Reviving generosity - the act of giving

I have had been unsure of what I wanted to write. Don't get me wrong - this has been a common thing with me - being unsure or being confused. If I think deeply, I believe this is the same situation for almost all of us. We are highly unsure at the moment of taking a decision or committing towards something. Committing is like entering a contract - you shall not back out of a contract! Isn't that management? Guess what? breaking a contract was the topmost crime that must be dealt with iron fist as taught to Yudhishthira by Bheeshma Pitamah on his death bed.

Recently, there was a earthquake in Nepal claiming many lives and livelihood of many others. Followed by the earthquake, the nature showed little pity through a snowfall and series of quakes that have left the people shaky. Being in the Himalayas, the worst affected places have been cut off from the rest of the world as the roads and the bridges have been affected too. This has jeopardized the rescue and relief efforts as well. Not just Nepal, but the adjoining areas have been through a great trauma since the nature shook its head. The people over there need help, need us, need belief that someone somewhere shall come to their rescue. 

The god or the superpower or the supernatural we all believe in, will come to the rescue of the fallen and shall help them. But how? I believe he sends his agents to work on his behalf and later get immortalized as his incarnations. This is just a belief, but a strong one. I believe this is an opportunity for all the rescue workers to step up and get immortalized in the visions of the people of Nepal and affected areas. In this attempt to provide the relief, all of us can play a part. Do whatever you can to help the rescue and relief missions - supplies, money, labor, honesty, getting down there and helping with the rebuilding - anything that you can.

Of course, money is an important media for charity, but not the only one. As I spoke in my earlier posts, charity is not simply an act of giving. Charity is an act of enabling someone to withstand their hardships and get back to normal routine. And that's the reason, why I emphasize on the thought behind the act than the act itself. The purity of thought, the vision behind the act defines the way in which the act is exercised and thus the outcome is defined. Thinking of an example to this idea is the birth of Dhritrashtra, Pandu and Vidura (If you want the explanation on that topic, contact me). 

We have always read and believed in the saying that "God helps those who help themselves" - a great thought. However, in my opinion, this is quite a selfish thought for it creates a way for one to turn away from the act of giving. The giver is always considered higher than the one who takes. Giving away something that you have in excess is simply an act of charity. But giving away something which is near and dear to you is only triggered through generosity. Karna was not remembered for giving away all his money but for giving away his armour and earrings which made him invincible. 

As per the Hindu belief, we are expected to give away provisions on Makar Sankranti, thinking that it shall provide for us in next life. Islam and even Christianity subscribes to the thought of giving or charity. Thereby upholding the virtues of charity. 

An act of giving with an expectation of returns is not charity but business. Generosity is not even in question in such a transaction. An act of giving under force is also not charity, but can be termed as a loot or taken by force. If you wish your act goes a long way, do it with a pure heart. It cleans yourself and creates a better world to live in. 

Loyalty - Towards whom and for what?

A few years ago when Ramanand Sagar directed “Ramayana” and then “Uttar Ramayana”, all of us suddenly became aware of the stories and the knowledge imbibed in the great epic. While Ramayana focused on the life and character of Sri Ramchandra as growing into a great king or ruler, the Uttara Ramayana focuses on the life of Sri Ramchandra as a ruler of Ayodhya. Along with the faces of Arun Govil as Ram and Deepika Chikhliya as Sita, Ramanand Sagar also became a face in every family. Ramanand ji touched upon the topic of Sita and Ram’s end very carefully and delicately so as not to hurt the public sentiments.

While reading through the Valmiki Ramayan, when Ram finds out about Luv and Kush, he offers them to come to their kingdom as princes. When asked about Sita, Ram responds that he had never exiled or left his wife but the queen of Ayodhya. Ram had always upheld his principles. Knowing it all, Sita chose to return back to Mother Earth. Later Ram requested for solitary time in his chamber. Lakshmana vowed at Ram’s request and told that he would guard the door and if yet someone sneaks in, he would cut his head off. When Lakshman was guarding the door, he saw Sage Durvasa hurriedly heading towards the door seeking a conversation with Ram. Lakshman stopped in his tracks and requested to come later as Sri Ram seeked solitary confinement gathering himself. Sage Durvasa, known for his anger upon not meeting his conditions, told Lakshman that he shall curse whole of Ayodhya to burn if his request is not granted. Horrified at thinking of Ayodhya’s feet, Lakshman opened the door of Ram’s chamber and fell on Ram’s feet telling him about Sage Durvasa. Ram smiled at Lakshman. Turning around Lakshman saw there was no Durvasa. Ram explained to Lakshman that finally the thought of Ayodhya took precedence in Lakshmana. Lakshmana felt sorry for his behavior and also to keep his vow, went to the banks of Saryu to chop off his head and end himself.

Ram explained to Lakshmana that all his life he followed every promise to uphold his family principles. All his life he lived and performed his duties towards Ayodhya. He gained name, his prowess, friends, love of his brothers and immense knowledge in his performance of duties. However, as an individual, he had lost everything – his wife, his kids, his home and his life while following his duties. Lakshman on the other hand exemplified his loyalty towards Ram throughout his life. He was so devoted that he left his own wife back at the place and walked into the forest following his brother and sister-in-law on their path to exile. Fulfilling his loyalty towards Ram, Lakshman fought in the war against Ravan and got severely hurt. However, he got his life back when Hanuman brought the Sanjivani herb from Himalayas overnight. But, when he changed his loyalty towards Ayodhya, he had to give away his life.

Similarly, when it was time for Ram to meet Yama, he had to send Hanuman to nether world else Yama could not have entered the periphery of Ayodhya. Hanuman’s loyalty was towards Ram. However, fulfilling his duty, he missed the point what Ram wanted.

Loyalty is always a great asset. Every good leader needs to have at least a few loyal followers with him. At the same time, loyalty helps one to safeguard them and follow a proven path easily. However, it is a question as to how much of loyalty is actually good? Should I give in to my leader’s voice completely? Should I reason with what is being asked of me? Should my subjects reason with me? What if all my people blindly follow whatever I suggest?

My thought is to reason, ask and understand while being loyal. This not only saves yourself, but also helps to be of some value to your leader as well.

Story taken from the book "Sita" by Dr Devdutta Pattnaik.

Aaj fir holi hai

आओ खेलें रंग,
गुलाल और अबीर संग,
भर भर मारें पिचकारी
क्यों की आज फिर होली है।

खेलो रंग, पियो भंग,
मचाओ हुड़दंग,
नाचो एक संग,
क्यों की आज फिर होली है।

जाली थी जा होलिका,
हार बुराई की हो ली थी।
मन में भर उमंग ,
खेली सबने होली थी।

बापू ने जो दिखाई
राह अहिंसा की हो ली थी।
भगत सिंह ने हो लाचार,
खेली खून से होली थी।


दंगों में जो जली
वह सभ्यता की होली थी,
पाश्विक  कृत्यों में उलझ
मानवता की धज्जियाँ भी तो हो लीं थीं।

होलिका संग गन्ने जलाओ
घर का पुराना कूड़ा जलाओ।
साथ ही जलाओ मन का अंतर्मन
जो दुर्भावना में ग्रसित हो चुका है।
क्यों की आज फिर होली है

रंग संग खेलें हम
आज फिर होली है
मन में फिर क्यों है मुटाव
जबकि आज फिर होली है।


खेलो जी भर कर
क्यों की आज फिर होली है।
करो नाश पाश्विकता का, अमानवीयता का
लगाओ रंग मेल का, हमदर्दी का,
क्यों की आज फिर होली है।

Beating Retreat or taking stock

It’s been a long time since my last post. One can say that I was running out of ideas or possibly thinking less. Well, looks like all the assumptions are going true at this time. But once again, thanks to an old mate who reminded me of the “Beating Retreat” ceremony performed by the Indian Armed Forces at Raisina Hills, better known as the front of the Rashtrapati Bhawan (President’s house).

“Beating Retreat” ceremony was initially instituted by the King James II of England (James VII of Scotland) ordering the patrolling troops to return to their base castle with drum rolls, parading through the streets. This order was later improvised over the years to suit the need of the times. Yet, the central idea of the ceremony remained – return of the patrolling troops to base camp and deployment of new unit in its place.

Though an English ceremony, this is now practiced by most of the commonwealth countries today. The ceremonial celebrations may have changed due to the place, people or time. In India, beating retreat is celebrated three days after the republic day, denoting the end of republic day celebrations. The armed forces troops – military, navy and airforce – are then ordered to return to their bases, after having participated in the Republic Day celebrations.

In a way, this is an important business phenomenon. Consider this as a manager deploying his resources to achieve a task, and reviewing their performance periodically. Having learnt from the performance and gauging the challenges faced during the execution, an effective manager redeploys a new set of resources. This helps rejuvenating the exhausted resources and provides efficiency in the task execution. Look around, isn’t this a daily procedure we all go through whether or not we are in military? If you or your managers are not performing this exercise, you are missing out on your resources and execution ability. Exhaustion lowers the morale and reduces one’s ability to perform. At the same time, poor knowledge of current affairs is harmful while making decisions. Thus, information technology plays an important role in decision making.

Taking a step towards the beliefs, I consider Vishnu as the supreme manager and a great leader. Observe him carefully – he has four hands. And in each of his hands he holds an instrument playing an important role –

1.        Conch (Shankh) – The conch is used to blow and make sound. With this sound, he makes sure that his voice is heard and he beckons every one of his followers to himself.

2.        Rotating wheel (Sudarshan Chakra) – The rotating wheel reminds of the 360 degree view that he has and demands from everyone. The chakra is also a symbol for review for what has been done in every perspective.

3.        Lotus (Kamal / Pushp) – The lotus flower is a prize or a gift to everyone who has followed the principles and has done well.

4.        Mace (Gada) – The mace is for those who haven’t been good followers or have done good deeds. Both mace and lotus are the outcomes of the review performed by Vishnu himself.

Always remember, reviewing a deed is as important as executing it. Without a review or an introspection, one is never allowing for the corrective action and hence a chance for improvement. No answer is always right. No situation is always the same. Think always as the parameters always change. There are never any absolutes.

Do you know your successor?

Today - January 15th, Indian Army is celebrating the Army Day. Its a great day and a proud moment for India. For many, who just like me who do not know the importance of this day - you are in luck! A refresher course is here. Today is the day when, in 1949, the outgoing British commander-in-chief General Sir Francis Butcher passed on the strings of the Indian Army to Lt General Kodandera Madappa Kariappa. Today, this day is marked by parades and other military shows in Army headquarters. Similar to the Army Day, the Navy celebrates Navy Day on December 4th and the Air force celebrates Air Force Day on October 8th.

A friend of mine jolted me to read and think about this day and urged me to write about the significance. However, knowing the slight bent in my thinking, I acknowledge this day to be of great significance in understanding the most important event of our life - planning for our successor.

We have all understood that nature changes itself continuously. And so are we. Many learned people have all said - “Change is the only constant in life”. Then what do you believe of leaving behind? What do you think shall happen when you are gone? What impact do you want to leave behind?

The world always remembers and respects the great leaders for all the wonderful work they have done. However, the respect lasts only till the time the work remains into effect. With the passing of time, the policies and philosophies of the leaders fade away. The leaders, who have carefully planned out their successors through training and coaching, ensure that their philosophies last as long as their successors remain in effect.

History is full of examples when the kings have planned their dynasty carefully by choosing the correct heirs. And mankind has paid severely for the mistakes committed – Mahabharata – when Devdutta did not succeed Shantanu.

Sage Vishwamitra who had been a king himself coached Rama. And Sage Vashishtha who was the most learned of all educated Rama. Both the sages made sure that Rama became a benevolent king, yet strong and powerful.

Bhishma also entrusted Dronacharya and Kripacharya to identify the successor for Dhritrashtra amongst Pandavas and Kauravas.

Providing a successor is also seen as a debt to ancestors in the Hindu way of thinking as per a story, a hermit Jaratkaru had a vision of his forefathers hanging upside down in a dark abyss. Jaratkaru asked them how could he help. His ancestors told him that in order for them to be reborn, he had to give up his chastity and produce offsprings.

A few years ago when I visited my hometown Lucknow, all of our family went picnicking at Pandit Deen Dayal Upadhyay Park on Rae Bareli Road. This park is dedicated to the farmers and village living, which is a predominant part of India. At the center of the park, there is an unfinished building with a big rotunda and stairs rising to nowhere. The park also houses an amphitheater that shows no sings of use. Upon enquiring, I was told that this was a pet project of the BJP government when Atal Bihari Vajpayee became the PM. The park was being developed with a vision of a VIP guesthouse and a world-class amphitheater to bolster the economy of the nearby villages. However, as the political parties in power changed, so did the ideologies and funding for the ongoing projects? The park today is unfinished.

Organizations today choose their successors very carefully as this drives their market potential and strength. GE has been known for a great track record in succession planning. And look they have produced world-class leaders. HP and Yahoo on the other hand have had their handsful of leaders playing the musical chair.

Understanding Kali - 2

Now that we understand Kali in terms of her looks and her companions, lets try to know the different forms of Kali.

As we have seen in our scriptures, Kali has been celebrated as a goddess but she has secured the highest pedestal not in the Puranic scriptures but the Tantric scriptures. The tantra knowledge and the followers of the Tantric school of thought consider Kali as source of immeasurable, never-ending power that goes beyond any imagination. Hence the Tantric school celebrates Kali in similar way as the Puranic school celebrated Gauri.

Just like Gauri or Lalita is worshipped on the nights of waxing moon, Kali is worshipped on the nights of waning moon. In other words, Kali puja starts after purnima and culminates on amavasya. A mention of Kali puja is seen in Ramayana when Meghnaad or Indrajit goes into a hidden cave. Later when Indrajit was killed, Ravana invoked Mahiravana - this king of subterranean world and a devotee of Kali to offer Ram and Lakshmana as sacrifice. It was on an amavasya night or the night of no moon that Mahiravana succeeded in stealing Rama and Lakshman from the watchful eyes of 

Hanuman and take them to the altar in Kali’s temple.

Drawing parallels from the worship of Lalita, Kali is also woeshipped in form of 15 nityas or forms. Each of the form corresponds to the different night in the part of the lunar calendar. Each Nitya is a form of Kali and has her own symbolic representation in forms of chants and rituals. The following details are reproduced from the Tantric knowledge of worshipping Kali.

Order	Name	Description	Mantra	Symbol
1	Kali	Though named as Kali, actually an attendant of Kalika Dark hued, very terrifying, horribly screaming, formidable, with a garland of skulls, full swelling breasts, holding a cleaver in her right hand and making the threatening gesture in her left, in a cremation ground.	Om Hrim Kali Kali Mahakali Kaumari Mahyam Dehi Svaha.
2	Kapalini	Skull Girl Black, naked, beautiful face, dishevelled hair, seated on four severed heads, showing a cleaver, trident, bestowing boons and dispelling fear.	Om Hrim Krim Kapalini Maha-kapala-priye-manase kapala-siddhim me dehi Hum Phat Svaha.
3	Kulla	Four-armed, with three eyes, seated on ten severed heads on a corpse, showing the gesture giving boons and dispelling fear in her two left hands, in her right hands she holds a book and a rosary.	Om Krim Kullaya Namah.
4	Kurukulla	Large rising breasts, beautiful buttocks, black in colour, seated on a corpse, with dishevelled hair, wearing a garland of skulls, carrying a skull, scissors, a cleaver and a shield.	Krim Om Kurukulle Krim Hrim Mama Sarva-Jana-Vasamanya Krim Kurukulle Hrim Svaha.
5	Virodhini	Full rising breasts, wearing a garland of snakes and bones, terrific, with three eyes and four arms, holding a trident, a serpent noose, a bell and a damaru. Seated on a corpse, yellow body, purple clothes.	Om Krim Hrim Klim Hum Virodhini satrun-ucchataya virodhaya virodhaya satru- ksayakari Hum Phat.
6	Viprachitta	Full rising breasts, four arms, three eyes, naked, the colour of a blue lotus, dishevelled hair, rolling tongue, inspiring fear, holding a cleaver, a severed head, a skull cap and a trident. She shows her teeth, from the corner of her mouth flows blood.	Om Shrim Klim Camunde Vipracitte Dushta-Ghatini Shatrun-Nashaya Etad-Dina-Vadhi Priye Siddhim Me Dehi Hum Phat Svaha.
7	Ugra	Naked, formidable, with terrific fangs, legs in pratyalidha posture, wearing a garland of skulls, with dishevelled hair, black, four arms, holding a sword, a night lotus, a skull and a knife, dwelling in the cremation ground.	Om Strim Hum Hrim Phat.
8	Ugraprabha	Four arms, three eyes, colour of a blue lotus, seated on a corpse, naked, with dishevelled hair, rising swelling breasts, pleasant face, eating carrion, wearing a girdle of severed hands of corpses, holding a cleaver and a head, a skull bowl and a knife.	Om Hum Ugra-Prabhe DevÌ Kali Mahadevi Svarupam Darshaya Hum Phat Svaha.
9	DipaNitya	Four arms, three eyes, like a large sapphire, with a garland of skulls, naked, dishevelled hair, fearful fangs, armlets of human bone, bracelets of skulls, carries a cleaver and a head in her left hands and shows the gestures of dispelling fear and gesture of giving in her right hands.	Om Krim Hum Diptayai Sarva-Mantra-Phaladayai Hum Phat Svaha.
10	Nila	Four arms, three eyes, like blue orpiment, wearing a necklace of skulls, seated on a corpse, eyes red and rolling, protruding tongue, ornaments of human flesh and bones, beautiful face, eyes like a gazelle.	Hum Hum Krim Krim Hrim Hrim Hasabalamari Nilapatake Hum Phat.
11	Ghana	Four arms, three eyes, delighting in nakedness, formidable, terrifying teeth, swelling rising breasts, black, blood streams from the corners of her mouth, she wears a girdle of dead men's hands, and holds a sword, a shield, a trident and a club.	Om Klim Om Ghanalaye Ghanalaye Hrim Hum Phat.
12	Balaka	Four arms, three eyes, intoxicated with wine, wearing a garland of skulls, naked, formidable, with rising swelling breasts, holding a sword and a head in her left hands and a skull bowl and the threatening finger in her right hands. Seated in a fortress of skulls, she is like ten million fires of dissolution or suns.	Om Krim Hum Hrim Balaka Kali ati adbhute parakrame abhista siddhim me dehi Hum Phat Svaha.
13	Matra	Blue-black, smeared with blue paste, with four arms and three eyes, wearing a garland of skulls, seated on a corpse, fierce, holding a skull bowl, scissors, a sword and a severed head. This great Raudri roars terrifyingly.	Om Krim Him Hum Aim 10 Mahamatre siddhim me dehi satvaram Hum Phat Svaha.
14	Mudra	Naked, the colour of a blue lotus, fierce, with three tawny eyes, four arms, roaring loudly, with a garland of heads, a girdle of hands, blood on her lips, holding a skull bowl and a knife, a sword and a shield.	Om Krim Him Hum Prim Phrem Mudramba Mudrasiddhim me dehini bho jaganmudrasvarupini Hum Phat Svaha.
15	Mita	Red clothes, dishevelled hair, rising swelling breasts, beautiful buttocks, delighting in nakedness, terrifying, dark blue in colour, sitting on a corpse, wearing a garland of skulls, with four arms, three eyes, holding a sword and a severed head in her left hands and dispelling fear and granting boons with her right hands. She is like ten million fires of dissolution at the end of time, dwelling in the cremation ground.	Om Krim Hum Hrim Aim Mite Paramite parakramaya Om Krim Hum Him Em So-aham Hum Phat Svaha.

Understanding Kali

In my last post we saw how the classification of the females depended upon their measurement against the social periphery or the “Lakshman Rekha”.  We saw how the society called the fearless, strong and self-willed women as Kali. However, do we even know who is Kali? 

Many or all from the region of Bengal and North-East India have worshipped Kali and have known her for ages. Almost every region of India has known Kali in different forms and in different descript. Most of us though know Kali for being a naked goddess instilling fear in the hearts of those who do wrong. Kali is the ultimate power of destruction, destroying every last bit of attachment and thus marks a new beginning. Known for her endless powers and a fearful form, Kali is thus more popular in the Tantric approach of Hinduism. 

I shall try my level best in understanding her and describing her for you and myself. 

Kali’s form needs no description, as we all must have seen her as a dark skinned, blood thirsty, naked goddess with unbound hair and tongue sticking out, holding a head in one hand and a trident in another. Kali in this form represents a totality of nature and complements Gauri in her form of a Goddess. Together Kali and Gauri represent the material aspect of nature – wild, untamed (Kali) and domesticated, tamed (Gauri).  The completeness of circle as a creator, sustainer and destroyer, Kali and Gauri depict the spiritual aspect of nature. Notice the parallels from the Shiva and Vishnu devotees. The devotees of Kali and Gauri together are known as Shaktas as they worship the “Shakti” – the female power that dominates the trinity. 

In some of the most observed forms of Kali, certain distinguishing features are noted as follows – 

• Outstretched tongue – In one of the prominent stories, Shiva and Vishnu requested Kali’s help in fighting a demon named “Rakta Bija”. The demon had a boon that every drop of his blood that touches the earth will spring up as his clone. Kali not only defeated the demon, but stretched her tongue to drink his blood till the last drop. This is why in many parts of the country, sacrificial offerings are made to the goddess and her tongue is smeared with the blood from the sacrifice.

• Dark complexion – The name “Kali” represents black or darkness. Kali is associated with everything black – her hair, her skin, her priests wear black, she is worshipped on the new moon “black” nights and is worshipped in the company of black cats. The black Kali is known as Shamshaana Kali and is enshrined in crematoria. Artists often render a blue or purple version of Kali. The blue or purple Kali are actually BhadraKali and DakshinaKali who are worshipped in the households and community temples.

• Unbound hair – Kali’s unbridled, unbound hair depict her challenging the social norm. the social norms suggest a virgin and a married woman to keep her hairs tied and neatly bridled. At the same time, the society shaves off the head of a widow. In such a society, unbound hair represents independence and defiance. Remember Draupadi untying her hair in defiance of Kuru kingdom and vowing to tie her hair only when washed with Dushasan’s blood. 

• Garland of heads, gridles of arms – Kali is seen to be wearing a garland made of human heads – invariably featuring moustaches and virility on them. According to scriptures, there once was a demon that had a boon that id his head falls on ground, the entire world shall explode into flames. Thus the goddess protects the world by hearing his head on her neck. However, in a different context, these are men who have sacrificed themselves to her or the worldly ties seeking the complete truth with her blessing. The gridles of arms around the waist is an artistic representation, which is not seen, in early scriptures. This is also considered as Kali cutting down the corpses of her believers, thus liberating them from the cycle of rebirth. 

• Nakedness – Kali’s nakedness is another form of social defiance and suggests how she depicts the unlimited powers that cannot be bound by the codes of the society. She lives in the forest where nakedness has no meaning. Covering of the nakedness is considered a form of domestication. Draupadi’s disrobing is also considered as an act of defying the social code and thus invoking the bloodthirsty goddess. 

• Body – While the Puranic and Tantic scriptures differ in their description of Kali, the differences come from how they view the goddess. The Puranic scriptures instill fear through Kali while Tantric scriptures consider her gentleness through her beautiful body.

• Four hands – Kali also has four hands similar to most of the gods and goddesses in the Hindu mythology. Depending on the scripture and the form being worshipped, the four hands may hold a variety of weapons - scimitar, sickle, scythe, sword, axe, trident or whip. In one of her hands, she holds a freshly cut male head and the other hand holds a cup to collect all the dripping blood. The cup is usually cranium of a skull. In the household version of Kali, her hands take the postures of Abhay Mudra or Varada Mudra associated with protection and blessing. Kali is never seen to hold anything associated with fertility. Devi or Gauri serv that purpose.

• Posture – Kali is seen to be walking from the south and comes to a freeze when she steps on Shiva. Kali is seen to have put her left foot on Shiva. Left is considered to be feminine instincts and right is considered as the male logic. Thus, Shiva restricts Kali’s urge to be wild and free. Narratives tell us that this is to safeguard culture. Kali after killing the demons is wild and untamed. She is so fearful and looses all control until Shiva intervenes.

• Surroundings – Kali is always seen amidst death and decay – battlegrounds and cremation grounds. Battlegrounds see the collapse of the social structure and the violence inside the men. The cremation ground shows the victory of nature over the human instincts.

• Companions – Kali’s male companions include Virabhadra or the eight bhairavas who are the fierce manifestations of Shiva himself. Kali’s female companions include hags (dakinis), witches (yoginis), mothers (matrikas) and virgins (kumaris). Cats are considered sacred in Kali scriptures. In line with her subduing the male ego, Kali rides a male cat – the lion. Kali is also seen as riding a bull-elephant symbolizing domestication of the male ego.  Kali also rides dogs as they symbolize death and are considered inauspicious. Kali is also associated with snakes for them being symbols of renewal.