Varna sankara.

 Varṇa Śaṅkara (वर्ण शंकर) is a Sanskrit term that appears prominently in the Bhagavad Gītā, especially in Chapter 1, where Arjuna expresses his anguish before the Kurukṣetra war.

Meaning of Varṇa Śaṅkara

Varṇa – social order or classification based on guṇa (qualities) and karma (actions)

Śaṅkara – confusion, mixture, disorder, corruption

Varṇa Śaṅkara therefore means

the breakdown or confusion of the social and moral order, leading to a loss of clarity about duty (dharma).

Source in the Bhagavad Gītā

Arjuna says:

संकरो नरकायैव कुलघ्नानां कुलस्य च

saṅkaro narakāyaiva kulaghnānāṁ kulasya ca

— Bhagavad Gītā 1.42

Such intermixture (saṅkara) leads the destroyers of families and the families themselves to hell.

Earlier he says:

वर्णसंकरो भवति

varṇa-saṅkaro bhavati

— Gītā 1.41

What Arjuna Truly Fears

Arjuna’s concern is not merely biological mixing, but something far deeper and subtler:

1. Collapse of Dharma

When elders die and traditions vanish, dharma is no longer taught or transmitted.

2. Loss of Saṁskāras

Without proper values, discipline, and ethical training, people lose moral direction.

3. Confusion of Duties

Individuals no longer know:

what is right or wrong

their responsibilities to society

their spiritual obligations

This confusion is Varṇa Śaṅkara.

Philosophical Interpretation

Varṇa is NOT Birth Alone

Krishna later clarifies:

चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः

“The four varṇas were created by Me according to qualities and actions.”

— Gītā 4.13

So Varṇa Śaṅkara means:

mismatch between one’s nature and one’s actions

society where people act without regard to inner disposition or ethical grounding

Symbolic and Modern Understanding

In a broader sense, Varṇa Śaṅkara refers to:

erosion of values

loss of respect for wisdom and elders

confusion between desire and duty

society driven by impulse rather than principle

It is moral chaos, not a rigid social arguments. 

Varṇa Śaṅkara is the spiritual and ethical confusion that arises when dharma collapses, traditions are forgotten, and individuals no longer live according to their true nature.

Arjuna’s fear was not of change, but of change without wisdom.

Let us look at Varṇa Śaṅkara in present-day society, not as an ancient social fear, but as a living philosophical diagnosis—one that is remarkably relevant today.

In the Bhagavad Gītā, Varṇa Śaṅkara refers to confusion of roles, values, and inner nature. In modern society, this confusion has shifted form, but not essence.

1. Confusion Between Identity and Role

Today, people often define themselves by:

income

profession

popularity

social media validation

rather than by:

character

responsibility

inner disposition (svabhāva)

When outer labels dominate inner truth, Varṇa Śaṅkara arises.

A teacher without patience,

a leader without integrity,

a scholar without humility—

these are modern forms of Varṇa Śaṅkara.

2. Knowledge Without Wisdom

Modern society produces:

highly educated individuals

technologically advanced systems

Yet struggles with:

compassion

restraint

ethical clarity

This is jñāna divorced from viveka (discernment).

 Information is abundant, but formation of character is scarce.

3. Loss of Saṁskāras (Value Transmission)

Earlier, values were transmitted through:

family elders

community rituals

lived examples

Today:

parents are time-starved

elders are sidelined

traditions are mocked as outdated

As Arjuna feared, when the carriers of dharma disappear, confusion follows.

4. Desire Replacing Duty

The modern mantra:

“Do what makes you happy.”

The dharmic mantra:

“Do what is right, happiness will follow.”

When desire overrides duty, society becomes unstable—relationships weaken, commitments crumble, and ethics become negotiable.

This is Varṇa Śaṅkara at the psychological level.

5. Leadership Without Dharma

In many spheres—politics, business, even religion—we see:

power without accountability

success without sacrifice

authority without service

The Gītā warns that leaders shape societal order. When leaders lack dharma, confusion multiplies downward.

6. Spiritual Confusion

Another modern form:

spirituality without discipline

devotion without self-control

ritual without inner transformation

This results in performative spirituality, not liberating spirituality.

7. Freedom Without Responsibility

Modern society celebrates freedom, but often neglects:

self-restraint

social responsibility

long-term consequences

The Gītā never opposed freedom—only freedom without dharma.

That imbalance is Varṇa Śaṅkara.

What Krishna’s Teaching Offers Today

Krishna does not try to freeze society—He restores inner alignment.

His remedy:

Know your svabhāva (inner nature)

Perform your svadharma (right action)

Act without selfish attachment

Anchor life in something higher than ego

When inner order is restored, outer order follows.

Varṇa Śaṅkara today is not about caste or class—it is about a society where people have lost clarity about who they are, what they stand for, and why they act.

Inter-caste Marriages and Varṇa Śaṅkara

A Classical Dharmic Explanation (not a social attack)

In śāstra, when it is said that inter-varna (inter-caste) marriages lead to Varṇa Śaṅkara, the concern is not social mixing itself, but the loss of dharmic continuity.

This distinction is very important.

What the Scriptures Were Concerned About

In the traditional Vedic framework:

Varṇa was sustained by

shared values

shared disciplines

shared ways of life

shared samskāras

Marriage was not merely a personal union, but a dharmic institution meant to transmit culture, duty, and spiritual orientation to the next generation.

When two people came from entirely different dharmic trainings, śāstra feared:

“Who will teach the child which dharma to follow?”

This uncertainty is what is called Varṇa Śaṅkara.

Bhagavad Gītā’s Context (Arjuna’s Fear)

Arjuna says:

धर्माभिभवात् कृष्ण प्रदुष्यन्ति कुलस्त्रियः

When dharma declines, the women of the family lose protection

वर्णसंकरो भवति

and varṇa-saṅkara arises

(Gītā 1.41)

Here, “women” symbolise family continuity, not blame.

Arjuna fears:

breakdown of guidance

absence of elders

confusion in upbringing

Inter-varna unions without a shared dharmic framework intensify this confusion.

Why Inter-caste Marriage Was Seen as a Risk

According to śāstra:

Different varṇas followed different disciplines

food habits

rituals

duties

worldview

A child raised amid conflicting value systems may:

lack clarity of duty

reject discipline altogether

grow up without reverence for any tradition

Over generations, this leads to:

erosion of samskāras

dilution of dharma

moral and spiritual confusion

This outcome—not the marriage itself—is Varṇa Śaṅkara.

Important Clarification (Often Ignored)

Śāstra never said:

“Mixing is sinful.”

Śāstra actually said:

“Mixing without dharma leads to disorder.”

If two people—regardless of caste—

consciously accept dharma,

follow discipline,

raise children with clarity of values,

then Varṇa Śaṅkara does not arise.

The problem arises when:

marriage is based only on emotion

dharma is ignored

responsibility is absent

tradition is discarded entirely

Present-Day Reality

Today, many inter-caste marriages:

reject tradition completely

dismiss rituals as irrelevant

offer children no moral or spiritual grounding

In such cases, the Gītā’s warning becomes visible:

confused identity

shallow values

rootlessness

resistance to discipline

This is modern Varṇa Śaṅkara, exactly as Arjuna feared—though the form has changed.

The Deeper Truth

Varṇa Śaṅkara is not caused by inter-caste marriage alone.

It is caused by:

marriage without dharma

freedom without responsibility

choice without consequence

Inter-caste marriage becomes one contributing factor when it lacks a shared ethical and spiritual foundation.

Inter-caste marriages, when devoid of shared dharmic values and disciplined upbringing, can contribute to Varṇa Śaṅkara—but dharma, not birth, is the deciding factor.

Sthira sukham āsanam

Yoga Āsana: The Sacred Posture for Divine Concentration

Yoga, in its original vision, is not a pursuit of bodily perfection but a journey toward inner stillness. Among the eight limbs of Yoga taught by Sage Patañjali, Āsana holds a subtle yet indispensable role. It is the quiet preparation of the body, making it a worthy vessel for divine concentration.

Patañjali defines āsana with profound simplicity:

“Sthira sukham āsanam” (Yoga Sūtra 2.46)

— That posture is āsana which is steady and comfortable.

This single sūtra reveals an eternal truth: when the body is stable and at ease, the mind ceases to wander outward. Discomfort agitates thought; ease invites awareness. A body free from restlessness becomes a silent shrine in which concentration can arise naturally.

The Body as a Sacred Instrument

The yogic seers never rejected the body; they consecrated it. The body was understood as an instrument through which awareness could ascend. When disciplined through āsana, rigidity dissolves, the nervous system calms, and the flow of prāṇa becomes harmonious. The mind, no longer compelled to attend to bodily discomfort, is gently drawn inward.

Patañjali further explains the inner refinement of āsana:

“Prayatna-śaithilya ananta-samāpattibhyām” (Yoga Sūtra 2.47)

— Āsana is perfected by the relaxation of effort and absorption in the Infinite.

Here, āsana transcends physicality. Effort melts into alert relaxation, and awareness subtly expands toward Ananta—the Infinite. The posture is no longer held by the practitioner; the Infinite seems to hold the practitioner.

As a result, says the sage:

“Tato dvandva-anabhighātaḥ” (Yoga Sūtra 2.48)

— Thereafter, one is no longer disturbed by the dualities.

Heat and cold, pleasure and discomfort lose their power. Such equanimity is essential for unbroken divine concentration.

The Steady Seat of Meditation

The Bhagavad Gītā reinforces this ancient understanding. Lord Krishna instructs Arjuna that meditation must begin with a firm and sacred seat:

“Śucau deśe pratiṣṭhāpya sthiram āsanam ātmanaḥ” (Gītā 6.11)

In a clean and sanctified place, one must establish a steady posture, neither too high nor too low. This is not external discipline alone; it is the creation of inner readiness.

Krishna continues:

“Samaṁ kāya-śiro-grīvaṁ dhārayann acalaṁ sthiraḥ” (Gītā 6.13)

— Holding the body, head, and neck erect and motionless, the yogi should remain firm.

The erect spine becomes a living axis—connecting earth and sky, body and consciousness. Through such alignment, awareness naturally withdraws from the senses and turns inward toward the Self.

Upaniṣadic Vision: Stillness as Yoga

The Upaniṣads echo the same wisdom with luminous clarity. The Kaṭha Upaniṣad declares:

“Tāṁ yogam iti manyante sthirām indriya-dhāraṇām” (Kaṭha Upaniṣad 2.6.11)

— That state in which the senses are firmly restrained is called Yoga.

Sense restraint arises effortlessly when the body is steady. Thus, āsana becomes the silent ally of sense withdrawal, leading the aspirant toward deep concentration.

The Śvetāśvatara Upaniṣad further emphasizes posture in meditation:

“Samam kāya-śiro-grīvaṁ dhārayann acalaṁ sthiraḥ” (Śvetāśvatara Upaniṣad 2.8)

The repetition of this instruction across texts reveals a unanimous insight: divine realization rests upon bodily stillness.

From Posture to Prayer

In the Haṭha Yoga tradition, āsana is placed as the very foundation of higher practice. The Haṭha Yoga Pradīpikā states that āsana brings steadiness, health, and lightness of body—qualities essential for sustained contemplation.

But beyond health, the ancient yogic way infused āsana with devotional remembrance. A posture held with awareness became a living prayer. The body ceased to assert itself; the mind ceased to wander. What remained was presence.

A timeless yogic understanding summarizes this beautifully:

When the body is still, the breath becomes subtle;

when the breath is subtle, the mind becomes still.

Āsana: The Threshold of Divine Concentration

The sages were clear—āsana is not the destination, but the threshold. It prepares the aspirant for prāṇāyāma, pratyāhāra, dhāraṇā, and finally dhyāna. Without a stable body, meditation flickers like a lamp in the wind.

To sit in āsana is to sit like a mountain—grounded, unmoving, yet alive with inner power. In that stillness, the breath softens, the senses retreat, and awareness gently remembers its source.

In such sacred posture, the seeker no longer strives to reach the Divine.

The mind becomes quiet enough for the Divine to reveal Itself.

We bow to you.

 Mārgaḻi: When Beauty Becomes a Teacher

Wherever one turns in the sacred month of Mārgaḻi, there is beauty—

beauty that does not merely please the eye,

but beauty that awakens the soul.

It is as though the earth itself knows this is a holy time. Dawn arrives earlier, cooler, and purer. The air carries a stillness that invites silence, reflection, and devotion. Mārgaḻi is not simply a month on the calendar; it is a state of being, where learning flows naturally through sight, sound, fragrance, and feeling.

Flowers That Speak Without Words

Perhaps nowhere is Mārgaḻi’s beauty more eloquent than in the flowers adorning the Lord. Garlands are not decorations alone—they are offerings shaped by devotion and discipline. The fragrance of jasmine, the softness of lotus, the brilliance of chrysanthemums, roses, tulasi, and sevvanthi seem heightened in this season, as though the flowers themselves bloom with awareness.

Each garland is a silent hymn.

Each petal carries the hands that plucked it at dawn.

Each flower whispers surrender.

The Lord stands radiant—clothed in silk, crowned with blossoms—yet it is the humility of the offering that truly adorns Him. Mārgaḻi teaches us that beauty reaches perfection only when it is offered.

The Living Festival of People and Places

Temples during Mārgaḻi come alive long before sunrise. The ringing of bells, the measured chanting of the Vedas, the gentle rhythm of suprabhātam—these are not sounds but inheritances passed through generations. Streets fill with kolams—intricate, fleeting, yet profound—drawn daily only to be erased, reminding us of impermanence and renewal.

People themselves become part of the celebration. There is a gentleness in conversations, a reverence in movements, a quiet joy in waking early. Children learn discipline without being told; elders rediscover youthful enthusiasm. Devotion is no longer individual—it becomes collective.

Sabhas: Where Knowledge Blossoms

Mārgaḻi is also the season of sabhas, where knowledge flows as freely as devotion. Music, dance, discourse—each becomes a pathway to the Divine. Concert halls echo with centuries of wisdom wrapped in rāga and tāla. Even a single kriti or ālāpana can unfold philosophy, bhakti, and history.

The listener does not merely hear—

they absorb.

Lectures on scriptures, saints, compositions, and traditions remind us that Mārgaḻi is a university without walls. The wealth of information available—whether through music, storytelling, or shared remembrance—is staggering. One realizes how deep and generous our cultural inheritance truly is.

An Atmosphere That Educates the Heart

What makes Mārgaḻi the greatest period of all is not just what happens—but how it transforms us. Without effort, one learns patience by waking early. Without instruction, one learns humility by standing in long temple queues. Without books, one learns theology through songs and rituals.

Mārgaḻi teaches by osmosis.

The season reminds us that spirituality need not be heavy or distant. It can be fragrant like a flower, melodious like a rāga, vibrant like a kolam, and warm like shared devotion.

Truly, a Month to Bow To

In Mārgaḻi, beauty becomes wisdom. Celebration becomes education. Devotion becomes joy.

Wherever you turn—

there is something to admire,

something to learn,

something to cherish.

Truly, Mārgaḻi is not just the greatest period of the year—

it is the time when the Divine feels closest,

and life itself feels most meaningful.

Mārgaḻi — When Heaven Walks the Earth

Before the sun remembers to rise,

The earth awakens in sacred hush;

Cold air carries warm prayers,

And silence itself begins to chant.

Flowers bloom with folded hands,

Jasmine breathes the name of God,

Lotus learns to float in faith,

Garlands dream of His embrace.

Kolams bloom and fade each dawn,

White lines teaching fleeting truth—

That beauty lives by letting go,

And devotion leaves no trace but grace.

Bells converse with ancient winds,

Vedas flow in measured breath,

Each note climbs a silver stair

Where time kneels before eternity.

Sabhas glow like lamps of thought,

Rāgas ripen into wisdom,

Stories walk from age to age,

And hearts learn without being taught.

People soften, voices lower,

Steps grow mindful, eyes grow kind;

In Mārgaḻi, the soul remembers

What the world made it forget.

O blessed month of dawns and dew,

Where heaven leans upon the earth—

You do not merely pass through time,

You teach us how to live in it.

Margaḻi: When Food Becomes Offering and Grace

In Mārgaḻi, even food sheds its ordinary identity. What is cooked is first offered, what is offered becomes sacred, and what is received turns into grace. The fragrance that rises from temple kitchens before dawn is not merely of ghee, jaggery, pepper, or cardamom—it is the fragrance of devotion itself.

Each dish prepared for the Lord is born of care and reverence. The cook does not merely measure ingredients; he measures purity of intent. The flame beneath the pot seems gentler, knowing it cooks for the Divine. Once offered, the food returns as prasādam, carrying with it an invisible blessing—lightness to the body, calm to the mind, and sweetness to the heart.

And then there are the sabhas, alive from dawn to dusk. During Mārgaḻi, their canteens become sanctuaries of another kind. Here too, devotion finds expression—not in silence, but in service. Every canteen strives to offer its very best: richly presented pongal glistening with ghee, crisp dosais arriving hot and fragrant, steaming idlis soft as prayer itself, sambars deep with patience and skill. There is friendly rivalry, yes—but it is a noble one, where excellence is an offering and satisfaction of the devotee is the reward.

One can see it in the servers’ faces—quiet pride, gentle urgency, and a shared joy. To feed the one who has risen before dawn to listen to divine music is itself an act of worship. Conversations flow over banana leaves and steel plates, rasikas discussing rāgas, kritis, and composers, while the food silently binds everyone together in warmth and contentment.

Thus, in Mārgaḻi, nourishment is not just for the body. It sustains the long mornings, the attentive listening, the inward turning of the soul. Whether received as temple prasādam or savored in a sabha canteen, food becomes a reminder that devotion is complete only when it is shared.

A Margaḻi Poem

The ladle pauses before the Lord,

Steam rising like folded hands.

What was food becomes blessing now,

Returning softly to waiting palms.

In sabha halls and temple yards,

Ghee gleams like morning light,

Each kitchen racing—not for fame—

But to serve devotion right.

Tongue tastes spice, the heart tastes grace,

Music hums in every bite—

In Mārgaḻi, even hunger learns

That worship can be delight.

Lost and found.

“Kartavīryārjuna rāja bāhu sahasrabhaḥ

tasya smaraṇa-mātreṇa

naṣṭaṃ labhyate dhruvam.”

Kartavīryārjuna – Kartavirya Arjuna, the great king of the Haihaya dynasty

Rāja – King

Bāhu sahasra – One with a thousand arms (symbol of immense power and reach)

Tasya smaraṇa-mātreṇa – By merely remembering or invoking him

Naṣṭaṃ – That which is lost

Labhyate – Is obtained / recovered

Dhruvam – Certainly, without doubt

Simple meaning

“By remembering King Kartavirya Arjuna, the thousand-armed ruler, whatever is lost will surely be found.”

Why Kartavirya Arjuna?

Kartavirya Arjuna (also called Sahasrārjuna) is described in the Purāṇas as:

A king with extraordinary strength and reach

One who could control rivers, retrieve what was swept away, and restore what was lost

A ruler blessed by Dattātreya, symbolizing mastery over space, speed, and direction

Because of these attributes, popular tradition holds that nothing can escape his reach, making him a natural symbol for recovering lost objects.

Spiritual significance

This mantra works on three levels:

Psychological – Chanting calms anxiety, sharpens memory, and improves focus

Symbolic – The “thousand arms” represent the ability to search in all directions

Devotional – Surrendering worry and trusting divine order often leads to clarity

In Indian tradition, smaraṇa (remembering with faith) itself is considered a powerful act.

How it is traditionally chanted

Chant 3, 9, or 11 times

With calm attention, not agitation

Often followed by a quiet mental scan of places already searched

Best chanted with faith rather than desperation

Many elders say: “Once the mind becomes still, the object reveals itself.”

A gentle devotional thought

Just as Kartavirya Arjuna’s arms reached everywhere,

Grace reaches even where our memory fails.

What is truly meant to return, finds its way back.

 In Indian homes, when something is lost, people often turn not to one fixed “scriptural mantra” but to faith-filled remembrance verses—simple invocations that calm the mind and invoke divine help. Here are other similar and widely used mantras, which explain the traditional belief.

1. Anjaneya (Hanuman) Smaraṇa Mantra

“Anjaneyaṃ mahāvīraṃ

jānaki-śoka-nāśanam

smarāmi nityam eva aham

naṣṭa-vastu-prāptaye”

“I constantly remember Anjaneya, the great hero who removed Sītā’s sorrow, for the recovery of lost things.”

Why Hanuman?

He found Sītā when all hope seemed lost

Symbol of clarity, alertness, and sharp memory

Often chanted when documents, keys, or valuables are missing

2. Gaṇeśa Smaraṇa for Obstacles (Common Household Chant)

“Om Gaṇeśāya Namaḥ”

or slightly expanded:

“Vakratunḍa mahākāya

sūrya-koṭi samaprabha

nirvighnaṃ kuru me deva

sarva-kāryeṣu sarvadā”

“O Lord with the curved trunk and massive form, remove obstacles in all my actions.”

Why Gaṇeśa?

Loss is seen as an obstruction

Removing inner confusion often reveals the outer object

3. Dattātreya Remembrance (Related to Sahasrārjuna)

“Dattātreyaṃ mahātmānaṃ

smarāmi satataṃ śubham

naṣṭaṃ yat kim api loke

tat prāptir bhavati dhruvam”

“By remembering the auspicious Dattātreya, whatever is lost in this world is surely regained.”

Guru of Kartavīrya Arjuna

Represents cosmic order and awareness

4. Narasimha Smaraṇa (When panic is high)

“Ugram vīram mahā-viṣṇum

jvalantaṃ sarvato-mukham

nṛsiṃhaṃ bhīṣaṇaṃ bhadraṃ

mṛtyur mṛtyuṃ namāmyaham”

Use:

Though primarily protective, elders chant this when loss causes fear or distress, as calm often leads to discovery.

5. A Very Simple Folk Chant (Used by Elders)

“Smara smara mahādeva

naṣṭaṃ vastu pradāyaka”

“Remember, O Mahādeva, giver of what is lost.”

This is not from scripture, but faith makes it effective.

6. Tulasi Smaraṇa (Vaishnava Homes)

“Tulasyai namaḥ”

Chanted quietly while searching again—Tulasi is believed to bring clarity and grace.

One Important Traditional Insight 

“The mantra does not search — it stills the mind.”

Many times, once the mind becomes steady, memory aligns with space, and the object is found almost effortlessly.

intention

 Have you noticed—each time your heart says a random tiny little prayer, the cosmos sets it in motion? That is the power of pure intention,  And while it may seem ironic, when you do something with least vested interests, the cosmos showers you with your mightiest gifts. Take a leaf from this wise old book and wish well for someone in need today. You don't need to fear what you might lose because each prayer you utter becomes your forcefield that protects not only you, but also your loved ones.

Aging

 Psychologist Hideki Wada has published a book called "The 80-Year-Old Wall." As soon as the book was published, its sales exceeded 500,000 copies, making it the best-selling book at the time. If this sales trend continues, the book will sell over 1 million copies, making it Japan's best-selling book of the year.

Dr. Wada, 61, is a doctor specializing in mental illnesses in the elderly. He has summarized the secrets of a "lucky" life for 80-year-olds in 44 sentences, which are listed below:

1. Keep moving.

2. Take deep breaths when angry.

3. Get enough exercise so that your body doesn't stiffen.

4. Drink more water when using air conditioning in the summer.

5. Diapers help increase mobility.

6. The more you chew, the more active your brain and body will be. 

7. Memory loss is not due to age but to lack of brain use.

8. There is no need to take too much medicine.

9. There is no need to lower blood pressure and sugar unnecessarily.

10. Being alone is not loneliness; it is about spending time peacefully.

11. Laziness is not a shame.

12. There is no need to spend money on a driver's license (a campaign is underway in Japan to get senior citizens to return their licenses).

13. Do what you like; don't do what you don't like.

14. Natural desires remain even in old age.

15. Under no circumstances, do not sit at home all the time.

16. Eat what you like; mild obesity is better.

17. Do everything carefully.

18. Do not associate with people you don't like.

19. Do not watch TV all the time.

 20. Instead of fighting the disease, learn to live with it.

21. "When the cart reaches the mountain, the road is visible" - this is the magic phrase of happiness for the elderly.

22. Eat fresh fruits and salads.

23. Bath time should not exceed 10 minutes.

24. If you can't sleep, don't force yourself.

25. Activities that bring pleasure increase brain activity.

26. Say what you feel; don't think too much.

27. Find a "family doctor" as soon as possible.

28. Don't be too patient or forceful; being a "bold senior" is also not bad.

29. It's okay to change your mind sometimes.

30. In the final stages of life, dementia is a gift from God.

31. If you stop learning, you will grow old.

32. Don't crave fame; what you have is enough.

33. Innocence is for the elderly.

34. The more difficult something is, the more interesting it becomes.

35. Sunbathing brings happiness.

36. Do things that benefit others.

37. Spend today comfortably.

38. Desire is the key to longevity.

39. Live happily.

40. Breathe easily.

41. The principles of life are in your own hands.

42. Accept everything calmly.

43. Cheerful people are loved by everyone.

44. A smile brings good luck.

Getting old is not a limit - it is a gift. With the right perspective and daily habits, the years after 60 can be some of the most fruitful years of your life. Let us embrace aging not with fear, but with grace, gratitude, and the wisdom generously shared by Dr. Wada.

Kedar miracle.

 Narsi Mehta was divinely gifted the anklets of dance by the Lord Himself, the celestial couple placing upon his feet the sacred bells that would henceforth keep time with eternity. Along with this rare blessing, he was also granted the Kedar raga—a raga not merely to be sung, but to be lived, danced, and dissolved into. The Lord promised him that whenever Kedar flowed from his heart, He would appear, unseen by the worldly eye yet unmistakably present to the devotee who sang in pure surrender.

Society, bound by rigid customs and shallow judgments, could not comprehend this divine madness. Family, relatives, and community disqualified Narsi Mehta, casting him aside as one who had strayed beyond acceptable norms. Yet none of this wounded him. Their rejection became his liberation. Freed from the weight of approval and convention, he belonged wholly to the Lord alone.

Now unburdened, Narsi Mehta sang, danced, and performed only for God—his anklets ringing not on earthly floors but in the courts of the Divine. Each time the Kedar raga arose, it was no longer music alone; it was a sacred invitation. And true to His word, the Lord came—again and again—drawn not by melody, but by the utter sincerity of a devotee who had surrendered everything for love.

In Narsi Mehta’s life, exile became grace, music became worship, and rejection became the doorway to divine intimacy.

A bhajan traditionally rendered in raga Kedar in the Narsinh Mehta bhajan paramparā—especially in temple and Haridās traditions—is the celebrated “Vaishnava Jana To”.

While bhajans often travel across rāgas, Kedar is one of the deeply accepted classical–devotional settings for this composition, especially for slow, meditative singing and abhinaya.

Bhajan: Vaishnava Jana To

Tradition: Narsinh Mehta

Rāga: Kedar (traditional devotional rendition)

Lyrics (Gujarati – select verses)

વૈષ્ણવ જન તો તે ને કહીએ

જે પીડ પરાઈ જાણે રે

પર દુઃખે ઉપકાર કરે તો યે

મન અભિમાન ન આણે રે

સકલ લોકમાં સહુને વંદે

નિંદા ન કરે કેની રે

વાચ કાચ મન નિશ્ચલ રાખે

ધન્ય ધન્ય જનની રે

Meaning (English)

He alone is called a true Vaishnava

Who feels the pain of others as his own.

He rushes to serve those in sorrow,

Yet keeps his heart free from pride.

He bows to all beings in this world,

Speaks ill of none.

His word, thought, and mind remain pure—

Blessed indeed is the mother who bore such a soul.

Why Kedar suits this bhajan

Raga Kedar carries a gentle majesty and inward luminosity.

It does not cry aloud; it flows like quiet assurance. When Vaishnava Jana To is sung in Kedar:

Compassion becomes still strength, not sentiment

Humility gains dignity, not weakness

The bhajan transforms into a vow, not a performance

For Narsinh Mehta, this raga was not ornamentation. It was a bridge.

When sung in Kedar, the bhajan ceases to be instruction—it becomes presence.

The devotee does not describe God; God arrives.

A devotional closing thought

When Narsinh Mehta sang this bhajan in Kedar, anklets ringing, eyes closed, society forgotten, the Lord did not come as spectacle.

He came as truth settling into the heart.

That is the miracle of Kedar.

Not that God appears before us—

but that we disappear before Him.