audio , taste , smell and touch. Everything that we perceive is an infinite projection of our own conscious. This is known as “sensory invocation”. The question then becomes how do we see ourselves in this sensory invocation. The simple answer is - we don't need to. Because our sensory universe is a projection of us. This is the basis of the verse Ahm Bramh asmi - means I am Bramh. In a way our conscious is locked in a bubble of five senses folded on to themselves. Is there a way to perceive beyond this bubble ? See the formation and demise of this bubble ? All those experience are with in our reach. Karm Yoga is a path to unlock the reality bubble while being in it at eternal peace. Keep in mind that "sensory reality" is local. We may extend it with tools such as telecommunication or scientific observations, but sensory reality is essentially a tiny-box. Think of it as a really addictive VR headset. There is a misconception that we are locked into this sensory reality. That is simply to say that we are addicted to it because it is the most beautiful interface ever created. But we have choice to get out of it when ever we want. For example, we naturally take it off when we sleep, or we are in a Samadhi. We can learn to go beyond senses through meditation - Dhyana. Many of our modern life problems are that we are too much addicted to our senses just like the ill effects of excessive use of smart screens. That is the reason, sleeping full eight hours daily and doing some meditation have instant beneficial effects. Not only this, we also have many choices for the interface - just the way Mac interface is different from Windows — Linux has hundreds of interfaces including a pure terminal mode. And also, we can change our Avatars in this interface - our appearance, hair, the way we meet and greet — everything is optional and highly customizable. A proper understanding of this interface is almost essential to work effectively in this realverse. There is another misconception — that giving up this interface is good for us — nothing can be farther from truth. Our actions (Karma) are in this physical reality. The choice of interface or reducing the screen time is only to make us more effective at our Karma — not to give up actions.

6

Knowing Ahm Bramh Asmi is just the beginning.

  • This knowledge gets us to momentary peace, but the questions remains how to see past our sensory invocation. We can choose to stay in our sensory invocation and enjoy it like being in a metaverse, but sometimes the desire to understand this all becomes prevalent.
  • This is the beginning of quest to know "who am I". We want to know the entire universe because we want to understand who we are! Gita says, once we realize absolute peace in our sensory universe ( means full control over our senses), we need to deploy these senses in "actions", exactly the way this sensory universe (our tiny box) demands of us. Once we accomplish an equilibrium in this sensory metaverse, the "righteous actions" become easily available to us. These actions are (naturally) beyond desires. In a way, "what we want (desires) and what we must do (righteous actions) become identical. There is no duality at this stage. In such a state of Karmik reality we are riding the waves of otherwise cyclic nature of our tiny box.
  • Such a state is Nirvana — the final goal, where peace and righteous actions are part of our nature, and we clearly see who we are and what we stand for. The only (and real) battle is aligning our "desires" with the "righteous" so that they are congruent. Krishna says to accomplish this superimposition, we do need deeper understanding of what our desires are, and what are the right thing to do . This knowledge is known as Buddhi Yoga (being connected with our intelligence). Thus, the goal of Buddhi Yoga is to accomplish righteous actions with natural ease — Karm Yoga. Both Nyaan Yoga - quest for knowledge , and Bhakti Yoga - extreme devotion for Atma, lead to rise of Buddhi Yoga before finally sublimating into Karm Yoga. This idea was later ascribed by Dwaipayana in third chapter of Bhagvad Gita. He says

Yah [one who] Tu [but] Indriyani [the senses] Mansa [ by the mind] Niyamya [regulating] Arabhte [initiates] Arjuna [Arjuna]; > Karm-Indriyaih [with the active work organs] Karm Yogam [ritual of action] Asaktah [without attachment, someone beyond sensory consumption] Sah [s/he] Vishishyate [excels] > One who initiates (actions) by regulating the senses with mind ; engaged in Karm Yoga -ritual of actions, with active work organs, and detached to sensory consumption; such a person is a special one.