Sublime Passion Witnessed in Ramayana

Kannada Article by: Dr. Nanjanagud Suresh

English Rendering by: K. Mukundan

Respond to (lekhana@ayvm.in)

Sublime passion occupies the top slot among the nine-fold emotions. It culminates in the Divine Communion. Mutual synchronisation of the minds is essential for the evolution of this emotion. The celestial marriage between Sri Rama and Sita Devi has been depicted in the Ramayana; Sri Rama hails from His Divine Abode through the Suryavamsha, and Sita, the Daughter of Bhoodevi was nurtured with intense care and love by King Janaka, who had the surpassing excellence among the Seers. Vivaha sets the platform for the evolution of the sublime passion. The union of Sri Rama and Sita can be likened to the embellishment of a jewel with gold.

Sri Rama who possessed the attributes of Knowledge, modesty, wisdom, patience, valour and poise which personify a gallant and a lofty leader, had earned the love of his subjects. He became the talk of his people. Sri Rama maintained his stature and protected his people, constantly treading the path of Dharma.

An argument or marriage shines when it occurs between equals, as per a popular saying. This is very much true in the case of Sita, who was the most befitting and compatible with Sri Rama in all aspects, possessing a pure-breed of form-qualities - a dedicated homemaker, embodiment of chastity, humble and humane to the core. The characterisation of Valmiki of the mutual worthiness between Sri Rama and Devi Sita is a witness to this statement. Sita is a personification of Goddess Lakshmi. Is it not the best choice when a unique personality unites with another of the same nature? It is only in such a case, the sublime passion appears lustrous.

Sublime passion will not glitter in the case of incompatibility. An apt contrasting example in this context is that of Shurpanaka approaching Sri Rama with a sensual desire. The incompatible personalities/qualities of Shurpanaka and Sri Rama have been likened by the Adikavi, to an analogy between ugly and pretty faces, obese  and slim figures, grotesque and lotus eyes, scattered and attractive hairs, disgusting and loveable characters, irritating vs melodious voice, old and young personalities, unethical vs ethical behaviour, materialist and visionary approach. Does this not prove the irreconcilability between Shurpanaka and Sri Rama?

Only when we realise the foregoing, we will be able to visualise the extent of complimentary and unique matrimonial alliance between Devi Sita and Srirama. It is as much impossible to disengage/separate Sita from Srirama or vice-versa, as separating the Sun from its rays or the Moon from its Light.

Devi Sita and Srirama maintained incomparable sacrosanct matrimonial relationship during their stay for some years in Ayodhya after their vivaha, continued with the same fervour during their stay in the forest, in order to fulfil his father's commitment. Their unique wedlock through mutual unison through body, speech and mind is a role model to be adopted by one and all.

Note: The Kannada version of this article can be viewed at AYVM blogs.

Sri Rama -Master of Nine-fold Emotions

Author: Dr. Nanjanagud  Suresh

English Rendering: K. Mukundan

Respond to (lekhana@ayvm.in)

It is a well-known fact for all those who have studied Srimad Ramayana, that the First Poet Valmiki has been successful in the portrayal of Sri Rama as the Master of all the Nine-Fold emotions. All the nine shades of emotions have aptly manifested quite naturally at the appropriate time. The presence of whatever the quantum of each emotion as required, has rendered the epic all the more beautiful in every aspect. A Seer ever engulfed in the Divine Nectar, Sage Valmiki, having savoured the Sweetness of Sri Rama within, has sculpted the same in its original form devoid of any dilution whatsoever; this has enabled the mind of the readers to get settled in the nectarian personality of Sri Rama. It is appropriate to be reminded of the sacrosanct utterances of Sriranga mahaguru in this context "Just as the Hexa-flavoured food rejuvenates an undernourished person and enlivens him, the Nine-fold emotions buoy up a disheartened person"

The Divine sentiment of Love manifests in full bloom in the sweet marital relationship between  Sita and Rama; the act of  prowess and valour is very much exhibited in breaking the bow of Lord Shiva as also during the battle with the Demons; the scene of sorrow in the face of the killing of Jatayu and the Dasharatha's separation from his son; the portrayal of surprise/wonder during the bridging of the Ocean as well as Sita's communion  with the Goddess of Earth; Humour while rejecting Shurpanaka; Terror and Disgust displayed during the war with Demonic forces;  the Climax of Anger manifested during the killing of Ravana and Kumbhakarna; the serene, sacrosanct, fragrance of peace/tranquillity in the company of Rishis housed in Ashramas - The Ancient Poet  Valmiki has thus enabled the advent of all the emotions in like-minded people by displaying the role of the nine-fold emotions in the life of Sri Rama. Sage Valmiki has enabled the Jeevathma to dwell in the Paramathma,  by serving this body, having a dual profile of hosting sensual luxuries or divine bliss, with the much needed nine-fold emotions commencing with  Love   and ending with Peace/Tranquility. The Poet has thus been able to evolve  the Eternal Bliss abounding in Tranquility- in line with the golden words of Vedas  proclaiming  "Shanthi-samruddhiramrutham".

"Rasovai saha-Rasahyevayam Labdhwa Aanandhee Bhavathi"

"God is personification of Bliss. Only by attaining Him, man is able to experience the Bliss".

Out of the various benefits derived from any  Poem, the extremely important one would be  "Sadhyah Paranivrutthaye" i.e. its capability to release a cultured mind entrenched in worldly miseries, duly conferring the much sought internal Divine Bliss.  This is evidenced in the highly adorable Ancient Poem (Ramayana) and Ancient Poet (Valmiki).

"God, who is Atmarama incarnate, dwelling in the innermost recesses of the Atma, manifests as the   Eternal Bliss. Only when you understand His Evolution, having realised this Truth, we can lead a Blissful life engulfed in Peace and Tranquilty." –Dwelling upon this sacrosanct utterance of  Sri Ranga Mahaguru, and gratefully Saluting Poojya Sri Rangapriyadesika Swami, who downloaded the inner meaning of Ramayana in my intellect, I submit this treatise to the Almighty with the spirit " Thvadeeyam asthu Govinda Tubhyameva Samarpaye" i.e. Handing over Your Property  to you alone O Govinda!"  

Note: The Kannada version of this article can be viewed at AYVM blogs.   

Fruits of Action cannot be Modified

Kannada Article: Vid. Narasimha Bhat

English Translation: K Mukundan

(ಪ್ರತಿಕ್ರಿಯಿಸಿರಿ lekhana@ayvm.in)

नैवाकृतिः फलति नैव कुलम् न शीलम् विध्यापि नैव न च यत्क्रुतापि सेवा ।

भाग्यानि पूर्वतपसा खलु सन्चितानि कालॆ फलंति पुरुषस्य यथैव व्यक्ताः ।। सुभाषित-नीतिशतक- ೯೭

 

Naivākr̥tiḥ phalati naiva kulaṁ na śīlaṁ vidyāpi naiva na ca yatnakr̥tāpi sēvā | 

bhāgyāni pūrvatapasā khalu san̄chitāni kālē phalanti puruṣhasya yathaiva vyaktaah || -subhāṣhita-nītiśataka-97

      

Message:-

 

A man's form, gracefulness, family lineage, noble qualities, education or dedicated service will not yield fruit. Just like a tree yields fruit only at the right season, good fortunes assimilated against earlier penance, will bear fruit only at the destined time.

 

Discussion:-

We sow a good seed in a land of abundance. We provide the required water, fertilizer and agricultural needs for its sustenance and growth at the right time. All kinds of work required to yield a good harvest are adequately carried out. In spite of all this dedication, the required result is not obtained as per our requirement. There is a time assigned by nature for the seed to grow and bear fruit. The tree does not supersede its rule to meet our requirement.

Drawing a parallel to the above example, we can consider the case of a person with unsurpassed all-round prowess, expertise, grace, nobility, education etc, in this world. Nevertheless, his contribution of penance, selfless service to mankind evolves like a seed to manifest as a tree to yield the desired fruit as per its own ordained program, not as per his expectation.

It is thus seen that the accumulated reward for the best of our struggle involving our knowledge, nobility etc. cannot be experienced as per our estimation. It has got its own natural cycle of evolution and manifestation, which is not in the realm of any person other than the driving force of KARMA which is empowered to decide the quantum of accrued benefits/punishment against our positive/negative actions and the time of their realization.

The power of Karma can be foreseen with the above analogy. Once an action is carried out(good or evil), we are destined to experience the resultant reaction enforced on us by KARMA. In view of this a wise person has to review his planned action thoroughly before its implementation.

Performing any action in a suitable way after sufficient forethought is the message conveyed in the Neethi Shathataka appended above as Fruits of action cannot be modified or altered.   

Note: The Kannada version of this article can be viewed at AYVM blogs.  

Sri Rama’s Courage – A Model for all of Us

Original Article by: Dr. Nanjanagud Suresh

English Rendering by: K. Mukundan

Sage Naarada, while apprising Vaalmiki of the attributes of an ideal Human being, as possessed by Sri Raama, compares them with the Sea, Mountain, Earth and Moon, duly describing the inherent speciality in each. Man's life is endowed with all the emotions in a balanced state. Though all of us always aspire for happiness, sorrow is inevitable, even if we do not desire the same. We get elated on being happy and depressed when accosted with sorrow. Various components of nature counsel us to face exigencies. For example, let us take the case of a mountain. Whether it is a case of rain, sunshine, cold, thunder, wildfires or cyclone, a mountain is able to contain these calamities, remaining firm, without losing its identity.

Let us now observe the life of Sri Rama. All preparations for the Crowning ceremony of Sri Rama had been completed. Sri Rama being an exemplary individual, endowed with the noblest etiquette, did not have the least desire to be crowned as King, though the fortune sought him on its own.

 Kaikeyi secured the banishment of Sri Rama to the forest for fourteen years and the coronation of her son Bharatha as King, from Dasharatha against the two boons awarded by him earlier. Sri Raama never lost his mental poise, even on being accosted by Kaikeyi, under the evil influence of Mantara. He accepts the changed situation similar to a resilient person who treats alike, joy or sorrow, benefit or loss, victory or defeat, praise or criticism. While portraying this situation in Raghuvamsha, Mahaakavi Kaalidaasa says that Sri Raama accepted with anguish the kingdom awarded by his father. On the contrary, he happily welcomed the proposal of going to the forest. Besides, in order to establish the truthfulness of his father, he dons the robes of an ascetic and gets ready for implementation of the mandate of Kaikeyi. But Dasharatha, being bound by obligation to respect his commitment to the grant of the boons, was feeling delicate and miserable to instruct his most loved son, to go to the forest. This scenario is aptly captured by the grand Old Master of the lineage of Poets, with the golden words, "The residents of Sakethapura (Ayodhya) were surprised to behold the unperturbed glee and radiance in the face of Sri Rama on wearing the royal robes or attire of an ascetic".

Aah! What a wonderful mental equanimity in Noble persons. This is the most appropriate example for the "Verses of Wisdom (Subhashita)" which enumerates that "Saints face fortune or misery in the same manner"- (Samaanasheelaah vyasaneshu sakhyam).

Sri Raama is the ideal for taking on any grave situation with a bold, brave and unperturbed state of mind, like a mountain. With this in mind, Sage Naarada, while describing Sri Raama, has aptly said that his "courage is equivalent to that of Himavaan"(Dhairyena himavaniva).

Note: The Kannada version of this article can be viewed at AYVM blogs. 

Delicious Feast of the Ancient Poet

Kannada Article: Dr. N.S. Suresh 

English Rendering: K. Mukundan

Respond to (lekhana@ayvm.in)

Our mind pictures a Feast as, that which triggers our taste buds, one that is served in Marriages and Thread Ceremonies, constituting a sumptuous variety of Hexa-Flavoured (Sweet, Sour, Salty, Bitter, Pungent, and Astringent) dishes, served as a lavish dinner. A delicious feast as highlighted in the foregoing not only confers sensory satisfaction, fosters the body, mind and intellect but also generates extra-sensory satisfaction. Partaking pure food that is prepared and served with a sincere and guileless mind, cleanses our vitals, steadies the intellect, which if tracked, relieves us from all our worldly bonds to experience communion with Self, as proclaimed by Chaandogya Upanishad.

When the feast served by an ideal house-wife is capable of leading to self- realisation when partaken, we can very well speculate on the feast served by Saintly Householder Valmiki, after having savoured the sweetness of Rama (Rama-rasaayana).

A host not only serves his guest with hexa-flavoured dishes, but also takes care of his accomplices.  In the same way, the ancient Poet Valmiki satisfies the Self as also the sensory-horses. Through his delicious feast-Ramayana, he achieves this with the nine-fold sentiments namely Shringara (love), Hasya (laughter), Adbhuta (wonder), Karuna (sorrow), Raudra (anger), Veera (heroism), Bhayanaka (fear), Bibhatsa (disgust), and Shantha ( tranquillity). Just as all the rivers finally get merged in the sea at the end of their course, all the nine shades of emotions get finally immersed in Peace (Shantha Rasa). Our highly venerable Sriranga mahaaguru while portraying the nature of Navarasas, extolled "Shantha Rasa as eternal. It is serene, changeless, pure and stainless as the sky. In comparison, other rasas are transient in nature, resembling splinters of clouds of varying colours, floating across the sky. Shantha rasa represents the Silver Screen in a theatre. Just like the silver screen remains unaffected by the presence of the colours of various pictures presented by it, the form of Atman (Self) too remains undeterred by the occurrence of the other Rasas and continues in its default state".

The gratification by Navarasas should not only envelope the body and the senses but also lead us to delve deep into the Ocean of Rasas (Rasa-purusha) as enjoined by Upanishads through "रसोवै सः" (Personification of Rasas), and stabilises us in that state. It is only then it can be ensured that "the contentment with Rasas is complete in all respects, as imminent in the analogy "squeeze the lemon to the full". The Ramayana of the Master Poet can very well be a representative or realistic example of the foregoing discussion as per the conviction of those who have experienced the Epic in its full glory.  

The Raama-karnaamruta Shloka "श्रुंगारं क्षितिनन्दना विहरणॆ........." (Shrungaaram Kshithinandanaa Viharane) which portrays Sri Rama as the Lord of Navarasas, is highly popular. How these Navarasas manifest themselves in the life of Sri Rama can be portrayed with help of this shloka.

Note: The Kannada version of this article can be viewed at AYVM blogs. 

Tirtha-Prasaada

Kannada Article by: Tarodi Suresha 

English Rendering by: K Mukundan

  (Respond to lekhana@ayvm.in)

We normally assume that Thirtha signifies that sacred water used during Abhisheka in Puja or that pertaining to the Lord. We also worship Rivers such as Ganga as sacrosanct. Likewise we treat the offerings to the Lord as a symbol of His Blessing.

As an example Copra shredding with sugar, Coconut, Rice is being treated as Prasaad after offering it to the Deity. Flowers offered during archana are also considered sacred. Elders were addressed as *Thirtharupa" (meaning reverential) in letters about a decade back.

Interestingly, during purchase from a shop, we term it as coconut. During performance of Puja it is treated as an offering to the Deity worshipped. Earlier it was water. After Puja it assumes the form of sacred water.  However Chemistry continues to treat it as H2O (variant) before and after the Puja. Accordingly we also don't find any difference before and after offering it to the Deity during worship.

Thirtha is a Sanskrit word evolving from the Dhatu 'thr'. It conveys the meaning 'Crossing' or 'Helping to Cross'. Thirtha is that which helps one to cross from one place/state to another.  

Then where are we supposed to reach-which is our destination? Against this confusion Seers advise that we should shed our ignorance and gain knowledge, renounce darkness to bask in the divine Light. We should get immersed in the divine Light of Self- realisation rather than getting lost in worldly pleasures. The Seers have declared with their unique experience, that the Bliss obtained in the platform beyond the sensory level, is unparalleled and is far superior in comparison with the insignificant worldly pleasures. That which is able to transcend us from the ignorant domain of earthly pleasures to the domain of self-realisation is termed Thirtha.

Why are we not able to comprehend the sanctity in sacred water? This is a logical question. A certain disciplined attitude with adequate sense of perception is required for this purpose. Our body mechanism is required to be pro-active. If we contract cold we lose the sense of smell.  We cannot taste, if ridden with fever. In the same way, if our evil attributes block the centres capable of sensing divinity, we will not be able to comprehend the principle behind the transformation of the water as Thirtha. If we undergo the necessary treatment to overcome this handicap, we will also be able to experience the divinity imbibed in a Thirtha.   

Note: The Kannada version of this article can be viewed at AYVM blogs.

Why Not to grieve ?

Original in Kannada: Vid Narasimha Bhat 

English Translation: K Mukunda

(Respond to lekhana@ayvm.in)

शॊकॊ नाशयतॆ धैर्य्ं शॊकॊ नाशयतॆ शृतम् 

शॊकॊ नाशयतॆ सर्वम् नास्ति शॊकसमॊ रिपुः ││ रामायण्म्- 2.62.15

Śōkō nāśhayatē dhairyaṁ śōkō nāśayatē śrutam |

Śōkō nāśayatē sarvaṁ nāsti śōkasamō ripuḥ || Rāmāyaṇa 2.62.15

Meaning : Grief destroys courage, acquired knowledge and all the noble attributes of a person. Hence there is no enemy equivalent to grief.

Explanation : Grief signifies a depressed state of the mind. In this situation, the mind is not in its normal state. There are two states of mind viz. 'active' and 'withdrawn'. While active state indicates that the mind is associated with the senses, whereas the withdrawn state arises when the mind gets insulated from the senses and gets associated with the Atman or Divinity.

In the active state the Mind experiences all emotions related to the sensory world. The experiences in this state pose obstacles to the mind in its journey to the withdrawn state. Our mind gets into a state of gloom when the associated Senses do not realize their object of desire. This condition is termed Shoka i.e. Grief or Sorrow. In the above Shloka of Ramayana all the ill-effects of Shoka have been briefly enumerated.Mind concentrating on one issue is termed as Courage. This concentration is destroyed when the Mind is enveloped with Shoka. On losing the concentration, the grasping power of Mind is diminished. With the reduction of grasping ability, the power of retention gets destroyed. All this leads to loss of acquired knowledge. A person losing knowledge gets completely ruined. Hence Shoka is likened to an enemy. Just as an enemy destroys a person, Shoka destroys his personality. Hence we should not be over-powered by Shoka or Sorrow.

Note: The Kannada version of this article can be viewed at AYVM blogs.

Aarya & Anaarya (Virtuous & Wicked)

Original in Kannada: Vid Narasimha Bhat 

English Translation: K Mukunda

(Respond to lekhana@ayvm.in) 

यथा कंदुकपातेन उत्पतति आर्यः विपतन्नपि |

तथा तु अनार्यः पतति मृत्पिंडपतनं यथा ||    -सुभाषित नीतिशतक ८३

yathA kaMdukapAtena utpatati AryaH vipatannapi | 

tathA tu anAryaH patati mRRitpiMDapatanaM yathA || -subhAShita nItishataka  83

Meaning:

A Virtuous person is like a ball that rebounds immediately on falling to the ground, whereas a Wicked person resembles a lump of mud that is unable to lift itself, when dropped on the ground.

Description:

Here two types of individuals are portrayed - Arya (Vituous Person) and Anaarya (Wicked Person). The former discharges his duties, whereas the latter shirks the same. One who performs the tasks pertinent to him is Aarya. The person whose nature is just the opposite is Anaarya. It is but natural for everyone born in this material world, to face difficulties. This cannot be avoided even by a Seer. In this context, what could be the scenario for an ordinary mortal?! Even a person who leads an austere life with right word, thought and deed gets completely vanquished in the avalanche of insurmountable series of miseries befalling him, losing all hope of revival. However with the passage of time he is able to rebound to his original state of mind, to experience happiness.

A ball is able to rebound even after falling to the ground. As the ball is light, it escapes the force of Gravity and gets lifted up immediately on being dropped to the ground.  Similarly a virtuous person gets back to his state of eminence without yielding to any sort of desire, attraction etc. in the environment to which he is eventually placed.

In comparison, a lump of mud cannot lift itself up against gravity, due its inherent weight, once it is cast on the ground. Similarly a Wicked person, once entangled in misery during his lifetime, cannot get liberated from the same.

In contrast, a Virtuous person washes off all his sins with his good deeds, gets lighter and ascends to the elevated state. A Wicked person becomes a sinner as a result of his evil deeds, becomes heavier, gets dumped here itself and suffers intensely.

Message/Conclusion: Punya (Good Deed)-Light     Papa-(Wicked Deed)-Heavy

Note: The Kannada version of this article can be viewed at AYVM blogs.   

What is Dharma ?

 Original In Kannada: Vid Narasimha Bhat

English Translation: K Mukundan

(Respond to lekhana@ayvm.in)  

धर्मात् अर्थः प्रभवते धर्मात् प्रभवते सुखम् | 

धर्मेण लभते सर्वं धर्मसारमिदं जगत् ||    रामायण‍-३.९.३०

Dharmāt arthaḥ prabhavatē dharmāt prabhavatē sukham

Dharmēṇa labhatē sarvaṁ dharmasāramidaṁ jagat ||  Rāmāyaṇa‍-3.9.30

Meaning:

Dharma begets Matter. Happiness arises from Dharma. Everything is obtained from Dharma. This world is the essence of Dharma.

Description:

Dharma assumed so such prominence, as it was considered to be the essence of the world. The word 'Dharma' is derived from the Sanskrit Dhatu 'Dhring-Dharana-Poshanayoh". That which sustains and nourishes everything is termed as Dharma.  As this world is nurtured and sustained through Dharma, everything is ascribed to Dharma. That is why Sri Sriranga mahaguru specifically bestowed the original meaning for the word Dharma, as the Lord Himself. Only when we understand the real meaning of Dharma, we will be able to comprehend all other related issues.

This world created by God is sustained only by Him. In view of this, if we regard Him as the Guardian, that would only add to the embellishment of His Role. The meaning for the word ARTHA should be considered in this context as Matter. In this context, it could be understood that "this world of matter is created by God", is the meaning conveyed by the phrase "Dharma begets Matter". Further if we progress with the realization, that God is everything, we get to know the purpose of life. In this background, Dharma gets additional meanings like good conduct, means of obtaining communion with God etc. Only when we ascribe God as the meaning to the word Dharma, the above shloka is understood clearly.

The sublime message concealed in the wise utterance enumerated above, reveals itself as below:

"Matter evolves from God. Happiness arises from God. Everything is obtained from God. This world is the essence of God."

Note: The Kannada version of this article can be viewed at AYVM blogs. 

Vidhyabhyasavo? Vidhyabhasavo?

Author: Narasimha Bhatta 

English Translation: Mukundan, Hyderabad

Pursuit or Preposterousness of Vidyaa?

Prominence has been attributed in our Country to the pursuit and assimilation of Vidyaas not only today, but from times immemorial. The fact that respect and patronage that were witnessed in this regard during yester years, are being witnessed even today, reveals the global status of our country. We should offer salutations to our revered fore-fathers who have preserved and nurtured our Vidyaas. Whether they are retained with the same spirit? Have we contributed to its preservation? It may not be an unsavory conclusion if it is said that the present day Education is going awry.

The reason for this situation may only be attributed to the following:

Our Rishis of yore divined the answers to such fundamental questions as "What is Life?" What is the Goal of Life?" whereas we are engulfed in an illusion having lost the vision of our Seers.

We were all once a speck of that Divinity. Having assumed the state of Jiva, we have descended to the plane of Prakruti, after getting separated from Him, as per His Sankalpa. Our journey of Life started since then and this should continue and merge with its source. This full traverse along a circle was termed as Life. This is also the Goal of Life i.e. culmination at the origin. It should end at the source without losing oneself in the intervening beauty and pleasures of nature. We have to pursue Vidyaas for this purpose. If we are able to reach our source, only then it may be called Education in the real sense. If not, it is an illusion. Is our pursuit of knowledge as on today oriented towards this goal?

Raashtrakavi Kalidasa succinctly describes the lifestyle of the Emperors of the Raghuvamsha Clan as below:

"They assimilated Knowledge in childhood, spent their youth in sensory pleasures within the framework of wisdom gained through Vidyaa, pursued ascetic life as introverts in old age and embraced death in Yoga Samaadhi. Having fulfilled the requirements as called for in different stages of life, they attained the Supreme Goal. This is Life and Vidyaa is for this purpose. In contrast, as on today, we are neither able to assimilate wealth effectively, nor fulfill any worldly passions without gaining the requisite wisdom through education during childhood. Further, without performing penance in the third phase of Life, what else is possible in the fourth phase! We are facing a situation, wherein we are forced to take our last breath in agony, without experiencing pleasure, in any of the phases of life.

Nowadays Education is tailored and streamlined for a specific vocation, which serves to be a means of earning money. In the present day scenario, there is a meagre support or encouragement for an all-inclusive life. Whatever higher values of Life were embodied in the learning methodology in the past, have now been classified as extra-curricular education, which is seen to be imparted rarely to children. This confirms the state of delusion and preposterousness.

Jnaana is not symbolized by a book. Its concept is quite different. If producing a library of books were to represent Jnaana, everyone could become Jnaanis. Only when we are able to attain the level of our Rishis and understand the concept of the Vidyaas, we will be able to realize that the present-day education will not accord the much needed peace in life. "Vid Jnaane yaa praapane" - whichever culminates in the communion with the Lord, who is the embodiment of Jnaana is Vidyaabhyaasa in reality (pursuit of Vidyaa in the real sense). Anything other than this is definitely Vidyaabhaasa (absurdity or preposterousness of Vidyaa).

Note: The Kannada version of this article can be viewed at AYVM blogs