DEER: It is said that deer are very fond of music and that poachers employ it to lure them before hunting them. From this, I learned that passions and sensual desires will soon bog down a spiritual aspirant who has a weakness for merely secular music, till he ultimately loses whatever spiritual progress he has achieved earlier. The deer taught me this truth is my eighteenth guru.
BIRD OF PREY: A little bird of prey is my nineteenth guru. One day, I saw one such carrying away a dead rat. Many other birds like crows and eagles attacked it, now kicking on its head and again pecking on its sides in their endeavour to knock off the prey. The poor bird was thus very much pestered. At last, it wisely let is prey fall and all the other birds rushed after it. Thus, freeing itself from so much trouble, it sighed in relief. From this, I learned that a man who runs after worldly pleasure will soon come into clash with his fellow beings who also run for the same, and must face much strife and antagonism. If he learns to conquer his craving for worldly things, he can spare himself much unhappiness. I realized that this is the only way to the peace of the world.
MAIDEN: Once I observed a family visit a maiden’s house, seeking her hand in marriage for their son. At that time, her mother was away from home. So, the maiden herself had to entertain the guests with refreshments. She at once started pounding the food-grains with a pestle. The bangles on her hand started knocking against each other, pounding sound. She was afraid that the guests might hear the sound and be unhappy for having caused her so much trouble. As a Hindu maiden, she is not expected to remove all the bangles on her hand at any time. So, she kept two on each hand and removed all the rest. Even then, they were knocking against each other and making noise. So, she kept only one bangle on each hand this time and she could finish her task in quiet. Reflecting on this, I realized that when several spiritual practices can be pursued with a single-minded effort. Only in solitude, a spiritual aspirant can carry his task. Knowing the truth, I henceforth resorted to solitude. Thus, a maiden happened to be my twentieth guru.
SERPENT: I observed that a serpent never builds a dwelling for itself. When white ants have raised an anthill for themselves, the serpent eventually comes to inhabit it. Similarly, worldly people must endure many hardships in raising houses for themselves, while a recluse monk lives in them; or, he leaves in old dilapidated temples, or underneath shady trees. The serpent sheds, leaving off its old skin. So too at the end of his life, Yogi leaves his body deliberately and in full awareness of his own true self and is not frightened by the phenomenon of death. On the other hand, he casts off his old body as happily as he does his worn-out clothes and dons new ones. Thus, my twenty-first guru is me.
SPIDER: The spider is my twenty-second guru. It weaves its web from the thread in the form of a fluid. After some time, it gathers up the web into itself. The supreme projects the whole creation out of itself and after some time, withdraws it into itself at the time of dissolution. The individual soul too bears the senses and the mind within itself and, at its birth as a human being or any other living creature; it projects them out as the sense organs, organs of action and the whole body. In accordance with its latent tendencies, the creature thus born, gathers up all the means and objects needed for its living. At the end of its life’s duration, the soul again withdraws the senses, mind and acquired tendencies at the hour of death. This is what I learned from the spider.
CATERPILLAR: The caterpillar is also one of my teachers of wisdom. The wasp carries its caterpillar to a safe corner and closes it up in its nest and goes on buzzing about it. The young caterpillar is so frightened by the incessant buzzing, that it cannot think of anything else than the buzzing wasp. Through such intermittent contemplation of its mother, the caterpillar too soon grows up into a wasp! In a like fashion, a true disciple is so charmed and over-awed by the spiritual eminence of his own guru that he cannot think of anyone other than him. Through such contemplation, he soon blossoms into a great spiritual master himself. The caterpillar is thus my twenty-third guru.
WATER: Water is my twenty-fourth Guru. It quenches the thirst of every creature, sustains innumerable trees and all creatures. While it thus serves all living beings, it is never proud of itself. On the other hand, it humbly seeks the lowliest of places. The sage too should likewise bestow health, peace, and joy to every creature that resorts to him. Yet he should ever live as the humblest of nature’s creation.
With such humility and devotion, I looked upon the whole of creation as my teacher, gathered up wisdom and through patient effort I realized my goal of attaining bliss through wisdom.”
Here it is to be understood the stories are allegories and can be applied to any aspirant wanting to achieve a goal, their understanding rests on the perspective of reader.
Finally, it’s important to note here that the Guru comprises of two words, namely Gu (Ignorance) and Ru (Destroyer). Therefore, Guru is anyone who can destroy our internal and external ignorance. Ignorance is not bliss. It’s often the root cause of man’s own suffering. When ignorance is identified – solutions present forth and peace is attained.
11
THE RAJAGURUS
The gurus who humbled the mightiest of men and mentored them on the path of wisdom.
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When Alexander ‘The Great’ was in Aryavartha (as India was known), he had just defeated Puru (also known as Porous), the ruler of a small kingdom on the subcontinent’s north-western border in the Punjab. During his march through this conquered kingdom, he saw ascetics clad in nothing but simple loin clothes. They had nothing to call their own, yet weren’t looking hapless. On the contrary, they appeared blissful and content. To the King of Macedonia, who wanted to rule the world to satisfy his appetite for power, this was rather bizarre! ‘How can these paupers be happy without owning anything or commanding anyone’ he must have thought, before summoning a group of ascetics to his tent.
Alexander asked them, through his interpreters, why they lived so despicably and yet felt so happy and content. One of the ascetics, who was a Vedic sage named Dandamis, is believed to have replied, “O King, every man can possess only so much of the earth’s surface as he can stand upon. You are a mere human like rest of us, except you are always busy and up to mischief, travelling many leagues from your home, becoming a great nuisance to yourself and to others, taking an army along with you. Ah well! You will soon be dead, and then you will own just as much of this earth as will suffice to bury you. The reason we are supremely happy is because we know this fact whereas you, by the delusion of false pride and power, have thought of happiness to be outside yourself.”
What Dandamis said, as per Greek historians of the time, humbled the great world conqueror. He introspected profoundly. How much he brooded none can tell, but that the “powerful King of Macedonia” never killed the sage ascetic is a fact. Why was this so? It, perhaps, can be that no one had spoken such words to the man who went on to conquer the entire known world during his time, for anyone who spoke without his behest was laid to rest for eternity.
Rajaguru Rishi Vashistha, in his wisdom to Ram, declared, “I have no love or hate. My mind does not entertain craving, but is peaceful and balanced. I behold the one common substratum in all things (a piece of wood, a beautiful woman, a mountain, a blade of grass, ice, fire and space) and I am not worried by thoughts like ‘what shall I do now?’ or ‘what I shall get tomorrow?’ I am not bothered by thoughts of old age or death, or by longing for happiness, nor do I regard some as mine and others as not mine… I am disturbed neither by prosperity nor by adversity when they are granted to me, as I regard them with equal vision (even as I look upon my arms as arms). Whatever I do is untainted by desire or the mud of ego-sense; thus, I do not lose my head when I am powerful or go begging when I am poor; I do not let hopes and expectations touch me and even when a thing is old and worn out, I look upon it with fresh eyes as if it were new. I rejoice with the happy ones and share the grief of the grief-stricken, for I am the friend of all, knowing I belong to none and non
e belongs to me…”
Vedic kingdoms from the times of Ramayana and Mahabharata until the Mauryas are replete with stories and legends of such ascetics with ‘mystical’ powers to humble even the mightiest of kings. Often, these kings were trained by ascetics in their ashrams (hermitages). Ashrams, also known as gurukuls, were where people went to learn supreme wisdom. At gurukuls, sons of mighty kings had to shred their royal clothing and live like any other youth of the time. There was no monetary fee or donation to enter the gurukul, rather the system of education was state sponsored. Admissions to a shikshalaya (school), vishwavidyalaya (university) or gurukul (guru’s family) was possible only through humility and merit.
The Vedic sages had a different perspective on education. In the Vedic age, education happened to be a three-step process. This consisted of Shravan or learning, Manan or memorizing without manipulation and Nidhidyasan or continuous assessment of memorized data and information through application, experience and retrospection. Today mantras are considered by many to be a word or sound repeated to aid concentration in meditation, as a Vedic hymn or even a statement or a slogan repeated frequently. Mantras during the Vedic era were a system by which realized knowledge was turned into a hymn for students to memorize easily. Students would then reflect on the mantras and then develop their understanding. This was across all levels of education. The thinking process was inculcated from the beginning. We must remember that it was a time when printing technology had not even been conceived so books were in scarcity. Hymn (which were essentially poems) were easier to memorize as well as recollect.
Vedic seers believed that unless acquired information wasn’t stored without distortion or personal bias, true understanding or knowledge wasn’t possible. Therefore, students were made to memorize the mantra before they were given their true meaning. This was by far a better way to transfer knowledge from Shikshak (teacher), Acharya (professor) or Guru (Mentor) to Shishya (student). The Guru-Shishya parampara (tradition), which was the basis of education, was essentially in place not only because in absence of printing technology books weren’t available easily, but also because books on their own cannot explain fine nuances and can be open to misinterpretation without relevant context. So, a shishya (student) would have to seek refuge in a shikshak, acharya or guru to learn anything that he may so desire.
The skill of Vidhidhyasan, the most crucial element of the education process, was something Shishyas practiced even after they became gurus to other shishyas. Vidhidhyasan, or continuous contemplation of all attained data and information, was a lifelong process. Gurus of the Vedic era were clear, that facts were not eternal truths. Facts change with time and context. What is a fact today may not be a fact tomorrow. Therefore, relevance of facts has to be tested from time to time. If they fail the test shishyas were advised to let go of such data and information. Relevance was critical, as well as supreme. This was also considered as foundation of wisdom. Although Gurus were revered everything that was learned from them was eternally put to test and worked upon. The knowledge were improved upon with experience and then passed on to the next generation or if it was considered irrelevant it was simply let go of after serious contemplation. The hallmark of Vedic wisdom was neither blind belief nor blind reverence.
The Vedic tradition of education extended to trades like carpentry, smithy, stone carving, and martial arts along with spiritual knowledge. Everything required to sustain society was taught depending on the interest and ability of the student.
Gurudakshina, (tributes to a guru) given to the guru by the student, were often something shishyas (students) would get on their own through the application of knowledge they had got from their gurus. Gurudakshina was not mandatory, but was given as a mark of deep reverence to the guru and also to support the tradition of learning. It is to be noted that gurus were not conventional teachers, they required nothing form the students and were capable of taking care of themselves in all regards.
Often, when princes became kings, they continued to seek guidance from these gurus who were addressed by kinsmen as ‘Rajaguru’ – guru of the raja (king). These rajagurus were most often the most influential people. After all, a person who had the complete full attention of kings had every reason to be powerful. Yet, these gurus seldom let themselves become corrupted by power or any of its manifestations, including money. They were far from being corruptible, which is probably why kings cherished their advice.
Bhartrihari, a king who became an ascetic by choice and was a rajguru, says in his work Vairagya Shataka, “I am not an actor; I am not a courtesan; I am not a singer; I am not a buffoon; I am not a beautiful woman; what I have to do with royal palaces? You are a King; I am only but a hermit. Your riches are celebrated; I don’t even believe in fame. Thus, O King, there is not a great connection between us. You may turn your face from me, but I have no desire for anyone’s, let alone your favour.”
Given the fact that they had neither the need for riches nor fame (unlike modern day self-styled gurus) what possible rationale could kings have in seeking these ascetics and hermits? The answer is wisdom.
Wisdom was revered by Vedic people. They believed that “Wisdom is truly the most beautiful ornament that a person can possess. It is a thing of value and must be carefully watched, for it brings things much beyond food, fame and blessings. Wisdom is like a friend to a man who travels in distant lands. It is honoured by the king even more than wealth, and the man who lacks wisdom is but an animal.”
Kautilya in Arthashastra advises kings to “… Cast away your pride in the presence of those who are rich in the inward treasury of wisdom; they cannot be robbed by thieves, but their treasure, which is continually increasing, becomes even larger when they share it with the needy and it will not perish even at the end of the world…”
12
RAJANEETI
What’s Politics? What’s its intent? How can people be uplifted with politics? Who are the best politicians? What are their innate qualities?
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At a time when the “best” of political approach seem to be inadequate, it could certainly help to know about the Vedic approach to politics – Rajaneeti, where greater good was achieved by inspiring leaders to, first, better themselves. In today’s world where we have only narrow ideas of who is a “good politician”; typically is involves corruption free, good character and politically correct and who takes the right decisions. Vedic principles offers insights with significant depth, on what constitutes good governance and hence politicians.
To understand fundamentals of Vedic approach to politics – Rajaneeti – it’s important to understand five words in Sanskrit vis-à-vis Artha Sutras mentioned in Kautilya’s Arthashastra, namely: Sukham, Dharma, Artha, Rajyam, and Indriya-Vijayi. This is important because these words are often hastily (or bluntly) mistranslated thereby making understanding the greater wisdom – almost, impossible.
Sukham is translated as Happiness. Dharma is mistranslated as Religion. Artha is translated as Economy. Rashtra is taught as ‘Nation’ or ‘Nation-state’ and Rajyam is translated as ‘State’. As you will see these translations are only partially correct – at best. The moment you truly understand these five words you will know the core fundamentals of Rajaneeti – which also represents the ideas and ideals of good politics.
In his Arthashastra, Kautilya enlists a series of Sutras (formulas). The first five of the sutras, mentioned below, forms the foundation of Rajaneeti:
Objective of life is Sukham
Dharma is foundation of Sukham
Artha is foundation of Dharma
Dharma’s foundation is Rajyam
Rajyam’s are well administered by those who are Indriya Vijayi.
1. Objective of life is Sukham
Sukham can be understood is English as Happiness, but it also extends to a state of mental peace dependent on physical wellbeing as defined by a person. To be happy means to experience pleasure, be content, sense of satisfaction, joy, enjoyment and felicity. E
veryone has their own perception and ideas about happiness. For some, it is having substantial wealth, a large house, small car or exquisite jewellery. Whatever one thinks can make him/her happy that thing he/she pursues. There is nothing wrong with expecting and working to attain things which you believe will make you happy.
To ensure everyone gets a fair chance to seek their object of happiness is the objective of the political establishment as well as leaders. But when people try to seek their object of happiness by devious means, by hurting others, they are on a sure path to crime. Stopping such crimes, or having it brought to justice when perpetrated, by using every legitimate approach within one’s purview is the supreme objective of leaders as well as those in government. Quite simply, when crime goes on unheeded it threatens to disrupt the fabric of society, and jeopardises everyone’s well being.
As per Niti Shastras (Chanakya) true and blissful happiness is attained when one is bereft of Arishadvargas – six natural impediments to happiness ingrained in humans. These six impediments are Kama (Lust), Krodha (Anger), Lobha (Greed), Moha (Infatuation), Mada (Ego) and Matsarya (Jealousy). If everything one desires is without these six qualities; that desire qualifies to be called as an object of true happiness. If not, that object is the personification of greed, capable of leading to severe consequences when pursued.
Even today, if you observe closely, all the problems facing mankind at micro as well as macro levels are owing to these Arishadvargas. Kautilya in Arthashastra clearly states that one who has conquered these Arishadvargas is better qualified to be a leader. He also declares that Leaders with Arishadvargas are sure to cause not just their doom but the collapse of the institution they serve. Such leaders are to be shunned.
Essentials of Vedic Wisdom for Blissful Living Page 7