Giving and receiving.

 When we give to one another freely and without conditions, sharing with others, the sharing multiplies and we receive far more than what was given. Even when there is no immediate prospect of return. It seems like heaven keeps an account of the giving and the blessing returns to the giver manifold times.

Rig veda 1.125.5

He Who gives liberally goes straight to the God. On the high ridge of heaven he stands exalted.

Bhagavad Gita 17.20 to 21.

Giving simply because it is right to give, without thought of return, at a proper time, in proper circumstances and to a worthy person, is enlightened giving. Giving with regrets or in the expectation of receiving some favour or of getting something in return is selfish giving.

Rig veda 10.117.1to 6

The gods have not ordained that humans die of hunger, even to the well fed man death comes In many shapes.

The wealth of a generous man never wastes away, but the Niagara has none to console him.

He Who possessed of food, hardens his heart against the weak man hungry and suffering, who comes to him for help, though of old he helped him... surely he finds none to console him.

He is liberal who gives to anyone who asks for alms, to the homeless distressed man who seeks food.

Success comes to him in the challenge of battle, and for future conflicts he makes an ally.

he is no friend who does not give to a friend, to a comrade who comes imploring for food. Let him leave such a man... his is not a home.... and rather seek a stranger who brings him comfort.

let the rich man satisfy one who seeks help. And let him look upon the long view. For wealth revolves like the wheels of a chariot, coming now to one , now to another.

In vain does the mean man acquire food. It is  ... I speak the truth  ..verily his death. He Who does not cherish a comrade or a friend, who eats all alone, is all sin.

Apastamba Dharma Sutra 8.2

The husband and wife of the house should not turn away any who comes at eating time and asks for food. If food is not available a place to rest, water for refreshing ones self, a Reed mat to lay one's self on, and pleasing words entertaining the guest these at least never fail in the house of the good.

Sri ad bhagvatam 9.

The fame of Rantideva is sung in this and the other world.Rantideva though himself hungry, was in the habit of giving away his wealth as it came, while trusting in God to provide his needs. Even in time of famineRantideva continued his genorositythough his family was reduced to poverty.

For 48 days he and his family were starving, a little liquid and that too enough for only one was all that remained. As he was about to drink it, an outcast came begging for water. Rantideva was moved at the sight and said, “I do not desire from God the great state attended by divine powers or even deliverance from rebirth. Establishing myself in the hearts of all beings, I take on myself their suffering so that they may be rid of their misery. “ so saying the compassionate king gave that little liquid to the outcast, though he himself was dying of thirst.

The Gods of the three worlds came and desired to bestow upon him manifold blessings but Rantideva who had no attachment or desire, merely bowed to Lord Vasudeva in devotion.

Judge not.

Garuda purana 112.

The vile are even prone to detect the fault of others, though they be as small as mustard seeds, and persistently shut their eyes against their own, though they be as large as villa fruit.

Basavanagudi vacana 124.

Why should you try to mend, the failings of the world, sirs,

Correct your bodies first, each one of you.

Correct your minds first each one.

The Lord does not approve of  those who shed crocodile tears to their neighbours grief.

Good deeds. Bhagavad Gita 6 40-41.

No one who does good deeds will ever come to a bad end, either here or in the world to come. When such people die, they go to other realms where the righteous live

To be continued. 

Wabi sabi

 

In traditional Japanese aesthetics, wabi-sabi (侘寂) is a world view centered on the acceptance of transience and imperfection. The aesthetic is sometimes described as one of appreciating beauty that is "imperfect, impermanent, and incomplete" in nature. It is prevalent in many forms of Japanese art.

In a few words, one could say that wabi sabi is the beauty of imperfect things. Of course, that would be overly simplistic explanation for such a deep and profoundly rooted notion in the Japanese spirit. Something between an artistic concept, a philosophy of life and a personal feeling, wabi sabi is everywhere in Japanese culture.

In Japan, wabi sabi is imperceptible but everywhere: a crack on a teapot, the wood of an old door, green moss on a rock, a misty landscape, a distorted cup or the reflection of the moon on a pond.

In Wabi Sabi: The Japanese Art of Impermanence, Andrew Juniper defines wabi sabi as "an intuitive appreciation of ephemeral beauty in the physical world that reflects the irreversible flow of life in the spiritual world.”

Related to landscapes, objects and even human beings, the idea of wabi sabi can be understood as an appreciation of a beauty that is doomed to disappear, or even a ephemeral contemplation of something that becomes more beautiful as it ages, fades, and consequently acquires a new charm.

The term wabi sabi is composed of two kanji characters. The second part, sabi (寂) is said to date back to the eighth century, when it was used to designate desolation in a poetic way. From the twelfth century, the term evolved and referred more precisely to the delightful contemplation of what is old and worn. It was also used to talk about the beauty of faded or withered things. Sabi could also mean “old and elegant”, or “being rusty”, with an untranslatable impression of peacefulness.

The term wabi (侘) only appeared in the fifteenth century to designate a new aesthetic sensibility closely related to the tea ceremony, which referred to the general atmosphere and to the objects used during this formal service. The definition of wabi can be traced back to loneliness or melancholy, to the appreciation of a serene life, far from the urban hustle and bustle.

The term wabi sabi (侘寂) remains difficult to translate. For Japanese people, wabi sabi is a feeling, more than a concept, that can be found in classical Japanese aesthetics: flower arrangement, literature, philosophy, poetry, tea ceremony, Zen gardens, etc. Wabi sabi goes against contemporary over-consumption, but also encourages simplicity and authenticity in everything.

This notion of wabi sabi is a feeling that has certainly always been part of Japanese sensibility. Its origin can be found in the story of Sen no Rikyu, the sixteenth century Zen monk who theorised the tea ceremony as it is still practiced in contemporary Japan.

According to the legend, the young Rikyu, eager to learn the codes of the ancestral ritual of tea ceremony, went to find a recognized tea master named Takeeno Joo. The latter wanted to test the abilities of his new apprentice and asked him to take care of the garden. Rikyu cleaned it from top to bottom and raked it until it was perfect. However, before presenting his work to his master, he shook a cherry tree and sakura flowers fell on the ground. This touch of imperfection brought beauty to the scene and that is how the concept of wabi sabi was born.

Sen no Rikyu is still considered as one of the greatest and most influential tea masters in history. He helped to transform the tea ceremony as it was previously practiced, with luxury utensils and exuberance, into a refined ritual. From the simplicity of the objects and the minimalistic atmosphere of the tearoom emanated a delicate beauty that could not be equaled.

By using imperfect objects, sometimes broken and repaired, in a room devoid of superfluous items, Rikyu made the moment of tea tasting a true communion for the spirit, which was nourished by the following principles: harmony, purity, respect and tranquility. This kind of ceremony is also referred to as wabi-cha (cha being the Japanese word for tea).

Temples in and around chennai.

 *Chennaites can visit a temple a week within the city and seek blessings*

*Temples Within and Close to Chennai City - Ordered by Distance From Vani Mahal and Highlighted if Over 500 Years Old*

*15 Minutes or Under*

1. Agasthyar Temple (75 years old), T. Nagar, 4 mins

2. Shiva Vishnu Temple (1935), T. Nagar, 8 mins

3. Raghavendra Swamy Temple (1987), T. Nagar, 8 mins

4. Iyappan Temple (1974), Mahalingapuram, 10 mins

5. Agatheeswarar Temple *(over 500 years old)*, Nungambakkam, 10 mins

6. Angala Parameswari Temple (1978), West Mambalam, 10 mins

7. Kasi Viswanathar Temple (400 years old), West Mambalam, 12 mins

8. Karaneeswarar Temple *(12th century CE)*, Saidapet, 14 mins

9. Parthasarathy Perumal Temple *(6th century CE)*, Triplicane, 15 mins

*16 Minutes to Half-an-Hour*

10. Balasubramanya Swamy Temple *(~500 years old)*, Teynampet, 16 mins 

11. Thiruvateeswarar Temple *(difficult to ascertain, maybe 7th century CE)*, Triplicane, 16 mins

12. Vengeeswarar Temple *(sthalam dates back to the vedic age, temple structure is over 1000 years old)*, Vadapazhani, 16 mins

13. Sri Bharadwajeswarar Temple *(10th - 11th century)*, Kodambakkam, 16 mins

14. Kapaleeswarar Temple *(7th century CE)*, Mylapore, 17 mins

15. Vadapazhani Murugan Temple (125 years ago), Vadapazhani, 18 mins

16. Madhya Kailash Temple (1970s), Taramani, 19 minutes 

17. Adi Kesava Perumal Temple *(difficult to ascertain, maybe 6th - 9th century CE)*, Mylapore, 20 mins 

18. Sri Anantha Padmanabhaswami Temple (1962), Adyar, 20 mins

19. Vallakottai Murugan Temple *(over 1,000 years old)*, Park Town, 23 mins 

20. Sri Veeraraghava Perumal and Kanakavalli Thayar Temple *(8th century CE)*, Thiruvallur, 27 mins 

21. Sri Rathnagiriswarar Temple (1975), Besant Nagar, 27 mins 

22. Marundheeswarar *(1,300 years old)*, Tiruvanmiyur, 27 mins

23. Sri Ashtalakshmi Temple (1976), Besant Nagar, 28 mins

24. Kalikambal Temple (1678), Parrys Corner, 29 mins

25. Sri Anjaneyar Temple (1995), Nanganallur, 29 mins

*Half-an-Hour to an Hour*

26.  Thiruvalithaayan Temple *(1,000 years old)*, Padi, 33 mins

27. Lakshmi Narasimha Navaneetha Krishnan Temple (1974), Nanganallur, 35 mins

28. Vadivudai Amman *(over 2,000 years old)*, Tiruvottiyur, 41 mins

29. Sri Ramanatheeswarar Temple *(difficult to ascertain, ~ 11th century CE)*, Porur, 43 mins

30. Aadhipureeswarar *(1,000 - 2,000 years old)*, Tiruvottiyur, 48 mins

31. Matsya Narayana Temple (2011), ECR, 49 mins

32. Neer Vanna Perumal Temple *(over 2,000 years old)*, Thiruneermalai, 50 mins

33. Devi Karumariamman Temple *(500 - 1,000 years old)*, Thiruverkadu, 50 mins

34. Kundrathur Murugan Temple (250 years old), Kundrathur, 51 mins

35. Puri Jagannath Temple (2001), Kannathur, ECR, 52 mins

36. Dhenupureeswarar Temple *(954 - 971 CE)*, Madambakkam, 54 mins

37. Thiru Ooraga Perumal Temple *(500 - 1,000 years old)*, Kundrathur, 56 mins

38. Nithya Kalyana Perumal Temple *(~ 1,000 years old)*, Thiruvidanthai, 1 hour

39. Kamakshi Amman Temple *(over 2,000 years old)*, Mangadu, 1 hour

*An Hour to Two Hours*

40. Vaideeswaran Temple *(~ 1,000 years old)*, Poonamallee High Rd, 1 hour 1 min

41. Jagannatha Perumal Temple *(~ 1,000 years old)*, Thirumazhisai, 1 hour 8 mins 

42. Padalathri Narasimhar Temple *(over 1,500 years old)*, Singaperumal Koil, 1 hour 11 mins 

43. Sthalasayana Perumal Temple *(14th century CE)*, Mahabalipuram, 1 hour 13 mins 

44. Shore Temple *(~ 725 CE)*, Mahabalipuram, 1 hour 15 mins 

45. Chettipunyam Hayagrivar Temple (over 400 years old), Chengalpattu, 1 hour 17 mins

46. Thiruporur Murugan Temple *(10th century CE)*, Thiruporur, 1 hour 18 mins

47. Siruvapuri Sri Balasubrahmanyam Temple *(~ 500 years old)*, Thiruvallur, 1 hour 20 mins 

48. Sri Ranganatha Perumal Temple *(over 1,000 years old)*, 1 hour 25 mins 

49. Putlur Amman Temple *(~ 500 - 1,000 years old)*, Tiruvallur, 1 hour 33 mins

50. Gnanapureeswarar Temple *(1,000 - 2,000 years old)*, Thiruvadisoolam, 1 hour 38 mins 

51. Tirupacchur Vaccheeswarar Temple *(1,500 years old)*, Thiruvallur, 1 hour 47 mins 

52. Eri Kaatha Ramar Temple *(1,600 years old)*, Chengalpattu, 1 hour 50 mins

53. Sri Vadaranyeswarar Temple *(~ 5th century CE)*, Thiruvalangadu, 2 hours

*Over Two Hours*

54. Tiruttani Murugan Temple *(9th - 10th century CE)*, Tiruttani, 2 hours 35 minstrels

Basavana vacana

In this poem, the poet addresses the topic of God and worship. He states that the rich make temples for Shiva, and asks what the poor must do to prove their faith. The poet then provides his solution to this question by suggesting that the poor make their bodies into temples for the worship of God.

The poet says that the rich will make temples for Siva. He asks what he, as a poor man, shall do. Rich devotees have the money and the means to finance temples for the gods that they worship, but the poor do not. So, the poet asks what alternative the poor have to show their devotion and piety.

The poet says that his legs are pillars, his body the shrine, and his head a cupola of gold. Because the poor man does not have the means to build a temple, he must make his own body into a temple for worshipping his gods. The poet compares different parts of the body with different parts of the temple structure. The legs are the pillars, the body is the site of prayer, and the head is the dome.

By making his body a temple, the poet suggests dedicating his entire being to his god. The poor must therefore dedicate their lives to God. The poet then calls to the lord of the meeting rivers, his chosen deity- Lord Shiva at Koodalasangama. He declares that things standing shall fall, but the moving ever shall stay.

This means that standing structures such as temples will be destroyed over the course of time, but the temple of the body shall remain because life goes on. Generations of humans will keep carrying devotion in their bodies, even if temples fall. The spirit of worship will keep flowing through human bodies through the ages if people make their bodies into temples for the gods.

This above all: to thine own self be true,

And it must follow, as the night the day,

Thou canst not then be false to any man.”

The master of the house, is he at home or isn’t he?” 

Grass on the threshold

Dirt in the house

The master of the house, is he at home, or isn’t he?

Lies in the body,

Lust in the heart:

no, the master of the house is not at home,

In the very first line, the word “threshold” refers to an entrance or a doorway, and “grass” might be a reference to the uncleaned path. This line is a clear indication to the fact that the thoughts that arise in a human mind is perverted to an extent; and various disturbances become the grass in man’s path to salvation. There is “dirt” in his house, meaning, he is not void of all worldly attachments. The poet is hinting at the human conscience, where man is entangled in this materialistic world and eventually has turned into a selfish creature.The poet is doubtful if there resides a master in the house or not. The master here is a direct reference to God, and that by having a perverted mind, He surely will not be present in the house. This statement is put in a form of a question, only to be more rhetoric, indicative of the fact whether the individual has begun to clear his conscience or is still struggling to learn the proper ideals.

Man is failing to be truthful, he easily succumbs to lying and cheating others, while being oblivion to the fact that he is not being true to himself. Man is lustful by nature – living in this materialistic world, he now is driven by lust and possesses the immense thirst for power, for materialistic wealth. The poet sternly asserts that the God does not reside in a body like such, where the mind is corrupted. 

Our Lord of the Meeting Rivers.

Basavanna was a royal minister and the figure around whom the ‘Virasaiva’ community combined. He and his associates attempted to form an egalitarian community based on devotion to Shiva, rather than on caste divisions. Basavanna’s signature line, the “the lord of the meeting rivers” refers to a Shiva temple in the town of Kudalasangama, where three rivers met. In this poem, Basavanna writes on a level more inclined towards the ‘Advaita Vedanta’*. “The master of the house, is he at home or isn’t he?” stands to symbolize the presence of clean mind and body as a representation of the supreme abode of the God.

I responsible

 Individual Responsibility is central to what it means to be human. Other creatures have a limited ability. It’s only the humans that are able to chose the manner of life and hence their destiny. The journey on the path to liberation is entirely the responsibility of the individual. Each is a lamp unto himself each works out their own salvation.  

Single is each being born single it dies,  single it enjoys the reward of its virtue and single it suffers the punishment of its sins.   Laws of Manu 4.240.

Bhagavadgita Gita 6.5-6

Man should discover his own reality and not thwart himself. For he has his self as his only friend or as his only enemy.

Basavanagudi vacant. 126.

A worship without love, and an unfeeling act behold,my brother, is A pictured loveliness… no joy in its embrace;

A painted sugarcane  no relish in its taste.. thus without sincerity is no piety.

To be continued.

Ignorance

 Many religions regard the evils of human condition as a result of ignorance. Being ignorant of the truth about ultimate reality and the purpose of life, people’s values become confused and consequently they act wrongly. This even binds people to the wheel of birth and death. The veil of illusion obscures the faculty of insight.

Svetasvatara upanishad 1.6-8

The universe is a wheel, the wheel of Brahman.upon it are all creatures that are subject to birth death and rebirth. It goes on and on in circle and never stops. As long as the individual self thinks it is separate from the lord, it revolves upon the wheel in bondage to the laws of birth death and rebirth.

The lord supports this universe, which is made up of the perishable and the imperishable, the manifest and unmanliest. The individual soul, forgetful of the lord attaches itself to pleasure and thus is bound.

Maitre upanishad4.2

Also Bhagvat Gita 7.25

Few see through the veil of maya.

Katha upanishad 1.2.5

Fools dwelling in darkness, but thinking themselves wise and erudite, go round and round, by various tortuous paths, like the blind led by the blind.

Idolarity allegiance to the false values that substitute for god.

Basavanagudi vacant. 615-16

Bhagvan Gita 9.11-12

Fools misjudge me when I take a human form, because they do not know my supreme state as lord of beings. Unconscious they fall prey to beguiling nature. For there hopes are vain and so are their rituals and their search for wisdom. 

Conflicting

 

The war within.

Chandogya Upanishad. 8.12.1

The body mortal always gripped by death, within dwells the immortal self. This self when associated is our consciousness with our body, is subject to pleasure and pain. And so long as this association continues, freedom from pleasure and pain can no man find. 

Mandaka upanishad. 3.1.1_3.

Two birds, united always and known by the same name, closely cling to the same tree. One of them eats the sweet fruit, the other looks on without eating.

Seated on the same tree, the jiva moans, bewildered by his impotence. But when he beholds the other, the lord worshipped by all, and his glory, he becomes free from grief.

When the seer beholds the self luminous creator, the lord, the purusha  the progenitor of Brahma. Then he the wise seer shakes off good and evil, becomes stainless, and reaches the supreme unity.

Bhagvad Gita 16.6

There are two orders of creation . One divine the other demonic.

Mahabharata

I know what is good but I am not inclined to do it.

I know also what is bad but I do not refrain from doing it.

 I just do as I am prompted to do by some divine spirit standing in my heart.

Bhagvad Gita 6.5_6

Man should discover his own reality and not thwart himself.

For he has the selfas his only friend, or as his only enemy.

A person has the self as a friend when he has conquered himself, but if he rejects his own reality, the self will war against him.