Namagenu Beku...?

ಈ ಪ್ರಶ್ನೆಯನ್ನು ಯಾವಾಗಲಾದರೂ ನಾವು ಕೇಳಿ ಕೊಂಡಿದ್ದೆವೆಯೇ..? ಅಕಸ್ಮಾತ್ ನೀವು ಕೇಳಿಕೊಂಡಿದ್ದರೆ ಅದಕ್ಕೆ ನಿಮ್ಮ ಉತ್ತರ ಏನಿರಬಹುದು..?
ನಮಗೇನು ಬೇಕೆಂದರೆ..?? ನಾನೊಬ್ಬ ವಿದ್ಯಾವಂತ ನನಗೆ ಕೆಲಸ ಬೇಕೆಂದೋ, ವಯಸ್ಸಾಗಿದೆ ನನಗೆ ಮದುವೆಯಾಗಬೇಕೆಂದೋ, ನನಗೆ ತಿಳಿದದ್ದು ಯಾವುದೊ ಒಂದು ಇದೆ ಅದನ್ನು ಕಲಿಯಬೇಕೆಂದೋ, ನಾನೊಬ್ಬ ಹಣವಂತನಗಬೇಕೆಂದೋ, ಸಮಾಜದಲ್ಲಿ ಒಳ್ಳೆ ವ್ಯಕ್ತಿಯಗಬೇಕೆಂದೋ - ಹೀಗೆ ನಮಗೆನು ಬೇಕೆಂಬ ಪಟ್ಟಿ ಬೆಳೆಯುತ್ತ ಹೋಗುತ್ತದೆ..
ಆದರೆ ಇದರೆಲ್ಲದರ ಹಿಂದೆ ನಾವೇನೋ ಒಂದು ಮಹತ್ವವಾದುದೆನು ಸದಾ ಹುಡುಕುತ್ತೆದೇವೆ ಎಂಬುದನ್ನು ನಾವು ಗಮನಿಸಬೇಕು..
ಕೇವಲ ಮೇಲಿನ ಯಾವುದೊ ಒಂದು motive ನಮ್ಮ ಜೀವನವನ್ನು ಮುನ್ನಡೆಸುತ್ತಿದೆ ಎಂದರೆ ನಮ್ಮದು ಕೇವಲ survival ಹೊರತು ಜೀವನವಲ್ಲ...ಹಾಗಾದರೆ ಜೀವಿಸುದೆಂದರೆ..??

What we are doing..?

I was just thinking on the above question...what I am doing..? i got so many answers that: i am a software engg, and leading a life, i am son of my parents looking after them, brother for my sister/brother who is taking care of them, i am an Indian & i am citizen of this and so on we can add 100 things on to this.

And when i think all these things i realized that, its just the world that i have created, i have created all this relationships & i am playing this game with the rules of it, so these are all my relationship to the outside world, which gives me an identity that i am so & so.

But what i am doing..? I am an engineer (or whatever) and hence i must earn a livelihood or society expects it of you, that’s form of compulsion; because of compulsion although we are ambitious of we are doing something we will do things because of some compulsion, we will go to office because of some compulsion, we earn because of some compulsion, we marry because of some compulsion, we will become responsible because of some compulsion...it goes on till the end, these compulsions are  the power to do something better than anybody else. I think this constant endeavor to be something, to become something, is the real cause for all our struggles. And the driving force behind this is "Ambition",  Ambition is really a form of power, the desire for power over myself and over others. there is a sense of comparison;

We have heard people say that, without ambition, we cannot do anything. In our schools we encouraged by our parents, teachers or others to compete, to be better than somebody else., same in case of our social life, in profession , in our relationship with each other, in anything we do in life, we feel that ambition is necessary to achieve a certain end, To achieve an end, to have the drive we will struggle, there is this constant struggle. What happens in this process is that we will lost.., we will start our life from nothing and by all these "Ambition" we become something but still we feel we are some thing else or we may feel we are missing some thing....Because you want to achieve an end, you become thoughtless, we are so busy in this unending race that we will dont even think why we are doing all this...And that is what we call living.

Is there a different way of doing things without ambition, a different way of living, acting, building, inventing, without this struggle of competition in which there is cruelty and which ultimately ends in war within our-self. I think there is a different way, But that way requires doing something contrary to all the established customs of thought. When we are seeking a result, the important thing is the result, not the thing we do, in itself.

Naneke Bareyuttene..?

This is the question which was aroused in my Mind long back & I have started scratching my beliefs/ feelings/ thoughts on paper sheets/bus tickets/BE -Notes & on other things. Although noted few things plenty of stuffs were unwritten (But they exists in Mind ) & many more things can not be written because they can’t be put in any words.

As I started loosing notes/papers where I penned my thoughts, I planned to store them in other ways . some of them were written in books & few started recording in blogs – This is how the blogging hobby started.

Although blogging started from 2007/2008, there were only few things which were scribbled on net, many more things still exists as Word docs & soft copies.

My first official write up (which i believe because that's the only doc which i still have) was created when i was in my 10th Std. its the time when Globalization was stepping into nation, that time i have written a Poem (Kavana)in Kannada about the effects(that is how I perceived it at that time) of Globalization. Although we have already stepped into the globalized word now, i will be scribbling it for your review.

ಜಾಗತೀಕರಣ ಉದಾರೀಕರಣ ಔದ್ಯೋಗಿಕರಣ

ಅಲ್ಪಪ್ರಾಣಗಳಲ್ಲ ಇವು ಮಹಾಪ್ರಾಣ!

ಕದಡುತ್ತಿದೆ ನಮ್ಮೆಲರ ಅ೦ತಕರಣ

ಅಪ್ಪುತ್ತಿದ್ದಾರೆ ಹಲವರು ಮರಣವನ!

ಹೆಸರೇನೋ ಔದ್ಯೋಗಿಕರಣ

ನಗರಗಳಾಗುತ್ತಿವೆ ನಿರುದ್ಯೋಗಿಗಳ ಪಟ್ಟಣ

ಕೇಳುವರಿಲ್ಲ ಅವರ ನೋವಿನ ಗೊಣ ಗೊಣ

ಎದುರಿಸಲಾಗದೆ ಜಾಗತಿಕರಣವನ

ಹಲವರು ಅಪ್ಪುತ್ತಿದ್ದಾರೆ ಮರಣವನ!

ಹಳೆಯ ಕಾರ್ಖಾನೆಗಳ ನಾದವಿಲ್ಲ

ಎ೦ದೋ ಮುಗಿದಿವೆ ಅವುಗಳ ಆರ್ತನದನ

ಹೋರಾಟ ಮಾಡುತ್ತಲೇ ಕಾರ್ಮಿಕರು

ಅಪ್ಪಿದರು ಜೀವನದ ಕೊನೆಯನ್ನ.

ಕಾರ್ಖಾನೆಗಳಲ್ಲಿ ಉದ್ಯೋಗಿಗಳ ಕಡಿತ

ಮನೆಮ೦ದಿಗೆಲ್ಲ ಮನದಲ್ಲೇ ತುಡಿತ

ರುದ್ರನರ್ತನ ಮಾಡುತ್ತಿದೆ ಬಡತನ

ಬೀದಿಗೆ ಬೀಳುತ್ತಿದೆ ಹಲವರ ಜೀವನ.

ಹವಣಿಸುತ್ತಿದ್ದಾರೆ ರೈತರು

ನಮಗೆ ಅನ್ನವ ನೀಡಲು

ಅದಕ್ಕಾಗಿ ಅವರು ಪಡುತ್ತಿರುವ ಪಾಡು

ಕೆಳುವರ್ಯಾರು ಅವರ ಗೋಳು?

ಕೆಳುತ್ತಿರುವರು ವಿದ್ಯುತ್ ನೀರು

ಸ್ವಾರ್ತಕ್ಕಲ್ಲ ಸ೦ಭ್ರಾಮಚರಣೆಗಲ್ಲ.

ಕುಡಿದು ಮೋಜು ಮಾಡಲಲ್ಲ

ನಮಗೆ ಆಹಾರ ನೀಡಲು

ಸ್ವಲ್ಪ ತಾವುಗಳಿಸಲು.

ಈಗಲೂ ಮು೦ದುವರಿದಿದೆಯ೦ತೆ ಅವರ ಹೋರಾಟ

ಜಾಗತೀಕರಣದ ಪ್ರಬಾವದಲ್ಲಿ

ತಣ್ಣಗಾಗುತ್ತಿದ್ದೆಯ೦ತೆ ಅವರ ಉತ್ಸಾಹ

ಕೆಲವರೆ೦ದರು ಇದೊಂದು ದುಸ್ಸಾಹಸ

ಹಾಗೆಯೇ ಆದರು ಅದರ ಕಾಲಕಸ.

ಈಗಲೂ ಮು೦ದುವರಿದಿದೆ ಜಾಗತೀಕರಣದ ಅಟ್ಟಹಾಸ

ನಡಿಸುತ್ತಿದ್ದಾರೆ ಹಲವರು ಬದುಕಿಗಾಗಿ ದುಸ್ಸಾಹಸ

ಕೇಳುವರಿಲ್ಲ ಅವರ ಆರ್ತನಾದವನು ನಡಿಸುವರ೦ತೆ ಹೊರಟವನು

ಇದ ಕೇಳಿದ ಜಾಗತಿಕ ಪ್ರಜೆಯೊಬ್ಬನೆ೦ದ

"ಇದನೋಪ್ಪು ನೀ ಸೋಲುವೆ, ಒಪ್ಪದಿದ್ದರೆ ನೀ ಸಾಯುವೆ.."

SWAMI VIVEKANANDA [1863-1902]

SWAMI VIVEKANANDA'S inspiring personality was well known both in India and in America during the last decade of the nineteenth century and the first decade of the twentieth. The unknown monk of India suddenly leapt into fame at the Parliament of Religions held in Chicago in 1893, at which he represented Hinduism. His vast knowledge of Eastern and Western culture as well as his deep spiritual insight, fervid eloquence, brilliant conversation, broad human sympathy, colourful personality, and handsome figure made an irresistible appeal to the many types of Americans who came in contact with him. People who saw or heard Vivekananda even once still cherish his memory after a lapse of more than half a century.

In America Vivekananda's mission was the interpretation of India's spiritual culture, especially in its Vedantic setting. He also tried to enrich the religious consciousness of the Americans through the rational and humanistic teachings of the Vedanta philosophy. In America he became India's spiritual ambassador and pleaded eloquently for better understanding between India and the New World in order to create a healthy synthesis of East and West, of religion and science.

In his own motherland Vivekananda is regarded as the patriot saint of modern India and an inspirer of her dormant national consciousness, To the Hindus he preached the ideal of a strength-giving and man-making religion. Service to man as the visible manifestation of the Godhead was the special form of worship he advocated for the Indians, devoted as they were to the rituals and myths of their ancient faith. Many political leaders of India have publicly acknowledged their indebtedness to Swami Vivekananda.

The Swami's mission was both national and international. A lover of mankind, he strove to promote peace and human brotherhood on the spiritual foundation of the Vedantic Oneness of existence. A mystic of the highest order, Vivekananda had a direct and intuitive experience of Reality. He derived his ideas from that unfailing source of wisdom and often presented them in the soulstirring language of poetry.

The natural tendency of Vivekananda's mind, like that of his Master, Ramakrishna, was to soar above the world and forget itself in contemplation of the Absolute. But another part of his personality bled at the sight of human suffering in East and West alike. It might appear that his mind seldom found a point of rest in its oscillation between contemplation of God and service to man. Be that as it may, he chose, in obedience to a higher call, service to man as his mission on earth; and this choice has endeared him to people in the West, Americans in particular.

In the course of a short life of thirty-nine years (1863-1902), of which only ten were devoted to public activities-and those, too, in the midst of acute physical suffering-he left for posterity his four classics: Jnana-Yoga, Bhakti-Yoga, Karma-Yoga, and Raja-Yoga, all of which are outstanding treatises on Hindu philosophy. In addition, he delivered innumerable lectures, wrote inspired letters in his own hand to his many friends and disciples, composed numerous poems, and acted as spiritual guide to the many seekers, who came to him for instruction. He also organized the Ramakrishna Order of monks, which is the most outstanding religious organization of modern India. It is devoted to the propagation of the Hindu spiritual culture not only in the Swami's native land, but also in America and in other parts of the world.

Shankaracharya's Sadana panchaka

Sadhana Pancaka, a creation by the great Spiritual Master, Sri Adi Sankaracarya is a set of five slokas, which explain how the mind can be made free of thoughts and how one can reach the meditational status. These five slokas contain the gist of all the scriptures.

Study the Veda every day; do properly the karma prescribed therein; through that (act), worship the Lord (Èùa); give up the thought of doing an act with desire (for its fruit); shake off the group of sinful deeds; consider (mentally) the defect in worldly pleasure; strive for the desire (for the knowledge) of the Átmán (Self); get out of your home without delay.

Form association with good; entertain firm devotion for the Lord; practise Ùánti (calmness of mind) and so on; give up at once the fast-binding karma (action); approach the good, wise person (for knowledge); serve (worship) his sandal (feet) every day; seek (from him knowledge of Brahman, symbolized by the single Syllable (Om); listen to the Vedánta-vakya dealing with Brahman.

Ponder over the import of scriptural texts (Vedánta-vákyas) dealing with Brahman. Accept the view (verdict) of the Vádanta-texts. Deliberately desist from vain (bad) reasoning (discussion). Bear in mind (follow) the reasoning that is in accord with the scriptures (Veda). Always revolve in the mind the thought - ``I am Brahman''. Always give up pride. Give up the notion, ``I am the body''. Avoid vain discussion with the wise.

Cure the disease in the form of hunger; take in the medicine in the form of bhikúá (borrowed alms); do not ask for delicious (savoury) food; be contented with what is acquired providentially (without effort); endure patiently cold and heat and other (pairs of opposites); do not utter words in vain; have desire to be neutral (without taking sides); give up the attitude of being kind to some people and cruel to others.


Sit comfortably in a lonely (quiet) place; fix the mind on the Higher (Supreme) Self; seek the full (all-pervading) Átman within; consider this Universe as sublated by it; melt away (destroy) the effect of karma already done by dint of discriminating knowledge; get detached from future actions; go through the effect of karma which you have begun to experience here; finally remain (peacefully) in the exalted state of the Supreme Self (Para-brahman).