A morsel of unsolicited advise.

What I read in detail, I pass it on to others in capsules.

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One who understands as the years pass-by is the one who is wise in Wisdom.

Every soul should being simple, receptive and initiative like a child inquire in groups with open mind, being rational and reasonable respond in pairs with eagerness like an adult, understand and experience alone like an old man mature and wise in Wisdom.

Then there would be flame in the young ones and light in the old ones.

When one is child being simple desire should rule, when young with flame flashing reason should rule, when adult good sense with luminosity should rule and when old wisdom as serenity of the soul should rule. 

Then as one crosses sixty years in age, one will find less things that seem absurd. Whatever appeared beautiful as child, strong as young, mature as an adult will never be unhappy during rest of the life. One becomes old with less passion and more compassion. When they cross eighty years in age, they remain as young and resourceful as they were when forty years in age.

Remaining long in age is the only way by which one can become of old and wise in Wisdom. So live long doing what is to be done.

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The question often asked is why million and billion amount of money is spent on building temples,  churches and mosques, when the money spent could have been used for feeding million and million hungry people all over the world giving them food, offering them roof over their head and clothes to cover their emaciated bodies.

I have not found answer to this dilemma.

Perhaps the reason could be found from the manner in which million and billion amount of money is
spent on manufacturing arms and armaments great warships and fighter planes, bullets for guns and bombs one more powerful than the other when the money spent could have been used for feeding million and million hungry people all over the world giving them food, offering them roof over their head and clothes to cover their emaciated bodies.

Throes who build temples, churches and mosque say that they intend to saves the souls of people from perdition, even as those who spend on manufacturing arms and armaments, great warships and fighter planes, guns and bombs say they intend to save people embarking in war to end all future wars.

Whether in the East or in the West, people have not succeeded. People waste money on material objects or arms and armaments, splurging with gay abandon as they do in the west or waste  money spending on ostentatious sacrifices and elaborate rites and rituals as they do in the East.

Who is right and who is wrong no one knows not any one is keen to find. Each one assuming to wise find the other to be wrong.

That is the tragedy.

सत्य, the eternal Prime Existence.

To day I recalled Bhagavan Raman Maharshi's statement which emphasised that the present moment alone is the existential reality, सत्य, the Prime Existence, the past and future being dependent on one's being in existence within one's form, the body. Without existence of the body there neither time nor space, neither the past nor the future.The past was the present earlier and the future would be the present later. Past is made of memories and future of expectations. Past would not be, if there were no memories. Future would not be there if there were no expectations.

One draws sustenance singularly in the Present moment, from सत्य, the existential reality, the Past having gone and the Future, not yet arrived, the past being the dream which one had seen earlier, the future being the dream which would be seen later. To understand the  past and the future without understanding the present would be Iike trying to find solution for a mathematical proble without understand the importance of the number One.

The Lord identifies himself as "कालोस्मि न लोकक्षयकृत्प्रवृद्धो लोकान्समाहर्तुमिह प्रवृत्त: ।" where काल means the terrible Time, अस्मि, suggest the present moment alone as the existential reality, सत्य, the Prime Existence लोक is the temporal world of perception, bound by the memories of the past and expectations of the future. Therefore, लोकक्षयकृतप्रवृद्धो or लोकान्समाहर्तुमिह प्रवृत्त: means the one which is resurgent for destruction of or gathering together the लोक, the temporal or empirical world of perception, bound by memories of the past and the expectations of the future.

One should concentrate on the present moment, which is the existential reality, सत्य, the Prime Existence transcending the past and future which represent one's existence within a gross form, the body, dependent and supported by the accumulated memories and nebulous, unsubstantiated expectations, therefore, should be rejected as mutable, temporary, transient, mortal and non-existential, असत्य. Therefore, one should seize the present moment, because the past is not available and the future is not certain.

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सत्य, the eternal Prime Existence.

To day I recalled Bhagavan Raman Maharshi's statement which emphasised that the present moment alone is the existential reality, सत्य, the Prime Existence, the past and future being dependent on one's being in existence within one's form, the body. Without existence of the body there neither time nor space, neither the past nor the future.The past was the present earlier and the future would be the present later. Past is made of memories and future of expectations. Past would not be, if there were no memories. Future would not be there if there were no expectations.

One draws sustenance singularly in the Present moment, from सत्य, the existential reality, the Past having gone and the Future, not yet arrived, the past being the dream which one had seen earlier, the future being the dream which would be seen later. To understand the  past and the future without understanding the present would be Iike trying to find solution for a mathematical proble without understand the importance of the number One.

The Lord identifies himself as "कालोस्मि न लोकक्षयकृत्प्रवृद्धो लोकान्समाहर्तुमिह प्रवृत्त: ।" where काल means the terrible Time, अस्मि, suggest the present moment alone as the existential reality, सत्य, the Prime Existence लोक is the temporal world of perception, bound by the memories of the past and expectations of the future. Therefore, लोकक्षयकृतप्रवृद्धो or लोकान्समाहर्तुमिह प्रवृत्त: means the one which is resurgent for destruction of or gathering together the लोक, the temporal or empirical world of perception, bound by memories of the past and the expectations of the future.

One should concentrate on the present moment, which is the existential reality, सत्य, the Prime Existence transcending the past and future which represent one's existence within a gross form, the body, dependent and supported by the accumulated memories and nebulous, unsubstantiated expectations, therefore, should be rejected as mutable, temporary, transient, mortal and non-existential, असत्य. Therefore, one should seize the present moment, because the past is not available and the future is not certain.

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The modern world is driven so much to possess material things to satisfy their individual desires that their perspective does not extend their own immediate family as extension of their individual ego, completely oblivious of the society in which they live and the responcibility which they owe to their fellow beings.

No one in the present world desires to live simple life, wearing simple clothes, eating simple food, living in simple homes. Every one craves for possession of unfulfilled desires for special things, with unfulfilled desires to become some one other than what they are by natural attributes and inclination, to succeed in every they do, failures being perceived with distaste, their every thing and success to be perceived and liked by others with appreciation.

Their constant concern to self-preservation may be attributed to human nature, success having been their ideal, failure is not accepted as inalienable part of living life in the world. Not being able to be liked, appreciated and live up to the expectations of others, being looked down, ignored as being failure is feared, leading to stress and strains, sorrow and suffering.

In the final analyses every on looses - one's form, possession and achievements, one's family and companions. Change being inseparable and integral part of living life any resistance, rejection and opposition is fraught with danger. If in life every thing changes due to decay, deterioration, destruction and dissolution then what remains ?

Yaknyavalkya who was wise in Wisdom was asked this question, when the form of the bod decays, deteriorates, is destroyed and dissolved, when the elements return back to their sources what remains thereafter ?  The wise one replied : कर्म, the remainder, consequential to the good and bad actions performed remains, as the balance carried forward.

Therefore, in acceptance of the change and not in the expectation of continuity, lies wisdom of the wise one and the happiness of the human race. When Jaratkar Artbhag asked, "यत्रायं पुरुषों म्रियते किमेनं न जहोतीति ।"remember the words spoken by Yajnyavalkya, "नामेति, अनन्त वै नाम, अनन्ता विश्वे देवा:, अनन्तमेव सं तेन लोकं जयंति ।।". नाम is the divine essence which is eternal unlike रूप, which in temporary, fleeting and evanascent.

Therefore it is declared - "परिवर्तिनी संसारे मृत: को वा न जा़यते । स जातो येन जातेन याति वंश समुन्नातिम् ।।" - In this ever changing primordial world who once dead does not become born again ? He is born again, by whose being born the family reaches greater heights. It is neither his material possessions or the temporal positions that give him immortality but the glorious splendour and luminous resplendence of his नाम, the immortal divine essence that lasts longer when his रूप, the mortal temporal form decays, deteriorates, destroyed and ceases to be existence. It is not the form that is eternal but the sum total of the deeds done by him in his life that remains eternal. It is not his wealth that contributes to the eternal glory of his family and ancestors but it is the ideals which he has left which makes his family resurgent with noble ideals of wisdom, kindness and compassion, renunciation of his ego and charity towards all that contributes to the eternal glory of his family and ancestors.

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Problem is not the problem. Problem is your attitude to your problem.

Somewhere I read the above statement and it lead me to reflect thereupon.

It became soon clear to me that instead of finding solution to the problem we often continue to remain haunted by the problem, giving no opportunity for mind to seek solution. We tend to forget that the Problem represents the past and the Solution represents the future. While the past cannot be dealt with having dissolved in in the irreversible Time, the future can be dealt with solutions being searched and found.

Therefore, the man of Wisdom, using विवेक, his power of discrimination and the light that shine within, reflects on the influence of the irreversible Time on the events that take place in संसार. He does not regret in thinking on the problems of the past but learns from them and looks forward to avoid the mistakes of the past and find solutions to the problems.

Rumi, the Sufi Saint says, If the Light in your heart shines bright you will your way to your Home. Search within for the solutions for your problems, for there lies the conclusive solution for all thre unresolved problems.

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God and the Man,

The scriptures say that God is all around us but we do not see him. God speaks to us but no listens. God touches every one but no one feels him. God breathes aroma around us but no one enjoys the fragrance. If one remains silent for a moment, becoming receptive to the tinkling sound of his anklets, reflects and meditates, then perhaps we may experience him whispering in our ears.

When man says, 'Speak to us, O Lord', then God speaks to him as the soothing breeze passing through the leaves, as the water streaming as the rivers, as bird singing in pleasing notes. Yet the man did not hear him speaking.

Therefore, when man says again, 'Speak to us, O Lord', then God speaks to him loud and clear as the thunder breaching the clouds asunder, as the winds bellowing across the meadows, as the stormy waves lashing the hapless shore, as the tiger letting the terrifying growl. Yet the man would not hear him speaking.

When man says again, 'Show us your face, O Lord',  God showed him as the Light that illumines the sky, as the smile that shines on the babe's lips, as the Ocean that is deep and spreads widely as Ocean.

Yet the man did not see the God. Therefore, in desperation when the man says, 'Touch me O Lord',  God stooped low and touched him as softly as the butterfly does when it touches the flower. Yet the man did not notice and walked away.

Scriptures say that God is always with us making his presence evident in small simple things but is not seen, therefore,  should be searched as one should search the lost cow by the foot prints it leaves behind, to be known by the actions performed in creation - "अकृत्स्नो हि स: ... तान्यस्यैतानि कर्मानामान्येव ।". But the God will not be accessed as one would expect him to be packaged and when what God grants as Divine dispensation and what the man would see and experience as miracle would surely come as luminous enlightenment, as the caterpillar realised, without being consciously aware, that it has become a butterfly.

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Another story for another day.

A friend of mine sent me a story.


A man and his dog were walking along a road. Even as he was enjoying the scenery, suddenly he realised that he is no more alive but is dying. He experienced that Death has overtaken him and also the dog walking beside him. He was walking a long distance and wondered where the road was leading them.

After a while, they came to a mansion with high, white wall with magnificent arch made of pearls and gate made from fine marble glowing in the sunlight and the road that lead to the mansion paved with pure gold. He and the dog walked toward the gate, and as he got closer, he saw one with head bent and eyes sparkling with eager attention.

When the man with dog was close, he asked, 'Excuse me, where are we?' The attendant answered with a wink, 'This is Heaven, sir'. The man and his dog were thirsty after long walk. They asked for some water and the attendant replied, 'Of course, sir. Come right in, and I'll have some ice water brought right up.' The man then asked, 'Can my friend, the dog come in, too?' The attended said, 'I'm sorry, sir, but we don't accept pets.'

Disappointed the man turned back and continued to walk the opposite direction,with his dog.
After long difficult walk, he came to a hard and difficult road which lead to a lonely farm house, with no fences or doors ever open and never closed.

As he approached the gate, he saw an old man inside, leaning on  the desk and reading a book. Approaching him the man with the dog said, 'Excuse me!' Can I have some water?' The old man replied 'Sure there is water, come on in.' The man a asked, 'How about my friend here?' The old man gestured and said, 'There should be a bowl by the pump. Pick it up and let the dog have its share'. The man filled the water bowl and took a long drink himself and gave some in the bowl to the dog.

Being satisfied he and the dog walked toward the man and asked, 'What do you call this place?'. 'This is Heaven,' the old man answered. 'Well, that is strange ! 'The man down the road also said that his place was also a Heaven'. The old Man looked up and asked, 'Oh, you mean the place with marble walls, pearly gates on the gold paved street ?No, That is hell.' Surmised the man asked, 'Does it not make you angry seeing that they use your name without your permission?'
The old me said, 'No, we're just happy that they take those inside who desert their friends behind.'

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The Supreme Self within.

Yajnyavalkya was the great sage of his times. One day he was a asked, by what luminous light illumined the Person here?
 "किं ज्योतिरयं पुरुष: ... ".  When the sage enumerates the Sun, the Moon, the Fire, the Speech progressively as the light that illumine the Person, the question arose, what happens when Sun, Moon and the Speech become silent -"". Then the Sage conclusively communicates that it is by the Self alone as the luminous light, the Person becomes illumined, energised, resurgent - "अस्तमित आदित्ये ... चन्द्रमस्यस्तमिते ... शान्ते अग्नौ ... शान्तायां वाचि ... आत्मैवास्य ज्योतिर्भवतीति । आत्मनैवायं ज्योतिषास्ते पल्ययते कर्म कुरुदेश विपल्येतीति।।".

In the final analysis nothing is more important for living than the Self within, which as the divine essence is the energy - शक्ति that pervades every gross form, enveloping every part and parcel of that body. The Self is not seen but manifests as the actions performed by the form. Therefore the Self should be perceived from the actions performed, as the lost cow is searched from the foot prints which it leaves behind.  The Self is the consciousness, the Person that exists within the heart as the Breath, assuming the likeness to the form it moves, between the waking state and dream state thinking as it were, shaking as it were, transcending this waolrd of perception to the world of dreams as the form of death - "यों अयं विज्ञानमय: प्राणेषु ह्रद्यन्तज्योति: पुरुष: । सं समान: सन्नुभौ लोकावनुसंचरति ध्यायतीव लेलायतीव सं हि स्वप्नो भूत्वेमं लोकमतिक्रामति म्रत्यो रूपाणि ।।"

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Being Alone

There is much difference between being Alone and being Lonely. A person who is Alone is the man of Wisdom with thoughts restrained and mind settled within his own self. A person who is Lonely is the man whose thoughts are unrestrained and the mind unsettled un aware of his self within. A person who is Alone needs no one else to give him company. A person who is Lonely can not remain without having company of others. A person who is Alone is one who having transcended with conscious awareness all that he knows or does not know as Knowledge acquired through the medium of senses, finds peace being Alone being not bound by thoughts in mind is not bound with physical or psychological relationships built and nurtured with other people, having transcended his desires.

Such one, being a man wise in Wisdom, transcends hunger and thirst, sorrow and delusion, old age and death, all the shackles which bind one to संसार, the Primordial World, with no past thoughts or future aspirations to disturb him, wander living Alone the life of a mendicant, having severed all the shackles which bind one to संसार, the Primordial World, with no past thoughts or future aspirations to disturb him. Because the desire for progeny is the desire for wealth, desire for wealth is the desire for fame in the world. "एतं वै तमात्मानं विदित्वा ब्राह्मणा: पुत्रैषणायाश्च वित्चैषणायाश्च लोकैषणायाश्च व्युत्थायाथ भिक्षाचर्यं चरन्ति ।" .

Therefore a man of Wisdom, having known all about learning desires to live like a child, with no past thoughts or future aspirations to disturb him. Transcending both the childlike and Knowing states, he becomes meditative and thinking and reflecting with illumined mind which is resurgent, he becomes the knower of Brahman -"तस्माद् ब्राह्मण: पाण्डित्यं निर्विद्य बाल्येन तिष्ठासेत् । बाल्यं च पांडित्यं च निर्विद्याय मुनि:, अमौनं च मौन निर्विद्याय ब्राह्मण: ।".

00000.

When one recites and worships gayatri! it is not so much the  physical Sun that it adored and worshipped, but "तत् सवितृ वरेण्यं" who is "भर्गो देवस्य धीमहि " the resplendent luminous intelligence within, which is not normally accessible? The divine essence नाम within the रूप the gross form is not seen because of the display of the resplendent rays that envelop the fair face - "हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम् ।". Therefore the upanishadic seer prays पूषन् to draw his rays within since rhe desires to see the face of सत्य, the Prime Existence - "तत् त्वं पूषन्नपावृणु सत्यघर्माय दृष्टये ।" . Gather together and soften the glare of the resplendent rays, O luminous Sun, so that he may see the fair face of सत्य, The Prime Existence - "पूषन्नेकर्षे यम सूर्य प्राजापत्य  व्यूह रश्मीन् । समूह तेज:, यत्ते रूपं कल्याणतमं तत् ते पश्यामि ।".  

A thought - Moksha is deliverance from the travails of the empirical thoughts caused by the influence of senses on Mind. Maitri up says चित्तमेव संसारम् - that is to say our संसार is made up the influence of thoughts on our mind. The thought in our mind make us bound or liberated. Therefore being liberated from our mind full of thoughts ,is liberation from our संसार . Therefore, for Moksha one need not physically die. Up says that when mind is freed from the influence of senses and the mind itself become still, that state is referred as Yoga. Nirvana is distancing oneself from one's body, as Sri Madhva explains. Therefore up says the thoughts create bondage and absence of thoughts creates the state of liberation.

I received this  beautiful poetry from a friend of mine, which I would like to share.

Read it slowly with receptive mind, take time to think, reflect and meditate on each line.

जो चाहा कभी पाया नहीं, जो पाया कभी सोचा नहीं,
जो सोचा कभी मिला नहीं, जो मिला रास आया नहीं,
जो खोया वो याद आता है, पर जो पाया संभाला जाता नहीं ,
क्यों अजीब सी पहेली है ज़िन्दगी जिसको कोई सुलझा पाता नहीं...

जीवन में कभी समझौता करना पड़े तो कोई बड़ी बात नहीं है,
क्योंकि, झुकता वही है जिसमें जान होती है,
अकड़ तो मुरदे की पहचान होती है।
ज़िन्दगी जीने के दो तरीके होते है!

पहला: जो पसंद है उसे हासिल करना सीख लो.!
दूसरा: जो हासिल है उसे पसंद करना सीख लो.!
जिंदगी जीना आसान नहीं होता; बिना संघर्ष कोई
महान नहीं होता.!

जिंदगी बहुत कुछ सिखाती है; कभी हंसती है तो कभी रुलाती है;
पर जो हर हाल में खुश रहते हैं; जिंदगी उनके आगे सर झुकाती है।
चेहरे की हंसी से हर गम चुराओ; बहुत कुछ बोलो पर कुछ ना छुपाओ;
खुद ना रूठो कभी पर सबको मनाओ;
राज़ है ये जिंदगी का बस जीते चले जाओ।

गुजरी हुई जिंदगी को  कभी याद न कर,
तकदीर मे जो लिखा है उसकी फर्याद न कर...
जो होगा वो होकर रहेगा,
तु कल की फिकर मे अपनी आज की हसी बर्बाद न कर...
हंस मरते हुये भी गाता है और मोर नाचते हुये भी रोता है....

ये जिंदगी का फंडा है बॉस, दुखो वाली रात  निंद नही आती
और खुशी वाली रात कौन सोता है...

ईश्वर का दिया कभी अल्प नहीं होता;
जो टूट जाये वो संकल्प नहीं होता;
हार को लक्ष्य से दूर ही रखना;
क्योंकि जीत का कोई विकल्प नहीं होता।

जिंदगी में दो चीज़ें हमेशा टूटने के लिए ही होती हैं :
"सांस और साथ"
सांस टूटने से तो इंसान 1 ही बार मरता है;
पर किसी का साथ टूटने से इंसान पल-पल मरता है।

जीवन का सबसे बड़ा अपराध -
किसी की आँख में आंसू आपकी वजह से होना।
और
जीवन की सबसे बड़ी उपलब्धि -
किसी की आँख में आंसू आपके लिए होना।

जिंदगी जीना आसान नहीं होता; बिना संघर्ष कोई महान नहीं होता;
जब तक न पड़े हथोड़े की चोट; पत्थर भी भगवान नहीं होता।
जरुरत के मुताबिक जिंदगी जिओ - ख्वाहिशों के मुताबिक नहीं।
क्योंकि जरुरत तो फकीरों की भी पूरी हो जाती है;

और ख्वाहिशें बादशाहों की भी अधूरी रह जाती है
मनुष्य सुबह से शाम तक काम करके उतना नहीं थकता;
जितना क्रोध और चिंता से एक क्षण में थक जाता है।
दुनिया में कोई भी चीज़ अपने आपके लिए नहीं बनी है।

जैसे दरिया - खुद अपना पानी नहीं पीता।
पेड़ - खुद अपना फल नहीं खाते।
सूरज - अपने लिए हररात नहीं देता।
फूल - अपनी खुशबु अपने लिए नहीं बिखेरते।

मालूम है क्यों?

क्योंकि दूसरों के लिए ही जीना ही असली ज़िंदगी.

Nice Lines By Gulzar Sahab

पानी से तस्वीर कहा बनती है,
ख्वाबों से तकदीर कहा बनती है,
किसी भी रिश्ते को सच्चे दिल से निभाओ,
ये जिंदगी फिर वापस कहा मिलती है
कौन किस से चाहकर दूर होता है,
हर कोई अपने हालातों से मजबूर होता है,
हम तो बस इतना जानते है,
हर रिश्ता "मोती"और हर दोस्त "कोहिनूर" होता है।



 .

Dalai Lama' words of Wisdom.

The great one once said that when one speaks one repeats what one knows. But when one is receptive with one's mind open, one recieve what one does not have. One speaks what one has gathered as Knowledge from sources outside oneself. One receives what one experiences as Wisdom from the source within one's self.

Maitri Up. says that mind is verily the thoughts, therefore, by freeing the mind from sloth and distraction and making it motionless, then that is the supreme state. Mind verily is the cause for one forone'sbondage and deliverance; attachment to the senses is the bondage; detachment from the objects of sense is the liberation - "चित्तमेव संसारम् । ... लय विक्षेप रहितम् मन: कृत्वा सुनिश्चलम् । यदा याति अमनिभावम्  दत्तात्रेय परमम् पदम् ।। ... मन एव मनुष्यानाम् कारणं बंधमोक्षयो: । बंधाय विषयसंगीम् मोक्षों निर्विषय ं स्मृतम् ।।". Therefore, Katha Up says that when the five organs of sense together with mind cease and even the intellect does not stir, that, they say, is the supreme goal - "यदा पंचावतिषठन्ते ज्ञानानि मनसा सह । बुद्धिश्च न विचेष्टति तां आहु: परमम् गतिम् ।।".

Therefor what one speaks is what one knows, mere weariness of speech. Therefore the wise one being consciously aware assiduously seeks Wisdom. He does not think about diverse words, because that's but waste of speech - "तमेव धीरो विज्ञाय प्रज्ञां कुर्वीत ब्राह्मण: । नानुध्यायाद्बहुंशब्दान् वाटों विग्लापनं हि तत् ।।". Therefore, The seer Yajnyavalkya says let the man wise in Wisdom after transcending all his learning, desire to live like a child - "तस्माद् ब्राह्मण: पांडित्यं निर्विद्य बाल्येन तिष्ठासेत् ।।".

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The proof of the pudding lies not in the recipe but in eating.
-------------

Recently I had placed in my Face Book an information about acupressure which reduces stress and tension  and which works wonders with head ache. I was asked whether this method is effective, whether it has by any one in the group been tested with consistency to be sure that it works in general case. Further it is mentioned that the writer is waiting for headache to come and trying on himself he. Will recommend it to others.

I do not know whether the gentleman has raised many fundamental questions which I myself have been confronted with, for which I have no answers since I have not personally  experienced. But I like to communicate what I have heard and read to others hoping that solutions which I could not find some one else may find.

It is with this fact in mind that I have gathered from scriptures of many people, places and period that I had occasion to read. I have neither tried the Truths revealed in the scriptures nor do I have the wisdom to experience them.

I have not yet found people who have not experienced stress, tensions and head aches, though I remember a childhood friend of one telling me that he had never any head ache and therefore dramatically asked me what head ache is ! I had experienced stress, tensions and headaches as well but I could never explain to him all those clearly. But I remembered the incident when Natrendranath (who in later das came to be referred as Vivekanand) had asked Sri Ramakrishna Paramahamsa whether he had seen God. And Sri Ramakrishna have seen God, replied "Yes,  I have". Yet Sri Ramakrishna could not show God to Narendranatha, but only the Path that would lead him to God. Narendranatha had to become Vivekananda before he could see God.

One should experience stress, tensions and headaches before one could say that the remidy removes them. On physical level I have experienced stress, tensions and head aches and have found relief following many suggestions, which I have accepted, without being attached to one or rejecting the other, even as I have neither accepted one scripture or one revelation one religion and one Guru rejecting all other scriptures, religions, Gurus. Therefore, I cannot be definite that what cured me would cure all others as well. The Path which Sri Ramakrishna had traversed was different than the one which was recommended for and which Vivekanand finally traversed.

One should be under stains and stress and have. A head ache to experience relief from whichever remedy  recommended by any one, from whichever source.

The experience comes from all sources, from all direction. Keep your mind open and the heart receptive to respond to the luminous light to seep within.

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A new month - श्रावण has commended with new festivities and new hopes. Therefore such month needs  a story. Therefore I share a new one which I find appropriate.
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The Falcon & The Branch

There was a king who had received a gift of two most beautiful magnificent falcons like which he had not seen any earlier.  He gave them to be trained. But months passed but no progress was seen in respect of the one who remained glued to the branch of the tree, while the other was flying majestically, soaring high in the sky.

The king was worried but none of the healers and sorcerers from all the land could make the falcon fly. The problem was presented the task to the member of his court. The next day, the king saw the bird still glued to the branch, not moving from the branch. The king was worried and thought that the falcon perhaps missed its familiar surroundings.

So he summoned a farmer from the dense forest. The farmer saw the falcon and smiled to himself. The next day morning the king saw the falcon not glued to the branch but soaring high above in the sky.

The king asked the farmer, how did he make the falcon ?  With bowed head the farmer replied, “It was not me,  your highness. who made the falcon fly. The falcon flew all by itself. I simply detached the bird from being entangled by the branch where the bird was sitting.”

We too could fly and soar in the sky, liberated from the sufferings and sorrows, if refuse to be attached to our little world of desires and detach from becoming salves to our senses. Once we become conscious of the incredible potential within the human beings, then we will detach ourselves from our little familiar, Comfortable, mundane, mediocre desires and will attach ourself to the vast undiscovered lex citing, trilling, and fulfilling opportunities that are endless, spread around with no fear, freeing ourselves to the glory of Bliss of Beatitude.

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सत्य, the Prime Existence.

The Scriptures declare that सत्य, the Prime Existence pervades the entire creation and yet remains more by ten measures - "सं भूमीं  विश्वतो अत्यतिष्ठद्दशांगुलम् ", further clarified in Isha Up. as "पूर्णमद: पूर्णमिदं पूर्णात् पूर्णमेव अवशिष्यते  ।।". He comes to be known as पुरुष,since he pervades and envelopes singularly the whole of creation -"सं वा अयं पुरुष: सर्वासु पुर्षु पुरिशय: । नैनेन किंचनानावृतम् । नैनेन किंचित् समावृतम् ।।" and also comes to be known as िवष्णु, since covers comprehensive everything in creation - "यस्माद् विश्वं  इदं सर्वतस्य शक्त्या महात्मन: । तस्माद् एव उच्यते विष्णु: विश्वतो प्रवेशनात् ।।".

In Upanishads it is said that the Prime Existence to make itself known formats itself in many forms - "रूपं रूपं प्रतिरूपो बभूव तदस्य रूपं प्रतिचक्षणाय ।  इन्द्रो मायाभि: पुरुरूप ईयते युक्ता ह्यस्य हर्यश्व: शती दश ।।". Therefore it manifested as नाम the subtle divine essence, known as शक्ति and as रूप, the gross form known as िशव, in the continuing process of creation the शक्ति comes to be posited within िशव to the tip of the fingure as it were.  Therefore, when one says that gross forms are active in performance of actions what we really mean is that the subtle divine essence within the form has made the gross form resurgent to become active in performance of actions.  No gross form can be active unless the subtle essence posited within the form makes the gross form to be proactive, it being said - "िशव: शक्त्या युक्तो यदि भवति शक्त: प्रभािवतुम् । न चेद् एवं देवो न खलु कुशल: स्पंिदतुमपि ।।".

It is, however true that while the manifest gross forms are available to be perceived, neither the subtle essence nor the unmanifest Brahman are perceived, but are able to be perceived when the forms perform actions - "तां न पश्यंित ... तानि अस्यैतािन कर्म नामािन एव ।". Therefore, even as one would search the lost cow by the footprints which it leaves behind even so सत्य, the Prime Existence dwelling within the heart or the divine essence within the forms should be searched and perceived by the actions performed by the forms. When one says that gross forms are active in performance of actions, what one really means is that the subtle divine essence within the form has made the gross form resurgent to become active in performance of actions.

The Supreme Being, as the all pervading and all enveloping िवष्णु does not display his divine essence शक्ति as the power or energy only in some extra-ordinary mediums or in some extra-ordinary situations but also displays as शक्ति through every gross form िशव, the medium in creation and in every situation and in every moment in life. Devi Sukta narrates some of the definite places  where शक्ति becomes significantly perceived - 'या देवी सर्व भूतेशु िवष्णु मायेित संिस्थता ।' the divine essence - शक्ति that manifests as Vishnu's formatted power or energy existing in creation as " 'बुद्धी, िनद्रा,  क्षुधा, छाया, शक्ति, तृष्णा, शांति, लज्जा, श्रद्धा, वृत्ति, कान्ति, लक्ष्मी, स्मृति, दया, भ्रान्ति रूपेण ... इन्द्रियानामधिषठात्रि भूतानां चिति चाखिलेषु या । भूतेषु सततं व्याप्ति देवियाँ नमो नम: ।।'.

Therefore, look around the world and you will see शक्ति, the divine essence of the Supreme Brahman existing as the resurgent power proactive and energising every thing in creation to perform their actions according their attributes and inclination.
There is nothing in nature which is beautiful or ugly, good or bad, order or confusion, except in relation to human imagination.

On empirical level all that is gross becomes experienced using organs of senses. Mind being influenced by senses, every thing becomes a matter of human taste, choice, selection and preference at the point of Time, when Mind is under the influence of the organs of senses, every thing experienced, seen, heard, spoken or thought being temporary and impermanent as something written on flowing water, was it were. The entire concepts about the seemingly good or bad events, noble and ignoble intentions, auspicious and Inauspicious thoughts are absolute in existence, both being reflected as positive and negative aspects of the Divine manifestation, relative to the actions performed by human being in response to the influence of senses on their Mind.

One can surmise that no object in gross form can be active unless the subtle essence, the power or energy within those gross forms do not become become resurgent, as the power by which one lives, which promotes  every action and one  who determines every action and life, as source and the end of every thing, as wisdom of the wise and as strength of the soldier, as enterprise of the industrious and as service of the surrendered one,  as the speech of the speaker and hearing of The listener, thought of the thinker, as blazing energy of the Sun and soothing calm of the rising  moon, warmth of the fire and moisture of the waters, valour of the soldiers and compassion of the victorious, as the veiled illusion that pervades the entire creation.

On spiritual level ब्रह्मन् is neither good or bad, noble and ignoble, auspicious and Inauspicious all equally being divine responses, Upanishad pointing Brahman "to be neither gross nor subtle, neither short nor long, neither blowing red not adhesive like water, neither shade nor darkness, neither air nor space, without attached. Brahman is the, smell, eyes, ears, voice or mind, radiance. Or breath, mouth or measure, having neither within nor any without, eating any thing or anything eating it". Further it is the being "understanding, mind, life, sight, hearing, earth, water, air, either, light, absence of light, desire, absence of desire, anger and absence of anger, righteousness and absence of righteousness, what is perceived and what is not perceived, what is inferred and what is not inferred.

Thus when one looks around for God and perceiving attentively everywhere and if finds him NOWHERE, then he will surely be there and found NOW HERE.
Spinoza, a western mystic says, "Whenever anything in nature seems to us as ridiculous, absurd or evil, it is because we have but a partial knowledge of things and are in the main ignorant of the order and coherence of nature as a whole and because we want everything arranged according to the dictates of our own reason. (Therefore) the terms good or bad, they indicate nothing positive considered in themselves  ... For one and the same  thing can at the same time be good, bad and indifferent. For example, music is good to the melancholy, bad for mourners and indifferent to the dead".

The moment one becomes conscious of the indivisibility of existence as the subtle divine essence within every gross form, then  shorn of the hallowed imagery, religious allegory and temporal poetry, profound thoughts, philosophical interpretations, he sees Brahman every where and in every inanimate thing and animate beings, as the One, Singular and Sole Being, acting by necessity and according the Cosmic Law and rules of Righteousness.

Jnyanadeva, a mystic born in Maharashtra has given a beautiful expression to his spiritual awareness of सत्य, the Prime Existence which a supra-sensory mind can experience. Therefore, he says that it is difficult to describe Vithala, the father who stands with mother Rakhumadevi, as one with attributes or without, one who could be conceived or one beyond being conceived since even scriptures say 'not this, not this', neither subtle nor gross, with form or without form, seen or unseen, manifest or unmanifest. Because, verily he, verily is one who is both with and without attributes :

"तुज सगुण म्हणों कीं निर्गुण रे ।
सगुण-निर्गुण एकु गोविंदु रे ॥१॥

अनुमाने ना अनुमाने ना ।
श्रुति नेति नेति म्हणती गोविंदु रे ॥२॥

तुज स्थूळ म्हणों कीं सूक्ष्म रे ।
स्थूळ-सूक्ष्म एकु गोविंदु रे ॥३॥

तुज आकारू म्हणों कीं निराकारू रे ।
आकारू-निराकारू एकु गोविंदु रे ॥४॥

तुज दृश्य म्हणों कीं अदृश्य रे ।
दृश्याअदृश्य एकु गोविंदु रे ॥५॥

तुज व्यक्‍त म्हणों कीं अव्यक्‍तु रे ।
व्यक्‍त-अव्यक्‍त एकु गोविंदु रे ॥६॥

निवृत्ती प्रसादें ज्ञानदेवो बोले
बाप रखुमादेविवरू विठ्ठलु रे ॥७॥".

Vithala, the Supreme Being, verily is distinct with and without form, the eternal manifestation of सत्य,  the Prime Existence, the auspicious redeemer, who captivates one imagination, the Object, the Purpose, the meditation which makes intellect stainless :

"सगुण निर्गुण दोन्ही विलक्षण
ब्रह्म सनातन विठ्ठल हा

पतितपावन मानसमोहन
ब्रह्म सनातन विठ्ठल हा

ध्येय ध्यास ध्यान चित्त निरंजन
ब्रह्म सनातन विठ्ठल हा

ज्ञानदेव म्हणे आनंदाचे गान
ब्रह्म सनातन विठ्ठल हा."

The present verily is the moment when he should be seen and experience in this very life, here and now, not elsewhere and later. If one does not great will be the danger. Those who know and experience they become immortal while others suffer misery - "इहैव सन्तो अथ विद्मस्तद्वयम्, न चेदवेदिर्महती विनष्ठि: । ये तद्विदुरमृतास्ते भवन्ति अथेतरे दु:मेवापियन्ति ।।".

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LESSON FROM A BUTTERFLY :

A man is said to have found a cocoon of a butterfly in the form of a caterpillar.

When he observed the caterpillar closely one day a small opening appeared in the cocoon and after several hours there appeared a hole in the cocoon, through which the butterfly appeared to struggle to come out forcibly. When it seemed to stop make any progress in its struggle,
the man decided to help the butterfly. Taking a pair of scissors he snipped off bit of the cocoon.

The butterfly emerged easily from the cocoon with small, shriveled wings but it's body seemed to have become swollen. The man expected the wings would soon be strong to support the body. But the wings did not not appear to become strong and the butterfly spent the rest of its life with shriveled wings, not ever becoming able to fly.

The kindness of the man did not  help the butterfly, having interfered with the way of the divine Intent and Purpose, with the effort and struggle needed for the butterfly to get through the tiny hole in the cocoon forcing fluid from the body to the wings to enable it to fly separated from the cocoon.

Effort and struggles are what one needs in life. If God had allowed us to live our lives without struggles then one would be cripple too in meeting the obstacles in life. We would not be as strong as we could have been left on our own. We would not be be able to live our life as the butter could never be able to fly on its own strength.

There are lessons to be learnt? When the going gets tough, the tough one gets the things going. Neither life is smooth nor is it lived as one desires. Life moves according the divine Intent and Purpose.  Hhardships are there to be surmounted with effort and determination, making stronger to face the challenges in life. Life is constant endeavour overcoming challenges, for only through tough times one become strong.

Nothing in life happens without divine Intent and Purpose. If we do not understand, at least we should not have audacity to question the divine Intent and Purpose, interfering with the events that take place.

There is reason and purpose for the things that happen in our life. Therefore one should neither be remorseful when bad things happen nor  gloat when good things happen, but surrender to the divine Intent and Purpose.

Let the caterpillar be the butterfly on its own as the nature intended it to be, without human beings trying the interfere the natural
process.

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The Rains !

Once again the rainy season has arrived. The  dark clouds have gathered, flashes of lightening illuminate underneath, winds whistle and storms roar across the sky, over the hills and dales,

Yes I, as the immortal self that I am, see the rains now falling, as I did saw earlier during the last eighty four years in my present body-form and as I did earlier, as the Supreme Lord willed, in my many lives in innumerable body-forms.

The rains will continue to pour and I will continue to see them falling, as long as I, the immortal self will continue to exist.

That is what the Lord has willed and that is how I will live ever and ever my life, trying to become better and better in my each and every later form.

So the Lord may help me.

।। ओम् । हरि: तत् सत् । ओम् ।।

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In life when one feels something has become decayed, deteriorated, old and useless and therefore is not useful to have any more, he decides to reject and give that thing away. But while he thinks every thing else as alien to his self, therefore dispensable, it is strange that he is not agreeable to reject and give his body away.
That is because a Person accepts every thing else as distinct from his self but does not think that his self is different and his body is different but thinks and believes that his body is his self.

But our scriptures do not agree with this view and in Gita, Krishna specifically points out that while self is immortal, the body is mortal, subject to pain and pleasures, deterioration, decay and destruction. Therefore, even one discards old clothes and wears new ones, the self discards the old body and acquires a new one.

Strangely while we believe and accept Krishna to be Supreme Lord himself we do not see any reason to have faith in what he says and recommends. We would rather prefer to cling to our deceased, decayed, deteriorated body than accept Krishna's sage and considered words of advise.

Strange are the ways of human mind; it believes what it wants to believe and rejects what is not palatable to believe. That is the tragedy of human beings, influenced by senses and not my intelligence.

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STRESS Managment
 I read somewhere the following, which I have abridged and re-presenting the same for easy understanding.

A man of Wisdom one speaking about stress management raised a glass of water and asked about the weight of water filled glass.
Even as he was replied that the water filled glass weighed from 8 oz. to 20 oz, the man of Wisdom said: "The absolute weight depends on how long one holds the glass of Water. If it is held for a minute, there would be no problem. If it is held for an hour, the arm may have an ache. If is held for a day, one will have to call an ambulance. In each case, the weight is same, but the longer one holds it, the heavier it becomes. It is same with stress. If one is stressed for a longer period, sooner or later, the burden becomes increasingly heavy and one won't be able to carry on for long".

"As the glass of water is put down, one feels slightly at ease. Therefore, one should rest before holding the glass of water again.  When one is refreshed, one can carry on with the burden a little longer. It is same with  stress. One should rest putting down stress from one's mind. Then one will feel better for a longer and extended period of time and better each time one does so.

Therefore, every day when the burden of stress becomes heavy, one should relax, put down the burden for a moment and not carry the same for long. Life is short and it is not given to any one else but to ourselves to be joyous or joyless.
Therefore:

1. Accept the fact that all days are not same. Some are good and some are bad.

2. Always keep your words soft and sweet, just in case you have to eat them.

3. If you can't be kind, at least have the decency not to be rude.

4. Never put both feet in your mouth at the same time, because time maycomewhen you will have no leg to stand on.

5. Nobody cares whether you succeed or not; if you want to succeed then try. TRY, TRY as often as you haven to.

6. Never ever accept and rest if everything appears coming your way. Reflect on the Appearance, lest you may be in the wrong lane. Some mistakes may appear to be funny, but mistakes when committed often can never be funny.

7.  A truly happy person is one who can see the scenery across the heap of garbage.

8. Life is beautiful, if we know what to see, where to see, when to see and when to see. Therefore, enjoy the blessings ordained for you in life as Divine Dispensation, without coveting what has been ordained for others that is given to you, thus do the Upanishads say-"ईशावास्यं इदं सर्वम् यत् किंच जगत्याम् जगत् । तेन त्यक्तेन ःभुंजीथा मा कस्यिस्विद् धनम् ।।".
Then the person would be spoken as the best of among those who have conquered STRESS.

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Death is a paradox. Death delivers the soul temporarily from the constraints of the body and the travails of samsara. But Death is a often tragedy for others who are left behind.

Some have immediate Death, with little or no pain, but for others Death is lingering and painful. Who is fortunate, the one who is dead or those who are left behind to live.

A recent event leaves much to be receptive, reflect and meditate on DEATH. 

अवतार - the Descent of the Divine.

The Upanishads declare that the unmanifest Supreme Brahman to makes itself known becomes manifest as रूप (the form) with नाम (his divine essence) within that रूप, to the tip of figures. Essence of the Supreme Brahman is not seen because it is concealed within the forms. I becomes known as the Breath when breathing, as the Speech when speaking, as the Sight when seeing, as the Sound when hearing and as Thought when thinking.

The Supreme Brahman, which transcends hunger and thirst, sorrow and delusion, old age and death exists within the heart of all the beings,  verily, being that which is to be sought. But the Supreme Brahman is not known by meditating on one or the other forms of his, because each of those forms are incomplete. He should be searched as one would search the lost cow by the marks which it leaves, using the forms as marks.

The wise ones having known that Supreme Self, overcome the desire for sons, the desire for wealth, the desire for temporal worlds live the life of roaming mendicants and having transcended whatever they have learnt, having transcended whatever they have known as Knowledge,  live life as child lapsed in the state as silent meditator and finally transcending both the non-meditative and meditative states, become wise in Wisdom of Brahman.

The unmanifest Brahman when it becomes manifest in forms with essence within, has three Intent and Purpose in mind : Firstly, the Creation of an immaculate pure social order in the worlds. Secondly,  providing the Cosmic Law and Principles of Righteousness in the process of Supervision of the social order in world created. Thirdly, punishing lapses in observing the Cosmic Law or the Principles of Righteousness according to severity of each case and destroying the social order created completely and rest abolish a new social order. The punishment is as diverse as the offences are. Some offences need rap on the knuckles, some need loss of health or wealth some other need loss of possessions and positions.

अवतार is a concept deeply imbedded and comprehensively and decisively dominated in the Hindu psyche. But अवतरण by the Supreme Brahman does not
 mean that The Supreme Brahman does not have to descend all by himself. Brahman himself has to descend or descends in gross material form but means that he can use and uses one or the other of his energies or forms by energising and making them resurgent to represent him as निमित्त,  the agency to supervise the manifest Creation, dissolution of the forms and perform the needed actions, when created forms  become obscured and vitiated under the influences of senses and excessive attachment to unrighteous  desires and intense cravings, misuse the limited independence granted and act contrary to the principles of Cosmic Order and Righteousness to set right the shattered social order evolving a new social order based on new and enlightened principles of Cosmic Order and Righteousness.

Therefore, Bhagavat Purana says that the Supreme Brahmaan, Sriman Narayana descends, as it were, making many forms like Gods, Seers, great  Kings and human beings resurgent to fulfil the Divine Intent and Purpose.

Comparisons are odious since all the descents come to be sourced from the imperishable seed Sriman Narayana and return back to the source after accomplishing the Divine Intentand Purpose. The
Gods like Agni, Aap, Vayu, Sun, Moon, Sky, Earth and the rest of the primary divine energies, the fIrst five of the ten descents demonstrating the resurgence divine. Intent to direct as Fish the new social order, as tortoise stabilise the forces og Light against the forces of darkness, as boar to re-source and re-establish  the lost wisdom from the depth of ignorance, as man-lion to destroy the evil and as The child-mendicant to transcend the limits of three stages and three periods of Time, as seers like Vyasa, Narada, Nara, Kapila, Dattatreya and the others to communicate Wisdom, as the kings like Nabhi, Prithu, Vaivasvat Manu and the others, as Parashurama to subjugate the the arrogance of the warrior class, as Rama to be the मर्यादा पुरुषोत्तम to establish the norms of civilised human goals, as Krishna to be the World Teacher recovering, synthesing the Perrennijal Wisdom lost over period of Time due to efflux of Time, Gautam Siddarth coming to reinterpret the Vedic truths in the light of suffering of the masses and the way to Deliverance when Brahmanical class becoming excessively arrogant as the exclusive custodian of the Wisdom of the Veda.

Indeed the Supreme Brahman does not prefer only those who are exceptionally sensitive with essence (नाम) within the gross forms (रूप) as effective instruments  - िनमित्त to fulfil his be
Intent and Purpose in preservation of the manifest creation but also values the role of those who are less sensitive due to ignorance caused by excessive influence of senses on their mind and therefore are inferior in luminosity, some less energetic in enterprise and  many excessively obscure in intelligence confused as in a dark cave, performing actions, good, bad and indifferent, living a life of repeated birth and death, groping for deliverance but finding no way to become liberated.

For such ones, Dasharathi Rama,  Devakiputra Krishna and Gautam Buddha became the great World Teachers offering Paths to Perefection. Rama being consciously aware of the principles of  piles धर्म, नीति and मर्यादा as the foundation for every human life, living his personal life with moral and ethical probity, and endorsing similar life for others.

Krishna pointed three three-fold Paths - ज्ञानमार्ग for those luminous in receptivity, कर्ममार्ग fot those energetic in enterprise and भक्तिमार्ग for those obscure in receptivity. For those who were luminous in receptivity ज्ञानमार्ग opened their mind to be receptive to the self within, think about it's  unfolding, be reflective and meditative, intense austerity and perfected penance. For those who were energetic in enterprise कर्ममार्ग opened the actions to be performed, without being attached to the fruits of action  and in the spirit of free and complete surrender to the Divine Intent and Purpose. For the common people with inferior receptivity of mind but keen higher intensity of emotions भक्तिमार्ग  opened their heart to be more receptive, surrendering their mind, speech and action and even their self to the Supreme Brahman as an act of submission.

Gautam Buddha was concerned essentially with human suffering and realising that intellectual capacity and inclination, the fundamental salient pointed out in simple words that suffering in  human life is caused by intenses desire - तान्हा and inherent inability to  possess that which one does not possess, to become some thing which one is not and finally to renounce one'spossessions and position.

 But men wise in Wisdom who have experienced the past and of the present and can clearly observe the future are consciously aware that human race under the influence of senses are bound to be doomed to destruction. Neither Dasharathi Rama's righteous idealistic life of moral and ethical standards nor recollection and re-statement by Krishna humane teachings of of the perennial principles long forgotten due to efflux of time nor even the down to the earth  teachings of the compassionate Buddha could redeem the human race from being doomed to further degradation and demise of all canons of ethical, moral and righteous ideals. It was necessary for the Supreme Brahman to make Kalki, symbolising Terrible Time which comes with sword in hand and riding on horse, as the symbol of resurgent energy to destroy the  unrighteous, obscure forces in society and give rise to new forces with new society with new and resurgent set of Cosmic Order and Principles of Righteousness.

In the world created by the Supreme Brahman, no doors are closed and all avenues are opened, all the deities presiding over the integral source of energies waiting for the primary energies to be energised, to be resurgent to fulfil the role assigned to them by गुण - the attributes and स्वभाव - the inclination born of Nature.

The Supreme Brahman devises and designs his अवतरण, the descent of his energy within reach of every human being to be capable to rise  above from their state of being according to their attributes and inclination to become fit for the state of deliverance.

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This is what I read recently which I would like to share with you. Life is a mystery that needs to be resolved. Therefore, inquire I would like to share with yoand then one will find that even the dullest of the dull can see LIFE is  like a journey on a train. Nothing is permanent. This is true in reality of life.
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We have come empty handed and going empty handed.
Life is so beautiful it accumulate lots of activities when we are together.  Share, care , and cure is the key to be happy. Because Life is like a journey on a train...with its stations...with changes of routes...and with accidents!

At birth we boarded the train and met our parents, and we believe they will always travel on our side.

However, at some station our parents will step down from the train, leaving us on this journey alone.

As time goes by, other people will board the train; and they will be significant i.e. our siblings, friends, children, and even the love of our life.

Many will step down and leave a permanent vacuum. Others will go so unnoticed that we don't realize that they vacated their seats!

This train ride will be full of joy, sorrow, fantasy, expectations,
hellos, good-byes, and farewells.

Success consists of having a good relationship with all passengers... requiring that we give the best of ourselves.

The mystery to everyone is: We do not know at which station we ourselves will step down. So, we must live in the best way - forgive, and offer the best of who we are.

It is important to do this because when the time comes for us to step down and leave our seat empty...  we should leave behind beautiful memories for those who will continue to travel on the train of life.

Thank you for being one of the passengers on my train!

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Rama

One of the thing that strikes one when reading Valmiki Ramayana is that narration begins with Valmiki's query as who among the people in them prevailing world who can be spoken as the best of men. The entire des iron of Rama by Narada too is of the human being with qualities and inclination which are comparable to the best in the world, even becoming to be compared with the supreme godhead, Vishnu, even Narada himself not mentioning that he is the descent of the Supreme Brahman.

Nowhere Rama claims himself or is conscious himself to be divine descent as Krishna repeatedly claims himself or is conscious himself to be divine descent. Rama endeavours to be righteous person wedded to live by moral and ethical principles mentioned in scriptures and ever to be the best and the ideal human being, मर्यादा पुरुषोत्तम.

His life is beset with innumerable problems, which he attributes to दैव - Divine Will and Purpose. He suffers, laments, mourns and faces each challenge in the spirit of detached renunciation, showing the world the manner of facing the travails and overcoming the sorrows and sufferings in this संसार - the Primordial world.

While it was left to others to recognise and accept Rama as the descent of the Supreme Brahman, Rama himself being confused claimed the deliverance of Sita from Ravan was to prove his पुरुषार्थ and to safeguard his and his family's honour and not claim to be the Supreme Being who has come to punish the evil and the unrighteousness and protect the noble and the uphold the righteous ones, as Krishna claimed, leaving it to Brahma Prajapati to descend personally and inform him that indeed he was the descent of the SupremeBrahman.

These claims and counter claims have lessons for human race. Every soul born is potentially divinise, the divine essence within each being potential in various degrees and intensity. Therefore, Bhagavat Purana says that there are many divine descents as gods, seers, great kings and human beings, but in all these descents only as Krishna the Supreme Brahman descended with complete, comprehensive and entirety of divine essence.

This needs clear comprehension without any external influence on mind, reflection with receptivity having given up all that is read and heard and seen, meditation in the spirit detached mind as that of a child. This is difficult but needs to be tried, then if not the goal, the Perfection, the passage that leads to Perfejction may be clear.

Ashvatha as the symbol of Family

Family means big or small rivers becoming part and merging with Ocean and not standing apart from the Ocean as distinct big or small rivers, becoming part of  the consolidating community not becoming. distinct communes, assembling together not separating from others, thinking of others, accepting others than expecting from others, giving to others rather than taking from others, speaking to, communicating to and sharing with others, the joys as well as sorrows, exchanging good fortune with others as well as experiencing misfortunes of others.

Family, as traditionally understood and symbolised as the vast Ashvatha tree, with branches  well spread far and wide, each branch sourcing it's sustenance from the common root and the common trunk, is fast disintegrating, the branches considering themselves independent of the trunk or the roots. Few realise in their own life time that they exist as long as the sustenance sourced from the roots remains to make their life resurgent and once the sustence dries from the roots stops the branches become dry and die eventually. Those who realize this eternal truth live long.

Changing facets of Marriage vas as an institution.


Darwin used to tell us that we were monkeys before we became human beings. I have no reason to disbelieve his claim especially seeing many among the modern human beings reacting during social intercourse more like monkeys provoked by natural  instincts than like human beings directed by sense of discrimination.

In modern times, Internet has been a great source of information of the behaviour of monkeys in their natural surroundings. You-tube gives dramatic demonstration of their behaviour especially in sexual relationship. It seems that monkeys have no marriage as institution which restrains sex as decisive human behaviour, for monkeys  free-sex being commended as the goal of all ultimate Bliss.

We see from the You-tube that in the world of Apes, might is right  and bravado is better than hesitation. Them male species dominate sexual behaviour, the male bully shooing all the weak males to scatter far and beyond, even as the frightened female monkeys seek shelter in the safety of other females. Even as the male monkey approaches  one female monkey he sees another one, leaves the earlier one and follows the other. The case with humans the facts were not much otherwise. The modern male follows his ancient ancestor.

Though Eve was carved out of Adam's bone and even when he continues to listen her every word and follow her every instruction to the last bite of the Apple, Adam hated Eve because he was robbed of natural innocence with which he was born. Out of their union were born Cain and Abel but the four together did not end up being a Family because in their union they did neither seek divine sanction  nor spiritual evolution. There was neither a family or love between Adam and Eve nor Between Cain and Abel. Therefore, when Adam asked Cain where Abel is, the reply which Cain gave was - "Am I my brother's keeper?".

There is not much difference now in modern world from what was once in Garden of Eden. Marriage is no more a sacrement where the male and female are brought together nor is there of family ties that bind people together for evolution of the human race or furtherance of the human ideals. There is preponderance of human desire becoming transformed and strengthened by contractual arrangement for satisfaction of the senses. Therefore marriage as an institution has ceased to be relevant in the present world or accepted more as a tradition that necessity, divorces being frequent and Living in partnership being viable and convenient alternative, homo sexual relationship giving independence one needs. Fulfilling the contractual conditions is more important than fulfilling moral and ethical obligations. Being CORRECT is more important than being PROPER.

Men wise in Wisdom do not subscribe to these views. For them Marriage as an institution has relevance and Family being being the foundation on which lasting relationship can be nurtured, improved, strengthened and substantiated.

The marriage as institution in their different facets needs serious reconsideration.

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Rama crossing the river Sharayu

When Rama on being  banished to live in the forests for fourteen years, the entire population of Ayodhya mourned. And unable to bear the denial of his rightful claim to be the Prince who will one day be the king, he people rich and poor became ready to follow him to the forests.  Seeing the people following him and not return back to the live their normal life, Rama with the help of Guha, crossed over the river Sharayu in a boat unseen by the mourning men ajmd women.

Once he crossed over the river and. Reached the other shore, he made him mind to compensate the boats man for the effort taken by him. But he had nothing to offer to him. Therefore he looked at Sita to co offer the boatsmanwhat issue to him. But when Sita took one of  her golden bangles from her wrist to offer to the boatman, he refused to receive it.

Rama was surprised and was sorry to see such refusal. He asked the boatsman the reason for such refusal, when due compensation was his right and and is entitled to receive it. The boatsman was firm in his decision saying the people in the same profession do not accept compensation from others in the same profession.

Rama was perplexed with reply given by the boatsman and asked - Same Profession. How come does the boatsman consider both Rama born a Kshatriya and groomed to be a ruler could belong to the same profession as the boatsman born a Shudra and groomed to ferry the boat as belonging to the same profession!

The boatsman who was clear in his mind and firm in his conviction replied that both Rama and he ferry people from one shore to the other, the difference being that Rama ferries people from

the shore of संसार सागर - the Ocean of Primordial Life

while he ferries people from one. Shore to the other shore of the temporal world. The difference is one of the Essence not of the Form. Therefore, if compensation is to be paid for the effort of the boatsman in ferrying Rama from one shore to the other shore of the temporal river then Rama should ferry the boatsman from the shore of this संसार सागर - the Ocean of Primordial Life to the other shore of the spiritual life.

Rama was stupefied by boatsman's reply and the intense devotion behind the life he was leading.

It is for the people to become consciously aware of the life they live and the spiritual life they aspire to achieve.

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Ashvatha as the symbol of Family

Family means big or small rivers becoming part and merging with Ocean and not standing apart from the Ocean as distinct big or small rivers, becoming part of  the consolidating community not becoming. distinct communes, assembling together not separating from others, thinking of others, accepting others than expecting from others, giving to others rather than taking from others, speaking to, communicating to and sharing with others, the joys as well as sorrows, exchanging good fortune with others as well as experiencing misfortunes of others.

Family, as traditionally understood and symbolised as the vast Ashvatha tree, with branches  well spread far and wide, each branch sourcing it's sustenance from the common root and the common trunk, is fast disintegrating, the branches considering themselves independent of the trunk or the roots. Few realise in their own life time that they exist as long as the sustenance sourced from the roots remains to make their life resurgent and once the sustence dries from the roots stops the branches become dry and die eventually. Those who realize this eternal truth live long.

Parables in religious Scrtures. In India we donot have historical documents, though Mahabharata and Ramayana are referred as histories - the Sanskrit worth being इतिहास - the word which means इति - thus हास - happened. Mahabharata and Ramayana are more fashioned as parables, the temporal events used to point out some thing more nobler ethical, moral or spiritual principle than narrating actual temporal events. Therefore, whether a legend or an anecdote mentioned in these important sources of histories - इतिहास, have as a narrative have neither any beginning nor any end, the purpose being not to inform or narrate a temporal event but to point out something nobler ethical, moral or religious principle. Therefore it would be unfair and unwise to treat Mahabharata and Ramayana as narratives of temporal and historical events rather than collection of various parables pointing out some ethical, moral, religious principle. Therefore they are not considered on temporal level but on religious and spiritual level, pointing out some nobler ideal than the ordinary event in life. Consequently they did not cease to be dead material of events that happened in ancient, medieval or modern times but remained to be alive perennially, even in every ones to become resurgent being receptive, reflective and meditative on the parables narrated, without being concerned as practical reality in primordial world but as ethical, moral and religious possibility in spiritual world. The parables are not the record of the real events but point out and reveal the Real, Satya, the Prime Existence. Y the

The life one needs to live.

Life is as much concerned with living as it is concerned with dying. One who does not know how to die, does not how he came to be born, therefore life is knowing how to die die as one should know how is to be born. Life is not an event, it is a process, there one who does not how to die does not how he is to be born.
Therefore, life is not only some thing to be learnt but also is some to be experienced. If one has experienced dying when one is alive knows what is it to be born again even when one is alive. Life is not a goal to be achieved, but a moment to be experienced.
Venkatraman first experienced what death is, therefore  he came to know what living is, being known as Maharishi, the great seer.

Whatever you experience now  in this body as life becomes the life you will lead when you are born again in a new body. That is what Karma means. Birth and death are events in the process of living; living life being an eternal process. Death is not the end, birth is not the beginning. Seen differently death could be the beginning and birth in a new body could be the conclusion.

Life and living is an endless river, which never ceases entering the ocean it comes again as river becoming vapour, mist, clouds and rain in between.

Gayatri Mantra

 In Upanishad  there is an important statement that lays down the course which one should accept in his journey to take him from the gross material temporal world to the subtle, superior, spiritual world, which reads as under : असतो मा सद् गमय ; तमसो मा मृत्युर गमय ; मृत्योर अमृतम् गमय. These exhortions are translated literally as - one should go from untruth to Truth ; from darkness to Light ; from death to Immortality.

The words contained in Upanishad are not simple to understand. Hey contain deep mystical truths within the overtly perceived meanings. Therefore the inner meaning should be listened with receptive mind, reflected and meditated to have clarity and benefit.

The words should understood by going to the source from which the word derives it's meaning.

असतो मा सद् गमय - सत् derives it meaning from the root अस् - to be, to exist, therefore सत्य, the Prime Existence. असत्, therefore is that which is not सत्, the Prime Existence. Therefore, the first exhortion should be understood as going from the gross temporal existences to the subtle, spiritual Existence.  The world is manifestation by way of forms, symbols in which the essence of the Prime Existence is posited. The essence is not known because human beings attracted and bewildered with the attractions of the forms in the primordial world fail to experience the concealed mystical essence within those forms. The forms and the symbols, the marks and the instruments are for the purpose of
making known the Prime Existence, which being mysterious requires to be searched by the constituents as one would search the cow by following its foot marks, which acts as the symbols.
This enables the manifest world to recognise each other and transcend from the known forms as symbols, marks to reach out the Unknown essence, the Prime Existence.

तमसो मा सद् गमय - going away from obscurity, ignorance to clarity and Wisdom. When one knows the gross, temporal existence is not the unknown subtle, spiritual, the Prime Existence then one is on the right Path to Perfection.

This takes one to final objective in life and the purpose of spiritual Path - मृत्योर अमृतम् गमय - going from decay, degeneration and dissolution of the mortal existence to resurgence, rejuvenation and re-existence in the immortal Prime Existence.

Reflect on these words because they indicate the true Path to Perfection, becoming liberated from the shackles of the World of Appearnce and deliverance to the World of Real Prime Existence.

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Form (रूप) and the Essence (नाम).

Upanishad declares that in the beginning Brahman was One but Unknown and for becoming known manifested as नाम (Essence) and रूप (Form), the नाम being posited in the रूप, to the tip of the fingure, as it were. The नाम is not seen because it is covered by रूप and becomes experienced only when actions are performed by the रूप, as sight when seeing, as breath when breathing, as sound when hearing, as smell when inhaling and as thought when thinking. रूप, the forms become manifest when one perceives externally  the actions performed and नाम, the essence concealed within becomes experienced when one perceives internally within रूप, the forms.

Therefore, it is said that there within रूप, the form - city of Brahman is the abode, a lotus flower, within that is a small space. What is within that Space should be sought, for that assuredly is one should desire to experience. Thus when one directs one's attention externally one sees and becomes distracted by रूप, the forms. When one directs one's attention internally one sees the नाम, the essence. Therefore, to experience the नाम, the essence one should transcend the attraction of रूप, the forms. This is what the seer prays for, when he pleads with the divinity, Pushan that the face of Satya, the Prime Existence is covered with the golden disc (attraction of रूप, the forms). Uncover it so that he may see
the Prime Existence. Pushan, the sole Seer, the Sun, the offspring of Prajapati, gather your rays which radiate in resplendence, so that he may behold the auspicious face.

Therefore, when one withdraws one' attention from the actions performed by रूप, the forms, through attractive only then one would to experience नाम, the divine essence within, in all it's resplendence and glory.

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Now a days following many North Indian Marriage celebrations which is spread over Sangita and Dance as we'll Mehandi Functions in addition to the main Marriage ceremonies are subordinated. In some cases we had an occasion of seeing picture of a a Maariage Reception where the Bridegroom is shown kissing the bride while the friends are closing their eyes. kissing the Bride is western custom and whereas Indian marriage is a sacrement and not a social contract to which marriages in west have been reduced to.

Therefore to give gist of what Indian Marriage is credited, I am giving the salient features of Indian Marriage ceremonies.  I have not included Sanskrit Slokas. Those who need them may contact me on ID no. Sondenagesh@gmail.com and I will mail the same.

Hindu Marriage – A Retrospect

In India Hindus are increasingly seeing the Institution of Marriage, not so much as a sacrament where two souls are enjoined together and two families are brought together, blessed by divine presence or by the  good wishes showered by the elders but as social gathering where two individuals agree to live together as contractual agreement witnessed by relatives and well-wishers.

A little reflection will reveal for the newer generation the Intent and Purpose, much greater significance and great many truths behind what the symbols suggest on the Hindu Institution of Marriage. According to the Rig Veda, marriage was to enable a man, by becoming a householder, to perform sacrifices to the gods and to procreate sons. According to a popular verse only when united with Shakti does Shiva has the power to manifest, and without her he cannot even stir , very much foretelling the physical law that only when energy is associated with matter, the matter becomes energized; without energy becoming associated the matter can not even stir. Therefore,  it illogical to imagine a marriage between persons of same gender, which satiates only the senses but never elevates the soul. A marriage should not only be for Progeny (prajā), Sexual pleasure (rati), Happiness (ānandam) but also  Companionship in the performance of Dharma - righteous conduct for spiritual evolution.

The Scriptures are aware that though the primary instinct for marriage is physical attraction, the emotional, social, cultural and spiritual compatibility also has important role in Marriage needing coalescing, bring together two independent and emotionally divergent souls influenced by different attributes and inclinations. Therefore, a Hindu marriage therefore envisages primarily five essential features : consent of the parents, formal acceptance of the bride by the bride-groom, honoring the groom by the bride’s father, taking of the bride's hand by the groom and taking seven steps around the sacrificial fire, confirming the commitment to live cordial life together. The rituals  prescribed are neither exhaustive or exclusive, neither sequential but consequential but only indicative based on vedic scriptures and supplemented by social, regional and historical traditions of the
people, places changing over periods in time.

The Scriptures are aware that though the primary instinct for marriage is physical attraction, the emotional, social, cultural and spiritual compatibility also has important role in Marriage needing coalescing, bring together two independent and emotionally divergent souls influenced by different attributes and inclinations,  

Once the considered approval  of the parents is taken in an atmosphere on amity, cordiality and camaraderie to pray together in harmony, to strive for common goals with a common purpose,  united by intention, united by hearts, united by thoughts, thorough harmony among all, then he bride to be says to the groom to be, “Sweet are our glances, our faces too are smooth as balm, within our bosom harbors. Our mutual glances, be they sweet. Our faces may they may show our concord. Take me within your heart and let our spirit dwell in both of us. The bride-groom to be responds saying to the bride to be I am the male and you are the female; I am the song and you are the verse; I am heaven and you are the earth. We two together shall live here, becoming parents of our children.  May the supreme Lord of the Worlds enjoin us with endearing affection; may Matarishvan, Dhata and Deshtri unite us in close embrace”.

The parents and the relatives from both sides thereafter  bless the couple,“ May you two waking up in your pleasant chamber, both filled with laughter and cheer and enjoying, mightily having good sons, good home and good cattle, pass the shining mornings. Enjoy you two together fortunes richest gifts, observing the Law in rightful bearing Brahma spate make the husband dear to her and graceful be the words the woofer speaks, Then prayers are offered to the Gods to assent this union and shower blessings on them, “ Thornless and straight be the paths whereby our fellows travel to the house of the bride. May God (Bhaga) endure us with prosperity, respect for the learned and majesty.  O Lord Indra! May you bring together this newly married couple in the same manner as a pair of chakravaka birds; let them enjoy marital bliss, and along with their progeny, live a full length of life.

Kanyadaan is  offering his daughter by the father proclaiming the purity, simplicity and integrity of bride, letting the gods “ Bring her here to us, O Varuna, who is kind to her brothers; bring her, O Brihaspati, who is kind to her husband and her children: bring her, O Indra, bring her, Savita with prosperity and asking the couple look at each other favorably. Gaze gently upon each other, never be
hostile to each other, be tender to animals, of cheerful mind, beautiful in your glory, the parents of heroes, be devoted to the gods, be the bestower of happiness,  be good and kind to us, and to all creatures. May the Golden-hued, the bright, the wherein the Sun and Fire were born, they who took Agni as the fair-coloured seed, and the waters bring us felicity and bless us. May the subtle ether in the midst of which the Resplendent Lord pervades, watching men's pious and
impious deeds, which acts as a medium for lightning, beautiful in appearance, bring joy to you and bless you. May the subtle ether which supports the manifold beautiful objects in the sky, which acts as a medium for lightning, eautiful in appearance, bring joy to you and bless you. May the Cosmic Principles behold you with auspicious eye, touch you with their auspicioushands. May they bright and pure, shedding loveliness and brilliance, bring joy to you and bless you.
The father then takes the bride's hand and places it in the groom’s hand blessing her to have valiant progeny bringing joy and happiness to all in her husband’s house, thus passing over the responsibility to the bridegroom. The groom accepts the bride's responsibility in the presence of the assembled guests and offers four clothes to bride-groom, Out of these the bridegroom, hands over two of them to the bride for wearing. This indicates that in future the husband will offer one-half of whatever he obtains to his wife.

A new grass mat is spread to the west of the fire. The couple take their seats with the bride to the right of the groom. The groom performs the preliminary rites and then the following two verses are recited, “observance of the Vedic law is your second, resurgent Agni, knowledge and strength of character are your third guardians. One born of woman is your fourth guardian. Tranquility develops in the girl the sentiment of following the Vedic law; which in turn brings her knowledge and strength of character; which bestows upon me prosperity and progeny”.

Then the presiding priest call all the elders from both sides join in prayer to bless the couple saying, “May the Golden-hued, the Bright, the splendid Cosmic Principles that produced the Sun and Fire. Those that contain the Supreme Wisdom, the golden Ones bring joy to you and bless you. May the subtle ether which supports the manifold beautiful objects in the sky, which acts as a medium for lightning, beautiful in appearance, bring joy to you and bless you. May the subtle ether which supports the manifold beautiful objects in the sky, which acts as a medium for lightning, beautiful in appearance, bring joy to you and bless you. May the Cosmic Principles behold you with auspicious eye, touch you with their auspicious hands. May they bright and pure, shedding loveliness and brilliance, bring joy to you and bless you. The couple stand facing each other and then the priest recites the following mantra they garland each other”

Thereafter, The bridegroom says to the bride , “ I take your hand for wellbeing so that together we may attain to old age in happiness. The Sovereign Cosmic Principles; Enjoyment [Bhaga], Aspiration [Aryaman], Creativity [Savitar] and Completeness [Purandhri] have united us for the performance of our duties as householders.

Laaja Homa is performed by bride’s brothers offering rice corn in sacrificial fire  suggesting the source beig transferred from one
family, from one place to other family, to the other place for proper
development, saying  “Aryaman, you are the personification of Spiritual Aspiration, mysterious are you. O Self-sustainer, as a kind friend, with streams of milk they anoint you, when you makes wife and husband one-minded. The bride prays for the long life of the bridegroom

Saptapadi - the seven steps represent the seven higher worlds, the seven lower worlds, seven Seers, seven sounds, seven rays, seven colours, seven corns, seven metals, seven continents, seven mountains, seven natures etc. therefore the entire gamut of life. They are taken by the bridegroom leading the bride around the resurgent sacrificial fire, the unwavering Witness with following statement made – “O Agni, in obedience to your command, we have brought the bride along with the marriage procession, unite her now with the husband along with future progeny. O Agni, give long life and energy to this couple, May they both live for a hundred autumns. Guide them through all tribulations as easily as one passes through rivulets of water.

Saptapadi are  the seven steps which represent the seven higher worlds, the seven lower worlds, seven Seers, seven sounds, seven rays, seven colours, seven corns, seven metals, seven continents, seven mountains, seven natures etc. therefore the entire gamut of life. They are taken by the bridegroom leading the bride around the resurgent sacrificial fire, the unwavering Witness with following statement made – “O Agni, in obedience to your command, we have brought the bride along with the marriage procession, unite her now with the husband along with future progeny. O Agni, give long life and energy to this couple, May they both live for a hundred autumns. Guide them through all tribulations as easily as one passes through rivulets of water.

While taking the First Step the bride assures : “O Lord! I have had the good fortune of acquiring you due to the various merits acquired by me in my earlier births”.

While taking the Second Step she assures : “ I will look after your entire family, from the infant to the aged and will be happy with whatever I receive for my sustenance”.
While taking the Third Step she assures : “ I will always provide you delicious nourishment seeking your pleasure during the three periods of the day.

While taking the Fourth Step she assures : “ I will adorn myself with clean attire and will unite with you through acts with the mind, speech and body.

While taking the Fifth Step she assures : “ As one self-assured in sorrow and in pleasant in happiness, I will share equally, and will never waver in the company of the other.

While taking the Sixth Step she assures : “ I will happily perform the household chores. I will respect my in-laws and also other relatives. Wherever you are there I will be and will never deceive nor be deceived.

While taking the Seventh Step she assures : “ O Lord ! I will assist you in the rituals of sacrificial fires and will obey you in fulfilling righteous duties, in your enterprise and in fulfilling your desire., In the presence of the resurgent fire, the men wise in Wisdom, my parents and relatives you have become my Lord and I have offered my body unto you.

The responcibilty t sustain marital does nor depend nly on the bride but on ride groom also. therefore the bride-groom likewise becoming conscious of his responsibility to be shouldered offers these words of assurance and commitment at every steps which he takes living the years to come.

While taking the First Step he assures : O bride, on the First Step be my companion on the Path ; Be provider of food, fulfiller of religious observances, with many sons during the long life”.

While taking the Second Step he assures : “ O bride, on the Second Step be my energizer on the Path ; Be provider of food, fulfiller of religious observances, with many sons during the long life’.
While taking the Third Step he assures : “O bride, on the Third Step become one who will increase my wealth ; Be provider of food, fulfiller of religious observances, with many sons during the long life.

While taking the Fourth Step he assures : “ O bride, on the Fourth Step become one who will increase my happiness ; Be provider of food, fulfiller of religious observances, with many sons during the long life.

While taking the Fifth Step he assures : “O bride, on the Fifth Step become one who will increase my progeny ; Be provider of food, fulfiller of religious observances, with many sons during the long life.

While taking the Sixth Step she assures : “O bride, on the Sixth Step become one who will increase in all the seasons ; Be provider of food, fulfiller of religious observances, with many sons during the long life.

While taking the Seventh Step he assures : “ O bride, on the Seventh Step become one who will ever remain my companion ; Be provider of food, fulfiller of religious  observances, with many sons during the long life.

These seven steps are important according to Hindu marriage rituals
because these seven steps together cement the relationship of once distinct individuals and now united as companions in marriage, ever to be harmonious in life, taking into consideration each other's likes and dislikes and never to have any discordance in relationship. Under the Hindu Law, a marriage is valid only after completion of Saptapadi with sacrificial fire – Agni as the Witness. At the end of all ceremonies the newly married bride is released from the  bonds of her father’s family with the words “I release you from your father's protection and give you over to your husband. I bind you gently there. O bounteous Indra, may she live blessed in her fortune and her children. Hail!  O Gods ! with constant offerings husband and wife will with one accord press out and wash the Soma juice … With sons and daughters by their side, may they two enjoy the full span of life, both decorated with ornaments of gold. O Bride, radiant as the Sun, mount this all-hued, golden-tinted, strongwheeled, highly brilliant car, gently rolling, bound for the world of life immortal. The bride is blessed and urged to to take the hand offered by Bhaga to conduct her to the house where she is going to be the mistress, to be happy and prosperous with many children, with caution to rule the new house hold, uniting with the husband and live full life is his company. May Prajapati provide progeny for us ; may Aryama adorn our lives till old age descends on us. Let not ill will enter our home but bring blessings for our two footed and four footed creatures.  Here, verily you shall stay and not part any were else reaching the full span of your life, with sons and grandsons sporting and playing rejoicing here itself in your home. O Bounteous Indra, make this bride blessed in her fortune and her children, confer upon her ten children, and may her husband be like unto the eleventh”.

Blessing of the assembled Guests.

The Guests had gathered, witnessed and participated in all the ceremonies. Now the time has come to thank the parents of the bride and the bride groom, bless the couple and pray the Gods for their well being, welfare and wealth and prosperity before all disperse to their own dwelling places. Thereafter as the bride is the foundation of the family and custodian of the family fortunes, the guests are called to bless the bride and bride groom to make for husband a happy bridal procession before the depart to the dwelling places:

“Highly auspicious is this bride, come congratulate her; wish her a married life filled with her husband's love, before you return to your respective dwellings. Agni, the resurgent fire has given you your resplendent husband with ample life; long lived be he who is her husband, a hundred autumns let him live. Let Bhaga take your hand and lead you, let Ashvin on their car transport you. Go to the house t the household’s mistress and speak as the lady to the assembled people. Be happy and prosper with your children , be vigilant to rule your household, Be united with your companion, your husband, so shall you two live for full of years together. May you two dwell together, be not separated. Enjoy the full span of your life, playing with sons and grandsons rejoicing in your own home. O Bounteous Indra,make this bride blessed in her fortune and her children, confer upon her ten children, and may her husband be like unto the eleventh. Be an empress over your father-in-law, an empress over your mother-in-law, be an empress over your husband's sisters, and an empress over his brothers too. Prepare you two happy and prosperous fortune, speaking truth in faithful utterances. Dear unto her make Brihaspati, her husband and pleasant be the words the lover speaks. Blessed be the gold for you,
blessed be the waters, blessed be the opening and blessed by the stable one. Blessed be the waters with with their clarity, blessed by they union with your husband. As the river Sindhu attained royal recognition over other rivers, sodo you attain supreme status in your husband’s home. May Indra and Agni, Heaven and Earth, Matarishvan, Mitra and Varuna,Bhaga and the Ashvins twins Brihasati and the Maruts, Brahma and Soma make this dame effulgent with offspring. So may the Universal Gods, so maythe Waters join your hearts. May Matarishvan, Dhatar and Desari together bind you both. Thus blessed by the assembles well wishers the couple depart to their new abode. Thus does an Indian marriage end, with divine blessings and human well-wishes, not as a social event but as divine communion. .

In addition to these words of Wisdom from vedic scriptures, we have
gems of Wisdom strewn in classical literature. In Kumar sambhava drama Kalidas said, “When, by the presence of these (Uma and Shiva) other couples,on the eve of their marriage, attain a rare splendour, who could describe the glory of them both? By going round these blazing fire, the couple shone like night and day, clinging each other and revolving round the fringe of mount Meru.

In Abhijnyan Shakuntata, Kashap Muni blesses his adopted daughter
Shakuntal, “She may be cherished by herr husband, as Sharmishtha was cherished by Yayati and she may bear a son, as did Puru, who may became sovereign of the world. Let these sacrificial fires, whose places are fixed round the altar, fed with holy wood, having the Dharbha grass strewn around their margins, removing sin by the perfume of the oblations, purify you. Pay respectful attention to your elders; treat other women of family as your dear friends; should your husband wrong you, let not your resentment lead your disobedience. Be ever courteous towards your servants; not puffed with pride in your fortune. By such behaviour, young women become honoured wives; but perverse wives are the bane of a family. In truth a daughter is another's property; and
having today sent her to her lord, I find my soul has become quite clear as if after restoring a deposit.

In Mahabharat Vanaparva, Chapte233-234, Draupadi gives
extensive advise to Satyabhama, one of the five wives whom Krishna had
married. Wondering the manner in which Draupadi had kept her five husbands ever inclined towards her, Satyabhama asks her to recommend some mantras penances and austerities by which the husbands could be kept inclined towards them. Draupadi is not pleased saying that such practices are followed by uncultured women. If the husband comes to know that he has been kept inclined towards her through magical rites for austere penances then he will be suspicious like those who have a serpent hidden in one’s home. Suspicion brings neither peace nor any happiness. therefore she counsels Satyabhama that she serves her five husbands all in equal measure without any self-centred ego, performs all actions in such manner that they will be pleased by them, caution that no illword wmay escape from her mouth, neither behave in uncivil manner nor shamelessly desire things, neither sit in the company of evil people
nor give any cause them to behave in improper manner, behave listening to husbands’ counsel. I am not attracted towards any one other than my husbands, howsoever handsome, rich and strong they may be, without seving the husbands first I never allow myself to be served, whenever they return home from outside I always stand to welcome them, to inquire of their well-being, to give them seat and water to drink. I keep my home clean and pleasant, store grains and use them judiciously, I speak no such words as would cause others to repudiate me, never stand at the door unnecessarily nor loiter outside aimlessly, neither speak to strangers nor give occasion to loose peace of mind avoiding unproductive controversies, neither express undue pleasure nor display unavoidable sorrow or anger. I do not like to be without the company of
my husbands nor go anywhere without my husbands aside me. I neither
decorate myself in their absence nor eat, drink things which they do not eat and drink. I keep myself ever engaged inclined to his wellbeing and welfare. I believe as the eternal need to be ever sheltered by the husband, other than the husband no one else can be a woman’s refuge, I never err in meeting his needs. Therefore they leave everything to my judgment being free to pursue their actions and activities. Therefore I consider devotion to the wellbeing and welfare to be the mantra, performance of commensurate is my penance.*****

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