What exactly is the ¨present¨? Would you call yourself in present when you are sleeping ?

Infinite 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. Something must be done even if it is not righteous. When our action organs engage, it is the ¨Present¨. 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 scope ¹. No one can ever hold a moment without actions - least in so called meditations because meditation, by definition is holding up our actions organs while we are awake, to focus on the continuum. It is impossible to hold your mind in “present” in a meditation. You can be in present only through indulging in actions. That said meditation can be useful to access the continuum (while you are awake), if only you could hold your 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 actionless 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 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. In sleep - we are acting in a (dream) world, inaccessible to us in this realm.

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 .

Most of the actions are driven by duality - formation of a chiral knot. We try to create a mirror image. We fill up the reality with the missing pieces of puzzle to create a perfect image of our thought. For example if one likes left wing politics; that is what they want to implement in physical world - bigger governance for bigger regulation. A far right libertarian, on the other hand, wants to make government as small as possible. A player wants everyone to play the sport of their liking. A writer wants everyone to read their work. The mechanics of it is fairly straightforward - our physical reality is reconfigured from the underlying narrative our consciousness is exploring - actions are the means to do so.

In a way, the actions are to test what is a right fit, and what is not - reconfiguration. Like we slowly take a small sip of coffee - to check if it is hot (or not). After many trials and consequent feedback loops, we develop a right routine. The actions done at this stage are an outcome of a resolve - a correct objective assessment of the context to bridge the gaps in reality . An experienced (well trained) response is said to be out of a ¨resolve¨ - it is called Nishchya- Like a surgeon’s call to cut open a patient’s heart. In Vaidik parlance, the Nishchaya is an outcome of Yazna - repetitive actions.

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

Nishchya ..

Walking back to his Ashrama, Maharishi reflected on the events of the last day. There are always some new twists whenever one indulges in the physical reality! — he thought. 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! — he argued to himself.

All prediction, whether they are ten years hence, or a hundred years, or a multi generational prophecy, may happen with their own slight nuances, but those tiny wrinkles 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.

This is where we need to feel and appreciate others’ point of view. Compassion is thus a characteristic of the present and like Karmas, compassion lives in this very moment. Future is well-known — ultimately we all die, the important question is how we live our present. Because “present” is the only accessible ‘door’ to the future (and the past) — it is where the spotlight of consciousness is shining bright — this moment. In fact, it may be confusing to use the words ‘future’ or ‘past’. An easier way to say this is:

‘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 invocation ² into actionables - a Karmik reality ³. How to make sure actions are righteous ?

7.1

Spending a night at the island always sharpened his thinking. The Samadhi at the cave, helped Maharishi conclude the root cause of misery in (his) modern world. It was that everyone held their point of view ‘sacrosanct’. People were not even ready to look at the world from others’ perspective, while they wanted everyone to fully understand theirs. He felt, in the name of debate, the civilized world adopted the same old animal behaviour. We simply replaced muscle power with power of spoken words. And this was exactly opposite to what Vaśiṣṭha had envisaged for a civil society. Compassion was the very basis of new design and it was exact opposite to current notion of debate. No one wanted to say “you are right” ; the question was always to check “am I not right?”

Being an astrologer, was a unique gift. He had the ability to see the ‘present’ from people’s perspective. If you couldn’t see present of this world 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 key revelation, however was, if we attain the ability to see the world exactly as someone else sees it then we also get to see “who we are” from their standpoint. It should not be a surprise because if you could use someone’s eyes, first thing you would like to see is your own face. Why? Because the fundamental quest ⁴ is “who am I?”? And unfortunately our eyes can’t see our own face. Our ears can’t hear our own heartbeat. We must ascribe 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. In essence we can never understand the limitations of our ‘point of view’ unless we truly see it from others’ standpoint. The problem is, our sensory apparatus (eyes, ears, nose, tongue and skin) doesn’t know how to enable this ability. Our senses are designed to see external things — outwards, whereas seeing our own self is ‘metaphorically’ inwards. Since we can’t turn our senses upside down, the only way available to perceive “who we are?” is through subscribing to others’ senses. And this access is available only in this moment, and only through compassion. Why only? Because compassion generates feedback from others. For example, no one would look into your eyes straight if you did something trivial - not so good. Even if you seek formal feedback, the answer normally is a “thanks” without making an eye contact. On the other hand, if you did something really good, the feedback is spontaneous. You can see it in their eyes. You don’t need to seek feedback - neither they need to say a thanks. In a way, the other person is letting you use their eyes - to show you what they really think of you.

In that moment with Matsya, Maharishi saw himself through her eyes. Though it was a brief meetup, and unplanned — 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 him not to win arguments with other Yogies, or to burn the Rakshsas to revenge his clan. They rather wanted him to pave a “path to peace” for the commoners. Because while the elite class of Naad Yogies were busy solving greater problems, the masses suffered the untold miseries of life that never featured in any narrative - old or new.

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. He understood the idea of Karm Yoga though it was still beyond articulation. He also felt the extreme weight of the responsibility he retained, for the privileges of being Vaśiṣṭha's grand son must be paid back to the realm.

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

7.2

Maharishi concluded there was only one way to enable people see beyond what they deemed righteous — beyond their own point of view: add the ability to see oneself ‘objectively’ in every human being — as if they were seeing themselves from a distance — just the way they see others. He named this ability - Atmoupamyen Drishti. In Sanskrit Drishti means the vision, and Atmoupamyen means looking at self from a distance.

He wondered would he act the way he did if he saw himself from Kalmashpada's vantage. Quite possibly the monster king and his accomplices that grotesque morning, were equally scared now, and remorseful of their deeds in earlier life. Did they deserve a pardon? — or must they be tested in the fire-trap ? Maharishi understood that one’s righteous actions are determined by the conditions and the actors around them, in their physical reality, but most people have hard time understanding what their “tiny-box” expected of them. The question was how to enable this ability in a commoner? It wouldn’t be reasonable to expect everyone gain expertise in astrology (like himself) and have the Yougik capabilities. There must be a simpler method!

As he dug deeper into this thought, he realized there was a simple method. He thought — people around us always give us clues, on our behaviour. Normally, they try to restrict their feedback if we are not to their expectations, but they shower full feedback if we do something good for them. Doing something good for others is what we know as service (Sewa). He concluded that service to others unlocks the feedback cycle. Through this feedback, anyone (even a common person) may glean lot of information about himself. In other words, ‘service’ is “one” path that enables Atmoupamyen Drishti. The next obvious question was how to enable service orientation in the masses?

Since the idea of selfless service (to gain feedback about oneself) was beyond natural human behaviour, and quite the opposite to evolutionary selfish impulse (of Swadhisthana and Manipurka Chakras), the obvious place where this model could be provisioned was heart (Anahata). Kindness, gratitude, indebtedness, love are the traits (vritties) of heart chakra. These traits develop in humans listening to the stories (Samskaras), right from their childhood. They enable them put themselves among ghosts and good, thieves and givers, haters and lovers — in essence they define morality. Human cosmos has more stories than the stars and planets. More stories a child is exposed, more vivid her imagination. This is where service orientation must be nurtured. Service orientation to enable them see themselves objectively and hence an option to determine what is right set of actions for them.

Maharishi didn’t realize that this simple idea was the basis of Karm Yoga. In Karm Yoga we start with selfless service, beyond desires of personal gratification, to enable us understand who we are. Since these actions enable us to know who we are, we may simply say, these actions are driven by our inner self - compassion!

This ability, he fathomed, was as important as the natural impulses of hunger and reproduction. For example, when he felt the compassion for Matsya, he realized the feeling he had, was more than natural tension of sexes. Love for sex and love for the offspring, are something well-known to every human. They are pre-built into every core including those of animals. Being able to feel for someone, beyond these two basic constructs is compassion. And he recalled what his grandfather always taught him. Compassion comes when Heart Chakra opens up. When pathway of compassion opens up, the conflicting views of others get as personal as one’s own point of view. But having compassion alone is not enough. Compassion must translate into actions. Actions that lead to self-less service in reality; and thus a real self evaluation based on the feedback of others. In essence - compassion renders us access to someone else’s sensory apparatus. You may see yourself - at least in bits and pieces.

7.3

Maharishi understood, every human needed Atmoupamyen vision. The question was how to impart this ability to every human being. Adding the messages of compassion led service into every scripture was one possibility. In fact, these messages were already there in every spoken scripture. The problem was scriptures were locked under wraps in a close network of people, or were protected for a privileged class. How would this knowledge reach everyone? The simple answer was ‘written text’. It was the only way to open the flood gates of information to the masses. Opening up this channel, he thought, would be the biggest act of self-less service to mankind! He understood he was uniquely qualified to do this job. Having learnt speech as well as scribing right from his childhood positioned him well for the pursuit. In a way, this was his Karma.

This also meant everyone must be able to at least read (if not write). A long journey — he thought, but well worth trying. And that was the reason he was keen on the format of the written word - It must be a narrative. From his experience of Vishun Purana, he figured that story telling was a superior art. But it was a ‘vocal’ art-form. It must be realized in written format. Something that attracted people — young and old. People remembered Ramayana by heart, because it was a narrative but masses didn’t remember other didactic scriptures at all! Scriptures had to be forcefully recited by Naad Yogies to give them perpetuity. Thus he concluded, the new knowledge must be ‘scribed’ in Ramayana's format. It must be self descriptive, and intense enough to capture the public imagination. It must be so gripping that masses are pulled into learning the reading skills.

He wondered, how might one scribe a story! It was never done before. Someone will need to define all the characters. A plot must be built in writing. All the things that come naturally while telling a story verbally, would need to be defined. And the words so carefully crafted that people feel immersed in a virtual reality.

There was a significant risk. How would reciters view the idea of scribing a story? Will people read a story rather than listening to it? Will it have similar impact? The unknowns were bogging him down, but at the same time, he felt an excitement. A resolution was taking a definite shape. It not only paced his breath but also his limping feet walking towards the Ashrama. He wanted to sit down and scribe these ideas himself on the palm leaf still held in his hand.

Excitement always leads to urgency. Now was the time - he thought - because as the populations were increasing (and spreading). It would lot harder in the future. At the same time he was skeptical — what if the written texts got into hands of Asuras? His mind still a victim of doubts. Internal churn was still on. For example, Astrology was a powerful tool. He wanted to make sure the access was only to the ones who deserved it. But who might get to decide? No wonder, Naad Yogies thought the act of writing was demonic. Once you wrote the words down, it would almost be impossible to keep a track of the readers. A book has its own journey. Ideas could reach the darker side. And it could very well turn the balance of power — take the world into uncharted territories — he feared.

Again, he used the new found tool to assess this fear. How would a young Asura react to the idea of restricted access? Wouldn’t limiting the access push her further on the anarchic path? If, despite being a Maharishi, he himself didn’t trust the other side, how were they expected to trust the Vaidik vision? Not only trust, the ‘written text’ was an opportunity to win the hearts of other side. Asuras were barred from participating in rituals. A book could be read offline, without having to show up at Vaidik ceremonies. Let them see the light at a place of their comfort, and be a part of human progress — together. A state where multiplicity of ideas could co-exist. People could write without fear of persecution and at the same time read something obtuse to their own vantage. But then, hard coding the knowledge into written text, and making it publicly available, without the context, without the rigor needed to bear the ‘knowledge’ could be harmful to the masses.

Maharishi Parāśara was sold on the idea of textification but he was held back by apparent pit falls. He was waiting for a sign. Back and forth - churn in the continuum - something must be done - an action must fructify. Universe must lead him to the right path. Bramh must give him a clue for he was at a stalemate with his own mind.

7.4

He got his clue when he stepped in the Ashrama. His friend and senior student Maitrea was finishing his morning sermons to the new students when he saw Maharishi getting in. Maitrea wondering of sudden night out by Maharishi, approached him with a curious smile. He had just finished greeting him when Maharishi asked the basic 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 of wisdom. Thus, instead of asking the context, he spoke his mind - Maharishi if you mean Bramh the entirety of our system as God , then you only taught us that Bramh offers same opportunity to every being. It is for the manifested beings to choose what they make of it.

Maharishi smiled. Sometimes, clarity comes in a jiffy. It meant the opportunity to ‘write’ was not uniquely his. What if Asuras were already writing books to spread unruly ideas. What if they reached likes of Matsya first! He knew technology always had the first-mover advantage. The races that adopted wheels to make chariots, flourished. Those who adopted hardened steel 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 writing was already labeled demonic by the high priests. No one would be surprised if demons actually took to writing books.

There was one more reason Maharishi was held back on jumping full-blown into writing himself. He deemed his interest in ‘text’ might be perceived as being skeptical of the Naad Yogies. He didn’t think he was cynical but people talk. Particularly because, as someone from a research heritage, and being a Rishi himself, he had uncomfortable positions with Naad Yogies in past — 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; 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?

Sometimes resolutions show up out of thin air. It was one such moment. Maharishi saw a clear path forward if only he vowed to not scribe any (more) books himself — with his name as the author! If he took this call on himself, then clearly he was not acting out of hope for personal gratification. No one knows, if such ‘vows’ have any material impact, but they do purify one’s own soul. And we do see similar vows these days. For example Satoshi Nakamoto is a pseudonym. No one knows who wrote the white paper and software for the bitcoin. In a way, by putting a pseudonym, the real author withheld her name from one of the biggest intervention of this century. Maharishi was convinced, true Karma must “literally” be self-less.

It was time to set the wheels of a massive ‘writing’ project into motion. A multi generational project with far-reaching outcomes and a global scope beyond easy imagination. 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 (to supplement Ramayana) but who would do that? How could someone crystallize the ideas of compassion led service orientation, and then conceive 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 and provide a true context. But the story must be tested in physical reality. Because truth is what actually happens in physical reality, and only truth has the staying power!

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!

notes and stuff:

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.