बूंद हूँ या पत्ता ?

जुलाई ३०, २०२० 

कभी कभी एक सूखा पत्ता भी लिखने की प्रेरणा दे देता है। अपनी चाय के कप के साथ धूप सेकने बाहर बैठी थी कि नीचे कुछ चमकता हुआ दिखा। देखा तो ये बूंदें चमक रहीं थीं। पत्ता तो अपने रंग के कारण पहले स्पष्ट नहीं दिखा। सूखे पत्तों को वैसे भी कहाँ देखते हैं लोग। उसका फोटो लेने के लिए थोड़ा हिलाया और उसी में कुछ बूंदें नीचे गिर गयीं।  

इस पत्ते को देख के लगा जैसे कुछ बोल रहा हो। इसी पत्ते की प्रेरणा से कुछ लिखा है। भाव मेरे और भाषा पत्ते की है।  

बूंद हूँ या हूँ पत्ता ?

आखिर क्या है मेरी सत्ता ?

रोज सुबह ये ओस की नन्ही बूंदे

होती हैं द्युतिमान फिर आंखें मूंदे

गतिशील हुआ मैं लगती ठोकर इनके

मिट जाता है अस्तित्व जैसे हों तिनके

पत्ता तो मैं सूखा का सूखा रह जाता

क्यों इतना था सम्मोह समझ ना आता

फिर नई इन्हीं बूंदों को कल सहलाऊंगा

अपने अस्तित्व पर प्रश्न कभी ना उठाऊंगा

***

बुरा जो देखन मैं चला, बुरा न मिलिया कोय

जुलाई १४,  २०२० 

PC: freepik.com

बुरा जो देखन मैं चला, बुरा न मिलिया कोय।

जो मन खोजा अपना, तो मुझसे बुरा न कोय।।

वैसे तो यहीं लिखना रोक सकती हूँ क्योंकि जो लिखने जा रही हूँ वो संत कबीर दास जी ने इस दोहे में दो पंक्तियों में लिख दिया।

आज संस्कृत में लिखी एक रचना के बारे में लिख रही हूँ। श्री श्रीधर अय्यावल (तमिल नाडु के एक भक्त कवि) द्वारा विरचित ‘दोषपरिहाराष्टकम्’ नामक अष्टकम्। जैसा नाम से ही जाना जा सकता है - इस अष्टकम् में ८ श्लोक हैं। इस अष्टकम् का विषय ‘दोष’ और उसका निवारण है। यहाँ बात किसी साधारण दोष की नहीं हो रही है, रचयिता दूसरों में दोष ढूंढ़ने की मानव प्रकृत्ति का विवेचन कर रहे हैं।

ये श्लोक बहुत ही सुंदरता से वसंत तिलका छन्द में लिखे गए हैं। ये वही छन्द है जिसका प्रयोग ‘सुप्रभातम’ में हुआ है जिसे सुबह देवताओं को जगाने के लिए सुनाया जाता है। यहाँ वर्णित श्लोक भी कवि ने ईश्वर अनुग्रह पाने के लिए ही लिखे हैं अतः कहा जा सकता है कि इनका गान भी सुबह सुबह होना चाहिए।

कवि ने श्लोकों की रचना बड़ी ही चतुर शैली में की है जिसकी तुलना विष्णु शर्मा द्वारा रचित पंचतंत्र से की जा सकती है। पंचतंत्र की कहानियां तो आज सम्पूर्ण विश्व में विख्यात हैं। कहानियों को पशु जगत से पात्र लेकर लिखा गया है ताकि पढ़ते समय कहानियों के माध्यम से मानव आचरण की जिन प्रवृत्तियों को दर्शाया है उनसे पाठक को हीनता का अनुभव न हो। पशुओं के माध्यम से नैतिक मूल्यों को पाठक तक पहुँचाना भी सरल हो गया होगा अन्यथा तो पढ़ने वाले आधे में ही भाग खड़े होते।

इस अष्टकम् में भी कवि ने दोष ढूंढ़ने की प्रवृत्ति को केवल अपने माध्यम से ही, अन्य किसी पर आक्षेप न करते हुए प्रस्तुत किया है। यदि उन्होंने अन्य लोगों को अपनी रचना का पात्र बनाया होता तो शायद रचना अपने शीर्षक पर खरी न उतरती और दोष ढूंढ़ने की ही रचना बन जाती। सत्य तो यह है कि दोष ढूंढ़ने की मानव प्रकृत्ति उसके अज्ञान का एक परिणाम है। अधिकतर दूसरों में ढूंढे गए दोष खुद के अज्ञान कारणवश जनित विपर्यय का दूसरे पर अध्यारोपण होते हैं।

कवि ईश्वर अनुग्रह की प्रार्थना कर रहे हैं ताकि अपनी अन्य लोगों के दोषों की गणना करने की अपनी इस प्रवृत्ति से निवृत्ति पा सकें। यहाँ मैं उनके द्वारा लिखे श्लोकों का शब्दशः विवरण न करते हुए उन्ही की शैली में कुछ मुख्य तथ्यों को लिख रही हूँ।

प्रथम श्लोक की तुलना तो सीधे तर्जनी से की जा सकती है। जैसे तर्जनी ये भूल जाती है कि दूसरे की ओर मुख करते समय उसकी बाकी सखियाँ उसके अपने स्वामी की ओर देख रही होती हैं। कवि के अनुसार दोष ढूंढ़ने का उनका ये कौतुक उनके अपने ही दोषपूर्ण होने का आविष्कार करता है। वे बड़ी ही चतुराई से इसे तर्क पूर्वक सिद्ध भी करते हैं। यदि ‘सर्वं खल्विदं ब्रह्म’ से सब कुछ ही वह (‘ईश्वर’) है, और मैं उसी में दोष ढूंढ रहा हूँ तो निश्चयेन दोष मेरे ही अंदर होगा - भला उस ईश्वर में दोष कैसे हो सकता है?

मेरी दोष ढूंढ़ने की कला से मेरे अपने दोष ही सतह पर आते हैं, दोष ढूँढ़ते समय मैं आखिर दिखता कैसा हूँ? इस पर उन्होंने गंदगी में लोटते एक सूअर की कल्पना की है जिसे कीचड़ में रहना पसंद होता है। कीचड़ का उपयोग करके भी कैसी सुन्दर कल्पना की जा सकती है ये आप सोचें।

दोषगणना किन स्थितियों में की जा सकती है इस पर वो ३ स्थल गिनाते हैं जहाँ दोष गिना जा सकता है परन्तु वो फिर भी दोष ना ही ढूंढ़ने का सुझाव देते हैं। ये ३ परिस्थितियां हैं -

१. जब कोई आप पर अपने विकास के लिए निर्भर हो जैसे शिष्य या संतान
२. जब कोई अपनी उन्नति के लिए आपसे अपने दोष पूछे
३. जब कोई इतनी निम्न दशा में हो (व्यसनातुर) कि उसके दोष उसे गिनाने से वो उस व्यसन से बाहर आ जाये

मेरी मानें तो ना ही गिनें दोष या फिर कवच धारण कर के ही ऐसा करें।

यदि इतना समझने के बाद भी दोष ढूंढ़ने की इच्छा हो तो क्या करें? यहाँ पतञ्जलि योग सूत्र के एक प्रमुख सूत्र को भी लिखा जा सकता है - वितर्कबाधने प्रतिपक्षभावनम् (जब अनुपयुक्त विचार बाधा डालें तो उन्हें विपरीत विचारों से निरस्त करना चाहिए)। कवि इसके लिए एक और सुन्दर उपमा देते हैं। अपनी दोष गणना करने की प्रवृत्ति से छुटकारा पाने के लिए मुझे दूसरों में अच्छाई ढूंढनी चाहिए जिससे वैसा ही आनंद मिलेगा जैसा एक भौरें को कमल के फूल की सुगंध लेने से मिलता है।

कवि की कल्पना से प्रेरित होकर मेरी कल्पना शक्ति भी जाग गयी। दोषगणना से साधुत्व देखने का ये दृष्टि परिवर्तन मुझे ऐसा लगा जैसे तर्जनी ज्ञानमुद्रा में परिवर्तित हो गयी हो। जहाँ तर्जनी दूसरों की ओर संकेत करती थी अब वही तर्जनी झुक कर दूसरों की प्रशंसा करती लग रही है। आजकल की व्हाट्सऍप-फेसबुक की दुनिया में इन हस्तकलाओं का प्रयोग करना भी बहुत ही सरल हो गया है।

Fair Isn't Lovely Anymore

जून २५, २०२०

Image from freepik.com

आखिर दशकों बाद अब अमेरिका में हुए जातीय भेदभाव की घटनाओं और ‘Black Lives Matter’ आंदोलन के चलते हिंदुस्तान यूनिलीवर को ये समझ आ गया कि गोरापन सुंदरता का मानक नहीं होता। 'Fair', 'Whitening', 'Lightening' क्रीम जैसे उत्पादों ने भारत में चुपचाप रह कर रंगभेद की आग सालों से सुलगाई है। अब जाकर यूनिलीवर ने ‘Fair & Lovely’ से ‘Fair’ हटाने का निर्णय लिया है। उनके अनुसार वो अब सुंदरता के विविध रूपों को मान देने में अग्रणी भूमिका निभाना चाहते हैं। अकल चरने गयी थी शायद जो भारत में सुंदरता के विविध रूप अब याद आए। आश्चर्य ये है कि अभी भी क्रीम बेचना बंद नहीं करेंगे। 

मैंने ‘Fair & Lovely’ का नाम बचपन से सुना है। सोच रही हूँ घर में शायद आर्थिक तंगी रही होगी वरना हमारी माँ भी ‘Fair & Lovely’ छोड़ दही-हल्दी-बेसन से हमारा रंग न निखारती। एक बार स्कूल के एक कार्यक्रम में मुझे कृष्ण की भूमिका निभानी थी। हमारी शिक्षिका ने आकर अवलोकन किया कि बच्चों ने कुछ श्रृंगार नहीं किया है और हमारे मुँह पर कहीं से लायी ढेर सारी Fair & Lovely क्रीम लगा दी। उसी दिन गोरेपन की गंध कैसी होती है ये पता चला। आज भी सोचती हूँ कि उन्होंने कृष्ण को गोरा बनाने की कोशिश ही क्यों की? 

गोरी चमड़ी का सदियों पुराना प्यार आज भी है शत प्रतिशत बरकरार। पहले केवल एक Fair & Lovely थी पर पिछले दशक में स्थिति यहां पहुंची है कि अब Lakme, Nivea जैसे नामों के whitening version भी बाज़ार में उतर चुके हैं। दोष किसका? गोरों के शासन का या पश्चिम को श्रेष्ठ मानने की विचारधारा का? हर उन माता-पिता का जो आज भी अपने सांवले बेटा/बेटी (?) के लिए गोरे जीवनसाथी की ही अपेक्षा रखते हैं या उस समाज का जो निरंतर गोरेपन को गुणों की खान मान सराहता है?

सौन्दर्य-प्रसाधन का ये व्यापार एकांत में नहीं पलता है। बाहर काले कृष्ण और वेंकटेश्वर की पूजा करने के बाद मन से गोरे रंग के पीछे भागने को पाखण्ड नहीं तो और क्या कहेंगे? 

The Yogic Twist - International Day of Yoga 2020

 Vrikshasana and Gomukhasana at Sunol Regional Wilderness

Tomorrow is International Day of Yoga. The International Day of Yoga has been celebrated annually on June, 21 since 2015. The proposal was introduced by India’s current Prime Minister Narendra Modi. I thought of writing a post today by taking a few excerpts from my dissertation for yoga teachers training. 

Someone at work used this quote by India’s Prime Minister Narendra Modi and it received criticism as folks associated the Modi government with the recent protests and riots in India. I thought this quote was a great way to unfold what yoga is. He quoted it in his address during the opening of the UN General Assembly: 

“Yoga is an invaluable gift of India's ancient tradition. It embodies the unity of mind and body; thought and action; restraint and fulfillment; harmony between man and nature; a holistic approach to health and well-being. It is not about exercise but to discover the sense of oneness with yourself, the world and nature.”

Yoga is often twisted, turned and assumed into something else. Dr. H. R. Nagendra, president of S-VYASA (Swami Vivekananda Yoga Anusandhana Samsthana, India) and also Prime Minister Modi’s Yoga teacher, says, 

“To consider Yoga as yogasanas and yogasanas as physical exercises is to work with limited if not wrong knowledge of Yoga. Similarly, to use the terms "Yoga" and "meditation" is like saying Maths and arithmetic. Even the Yoga masters in India have started using this phrase forgetting that meditation is the seventh limb of the Ashtanga Yoga of Patanjali.” 

The challenges to the problem of this twisting and turning are associated with the journey of Yoga. In ancient India, Yoga used to be part of the mainstream lifestyle. People’s lifestyle and their sadhana was more inline with what the Indian scriptures prescribed as Yoga, a means to get established in the self. 

The society and lifestyle changed and so did the practice and the meaning of Yoga. While we have made great progress in modern science, the studies of the Indian wisdom of Yoga and spirituality from the sages of the past are no longer part of the mainstream education system. Yoga has become limited to being understood as a physical postural practice. Even then most people these days tend to Yogasanas when they are looking to get rid of physical or mental ailment as a means to get rid of stress. While Yogasana is a great practice to control stress levels, it is not completely effective if not continued regularly as a means to get to the root of the problem not just at a physical level but also at the mental, intellectual and psychological level. 

Swami Vivekananda played a key role in introducing Yoga to the western parts of the world. Vivekananda emphasized on meditation and the psychological dimensions of yoga. He constructed a holistic yoga system based on his philosophical interpretation of both the Yoga Sutras and Vedantic thought. Postural Yoga came later when people started focusing on Yoga with the lens of fitness and physical health. 

In the late twentieth century, many different brands of Yoga emerged - Iyengar, Bikram, Vinyasa, Ashtanga Yoga. All of them focus on the postural sequences synchronized with the breath. These were popularized in the west as they are not considered associated with any religious orientation and thus were adopted easily by people of all faiths.

I found many misconceptions and among those one of them was that one should be able to do Shirasasana (headstand) after becoming a Yoga teacher. Shirasasana has its own physical health benefits like other asanas but scriptures or Yoga philosophy do not prescribe any specific asana as the means to get established in Yoga.

My personal experiences told me that the understanding of yoga is narrowed down and postural yoga, if not combined with the Yoga philosophy, is at best a form of Hatha Yoga and misses out on the depth of Indian philosophical wisdom. 

I will be writing more posts primarily focused on the Philosophy of Yoga based on my understanding. It helps set the right expectations for oneself. For example, the knowledge can help eliminate false perceptions where one may think that yoga is for flexible and lean people, yoga is too easy or too hard or yoga is about mastering the asanas. The knowledge can motivate one to adapt and continue the Yoga keeping the higher goal in sight.

क्या लिखूँ?

मई २०, २०२० 

क्या लिखूँ? शीर्षक पढ़ के या तो आप इसकी पृष्ठभूमि के बारे में समझ गए होंगे या नहीं समझे तो पहले शीर्षक से ही परिचय कराते हैं - ‘क्या लिखूँ’ हिन्दी के एक प्रसिद्ध निबंधकार श्री पदुमलाल पुन्नालाल बख्शी जी द्वारा लिखे एक निबंध का शीर्षक है। हमारे हिन्दी के पाठ्यक्रम में हुआ करता था और तभी से उनका और उनके निबंध का नाम स्मृति में अंकित है। प्रश्न यह है कि उनके निबंध के नाम पर मैंने अपने लेख का नाम क्यों रखा?

मेरी एक प्रिय मित्र निरंतर लिखने को उकसा रहीं हैं और मेरा कहना था कि संभवतः थोड़ा चारदीवारी में बंद होने का प्रभाव है कि चित्त की रणभूमि में आजकल विचारों के संग्राम जैसे रुके हुए हैं। नीचे कुछ पंक्तियाँ सीधे बख्शी जी के 'क्या लिखूँ?' निबंध से अक्षरशः लिख रही हूँ ताकि पहले इस बात का समाधान हो जाए कि मैंने आज उनका शीर्षक क्यों चुना।

लेखक अपने निबंध का प्रारम्भ कुछ इस प्रकार करते हैं -

“मुझे आज लिखना ही पड़ेगा। अंग्रेजी के प्रसिद्ध निबंध-लेखक ए. जी. गार्डिनर का कथन है कि लिखने की एक विशेष मानसिक स्थिति होती है। उस समय मन में कुछ ऐसी उमंग सी उठती है, हृदय में कुछ ऐसी स्फूर्ति-सी आती है, मस्तिष्क में कुछ ऐसा आवेग-सा उत्पन्न होता है कि लेख लिखना ही पड़ता है। उस समय विषय की चिंता नहीं रहती। कोई भी विषय हो उसमे हम अपने हृदय के आवेग को भर ही देते हैं। हैट टांगने के लिए कोई भी खूँटी काम दे सकती है। उसी तरह अपने मनोभावों को व्यक्त करने के लिए कोई भी विषय उपयुक्त है। असली वस्तु है हैट, खूँटी नहीं। इसी तरह मन के भाव ही तो यथार्थ वस्तु हैं, विषय नहीं।”

लिखने से पहले बख्शी जी सोच रहे थे कि उन्होंने कभी ऐसा अनुभव नहीं किया जहाँ भाव अपने आप ही मन में उठ जाएँ। मेरी स्थिति भी आज बख्शी जी की तरह है जो पहले गार्डिनर के कथानुसार ही थी। भाव स्वतः ही आते और आनन फानन में जल्दी कलम चलानी पड़ती कि कहीं इससे पहले वो आए मेहमान चले न जाएँ। बचपन में हिन्दी की परीक्षा से पहले निबंध लिखने के लिए विषय विचार से शब्दों के चुनाव तक खूब अभ्यास के बाद भी स्थिति कभी-कभी ऐसी ही होती थी कि डर लगता था तत्सम शब्दों और विचारों के आने का क्रम ठीक परीक्षा के सीमित समय में अवरुद्ध न हो जाये। जैसे शब्दों के भण्डार को किसी गुप्त झोले में साथ ले जाते थे कि चाहे निबंध का शीर्षक कुछ भी आए, झटपट साथ लाए शब्दों को जोड़ तोड़ कुछ लिखा जा सके।

लेखक को जैसे नमिता और अमिता ने निबंध लिखने को ‘दूर के ढोल सुहावने’ और ‘समाज सुधार’ जैसे दो विषय दिए थे मेरी मित्र ने भी मुझसे जिस विषय पर हम चर्चा कर रहे थे उसी पर लिखने को कहा। उनकी इस निबंध की लेखनशैली की प्रशंसा करने को शब्द नहीं मिल रहे।

"तू भारत में पहाड़ जाकर कुछ बच्चों को coding या और कुछ क्यों नहीं सिखाती?", ऐसा मेरी मित्र का मुझसे प्रश्न था। कुछ लड़कियों का भला हो जाएगा। मेरा कहना था कि co-founder मिलते ही बस वही करने जा रही हूं। मन में एकाएक ‘दूर के ढोल सुहावने होते हैं’ का विचार आया फिर धीरे से नकारात्मक विचारधारा कहीं अन्तर्धान हो गयी। फिर “यदि आज अतीत में जाकर कोई और व्यवसाय ‘चुनने’ का अवसर मिले तो क्या करेगी?”, उसके इस प्रश्न ने सोचने पर बाध्य कर दिया। मेरा मत था कि उस समय जो अवसर मिला बस उसी राह को पकड़ लिया,  चुनने लायक न परिस्थिति थी और न जागरूकता। तदसमयानुसार वही सही था और संभवतया कुछ गलत ही राह होती तो निश्चित ही इस संशोधन के अवसर का लाभ उठाया होता।

इसी विषय पर बात करते हुए प्रश्न था कि हमारी माताओं को कभी घर-बच्चों से आगे अपनी योग्यताओं से ‘समाज सुधार’ करने का मन नहीं हुआ होगा क्या? मेरा सोचना था कि जरूर हुआ होगा मन, पर शायद समाज थोड़ा भिन्न था उस समय। अवसरों की जागरूकता नहीं थी और आदर्शों की कमी भी, पर शायद कोई स्त्री अपने उसी अतीत से खेदग्रस्त हो ऐसा न होगा।

बख्शी जी की इन पंक्तियों को अनुभव कर पा रही हूँ -

“तरुण भविष्य को वर्तमान में लाना चाहते हैं और वृद्ध अतीत को खींचकर वर्तमान में देखना चाहते हैं। तरुण क्रान्ति के समर्थक होते हैं और वृद्ध अतीत-गौरव के संरक्षक। इन्हीं दोनों के कारण वर्तमान सदैव क्षुब्ध रहता है और इसी से वर्तमान काल सदैव सुधारों का काल बना रहता है। दोनों के ही स्वप्न सुखद होते हैं क्योंकि दूर के ढोल सुहावने होते हैं।”

जब लौकडाउन तोड़ना भारी पड़ा

मई ७, २०२०

आज फिर हिंदी में लिखने का मन कर रहा है। स्कूल के समय हिंदी में लिखने में जो आनंद आता था उसकी आज कोई प्रतिस्पर्धा नहीं कर सकता।

आज के लेख की प्रेरणा हिंदी की प्रसिद्ध लेखिका ‘शिवानी’ (गौरा पंत जी) से आ रही है। लिखते समय न जाने क्यों उनका विचार आया। मेरी बहनों और माँ ने उनके खूब उपन्यास पढ़े हैं पर मैं थोड़ा पीछे रही। ‘कालिंदी’, ‘चौदह फेरे’ जैसी एकाध कृतियाँ जो भी पढ़ी वो मन को छू लेने वालीं थीं। अपने लेखन के माध्यम से उत्तराखंड के कुमाऊँ की संस्कृति, जनजीवन और दृष्टिकोण का जो सजीव चित्रण उन्होंने किया है वह अद्भुत ही है। पढ़ते समय घर बैठे ही पहाड़ के कुछ गाँव जरूर घुमा देती थीं कि वापस आने की इच्छा ही नहीं होती थी।

यहाँ अपने बचपन के lockdown की कहानी लिख रही हूँ। कहानी के माध्यम से यही परिणाम पर पहुंची हूँ कि lockdown तोड़ना भारी ही पड़ता है। आजकल घर बैठ कर पता नहीं क्यों बार बार जैसे बचपन के घर में होने की अनुभूति हो रही है। सोचा तो लगा यहाँ के भागते-दौड़ते जीवन के थोड़ा सा रूकने के बाद जैसे सब वहां का जैसा जीवन जी रहे हैं। दुनिया घर तक ही सीमित थी और उसी में खुशी थी। दिन भर बाहर हवा से पेड़ों के पत्ते हिलते देख फिर वही eucalytus के लंबे पेड़ों की सांय-सांय की सी शांति लगती है।

चलिए जिस प्रसंग को छेड़ने की बात की थी, उस पर आते हैं। बात उस समय की है जब मेरी आयु कुछ ५ या ६ वर्ष की थी। हम उस समय काशीपुर नाम के एक छोटे से शहर में किराये के घर में रहते थे। घर क्या कहूं मानो कैलाश पर्वत ही था। हमारे मकान मालिक के बच्चों के नाम (नंदी, गंगा, गणेश) याद आते हैं तो लगता है मानो कैलाश पर्वत पर भगवान शिव के सान्निध्य में ही रहते थे।

घर की जितनी स्मृति है उससे तो लगता है एक बड़ा आँगन था, जिसके साथ ही लगा हुआ एक हैंड पंप भी था, जिससे पानी निकालने का भी अपना ही आनंद था। कभी बचपन में आपने हैंड पंप चलाया हो तो याद होगा कि उसका उपयोग झूले की तरह भी भली प्रकार किया जा सकता है।

यद्यपि घर में मुझसे छोटा एक और भी था पर तब भी मैं घर में छोटे होने का सुख भोग रही थी। गर्मियों में दिन लम्बे होते थे और हमारी माता जी रात को चारों बच्चे सर पर ना नाचें इसलिए दिन में छोटे दो को कमरे में बंद कर सोने का आदेश देती थीं। छोटे को तो उस समय सोने-खाने-रोने के अलावा कुछ आता नहीं था पर रोज के इस lockdown के अत्याचार से मैं अत्यंत परेशान थी। कभी-कभी घंटे भर कमरे में बंद रह के भी नींद नहीं आती थी। बड़ी दो बहनें बाहर खेल रही हैं ये सोच के संभवतया थोड़ी ईर्षा भी होती थी। आखिर स्वतंत्रता किसे प्यारी नहीं होती।

ऐसे ही मन मार के रोज सोने का कार्यक्रम चल रहा था कि एक दिन मेरी दोनों बहनों ने माता जी के सोने के बाद मुझे कमरे से बाहर निकालने के लिए बाहर से ही कुंडी खोलने की खूब कोशिश की। उनकी मेहनत के फलस्वरूप दरवाजा खुल गया और जल्दी ही मैं बाहर आ गयी।

कैद से छूटने का उत्साह क्या होता है ये शायद उस क्षण पता चला होगा। पर वो उत्साह ज्यादा देर टिका नहीं। शीघ्र ही एक काले मोटे चीटे ने आ मेरे पैर के अंगूठे में काट लिया। अगर आपको कभी काटा है तो पता होगा की इस काले चीटे के काटने से खून की जमुना बह जाती है। लाल चींटी काटती जरूर है पर कभी खून खराबे पर नहीं आती।

फिर क्या था, माँ की डांट के डर से मेरी बहनों ने कुछ कपड़े (या कागज?) लेके मेरे अंगूठे में बाँध दिया। इतना रक्त मैंने पहली बार देखा था कि शायद उसी कारण ये किस्सा भी स्मृति में अंकित हो गया। आसमान से गिर के खजूर पे अटकना क्या होता है ये इस घटना के कारण स्कूल जाने से पहले ही सीख लिया था मैंने।

lockdown तोड़ने का दंड जैसे खुद ही मिल गया था पर उसके साथ ही बचपन की यादें भी मिल गयीं।

lockdown तोड़ दंड के भोगी ना बनें, घर बैठ आज्ञा का पालन करें।

भट्ट का जौला

अप्रैल २९, २०२०

आज का लेख हिंदी में लिख रही हूँ।

अपनी बचपन की एक मित्र से हुए वार्तालाप से प्रेरणा प्राप्त हुई। लेख का विषय वस्तुतः एक पहाड़ी व्यंजन है, पर लिखने की प्रेरणा उनसे वार्तालाप से मिली।

यूं तो हम केवल ३ साल साथ पढ़े थे पर उतने ही समय में एक दूसरे को ऐसे जान गए जैसे बचपन से साथ हों। स्कूल में घुटने से घुटना मिला कर दरी पर बैठते थे, कभी उनका घुटना ऊपर तो कभी हमारा। ये मित्र आजकल अपना आराम देय पहाड़ छोड़ मुंबई की माया नगरी में अपना जीवन यापन कर रही हैं।

इस lockdown के दौरान वो मित्रों में पहलीं थी जिन्होंने कुशलक्षेम पूछी। बाकी समय तो हमारी बात बहुधा नहीं होती पर आजकल हर सप्ताह दो सप्ताह में कुशल मंगल पूछने का कार्यक्रम दोनों ही ओर से चल रहा था।

वार्तालाप का विषय corona की भयाक्रांत स्थिति के अलावा अन्तःकरण के अन्य विषय होते रहे। दिल्ली की तब्लीग़ी जमात के कारण अपने पुश्तैनी गांव में क्या हलचल हुई इस बात का भी खेद था। सोबन सिंह बेस अस्पताल की स्थिति दोनों को ही ज्ञात थी। इस बीच उसका प्रश्न - क्यों अपने पहाड़ छोड़ मुंबई आ गए। उत्तर में मुझसे भी रुका नहीं गया - बहन तुम मुंबई चली गईं और हम यहां दूर सात समुद्र पार।

थोड़ी सांत्वना देने को मैने भी कह दिया कि अब बस जल्दी पहाड़ ही वापस जायेंगे। बातों ही बातों में बात पहाड़ी और उनके सीधेपन पर आ गयी। इतनी सीधे तो ताड़ के पेड़ ही होते हैं, कहां कोई हमें समझ सकता है। विषय को गंभीरता से थोड़ा हटाने के लिए चर्चा का विषय खाने पर आ गया। तो मेरी मित्र बोलीं, व्यंजन भी कहां समझ सकते हैं हम पहाड़ियों के।

भट्ट का जौला कहो तो पूछते हैं कि उसमे क्या-क्या पड़ता है। ‘कुछ भी नहीं पड़ता’ कहो तो उन्हे लगता है ये कैसा पकवान हुआ। 

शायद भट्ट के जौले की विधि पढ़ के ही उन्हें समझ आ सकता है। आपको भी अपने पहाड़ के इस अनूठे व्यंजन से परिचित कराते हैं -

'भट्ट' एक प्रकार के काले सोयाबीन हैं जो उत्तराखंड में बहुत प्रकार से बना कर खाया जाता है. जौला, चुड़कानी, डुबके इनमे कुछ हैं। इन सब में जौला सबसे सरल और सुपाच्य है। इसे भीगी भट्ट की दाल को सिल-बट्टे पर पीस कर चावल के साथ कढ़ाई में पानी डाल के पका कर बनाया जाता है। इसमें, तेल, नमक, मसाले नहीं डाले जाते। बस खाते समय ऊपर से हरा नमक डाल के खाया जाता है।

अब आप पूछेंगे कि नमक 'हरा' कब से होने लगा?

Breath - Science and Scriptures (Part 2)

April 19, 2020

This is in continuation of my last post on this topic: Breath - Science and Scriptures where I wrote about the importance of understanding and paying attention to our breath, its connection with our mind, physiological functions and some subtle mechanics of our breathing.

In this post I am writing about different breathing techniques, their mechanics and benefits. This post deliberately does not give instructions on how to practice the techniques, one should reach out to a teacher to learn them.

Disclaimer: I don't have any institutional education in human anatomy and physiology. My writeup here is based on my understanding, primarily from the book: The Anatomy of Hatha Yoga: A Manual for Students, Teachers, and Practitioners by H.David Coulter. My sister, who is also an Anatomy professor, helped me review this. Any errors are completely mine. 

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Different Breathing techniques and their effects

Here let's see how some of the breathing techniques that are recommended in Yoga help us. This is the first time I am also delving into the science of the breath but trust me, they work even if you don't know the science. Remember, we are talking about consciously using breathing to gain some control over the autonomic nervous system that controls things involuntarily.

Our breath is like the lower branch of the tree of our body where we can pull the lower branch to get access to the higher one which is mind. The purpose of mentioning these here is to emphasize on how simple changes to breathing can help gain some control over the autonomic functions of the body in turn helping maintain overall physical and mental well being.

1. 2:1 Breathing

2:1 breathing focuses on taking twice as long to exhale as to inhale. For healthy people, 6-sec exhale with 3-sec inhale is good (inhale and exhale through nose). This is also called deergha rechak (दीर्घ रेचक - long exhalation) pranayama. This breathing slows down the heart rate and creates relaxation. Thus good for people with high blood pressure.

Why make exhalation longer? Heartbeat changes pace when we inhale and exhale due to a condition called respiratory sinus arrhythmia. When we breathe in, our heart rate increases. When we exhale, it falls. Thus making exhalations longer makes the relaxation of heart dominant.

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2. Pursed Lip Breathing

If you ever blew a candle, you have done it. This is a variation of 2:1 breathing but has a very specific purpose - increasing lung capacity. It is done by inhaling through the nose and exhaling slowly through the mouth with pursed lips like when we blow off the candle using our breath. This is called mukha dhouti (मुख धौति - cleansing through mouth). It helps in slowing the breath and emptying the stale air from lungs thus enabling assimilation of more oxygen, reducing shortness of breath and strengthens the lungs. This is helpful for people with obstructive lung diseases like asthma where shortness of breath is common.

Ever found yourself breathing through the pursed lips with your hands above the knees right after a good run? You were doing this breathing. No surprised why we do this right after yogic jogging to slow down the breath by increasing the amount of oxygen. 

Due to lung disease or our shallow breathing habit, we may not be exhaling all the stale air out (remember the expiratory reserve volume mentioned in the part 1 of this post?). The stale air in lungs leaves less room for fresh air that has oxygen causing lack of enough oxygen and shortness of breath.

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3. Abdominal or Belly Breathing

This breathing is often inappropriately named as belly breathing. Abdominal-diaphragmatic is the right word as it involves both abdomen and diaphragm. Done by breathing deeply so that the lower abdomen bulges out when inhaling and goes back to normal during exhalation. It isn't the abdomen that is working but the diaphragm contraction causes the abdominal organs to get pushed down and thus abdomen bulging out, the diaphragm muscle relaxation acts like a piston moving up, pushing the air out during exhalation. This is best practiced for relaxation and is thus useful for meditation.

This is best practiced lying down in supine pose (शवासन) for maximum relaxation. The big difference between practicing this in sitting vs lying down is that the abdominal organs get pulled up higher towards the lungs while lying down and so more stale air can be pushed out during exhalation. This creates the same effect as pursed lip breathing, reduces expiratory reserve volume and allows less number of breaths/min to maintain the same amount of oxygen requirement.

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4. Diaphragmatic Breathing

This is also awkwardly named as diaphragm is always used when breathing. This is similar to the abdominal breathing but depending on the situation better than that. Abdominal breathing allows one to focus on the lower abdomen and thus provides grounding, much needed in meditation, whereas this breathing focuses more on the middle part of the torso - the rib cage and diaphragm, thus allows more control that is needed in Yogasanas.

The key difference between this breathing and abdominal breathing is that this uses the abdominal muscles to limit the lower abdomen movement thus expanding the lower rib cage and creating space for inhalation. It is the upper abdomen that appears to bulge out than the lower one as in
abdominal breathing.

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4. Yogic Breathing

This is also called sectional breathing. It utilizes all three sections of our lungs - abdomen, diaphragm, chest. It is also called complete or 3-part breath. The focus is on trying to inhale and exhale as much as possible to utilize our vital capacity.

This significantly increases the oxygen in the blood and reduces the carbon-di-oxide and hence has both cleansing and energizing effect. If done slowly it produces calming effect. This also makes one realizes the importance of proper exhalation.

A few types of breathing focus on exhalations and reducing the expiratory reserve volume - kapalabhati and bhastrika work that way and create energization by gently activating the sympathetic nervous system and thus are never recommended for folks who have anxiety, heart or blood pressure issues.

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6. Alternate Nostril Breathing

I should have mentioned this one as the first breathing anyone can do and benefit but I think understanding 2:1 and abdominal breathing is important for any breathing as they can be utilized. Also known as naadi shodhan (नाडी शोधन - clearing of energy channels), this is specifically good for people with anxiety, high blood pressure or hyperactivity. 2:1 can be used in this to make the exhalations longer. Breath has to be even without any noise.

This breathing requires keeping focus on switching nostrils and helps build concentration. Since it helps build concentration and calms the mind, it is also a good practice before meditation.

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Out of all, 2:1, alternate nostril and the yogic breathing are generally safe for everyone when done in moderation. There is another one that I have not mentioned above - Bhramari. This one is also safe. 

Want to end with another beautiful Shloka by Ramana Maharshi which describes the pranayama.

वायुरोधनाल्लीयते मनः ।

जालपक्षिवद्रोधसाधनम् ॥ ११॥

Like a net restricts the bird, breath-control is a means for controlling the mind. By control of breathing, the thinking mind is dissolved. The important point to note is that the effects are temporary at the mental level similar to the net, the bird flies away freely when the net is removed.

You can read the first part of this post at Breath - Science and Scriptures - Part 1.

Breath - Science and Scriptures (Part 1)

April 10, 2020

Flower lungs

Many of you know that a significant portion of my year 2019 was spent towards my yoga teachers training. I still haven't got the certification but that doesn't stop me from practicing or writing about Yoga. I now see a pattern of obstacles in every formal degree/certificate that I got so far :)

Human intelligence has done all sorts of discoveries in Science to try to understand the esoteric ways of nature. Science is an invention of human intellect and thus called as पौरुषेय (made by humans) whereas Scriptures are अपौरुषेय (not made by humans). I am usually able to relate with philosophy more than I can focus on science. Here I am going to try to combine both. This post is divided into 2 parts. In this part I am writing about some of the subtleties of our breathing mechanism - a significant part of Ashtanga Yoga, and its effect on our physical and mental well being.

Disclaimer: I don't have any institutional education in human anatomy and physiology. My writeup here is based on my understanding, primarily from the book: The Anatomy of Hatha Yoga: A Manual for Students, Teachers, and Practitioners by H. David Coulter. My sister who is also an Anatomy professor helped me review this. Any errors are completely mine. 

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What is the first thing humans do after landing on this earth? They take their first breath! From then on the process of breathing is generally taken for granted until we start to realize the impact of bad breathing habits. Breath is so natural that why would we even want to pay attention to it? On a physical level effective breathing is essential to maintain appropriate levels of oxygen in the body. On a more subtle level, breath directly affects how one thinks and feels, influencing the mental state.

I love how Ramana Maharshi describes it in this shloka from Upadesha Saram:

चित्तवायवश्चित्क्रियायुताः ।

शाखयोर्द्वयी शक्तिमूलका ॥ १२ ॥

Both mind and prana expressed as consciousness and activity respectively are two branches rooted in the same shakti.

In fact, breath is a connection between the body and the mind and thus is so important. It suffers when the body has stress or when the mind is agitated. More on the philosophy in another post.

What and How of Breath?

In the gross form, breath is the air we inhale and exhale. A level below it is the exchange of oxygen and carbon-di-oxide in the cells within the body. At a more subtle level, breath is the manifestation of prana that is responsible for all physiological activity in one's life. Maybe we can stop here and take a breath? :)

The main organ involved in breathing is Lungs in the body. We all studied that in Science as kids right? Lungs are passive spongy air-filled organs in the chest. One important part of the Lungs is the Alveoli - tiny balloon-like air sac endpoints in the respiratory system where the exchange of oxygen and carbon-di-oxide takes place. These get affected in a number of respiratory diseases like Pneumonia, Tuberculosis, ARDS (Acute respiratory distress syndrome - which most COVID-19 patients are at risk for right now), etc. Smoking also causes damage to them. Naturally one can understand why one is unable to breath well in any of these diseases as the body doesn’t receive appropriate amounts of oxygen.

Different Muscles that operate during Breathing

Since the Lungs are passive, breathing takes place due to complex muscular activity. The three main muscles used in the respiration are:

• Diaphragm muscle - umbrella like muscle at the base of the rib cage.
• Intercostal muscles - two types of muscles between the ribs: external and internal intercostals.
• Abdominal muscles - used in many breathing exercises.

Where does all that air go? 

So where does all the air you inhale go? How much do we inhale? Are we using our lungs to full capacity? The main four lung volumes are:

• Tidal volume - the amount of air that moves in and out in one breath. Usually around ½ litre when relaxed.
• Inspiratory Reserve volume - additional air one can inhale after the usual tidal inhalation. ~3 litre.
• Expiratory reserve volume - additional air one can exhale after the normal exhale. Usually around 1 litre.
• Residual volume - amount that remains in the lungs even after exhaling as much as one can exhale. This is usually around 1200 ml.

Lung Volumes Illustrated

How does this correlate to the amount of oxygen we get? Remember, it is only the air that gets to the alveoli that is useful. The amount of air that actually gets to the alveoli is measured by the alveolar ventilation. This is tidal volume minus any air that is left in the nasal passages and other airways in between nostrils and the alveoli, measured per minute.

Our Autonomic nervous system responses

Most of us remain in mainly 2 modes of operations:

• Fight or flight also known as Sympathetic (Stress) nervous system
• Rest and digest also known as Parasympathetic (Peace) nervous system

These are two sides of our autonomic nervous system (ANS) that governs the internal functions of the body - blood pressure, digestion, elimination, glands. Both are important for our proper functioning. ANS is basically maintaining everything that is happening unconsciously within the body.

There is another nervous system - somatic nervous system (SNS) in the body that deals with all things that we do consciously - touch, vision etc. as well as control of skeletal muscles. We might think that breathing is an unconscious act and thus controlled by the ANS but that is not the case. As we discussed before, the act of breathing involves different muscles which are controlled by the SNS. When we sneeze, cough or just take a sigh of relief, our body uses the SNS.

Both SNS and ANS work together for harmony. ANS has a huge effect on our breathing (controlled by SNS function). ANS signals SNS to work differently when needed, for example when the blood isn't getting enough oxygen.

By now we know that our autonomic nervous system (ANS) influences our breathing. Can our breathing influence our ANS? Again ANS is very important in the smooth functioning of our internals and thus our well being. I can't tell my heart to slow down in case of stress but I can use my breath to influence my ANS which can then influence my heart.

"It's like a referral system. The ability to control our breathing consciously gives access to the autonomic functions (e.g. heartbeat, blood pressure, etc.)."

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In the next post, I will talk about how the ancient breathing practices provide benefits and have led many researchers to write their thesis while discovering the workings of these practices. 

Rama Navami and Harela

April 2, 2020

Hazaar Rama Temple, Hampi, India

Happy Rama Navami! Happy Harela!

Today is the end of Chaitra Navaratri. I assume for most it had been an interesting Navaratri! Folks in India were fortunate to get a telecast of Ramayana twice a day. What more can one ask in the lockdown? 

Harela is one of our festivals that is celebrated along with the Navratri. On the first day of chaitra navratri, Mustard and Jau (Barley) seeds are sown in a dish with soil and the sprouted plants (called Harela) are then harvested on the Harela day - one day after Rama Navami. Harela is then put behind the ear lobes as a symbol of prosperity. I have been celebrating Harela with this childhood picture for many years now.

Grandmother giving Harela

Without writing my own stories today, I will briefly mention a few shlokas on Lord Rama to ponder. 

Rama Nama

I heard this shloka recently and couldn't stop smiling. This shloka is said to have been recited by a group of tribal hunting folks who lived in the forest.

वने चरामो वसु चाहरामो

नदीस्तरामो न भयं स्मराम: ।

इतिरयन्तो विपिने किराता

मुक्तिं गता रामपदानुषङ्गात् ॥

वने चराम: - we roam in the forest

वसु चाहराम: - we bring wealth

नदीस्तराम: - we cross rivers

न भयं स्मराम: - we know no fear

The word 'Rama' repeats in the shloka. The tribe attained liberation simply by reciting 'Rama' unknowingly and without gaining knowledge. This is similar to Maharshi Valmiki who became maharshi having recited 'Rama' nama by chanting 'Mara-Mara'.

Raghava-Yadhaveeyam

This is an interesting poem by Sri Venkatadhvari. Written with 30 shlokas as 'anulom-volom kavya' (अनुलोम - in natural order, विलोम - in reverse order), this poem has the story of Rama from the Raghu Kula when recited in natural order (as written) and the story of Krishna from Yadava Kula when recited in reverse order. Thus by just writing the 30 shlokas, the composition became 60 shlokas. One of the shloka is mentioned below with its anulom and vilom. One can find others on the internet.

हारिसाहसलंकेनासुभेदी महित: हि सः ।

चारुभूतनुज: राम: अरम् अराधयदार्तिहा ॥ २८॥

Rama, who took away the life of Ravana, the astoundingly brave, the Lord of Sita, the beautiful daughter of the earth, and who destroys the grief of those who resort to him and is honored by all devas.

ह आर्तिदाय धराम् आर मोरा: ज: नुतभू रुचा ।

स: हित: हि मदीभे सुनाके अलं सहसा अरिहा ॥ २८॥

Krishna, who cared for the welfare of Pradhyumna defeated the enemies in heaven, which had elephant like Airavatha, with his bravery and returned to earth.

Hope the devotee in you got invoked with these beautiful shlokas! Happy Rama Navami!

Keertimukha - The Face of Glory

March 25, 2020

This post had been a draft, pending formatting since last year. For this post, I am turning into the Narada muni (नारद मुनि) and tell the story of the monster face, Keertimukha (कीर्तिमुख) - the face of glory.

Keertimukha is used as a design motif extensively in the Gopurams in Hindu temple architecture. I mostly saw it in temples built in South Indian architecture, but I could spot it in the North India as well. Outside of India, it is also found in the Buddhist architecture in China, Tibet, Indonesia, Nepal, etc.

Look for the top most entity in the Gopuram picture below. The picture is of Arunachaleshwara temple in Tiruvannamalai. Added more pictures with Keertimukha at the end of the post.

Arunachaleshwara temple - look at the top most entity in the sky

The story of Keertimukha (कीर्तिमुख) is mentioned in multiple Hindu purananas. The story below is from the Padma Purana (पद्म पुराण). I haven't read the Purana but I added the relevant excerpts below. There are inconsistencies in the stories but the symbolism is probably more important. To me symbolism is a great source of understanding. Symbolism is capable of making one understand the thing that can't be expressed in words or definitions.

Keertimukha is connected with the asura Jalandhara (जलन्धर - one who holds water). Keertimukha's story is an incident inside the tale of Jalandhara. Jalandhara is first mentioned when Narada goes to see the Pandavas in the Kamyaka forest (काम्यक वन). Distressed Yudhishthira (युधिष्ठिर) asks Narada that which one of their actions made them fall for this. Narada then asks him to leave the grief as even the Gods had to deal with their share of grief.

ईश्वरोपि हि न स्थायी पीड्यते देहसंचयैः।

न दुःखरहितः कश्चिद्देही दुःखसहो यतः।।

He gives Yudhishthira the example that the Sun gets eclipsed by Rahu, even Rahu's (originally known as Svarbhaanu) head was cut by Vishnu when he falsely drank the nectar during Samudra Manthanam. Vishnu also was thrown into the deep ocean by brave Jalandhara, who himself was then killed by Shiva.

शरीरं सवितुर्यस्माद्राहुस्तद्ग्रसते बली। 

राहोरपि शिरश्छिन्नं शौरिणामृतभोजने।। 

सोऽपि शार्ङ्गधरो देवः क्षिप्तः सागरगह्वरे।

जालंधरेण वीरेण निहतः सोऽपि शंभुना।।

Yudhishthira became curious about Jalandhara. Narada then tells him the story of Jalandhara's birth. The same event can be found described with multiple stories in different places and in different ways in the Uttara Khanda (उत्तर खण्ड). The stories that are mentioned below are one of the versions of the same story or events described differently in two different places (Chapter 3 and Chapter 99).

Story of Jalandhara's Birth 

The story starts with Indra (इन्द्र) visiting Shiva on Mount Kailash. Indra along with other gods performed a beautiful dance in front of Shiva. Shiva was pleased and asked Indra that he can ask for a boon. Indra was quite proud of his power and asked Shiva for a battle in which he would get to fight against a powerful person like Shiva.

यत्र त्वत्सदृशो योद्धा तद्युद्धं देहि मे प्रभो।

Shiva granted him the boon. Indra then left from Kailash but Shiva was angry with Indra's arrogance and then his anger manifested as a body in front of him. It asked Shiva for what it should do for him. Shiva then gave that body the order to go and conquer Indra after reaching the Ocean.

Meanwhile, the River Ganga meets Ocean and a brave son comes into existence from Ganga. The boy cried so loudly that even the earth shook and Brahma (ब्रह्मा) came out of his meditation. Brahma then goes to the Ocean and asks why the ocean was crying. Ocean replies that it isn't him but his mighty son that is roaring. Ocean gives his son to Brahma and the child grabs Brahma's beard. Brahma wasn't able to get the hands of the child off his beard. Brahma named him Jalandhara as the tears came out of his eyes when his beard was shaken by this child.

नेत्राभ्यां विधृतं यस्मादनेनैतज्जलं मम।
तस्माज्जलंधर इति ख्यातो नाम्ना भवत्यसौ।।   

So this is the story of how the powerful Jalandhara was born. Note, he was born because of Shiva's anger. He also got the boon from Brahma that Gods will not be able to conquer him. Later he became friends with Rahu who acted as his messenger. This Jalandhara was the one that also fought in a war with Indra and other Gods. So how is Jalandhara connected to the story of Keertimukha who is the star of this post?

Story of Keertimukha 

Once Narada muni tells Jalandhara that he had been to Mount Kailash and had seen Shiva whose beautiful wife Parvati is like a gem and doesn't compare to any of the gems the mighty king like Jalandhara has. This makes Jalandhara full of lust and he sends his messenger Rahu to Mount Kailash. Rahu on meeting with Shiva tells him that Parvati, the daughter of Mount Himalaya is like a gem and only suits to be with Rahu who is the lord of jewels.

श्मशानवासिनो नित्यं मुंडमालाधरस्य च।

दिगंबरस्य ते भार्या कथं हैमवती शुभा।।

अहं रत्नाधिनाथोऽस्मि सा च स्त्री रत्नसंज्ञका।

तस्मान्ममैव सा योग्या नैव भिक्षाशिनस्तव।।

Shiva grew angry and a fierce man was produced from the space between his eyebrows. The face of this man was like that of a lion, his tongue was moving, his eyes were fierce and he was great. His hair was upright, body dry and he was like Narasimha.

सिंहास्यः प्रचलज्जिह्वः सज्वलन्नयनो महान्।

ऊर्ध्वकेशः शुष्कतनुर्नृसिंह इव चापरः।।

The man was about to eat Rahu when Rahu became full of fear and asked Shiva for his protection. Shiva being the protector for anyone who seeks it, asked the fierce man to not kill Rahu as he is just a messenger and dependent on someone else. Rahu then left from there but the man was still hungry and asked Shiva, his master, about what he should eat now.

क्षुधा मां बाधते स्वामिन्क्षुत्क्षामश्चास्मि सर्वथा।

किं भक्ष्यं मम देवेश तदाज्ञापय मां प्रभो।।

Shiva casually asks him to eat his own hands and feet.

संभक्षयात्मनः शीघ्रं मांसं त्वं हस्तपादयोः।

The man then ate his hands and feet and only his head remained. Shiva, unaware of what the man did, looked at him with just the head left, was pleased with his devotion and obedience and said, "With the name of 'Keertimukha' you remain at my door always. Those who do not honor you, do not do what is dear to me".

त्वं कीर्तिमुखसंज्ञो हि भव मद्द्वारगः सदा। 

त्वदर्चां नैव कुर्वंति नैव ते मत्प्रियंकराः।।

Since then Keertimukha remains at the door of the Lord. You can spot him above or near Shiva in the pictures below.

Narada concludes his talk with Yudhishthira: O king, I have told you the tale of Jalandhara, the hero of the world to remove your grief. Now you must remember that as long as the body lasts, one being influenced by that, will experience pains and pleasures. O king, there is no greater protection than knowledge. Even Krishna and others experienced pain and pleasure when bound in the body.

तुभ्यं दुःखनिरासाय प्रोक्तमाख्यानमुत्तमम्। 

यावद्देहोस्ति कर्माणि सुखदुःखानि कर्मतः।। 

देही भुंक्ते वशो राजन्त्राणं न ज्ञानतः परम्। 

कृष्णादीनां देहबंधे सुखदुःखादि वर्तते।।

Below are more pictures from my previous trips where I found Keertimukha.

Keertimukha used for decorative border, Hazaar-Rama Temaple - Hampi, Karnataka

Keertimukha above Shiva, Neelkanth Mahadev - Rishikesh, India

Keertimukha above Nataraja, Sivananda Ashram, Rishikesh, India

Keertimukha above Adi Shankaracharya, Kailash Ashram, Rishikesh, India

Colored Keertimukha in the Bottom right corner, Some temple while driving through Pondicherry, India

Arunachaleshwara temple decorations

Asteya in the Current Times

March 15, 2020

Niece accidentally painted Coronavirus!

The world is going through a tough time. How did we end up here?

Even though we are all socially distant (or more socially connected virtually?), no one is quite alone in it. It feels like we have been given the time to slow down, to sit at home longer so this could very well be a reflecting moment. Could we see this as a time to meditate on what we could do differently?

If you are connected to the world through any of the social media - Facebook, WhatsApp, etc., you have probably heard about or seen empty shelves in stores, people in line with carts waiting outside of big departmental stores, the inability to find hand soap, sanitizers, and other such essentials, etc at least in the America.

A well-wisher and friend called up to remind me to buy some essentials to keep myself equipped in case of need. Toilet paper, groceries were among the few that I was told to buy. I had been hearing about stockpiling and the shortage of essentials from my co-workers. It did make me think about what I needed to do.

I had a ‘wait a minute moment’ while I was thinking about what and if I need to get anything. I made a list of all the things I eat on any normal day and the list could fit in the top half of a small sticky note. Then came the question of do I need toilet paper? Almost 6 years ago, I installed bidet in the toilet to get back to my Indian standards. Since then the toilet papers are there for my guests and at this time, my guests are probably busy buying their own toilet papers.

Looking at my $10 bill at the Indian store during the last visit, the guy behind the billing counter mentioned that people are hoarding groceries worth $600. There was a sadness and a sense of worry on his face. I heard that the stores are now doing rationing. I bought some potatoes and taro root, both of which can last long. Coincidently later my mother mentioned how their neighbors asked them to buy some potatoes and kerosene oil after a flood warning long back - Potatoes to eat and Kerosene oil to light the stove.

So where is the need to stockpile coming from? It could very well be pointed to the self-preservation instinct or fear of death in a negative form. Self-preservation makes one buy the things one might need for a few weeks if one needs to quarantine themselves, but going overboard with it becomes hoarding, a natural outcome of ignorance.

I could relate it to what Patanjali says as the five Kleshas (क्लेशा:), afflictions or causes of suffering for human beings.

अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः॥2.3॥

Ignorance, egoism, attachment, hatred (aversion), and clinging to life are the five kleshas or state of a suffering mind.

अभिनिवेश (clinging to life) is the last one and deeply rooted in every human being.

The hoarding can be described in two ways, one gross and the other subtle: Parigrah (परिग्रह - possessing or grasping unnecessary) and Steya (स्तेय - stealing). Accumulating goods simply is possessing more than one needs. When one hoard, they are not just possessing it but also subtly stealing something from others who could very well make use of it. By possessing more, one contributes to raising the prices and even making things unavailable for others to use.

The opposite of Parigrah and Steya are Aparigrah (अपरिग्रह - non-possessiveness) and Asteya (अस्तेय - non-stealing) respectively - two of the five Yamas of Ashtanga Yoga. Yamas are the first of the eight angas (limbs) in Patanjali’s Ashtanga Yoga and described as self-regulating behavior in our interactions with the world. Patanjali gives assurance that if Asteya is followed, all ‘wealth’ will be available.

अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम् ॥2.37 ||

To the one who is established in non-stealing, all wealth comes.

On a positive note, I see people coming forward to help and share in my neighborhood. Young folks have created virtual groups to help the elderly by bringing groceries to their door so they can avoid the fear of catching anything.

While it may appear like a difficult task to follow Asteya, one doesn’t need to go to a yoga class to practice it!

The 11th C

March 5, 2020

Central Park, New York

The airplane doors closed, the pilot gave a warm welcome, the flight attendant made sure both Hindi and English speaking passengers understood how to fasten the seatbelt and that if the air pressure in the cabin changes dramatically, it’s ok to be selfish and save your life first. The airplane quickly cut through the clouds and floated in the air for the next 3 hours before touching the ground at the Lucknow airport. I have been to Lucknow many times, but this was the first time I landed at the Lucknow airport.

Lucknow, the City of Nawabs, is associated with many of my childhood memories. During the few days in Lucknow last year, I got an invitation to be part of Sham-e-Awadh - annual function at my nephew's school. The chief guest for the day was Mr. Shomie Das, a former teacher, Principal and an Education consultant who previously also served as headmaster of The Doon School, Dehradun. His speech was targeted towards the parents in the hall and focused on how to prepare the kids for the world that is full of options at every stage whether it's choice for food or school, career, life partner, place to live, etc.

He mentioned these 10 qualities (10Cs as he called them) that the kids today will benefit from as humans and citizens. There were a few in it that resonated with me instantly. He wasn’t focused on how and what to do so that the kids become the 'best' in the world. The 10 Cs he mentioned are:

Creativity, Curiosity, Critical thinking, Communication, Choice, Courtesy, Collaboration, Candid, Citizenship, Compassion

The need for compassion (unconditional acceptance) - दया, करुणा was spot on. The constant lack of harmony can be improved if there is more empathy and compassion. The same principle applies to any area of life be it personal or professional.

Sage Patanjali mentions करुणा as a key factor if one wants to be happy with oneself. This is one where I feel that adults need to learn more than the kids.

मैत्रीकरुणामुदितोपेक्षाणां सुखदुःखपुण्यापुण्यविषयाणां भावनातः चित्तप्रसादनम् ॥1.33॥

(One can cultivate a peaceful mind by being friendly towards happy people, compassionate towards the ones who are suffering, delighted with those who are virtuous, and undisturbed by those who are harming.)

The world has moved from being a place that more or less felt secure to a constant place of competition. In the olden days, people knew what they were going to do when they grow up - learn some occupational skills from their parents and follow the same profession. It isn't the same anymore, one is forced to think about what they want to ‘become’ from childhood. I joke about how my grandfather made the mistake of not forcing his kids to follow what he did for a living and for that reason we are out and away from the serenity of our home in India.

It seems essential to have more compassion than the competition in the current world. Compassion helps lower the insecurity around. One can’t make good choices in life without having compassion for oneself and others.

Collaboration and citizenship are other elements that are much needed in the current state of the world. Even though Competition and Collaboration both start with C, Collaboration requires one to look at the common goal whereas competition forces one to look at other people and compare.

I felt there is an important C that is not in the list. I want to end this note with my 11th ‘C’. Concede - Surrender, Ishwara Pranidhana (ईश्वर-प्रणिधान), Ishwara Prasada Buddhi (ईश्वर-प्रसाद-बुद्धि). While life will be full of choices, one will encounter choiceless situations more than the choices. Choice in actions is essential but one has no choice or control on the results. The seed sown in a well-plowed land may not necessarily bear a good crop. At that point, this 11th ‘C’ will be most useful - acceptance with Grace!