New.

 New Year Tidings

A dawn unfolds with silent grace,

No loud promise, no hurried pace.

Old dust settles, hearts renew,

Each breath whispers—begin anew.

May days grow kind, may thoughts grow clear,

Step softly forward—the New Year is here. 

Vasal.

 Prabha Narasimha: Had great darshan Archanai and vaikunta vasahal darshanam. Posting pictures below.

Prabha Narasimha: 3 45 to 4.15 moolavar mutangi sevai Archanai and then vaikuta vasal around 5.30 a.m.

https://youtube.com/shorts/rPjNym7RDGA?si=8YDd6EL7hXQWfj1V

At dawn the sacred portal parts,

Not stone alone, but waiting hearts.

Steps washed clean by tear and plea,

Time pauses at eternity.

No gate of wood, no lock of gold,

But grace that lets the soul unfold.

One step in truth, one breath made pure—

Vaikunta opens, calm and sure.

Flower names.

 List of 98 Flowers

Kurinji

Vengai

Kantal

Mullai

Neithal

Thazhai

Punnai

Kaaya

Ilavam

Kadamba

Konrai

Senbagam

Champakam

Mandaram

Marudham

Thamarai (Lotus)

Ambal

Kuvalai

Thaazhai

Surapunnai

Vanji

Karpaga

Kadukkai malar

Pidavam

Kuravam

Pathiri

Veppam poo

Kuringi poo

Thumbai

Nochi

Erukku

Thazhampoo

Karuvilai

Arali

Malligai

Thulasi

Murukku

Poovarasu

Pichipoo

Magizhampoo

Vaagai

Nandiavattam

Sevvanthi

Sembaruthi

Karunthazhai

Vadamalli

Mullai kodi poo

Kattukodi poo

Neer mullai

Kalli poo

Thumbai kodi

Kattukaruvilai

Kurukkaathi

Thazham poo

Naaval poo

Pungai

Vilvam

Athi poo

Iluppai

Kadali poo

Thennam poo

Panai poo

Kantal poo

Thaazhai poo

Ponnanganni poo

Sirupeelai poo

Keezhkathir poo

Pirandai poo

Mudakathan poo

Vallarai poo

Kurunthotti

Thuththi poo

Kuppaimeni poo

Thumbai malar

Poovam poo

Karisalankanni

Avaram poo

Mudhira poo

Nithyakalyani

Punnaga

Thottachi poo

Kurunji kodi poo

Sirukurinji

Manjal poo

Vayirampoo

Kattumalligai

Kurinji mullai

Kanchana poo

Kattusenbagam

Kuravanji poo

Thazhampoo kodi

Sevvarali

Karunochi

Vazhampoo

Sothu poo

Kundumani poo

Pavizha malli

Neelakurinji

Setting example.

 The Madras System of Education: When India Taught the World How to Teach

Long before modern debates on peer learning, collaborative classrooms, and student-led instruction gained currency, an educational experiment in Madras (now Chennai) quietly shaped schooling practices across continents. Known as the Madras System of Education, it stands as a remarkable instance where India influenced global pedagogy, rather than merely receiving it.

This system reminds us that education is not merely about syllabi or buildings—it is about human relationships, discipline, and the dignity of learning together.

The Madras System emerged in the late 18th century, closely associated with Dr. Andrew Bell, a Scottish clergyman who served as superintendent of an orphanage for soldiers’ children in Madras around 1795.

a large number of students,

scarcity of trained teachers, and

limited financial resources,

Bell observed indigenous methods of learning already in practice in Indian pathashalas and gurukula-like settings. Rather than imposing an imported model, he adapted what he saw.

Thus was born a method where students taught students.

The Monitorial Method

At the heart of the Madras System lay the monitorial approach.

Senior or more advanced students were appointed as monitors.

These monitors instructed younger or less advanced students.

The teacher functioned as a supervisor and guide, not a constant lecturer.

This was not chaos—it was structured delegation.

Each monitor was responsible for:

specific lessons,

small groups,

discipline and repetition.

Learning thus became active, participatory, and hierarchical, reflecting the Indian understanding that knowledge flows through lived practice.

Curriculum and Methodology

The Madras System emphasized:

Reading

Writing

Arithmetic

Moral instruction

Teaching relied heavily on:

repetition

recitation

oral drills

collective chanting or reading aloud

These techniques echoed traditional Indian learning methods, where memory, sound, and rhythm played crucial roles—much like Vedic chanting or classical recitation.

Learning was communal, not solitary.

Discipline Without Fear

One of the most striking aspects of the Madras System was its approach to discipline.

Order was maintained through roles and responsibility, not constant punishment.

Students learned self-discipline by being accountable to peers.

Monitors gained leadership and empathy, not just authority.

This resonates deeply with Indian ethical education, where dharma is learned by doing, not preaching.

Spread to the West

What began in Madras soon crossed oceans.

Bell documented the system in England.

It was adopted widely in Britain, Europe, and America.

It influenced public schooling, especially in areas with teacher shortages.

Ironically, a system inspired by Indian practices was later re-imported into India under colonial administration—often without acknowledging its indigenous roots.

Criticisms and Limitations

No system is without flaws.

Critics pointed out that:

Monitors were not professionally trained.

Rote learning sometimes overshadowed creativity.

Deeper conceptual understanding could suffer.

Yet, these limitations arose largely from poor implementation, not from the philosophy itself.

When guided wisely, the system fostered:

responsibility,

cooperation,

humility in learning.

Philosophical Undercurrent

The Madras System reflects an ancient Indian truth:

“One who teaches learns twice.”

Knowledge was not hoarded—it was circulated. Authority was not distant—it was earned. Education was not individualistic—it was collective upliftment.

In spirit, it aligns closely with the guru–śiṣya tradition, adapted to mass education.

In an era of:

overcrowded classrooms,

digital peer learning,

mentorship models,

the Madras System feels unexpectedly modern.

Its principles live on in:

peer tutoring,

flipped classrooms,

collaborative learning platforms.

What technology seeks to achieve today, Madras once did with chalk, slates, and human trust.

The Madras System of Education is not merely a historical curiosity. It is a quiet testament to India’s pedagogical wisdom, where learning was shared, lived, and passed hand to hand.

At a time when education often feels mechanical, this system reminds us that the best classrooms are communities, and the best teachers sometimes sit on the same floor as the students.

Perhaps it is time not just to remember the Madras System—but to relearn it.

Darshana.

 In the Mahābhārata, Sañjaya’s description of Bhārata-varṣa occurs mainly in the Bhīṣma Parva, chapters 6–16 (critical editions vary slightly). These chapters are collectively known as Bhārata-varṣa-varṇana—a sacred-geographical vision offered to the blind king Dhṛtarāṣṭra.

What follows is not merely a map, but a civilizational hymn.

1.  Why Sañjaya Describes Bhārata-varṣa

Before the war begins, Dhṛtarāṣṭra asks:

“What is this land called Bhārata, for whose sake my sons and the Pāṇḍavas stand ready to destroy one another?”

Sañjaya answers not with strategy, but with sacred geography—as if to remind the king that:

This land is too holy for fratricide

Every mountain and river is a silent witness

War here is not ordinary—it wounds Dharma itself

2. Bhārata-varṣa: A Karmabhūmi, Not Just a Country

Sañjaya begins with a defining statement:

“Bhārata-varṣa is that land where karma is performed,

and through karma alone beings attain heaven or liberation.”

Key ideas:

Bhārata-varṣa is Karma-bhūmi (land of action)

Other lands are Bhoga-bhūmis (lands of enjoyment)

Only here can one strive for mokṣa

This is the philosophical foundation of the description.

3. Natural Boundaries of Bhārata-varṣa

Mountains (Parvatas)

Sañjaya lists the great mountain ranges as guardians of the land:

The Himalayas

Described as:

Snow-clad

Abode of sages and gods

Source of sacred rivers

Residence of:

Siddhas

Gandharvas

Yakṣas

The Himalayas are the spine of Bhārata-varṣa

They are not obstacles but austere teachers

Other Mountains Mentioned

Vindhya

Pariyātra

Sahya (Western Ghats)

Mahendra

Malaya

Dardura

Śuktimān

Rikṣavat

Each mountain is linked with:

Tapas

Medicinal herbs

Sacred retreats (āśramas)

4. Rivers: The Living Deities of Bhārata-varṣa

Sañjaya gives a long and reverential list of rivers, treating them as moving goddesses.

Major Rivers

Gaṅgā

Yamunā

Sarasvatī

Sindhu

Sarasvatī (both manifest and hidden forms)

Godāvarī

Narmadā

Kṛṣṇā

Kāverī

Tāmrāparṇī

Payasvinī

Vetravatī

Śoṇa

Key insight:

Rivers purify sin

They support yajñas

They connect heaven and earth

Sañjaya implies that to fight upon such river-fed soil is to fight upon consecrated ground.

5. Regions and Peoples of Bhārata-varṣa

Sañjaya names numerous janapadas and regions, covering the entire subcontinent.

Northern Regions

Kurus

Pañcālas

Madrakas

Gandhāras

Kambojas

Eastern Regions

Aṅga

Vaṅga

Kaliṅga

Pundra

Southern Regions

Cholas

Pāṇḍyas

Keralas

Andhras

Drāviḍas

Western Regions

Śūrasenas

Matsyas

Saurāṣṭras

Abhīras

Sañjaya emphasizes:

Diversity of customs

Variety of languages

Yet one sacred rhythm of Dharma

6. Forests and Sacred Spaces

Bhārata-varṣa is described as āraṇyaka as much as nagarika.

Forests include:

Naimiśāraṇya

Daṇḍakāraṇya

Kāmyaka

Badarikāśrama regions

These are:

Seats of Vedic transmission

Places where kings become seekers

Spaces where ṛṣis preserve cosmic balance

7. Bhārata-varṣa as a Land of Yajña

Sañjaya repeatedly notes:

Continuous performance of sacrifices

Chanting of Vedas

Presence of learned Brāhmaṇas

The smoke of yajñas is said to rise constantly from this land.

This makes Bhārata-varṣa:

Spiritually vibrant

Cosmically aligned

8. A Silent Rebuke to Dhṛtarāṣṭra

Though Sañjaya never openly condemns the king, the description itself is a moral mirror.

The unspoken message:

“This land has produced Rāma, Ṛṣis, and Rājadharma”

“Can it now witness the blindness of a father becoming the blindness of a nation?”

Every mountain and river becomes a witness in the court of Dharma.

9. Vision Given to a Blind King

There is a deep irony:

Dhṛtarāṣṭra cannot see

Yet Sañjaya gives him the largest vision possible

Not the battlefield—but the entire sacred body of Bhārata

This suggests:

Physical blindness is not the greatest blindness

Ethical blindness is

10. Reflections.

Sañjaya’s description is not geography—it is a pilgrimage in words.

Bhārata-varṣa emerges as:

A living organism

A field of karma

A sacred trust handed down through ages

To wage war upon Bhārata-varṣa

is not merely to defeat enemies

but to wound the very land that teaches liberation.

 Select Sanskrit Verses and meaning

1. Bhārata-varṣa as Karma-bhūmi

उत्तरं यत् समुद्रस्य

हिमाद्रेश्चैव दक्षिणम् ।

वर्षं तद् भारतं नाम

भारती यत्र सन्ततिः ॥

Uttaraṁ yat samudrasya

himādreś caiva dakṣiṇam |

varṣaṁ tad bhārataṁ nāma

bhāratī yatra santatiḥ ||

That land which lies north of the ocean

and south of the Himālaya,

is known as Bhārata-varṣa,

where the descendants of Bharata dwell.

This is the definitive geographical and civilizational definition of Bhārata-varṣa.

2. Bhārata-varṣa — the Only Land of Spiritual Striving

अत्रैव कर्माणि कुर्वन्ति

पुण्यानि नरका॒णि च ।

अन्यत्र भोगभूमिर्हि

भारतं कर्मभूमिरुच्यते ॥

Here alone are actions of merit and demerit performed.

Elsewhere are lands of enjoyment,

but Bhārata alone is called the land of karma.

This verse establishes Bhārata-varṣa as unique among all worlds.

3. The Himalayas — Abode of Tapas

हिमवान् नाम नगाधिराजः

पुण्यः सिद्धनिषेवितः ।

नानौषधिसमायुक्तो

देवर्षिगणसेवितः ॥

The Himālaya, king of mountains,

is sacred, frequented by Siddhas,

rich in divine herbs,

and served by Devas and Ṛṣis.

Mountains are not inert—they are repositories of tapas.

4. Rivers as Living Purifiers

गङ्गा सरस्वती चैव

यमुना च महोदधिः ।

पुण्याः पावनयः सर्वाः

भारतस्य महोदधाः ॥

Gaṅgā, Sarasvatī, Yamunā and many others—

all sacred, all purifying—

flow across Bhārata-varṣa

like veins carrying life.

Rivers are seen as moving yajñas.

5. Diversity of Regions, Unity of Dharma

नानाजनपदाकीर्णं

नानावेषविभूषितम् ।

धर्मेणैकात्मना चैव

भारतं वर्षमुच्यते ॥

Filled with many kingdoms,

adorned with many customs and forms,

yet united by one soul of Dharma,

this land is called Bhārata-varṣa.

This verse beautifully expresses unity without uniformity.

6. The Silent Warning to Dhṛtarāṣṭra

एतद् देशवरं राजन्

न हन्तव्यं कदाचन ।

धर्मस्यायतनं ह्येतत्

नृणां स्वर्गापवर्गयोः ॥

O King, this supreme land

should never be destroyed,

for it is the abode of Dharma,

and the gateway to heaven and liberation.

“When the Land Spoke to the Blind King”

When Sañjaya spoke,

he did not describe armies—

he unfolded a land.

Snow listened in the Himalayas,

as if recalling ancient vows.

Rivers paused mid-flow,

wondering if blood would soon

dilute their sanctity.

“O King,” whispered the mountains,

“We have held sages longer

than your throne has held power.”

The forests remembered chants

older than your sons’ ambitions.

Ashrams exhaled smoke of yajña,

asking—for whom was this fire lit?

Bhārata did not cry aloud.

She only stood—

with rivers as veins,

mountains as bones,

Dharma as breath.

And the blind king heard it all—

yet saw nothing.

Bhārata-varṣa is not a land we inherit;

it is a sacred body we are permitted to walk upon—

only as long as we remember why it exists.

Batti p.

 Deep in the Western Ghats of India lies a botanical wonder known as the "Pandavara Batti" (Pandava’s Torch), a plant that carries a fascinating connection to the ancient epic, Mahabharata. This rare plant, scientifically identified as Celastrus paniculatus, possesses unique stems that are naturally rich in oil, allowing them to burn brightly when lit—just like a traditional candle or torch. Local folklore suggests that the Pandavas used these very branches to light their way during their thirteen-year exile in the dense forests, giving the plant its legendary name. In a very simple way, this plant acts like a natural wick; even with just a little extra oil applied to the surface, the woody stem can sustain a flame for a long time without burning out quickly. It’s a stunning example of how nature provided essential tools for survival long before modern technology existed, blending botanical science with ancient Indian mythology to create a living piece of history. 

Passing cloud.

 Yoga Vāsiṣṭha — When Wisdom Speaks to a Restless Mind

Among the vast ocean of Indian spiritual literature, the Yoga Vāsiṣṭha occupies a unique and luminous place. It is not a text of ritual, nor of commandment. It is a dialogue—gentle, patient, profound—between a troubled prince and an illumined sage. It speaks not to scholars alone, but to every seeker who has felt the weight of existence and asked, “Is this all?”

The Setting: A Prince in Inner Crisis

The Yoga Vāsiṣṭha unfolds as a conversation between Prince Rāma and Sage Vāsiṣṭha, in the court of King Daśaratha. Rāma, though young, accomplished, and virtuous, returns from his travels deeply disturbed. He has seen the impermanence of life, the fragility of pleasure, and the inevitability of sorrow. The world, which once appeared orderly and promising, now feels hollow.

This is not despair born of weakness; it is existential disillusionment—the kind that arises when the soul begins to awaken.

Instead of dismissing Rāma’s anguish or prescribing duties and distractions, Vāsiṣṭha does something rare: he listens. And then, over thousands of verses, he leads Rāma inward—through stories, metaphors, and piercing insight—towards freedom.

Not a Yoga of Posture, but of Vision

Despite its name, the Yoga Vāsiṣṭha is not concerned with physical yoga. Here, yoga means union with truth, attained through right understanding (jñāna). The central teaching is clear and uncompromising:

Bondage and liberation are creations of the mind.

The world we experience, Vāsiṣṭha explains, is not false in the sense of non-existence, but illusory in the way a dream is real to the dreamer. The mind projects, interprets, clings—and suffers. Freedom comes not by changing the world, but by seeing through the mind’s projections.

Stories as Mirrors of Consciousness

One of the most striking features of the Yoga Vāsiṣṭha is its extensive use of stories within stories. Kingdoms rise and fall within a few verses; entire lifetimes pass like a breath. Characters experience heavens and hells, only to awaken and discover they were mental constructions.

These stories are not meant merely to entertain. They function as mirrors, gently loosening the reader’s grip on rigid notions of time, self, and causality. Again and again, the text returns to a single insight:

As the mind imagines, so it becomes.

The Mind: Both Prison and Path

Unlike texts that vilify the mind, the Yoga Vāsiṣṭha treats it with nuance. The mind is not the enemy; ignorance is. The same mind that binds can liberate when purified by inquiry (vicāra).

Vāsiṣṭha does not advocate withdrawal from life. Instead, he teaches living in the world without being entangled by it—acting without attachment, experiencing without ownership, living fully yet lightly.

This teaching resonates deeply with Rāma’s destiny. He is not meant to renounce the world, but to rule it—free from inner bondage.

A Scripture for Modern Restlessness

What makes the Yoga Vāsiṣṭha especially relevant today is its psychological depth. It addresses anxiety, dissatisfaction, fear, and meaninglessness—not as disorders to be fixed, but as signals of a deeper awakening.

In an age where the mind is overstimulated and perpetually unsettled, Vāsiṣṭha’s counsel feels timeless:

Slow down the mind, observe it, understand it—and you will find that peace was never absent.

Rāma’s Transformation

By the end of the dialogue, Rāma is not a different person; he is the same person, seeing differently. His sorrow dissolves, not because the world has changed, but because his understanding has matured. He rises, ready to live, act, and serve—rooted in inner freedom.

A Whisper of the Upaniṣads

Often described as a bridge between the Upaniṣads and later Advaita Vedānta, the Yoga Vāsiṣṭha does not shout its truths. It whispers them—patiently, compassionately—until the listener is ready.

It reminds us that liberation is not somewhere else, nor in some other time. It is here, now, in the clarity of seeing.

When the mind rests in truth,

the world no longer binds—

it simply appears,

like a passing cloud in an infinite sky.

1. The Mind Alone Is Bondage and Liberation

Verse (essence of Yoga Vāsiṣṭha teaching):

Mana eva manuṣyāṇāṁ kāraṇaṁ bandha-mokṣayoḥ

The mind alone is the cause of human bondage and liberation.

This is perhaps the most quoted insight from the Yoga Vāsiṣṭha. Bondage is not imposed by the world, nor liberation gifted by fate. It is the direction of the mind—outward in craving or inward in clarity—that decides our state. When the mind clings, it binds. When it understands, it frees.

2. The World as Mental Projection

Verse (paraphrased):

Yathā svapne tathā jāgrat jagad-ābhāsa mātrakam

Just as in a dream, so too in waking life—the world is an appearance perceived by consciousness.

Vāsiṣṭha does not deny the world; he questions our absolute faith in it. The waking world appears solid only because the mind agrees to it. When seen with wisdom, it becomes lighter—experienced fully, yet held loosely.

3. Desire Is the Seed of Sorrow

Verse (sense rendering):

Icchā eva hi saṁsāraḥ

Desire itself is worldly bondage.

Desire, in the Yoga Vāsiṣṭha, is not mere wanting but the insistence that reality must conform to our imagination. Where desire rules, disappointment follows. Freedom begins when desire is understood—not suppressed, but seen through.

4. Freedom While Living

Verse (teaching on jīvanmukti):

Jīvanneva vimuktaḥ syāt jñāna-dīpena bhāsitaḥ

One can be liberated even while living, when illumined by the lamp of knowledge.

This verse reassures the householder and the king alike. Liberation does not require escape from life, but illumination within life. Rāma is taught not renunciation of action, but renunciation of ignorance.

5. The Illusion of Time

Verse (idea expressed repeatedly in the text):

Kṣaṇe kalpa ivābhāti kālo hy antaḥkaraṇātmakah

A moment may appear as an age; time is shaped by the inner mind.

In many stories of the Yoga Vāsiṣṭha, entire lifetimes unfold in moments. Time stretches and shrinks according to mental states. Anxiety lengthens time; peace dissolves it. Thus, mastery over the mind becomes mastery over time itself.

6. Inquiry as the Path

Verse (core instruction):

Vicāraṇaṁ hi mokṣāya nānyo mārgo vidyate

Inquiry alone leads to liberation; there is no other path.

Not blind belief, not ritual, not even austerity—inquiry (Who am I? What is real?) is Vāsiṣṭha’s chosen instrument. This inquiry is not intellectual argument, but silent, persistent seeing.

7. Peace Is Your True Nature

Verse (sense):

Śānta eva hi ātmāyaṁ na duḥkhī na sukhī kvacit

The Self is ever peaceful, untouched by sorrow or joy.

Sorrow and joy belong to the waves of the mind. The Self, says Vāsiṣṭha, is the still ocean beneath. To know this is not to become indifferent, but to become unshakeable.

The Yoga Vāsiṣṭha does not promise miracles. It offers something rarer: clarity. Through stories, paradoxes, and gentle insistence, it leads the seeker to a simple realization—

You are not imprisoned in the world.

You are entangled in the mind’s misunderstanding of it.

When understanding dawns, life continues—

but suffering loosens its grip.

When Vāsiṣṭha Spoke

The prince stood still,

crown heavy with questions,

eyes tired of a world

that promised much

and stayed little.

Vāsiṣṭha did not argue with sorrow.

He smiled—

as one smiles at a dreamer

just before awakening.

“Nothing binds you,” he said softly,

“except the thought that you are bound.

The chain is woven of wishes,

the lock is named mine.”

Worlds rise and fall

in the theatre of the mind.

A moment stretches into a lifetime,

a lifetime collapses into a sigh.

What you call time

is only attention wandering.

Desire paints heaven,

fear invents hell.

Between the two

the Self waits—

untouched, unhurried, whole.

Do not flee the world,

nor clutch it.

Walk through it

as one walks through a garden

knowing the flowers are real,

yet not owned.

Ask—not loudly,

but steadily:

Who is the one who suffers?

Who is the one who seeks?

When the question ripens,

the answer falls away.

Rāma rose—

not lighter in duty,

but free in vision.

The kingdom remained,

the mind did not.

Such is the yoga Vāsiṣṭha taught:

to live fully,

to see clearly,

and to rest—

even amidst action—

in the peace that never left.

According to traditional understanding, Vasiṣṭha narrated the Yoga Vāsiṣṭha to Śrī Rāma when Rāma was about sixteen years old.

Rāma is described as a yuvā-rāja-yogya prince—young, accomplished, yet inwardly dispassionate.

This teaching occurs before Rāma’s coronation, when he returns from pilgrimages and displays deep vairāgya (disenchantment) with the world.

King Daśaratha, disturbed by Rāma’s detachment at such a young age, seeks Vasiṣṭha’s guidance—leading to the exposition of Yoga Vāsiṣṭha.

Why this age is significant

At sixteen, Rāma:

Has mastered śāstra, śastra, and royal duties

Yet questions the meaning of life, suffering, impermanence, and liberation

Represents the ideal adhikāri—young in body, mature in wisdom

This is why the text is so striking:

the highest Advaitic wisdom is imparted not to a recluse, but to a youthful prince poised to rule the world.

Traditional phrasing often used

“Ṣoḍaśa-varṣīya Rāmaḥ” — Rāma, aged sixteen

“Bāla eva mahātmā” — young in years, great in soul

A reflective note (apt for your blog)

When sixteen-year-old Rāma listens to Vasiṣṭha speak of Brahman,

it tells us that wisdom is not the reward of old age

but the recognition of truth, whenever the heart ripens.