Difference Between Two Musicians
King Akbar kept nine distinguished men in his court; they were
referred to as 'the nine gems'. One of them was a musician named
Tansen. In his time, had no equal in the entire world. It is said
that by playing deepak raaga (i.e. the lamp song) he could put out all
lamps in the city of Agra, and by another variant of the song light
them again.
One evening after an inspiring performance Akbar asked Tansen if he
knew anyone anywhere who played better music. "Yes," said Tansen.
Akbar was surprised and wanted to know who he could be. Tansen
replied. " My guru Haridas, of course."
"Invite him to our court; we would like to hear his music." Tansen was
quiet for a long moment and then said, "But that is impossible. He
will not come. To hear him we will have to go to him." Akbar agreed.
So, one day, disguised as a peasant he accompanied Tansen to Guru
Haridas's humble hut outside a small village.
Tansen asked Akbar to sit under a tree while he went inside the hut.
The guru was taking a siesta. Tansen went quietly to the veena and
deliberately struck a wrong note. The guru opened his eyes and seeing
Tansen on the musical instrument shouted a strong complaint: "Tansen,
you fool, all your training has gone to waste."
Tansen folded his hands and fell at the guru's feet. "Guruji, I have
come to hear you sing so that Ma Saraswati will again smile on me."
Smiling, Guru Haridas said, 'You rascal,' and picked up the veena. As
he played, whole universe became still. Birds in the sky lost their
sense of direction and trees began to sway. Animals, insects, plants,
human beings, air and water listened with rapt attention. It was a
rare feast for all. Akbar was in a trance.
After the guru stopped playing, the spell he had caused lingered for a
bit and then all returned to normal again. Tansen returned to Akbar
and found him in rapture. When he came to, he said, "This is sublime
music. Why can't you sing like that? Will the time ever come when you
too can play like your guru?"
"No, I am afraid, sir, never."
"Why not Tansen? You are the world's best musician. What is the
difference between you and your guru?
"The difference, sir, is this. My guru sings to the master of the
universe and I to a mere Emperor."
May 20, 2006
--
Palace on Fire
Palace on Fire
Siddharth Gautam wakes up at 2:00 am. Yashodara and little Rahul are fast asleep. He looks at them lovingly and wants to say proper farewell. But for fear that his resolve might weaken, he decides to tiptoe out of the room. Down the stairs and out of the palace he goes.
Sumant is waiting with the chariot. Siddharth gets aboard and they race toward the river long distance from Kapilvastu. No one is up and about at that hour of night. The guards at the city gate dare not halt the royal carriage driven by Sumant.
The chariot reaches the river and over the bridge it goes. On the other side of the river Sumant pulls the reins to stops the horses. The prince is still in the chariot. With folded hands and tears in his eyes the chariot driver speaks.
"Dear prince, think again. Look back. Even from this distance the palace looks magnificent. Its golden domes glow beautifully. Inside it, as we know, every comfort and luxury is provided. I cannot imagine anyone not wanting what is already yours. But here you are, turning your back on it. Do you realize that all this is due to your good fortune? Such luck is very rare in this world. Once you throw it away, you may never get it back again. Think, prince, I beseech you."
Siddharth answers, "Sumant, if your house were on fire, would you stay put and burn, or would you go out to a safe place?"
Sumant, "Seek a safe place, of course; but why do you ask, prince? Your palace is not on fire. Why do you run?"
Siddharth, "I see what you don't see. I see that palace engulfed in red-hot flames. They burn me from inside and cause insufferable misery. The invisible fire in the palace is fed by greed, lust for power, a million desires, and fear. If I live there, I will roast till the end of my life. The palace is on fire; it is clear as day to me."
"I, therefore, seek liberation from this manmade inferno. I cannot run away from life but I can find peace and joy through enlightenment. That is what I seek, and not just for myself. I seek it for all humanity."
So saying, Siddharth abruptly gets down from the chariot, turns, and begins to walk away as fast as his legs can carry him. Sumant keeps looking. Siddharth does not turn to look back even once. He is gone."
One wonders if the flame of greed is stronger today than it was then.
Partap
June 24, 2006
--
Siddharth Gautam wakes up at 2:00 am. Yashodara and little Rahul are fast asleep. He looks at them lovingly and wants to say proper farewell. But for fear that his resolve might weaken, he decides to tiptoe out of the room. Down the stairs and out of the palace he goes.
Sumant is waiting with the chariot. Siddharth gets aboard and they race toward the river long distance from Kapilvastu. No one is up and about at that hour of night. The guards at the city gate dare not halt the royal carriage driven by Sumant.
The chariot reaches the river and over the bridge it goes. On the other side of the river Sumant pulls the reins to stops the horses. The prince is still in the chariot. With folded hands and tears in his eyes the chariot driver speaks.
"Dear prince, think again. Look back. Even from this distance the palace looks magnificent. Its golden domes glow beautifully. Inside it, as we know, every comfort and luxury is provided. I cannot imagine anyone not wanting what is already yours. But here you are, turning your back on it. Do you realize that all this is due to your good fortune? Such luck is very rare in this world. Once you throw it away, you may never get it back again. Think, prince, I beseech you."
Siddharth answers, "Sumant, if your house were on fire, would you stay put and burn, or would you go out to a safe place?"
Sumant, "Seek a safe place, of course; but why do you ask, prince? Your palace is not on fire. Why do you run?"
Siddharth, "I see what you don't see. I see that palace engulfed in red-hot flames. They burn me from inside and cause insufferable misery. The invisible fire in the palace is fed by greed, lust for power, a million desires, and fear. If I live there, I will roast till the end of my life. The palace is on fire; it is clear as day to me."
"I, therefore, seek liberation from this manmade inferno. I cannot run away from life but I can find peace and joy through enlightenment. That is what I seek, and not just for myself. I seek it for all humanity."
So saying, Siddharth abruptly gets down from the chariot, turns, and begins to walk away as fast as his legs can carry him. Sumant keeps looking. Siddharth does not turn to look back even once. He is gone."
One wonders if the flame of greed is stronger today than it was then.
Partap
June 24, 2006
--
Last Survivor of a Native American Tribe
Last Survivor of a Native American Tribe
Ishi was born in 1961in the Yahi tribe, in northern California. By the time when he was ten years old European gold seekers arrived in the area and soon killed all the Indians. A few, like Ishi, escaped and hid
in a protected shelf of a canyon. They set up a village and lived by the old, very successful, way of the Yahi. In 1908 some power company workers discovered them and they were disbanded and scattered. Ishi
wandered off and survived as a rabbit in the civilized world until he was found in a slaughterhouse in a nearby town in 1911. They found him in a corral that he had entered in panic together with the cattle.
Anthropologist Alfred Kroeber arranged to adopt him as member of his family. Ishi lived with the Kroebers until his death in 1916 leaving an indelible imprint on all of them.
Kroeber arranged to obtain a workplace for Ishi in the University of California museum. In the five years of his association with the museum researchers recorded a wealth of information stored in Ishi's head. Added to all this there was much unique information that Theodora Kroeber wrote down in her diary from direct observation of her amazing guest. She published it in her book, Ishi: Last of His Tribe. I have obtained a copy and you might hear more about what is in it.
Here, I quote two people who had close contact with Ishi.
Alfred Kroeber: "He had mastered the philosophy of patience, without trace either of self-pity, or of bitterness to dull the purity of his cheerful enduringness."
Saxton T. Pope: "He looked upon us as sophisticated children—smart, but not wise. We knew many things, and much that is false. He knew nature, which is always true. His were the qualities of character that
last for ever. He was kind; he had courage and self-restraint, and though all had been taken from him, there was no bitterness in his heart. His soul was that of a child, his mind that of a philosopher."
Ishi died at age 55 peacefully and with joy in his heart; also, in the manner of the Yahi, with all death rites, just as he would have wished. His friends were near him and they had heard and learned the
tribal rituals from him. All details of the death ritual were meticulously performed and Ishi was given a loving farewell. His bow and arrows, some corn meal, and his cow pin were buried with his body.
Bye, till we meet next Saturday!
Partap
June 17, 2006
--
Partap
A-7 Whitefield Ville
Bangalore-560066
Ishi was born in 1961in the Yahi tribe, in northern California. By the time when he was ten years old European gold seekers arrived in the area and soon killed all the Indians. A few, like Ishi, escaped and hid
in a protected shelf of a canyon. They set up a village and lived by the old, very successful, way of the Yahi. In 1908 some power company workers discovered them and they were disbanded and scattered. Ishi
wandered off and survived as a rabbit in the civilized world until he was found in a slaughterhouse in a nearby town in 1911. They found him in a corral that he had entered in panic together with the cattle.
Anthropologist Alfred Kroeber arranged to adopt him as member of his family. Ishi lived with the Kroebers until his death in 1916 leaving an indelible imprint on all of them.
Kroeber arranged to obtain a workplace for Ishi in the University of California museum. In the five years of his association with the museum researchers recorded a wealth of information stored in Ishi's head. Added to all this there was much unique information that Theodora Kroeber wrote down in her diary from direct observation of her amazing guest. She published it in her book, Ishi: Last of His Tribe. I have obtained a copy and you might hear more about what is in it.
Here, I quote two people who had close contact with Ishi.
Alfred Kroeber: "He had mastered the philosophy of patience, without trace either of self-pity, or of bitterness to dull the purity of his cheerful enduringness."
Saxton T. Pope: "He looked upon us as sophisticated children—smart, but not wise. We knew many things, and much that is false. He knew nature, which is always true. His were the qualities of character that
last for ever. He was kind; he had courage and self-restraint, and though all had been taken from him, there was no bitterness in his heart. His soul was that of a child, his mind that of a philosopher."
Ishi died at age 55 peacefully and with joy in his heart; also, in the manner of the Yahi, with all death rites, just as he would have wished. His friends were near him and they had heard and learned the
tribal rituals from him. All details of the death ritual were meticulously performed and Ishi was given a loving farewell. His bow and arrows, some corn meal, and his cow pin were buried with his body.
Bye, till we meet next Saturday!
Partap
June 17, 2006
--
Partap
A-7 Whitefield Ville
Bangalore-560066
Dealing with Murder
Dealing with Murder
If we live by the dictum 'eye for an eye'
the process may continue
till all of us turn blind.
Imagine a Native American camp 300 years ago somewhere in the American Midwest. A young man of an Omaha tribal camp is murdered. People are deeply hurt. Young men clamor for revenge. In small communities where people know each other there are no secrets; everyone knows the murderer and the antecedents. So, a murderer cannot run and hide, for no one would give protection. In a week's time he is captured and brought to camp.
Murder is a serious matter in Native American societies. So on a day fixed for the trial almost the whole community has gathered, i.e. all the men and many women. Everyone is standing forming a big circle. The council of elders sits in a prominent place so that all can see and hear them. The murderer is brought inside the open space in the circle. He walks around with head bent and eyes downcast. Everyone has seen him before and knows who his relatives are. One or more men of his camp might be in the crowd; but they only observe, none of them are there to defend him. His people know that he is guilty and to defend him would mean war. Surely many more deaths would occur and long time enmity ensue. They also know the dignity, strength, and fairness of tribal justice.
The young man knows he will be killed, but he is brave; he does not seek pity or pardon. He had acted in a moment of blind anger, but he knows the severity of his deed. He is therefore prepared for the worst. The elders begin their deliberations. Most recommend death penalty.
After hearing everyone, the chief speaks: "Brothers, cousins, sons, nephews, today we have gathered over an unhappy incident. A young nephew is killed when he had long life ahead of him. His untimely death makes us cry like children in public even though we are grown men. I can see that you are very angry. I do not blame you for wanting revenge. But I want you to know that death to the killer is an easy, cowardly, thoughtless penalty. I am sure you also know that this can lead to a chain of killings.
Yes, there is a wiser and more humane alternative. But we have to be very brave, for it is difficult beyond endurance. And it is not my original idea. I have witnessed our ancestors applying it many times. Are you ready to consider it? All the elders gestured yes.
The chief said, "make this young man a cousin to replace the one who is no more."
Nobody opposed the idea. The Chief gestured to some young men to give gifts to the youth. The young man was dumb struck, but he bowed to the offer. Mustering all his strength of character he lived the rest of his life as an ideal relative in the new camp.
Partap
June 10, 2006
--
If we live by the dictum 'eye for an eye'
the process may continue
till all of us turn blind.
Imagine a Native American camp 300 years ago somewhere in the American Midwest. A young man of an Omaha tribal camp is murdered. People are deeply hurt. Young men clamor for revenge. In small communities where people know each other there are no secrets; everyone knows the murderer and the antecedents. So, a murderer cannot run and hide, for no one would give protection. In a week's time he is captured and brought to camp.
Murder is a serious matter in Native American societies. So on a day fixed for the trial almost the whole community has gathered, i.e. all the men and many women. Everyone is standing forming a big circle. The council of elders sits in a prominent place so that all can see and hear them. The murderer is brought inside the open space in the circle. He walks around with head bent and eyes downcast. Everyone has seen him before and knows who his relatives are. One or more men of his camp might be in the crowd; but they only observe, none of them are there to defend him. His people know that he is guilty and to defend him would mean war. Surely many more deaths would occur and long time enmity ensue. They also know the dignity, strength, and fairness of tribal justice.
The young man knows he will be killed, but he is brave; he does not seek pity or pardon. He had acted in a moment of blind anger, but he knows the severity of his deed. He is therefore prepared for the worst. The elders begin their deliberations. Most recommend death penalty.
After hearing everyone, the chief speaks: "Brothers, cousins, sons, nephews, today we have gathered over an unhappy incident. A young nephew is killed when he had long life ahead of him. His untimely death makes us cry like children in public even though we are grown men. I can see that you are very angry. I do not blame you for wanting revenge. But I want you to know that death to the killer is an easy, cowardly, thoughtless penalty. I am sure you also know that this can lead to a chain of killings.
Yes, there is a wiser and more humane alternative. But we have to be very brave, for it is difficult beyond endurance. And it is not my original idea. I have witnessed our ancestors applying it many times. Are you ready to consider it? All the elders gestured yes.
The chief said, "make this young man a cousin to replace the one who is no more."
Nobody opposed the idea. The Chief gestured to some young men to give gifts to the youth. The young man was dumb struck, but he bowed to the offer. Mustering all his strength of character he lived the rest of his life as an ideal relative in the new camp.
Partap
June 10, 2006
--
Always Share
Always Share
Native Americans were just like you and me, neither saints nor brutes, but capable of being either or both sequentially. My curiosity about them is aroused because of their utterly marvelous cultures. They lived by them happily and in good health on this vast continent for 30 to 50 thousand years without damaging natural environment. These cultures evolved slowly by trial and error like all things in nature and were rooted in tenets as relevant today as then.
When a hunter killed a buffalo, or a deer, and his family members gathered to slaughter it, the elders invited all the families in the camp to come and take some meat. The best portions were offered to them. But etiquette required that they take the less desired pieces in moderate and appropriate quantity. So whenever any hunter made a kill everyone got a share of food.
In season, wild fruits appeared on the trees in large quantities; also berries on bushes. Families that had many hands picked huge mounds of them. But before doing anything further, they offered them to others who were unable to collect enough. These products were dried and kept for winter when nothing grew and food was scarce. The rule of sharing applied also to vegetables and all other foods.
In sharing food people were extra generous to the poor, for they recognized that everyone had to eat to live. Food was acknowledged as a gift from the Great Animator and it was for all. No one had the right to keep it in storage while some people of the camp were hungry. In small, close knit communities everyone knew if a family did not have food.
Sharing of food was not mere altruism; it was a form of insurance. If you gave to others, you also got from them when they had surplus. In this way waste of food was prevented and everyone had food to eat most of the time. People knew that meat as well as many other foods would spoil if not eaten in a few days. It is also obvious to all that if one did not share, one would overeat and get sick. So it was wise to share.
Did people in all Native American cultures share food generously? Studies of hundreds of cultures reveal that the answer is yes.
I have heard of only one exception. Sadly, I do not remember the name of the tribe. I do vaguely recall that they lived somewhere in South America. Anthropologist who studied them talked of men and women who overate when there was food and starved when there was none. Bodies of both men and women were misshapen and most of them were in poor health. They are a rare example of a failure culture.
Food comes in spurts to people living in the forest. Sharing evens out the supply brings welfare and spells life.
Partap
June 3, 2006
--
Native Americans were just like you and me, neither saints nor brutes, but capable of being either or both sequentially. My curiosity about them is aroused because of their utterly marvelous cultures. They lived by them happily and in good health on this vast continent for 30 to 50 thousand years without damaging natural environment. These cultures evolved slowly by trial and error like all things in nature and were rooted in tenets as relevant today as then.
When a hunter killed a buffalo, or a deer, and his family members gathered to slaughter it, the elders invited all the families in the camp to come and take some meat. The best portions were offered to them. But etiquette required that they take the less desired pieces in moderate and appropriate quantity. So whenever any hunter made a kill everyone got a share of food.
In season, wild fruits appeared on the trees in large quantities; also berries on bushes. Families that had many hands picked huge mounds of them. But before doing anything further, they offered them to others who were unable to collect enough. These products were dried and kept for winter when nothing grew and food was scarce. The rule of sharing applied also to vegetables and all other foods.
In sharing food people were extra generous to the poor, for they recognized that everyone had to eat to live. Food was acknowledged as a gift from the Great Animator and it was for all. No one had the right to keep it in storage while some people of the camp were hungry. In small, close knit communities everyone knew if a family did not have food.
Sharing of food was not mere altruism; it was a form of insurance. If you gave to others, you also got from them when they had surplus. In this way waste of food was prevented and everyone had food to eat most of the time. People knew that meat as well as many other foods would spoil if not eaten in a few days. It is also obvious to all that if one did not share, one would overeat and get sick. So it was wise to share.
Did people in all Native American cultures share food generously? Studies of hundreds of cultures reveal that the answer is yes.
I have heard of only one exception. Sadly, I do not remember the name of the tribe. I do vaguely recall that they lived somewhere in South America. Anthropologist who studied them talked of men and women who overate when there was food and starved when there was none. Bodies of both men and women were misshapen and most of them were in poor health. They are a rare example of a failure culture.
Food comes in spurts to people living in the forest. Sharing evens out the supply brings welfare and spells life.
Partap
June 3, 2006
--
What can we do?
What can we do?
As I grow old my thoughts turn to the turbulent world around us. My head bends in shame when I remember that my generation is largely responsible. I know that I neither listened to my inner voice nor followed the advice of many wise men and women of the time. It is true that we inherited a culture already set on a destructive path but I feel sad that we failed to change its course. My head again bends when I think of the world my grandchildren are going to inherit. But I know better than ever that The Great Wisdom runs this universe. We don’t. Each one of us needs only to do his or her best. This thought brings peace to my old head. So, as you will presently see, I move right along and jabber!
The hottest topic of discussion these days is environment. But experience teaches me that it is also very complex. Most people agree that we have a problem, but some are sure we have crossed the point of no return and others think there is nothing to worry for we can repair the damage. I have also learned that almost everyone wants to know what they can personally do.
Knowing my nature, and many weaknesses, I avoid getting embroiled in sticky, meaningless arguments. I say I respect all viewpoints because to the viewers they are true. My viewpoint is one of many. It grows out of what I have gleaned from my life's unique circumstances and I am open to learning more and changing. I talk to share my view for it might have something of value to others. I have no desire to convert anyone. You should take what rings as true and leave what doesn't.
I begin by saying that I do not claim to know more than you about the experts' opinion, for I am sure you have read them more than I. Talk of global warming, holes in the ozone layer, water crisis, changing weather patterns alarm and excite us. In my younger days I used to get very agitated and vigorously preached what I thought people aught to know and do. I still catch myself doing that, but as I grow older this tendency is mellowing. I now take the word of "scientists" with a big grain of salt. Also, I test their theories against local developments that I can actually see. For instance it is easy to see water level in the village wells falling, stable rainfall patterns turning erratic, soil fertility deteriorating, summer heat rising and so forth. The changes everyone and I can directly see do indeed indicate deterioration of our environment. This way of knowing prompts us to find causes of these changes. It is easy to see that falling water level in the wells is linked with deep tube wells fitted with power driven pumps. With great speed they suck enormous amount of water from the ground. Other such links begin also to reveal themselves. So, the urgent need to change our own lifestyle becomes apparent.
Changing the world is difficult and beyond the power of the individual. But with relatively little effort individuals can change their own lifestyle. Once the process starts, living examples multiply and they speak louder than learned speeches. The list of 'what to do' is long and individuals must choose according to their particular situation. I offer just a few simple hints from personal experience.
1. If we buy less, we grow richer instantly. Pay off your debts and avoid gathering useful assets, including a bank balance
2. Eat healthy. Avoid junk foods, alcohol, tobacco, coffee, coke and you know what else.
3. Use or exercise all parts of the body daily. Choose gadgets free exercises such as walking and yoga.
4. You know your body better than your doctor, for you live in it all the time. Learn to hear the body and heed its calls. Take care of minor ailments by home remedies. Resting when tired, adjusting food intake, and periodic fasting can do much. Avoid doctors for minor aches and fevers. If you break a bone or have a serious illness, consult a wise and principled physician.
5.Cut down on watching TV.
6. Read less and very selectively. Contemplate more.
7. If possible live in a house with a yard where you can grow your own fruits and vegetables.
8. Walk and bike more and cut down on car use.
9. Take a job in a small town even with a lower salary.
10. Reduce the use of detergents, soaps, cosmetics, and body conditioners.
11. Grow a beard if you are a male and save time and money!
Partap
July 22, 2006
As I grow old my thoughts turn to the turbulent world around us. My head bends in shame when I remember that my generation is largely responsible. I know that I neither listened to my inner voice nor followed the advice of many wise men and women of the time. It is true that we inherited a culture already set on a destructive path but I feel sad that we failed to change its course. My head again bends when I think of the world my grandchildren are going to inherit. But I know better than ever that The Great Wisdom runs this universe. We don’t. Each one of us needs only to do his or her best. This thought brings peace to my old head. So, as you will presently see, I move right along and jabber!
The hottest topic of discussion these days is environment. But experience teaches me that it is also very complex. Most people agree that we have a problem, but some are sure we have crossed the point of no return and others think there is nothing to worry for we can repair the damage. I have also learned that almost everyone wants to know what they can personally do.
Knowing my nature, and many weaknesses, I avoid getting embroiled in sticky, meaningless arguments. I say I respect all viewpoints because to the viewers they are true. My viewpoint is one of many. It grows out of what I have gleaned from my life's unique circumstances and I am open to learning more and changing. I talk to share my view for it might have something of value to others. I have no desire to convert anyone. You should take what rings as true and leave what doesn't.
I begin by saying that I do not claim to know more than you about the experts' opinion, for I am sure you have read them more than I. Talk of global warming, holes in the ozone layer, water crisis, changing weather patterns alarm and excite us. In my younger days I used to get very agitated and vigorously preached what I thought people aught to know and do. I still catch myself doing that, but as I grow older this tendency is mellowing. I now take the word of "scientists" with a big grain of salt. Also, I test their theories against local developments that I can actually see. For instance it is easy to see water level in the village wells falling, stable rainfall patterns turning erratic, soil fertility deteriorating, summer heat rising and so forth. The changes everyone and I can directly see do indeed indicate deterioration of our environment. This way of knowing prompts us to find causes of these changes. It is easy to see that falling water level in the wells is linked with deep tube wells fitted with power driven pumps. With great speed they suck enormous amount of water from the ground. Other such links begin also to reveal themselves. So, the urgent need to change our own lifestyle becomes apparent.
Changing the world is difficult and beyond the power of the individual. But with relatively little effort individuals can change their own lifestyle. Once the process starts, living examples multiply and they speak louder than learned speeches. The list of 'what to do' is long and individuals must choose according to their particular situation. I offer just a few simple hints from personal experience.
1. If we buy less, we grow richer instantly. Pay off your debts and avoid gathering useful assets, including a bank balance
2. Eat healthy. Avoid junk foods, alcohol, tobacco, coffee, coke and you know what else.
3. Use or exercise all parts of the body daily. Choose gadgets free exercises such as walking and yoga.
4. You know your body better than your doctor, for you live in it all the time. Learn to hear the body and heed its calls. Take care of minor ailments by home remedies. Resting when tired, adjusting food intake, and periodic fasting can do much. Avoid doctors for minor aches and fevers. If you break a bone or have a serious illness, consult a wise and principled physician.
5.Cut down on watching TV.
6. Read less and very selectively. Contemplate more.
7. If possible live in a house with a yard where you can grow your own fruits and vegetables.
8. Walk and bike more and cut down on car use.
9. Take a job in a small town even with a lower salary.
10. Reduce the use of detergents, soaps, cosmetics, and body conditioners.
11. Grow a beard if you are a male and save time and money!
Partap
July 22, 2006
Unfinished Monkey Story
Unfinished Monkey Story
Few days ago our granddaughter Vibha's teacher invited me to tell stories to her class. I went and told them some monkey stories that we commonly hear in India. One of them was the story in which the crocodile's wife wants to eat the monkey's heart. The crocodile reluctantly agrees to bring his friend the monkey to her. He invites him to dinner. The monkey agrees and rides on his back to go to his house. When they reach the middle of the lake the crocodile tell him the truth. The monkey apparently fools the crocodile by telling him that he had hidden his heart in the tree for safekeeping. The crocodile brings him back to the tree to fetch the heart. I ended the story by saying that the safe and happy monkey said to the crocodile: "Now go and tell your wife that you are the dumbest crocodile in the whole world." The children laughed.
But I have been thinking whether the monkey had really said that. Monkeys are very clever and wise animals. How then could he have said such an unkind thing to a dear friend? It does not make sense, does it?
So I racked my brain very hard to recall the truth of the matter. Finally, I realized that I had foolishly left out the crucial tail end of the story. To make amends, I have written it down for you. I apologize for the slip up and hereby send it to you.
The crocodile quietly left on hearing the monkey's unfriendly chastisement, but he returned the following morning to eat the jamuns.
The monkey was pleased to see his friend and said: "Friend, I apologize for my dumb, unkind remarks. You and your wife brought my life so close to an end that I was scared to death and driven out of my wits. In haste I assumed that you brought me back to the tree because you were fooled by my ploy. But after thinking with a cool mind I know it cannot be true. Being so old and pensive, you must be ten times wiser than I. How could my simple ploy fool you even for a second?"
"I know that crocodiles are carnivorous but I also know that you love me and never wish to harm me. It was your wife who forced you to seek my heart. To save my life you quietly pretended to swallow my ploy. Please forgive my bad behavior. I suggest we forget the whole incident and carry on being good friends. Come everyday for the jamuns. I will gladly give them to you for you and your wife."
Partap
July 15, 2006
Few days ago our granddaughter Vibha's teacher invited me to tell stories to her class. I went and told them some monkey stories that we commonly hear in India. One of them was the story in which the crocodile's wife wants to eat the monkey's heart. The crocodile reluctantly agrees to bring his friend the monkey to her. He invites him to dinner. The monkey agrees and rides on his back to go to his house. When they reach the middle of the lake the crocodile tell him the truth. The monkey apparently fools the crocodile by telling him that he had hidden his heart in the tree for safekeeping. The crocodile brings him back to the tree to fetch the heart. I ended the story by saying that the safe and happy monkey said to the crocodile: "Now go and tell your wife that you are the dumbest crocodile in the whole world." The children laughed.
But I have been thinking whether the monkey had really said that. Monkeys are very clever and wise animals. How then could he have said such an unkind thing to a dear friend? It does not make sense, does it?
So I racked my brain very hard to recall the truth of the matter. Finally, I realized that I had foolishly left out the crucial tail end of the story. To make amends, I have written it down for you. I apologize for the slip up and hereby send it to you.
The crocodile quietly left on hearing the monkey's unfriendly chastisement, but he returned the following morning to eat the jamuns.
The monkey was pleased to see his friend and said: "Friend, I apologize for my dumb, unkind remarks. You and your wife brought my life so close to an end that I was scared to death and driven out of my wits. In haste I assumed that you brought me back to the tree because you were fooled by my ploy. But after thinking with a cool mind I know it cannot be true. Being so old and pensive, you must be ten times wiser than I. How could my simple ploy fool you even for a second?"
"I know that crocodiles are carnivorous but I also know that you love me and never wish to harm me. It was your wife who forced you to seek my heart. To save my life you quietly pretended to swallow my ploy. Please forgive my bad behavior. I suggest we forget the whole incident and carry on being good friends. Come everyday for the jamuns. I will gladly give them to you for you and your wife."
Partap
July 15, 2006
Ramakrishna's Love for Food
Ramakrishna's Love for Food
In my favorite picture of Ramakrishna he is eating Indian sweet called laddu. Standing in a temple with the idol of Goddess Kali behind him, he has bitten into a laddu. He is now chewing it. The remaining half of the sweet is in his right hand. On his outstretched left hand there is a tray full of laddus. He is not dancing but it appears that he is. His munching mouth exposes his front teeth. His eyes are lit with laughter and focused far beyond. Joy is reflected all over his face. He seems to be intoxicated. This type of ecstatic mood is typical of Ramakrishna.
Ramakrishna loved all foods, not just sweets. Perhaps he experienced the divine through his sense of taste. Not strange. Isn't food the giver of life, and therefore Brahma? As food went past his taste buds and entered his stomach a sense of joy radiated and filled his entire body. At times he would become unconscious and remain so for hours. Sometimes he would walk out of a gathering of disciples, run to the kitchen, smell or taste what was ready, and dart back. His wife, Ma Sharada, at times felt embarrassed wondering what people would think. But Ramakrishna was oblivious, for he knew that some mysterious power was in control and he was doing its bidding. He never talked about his weakness for food because he said he did not wish to attract a following of gluttons!
Anyway, Ramakrishna enjoyed food all his life, experienced great joy, and kept quiet about it. His followers reverently ignored his weakness. Toward the end of his life he suffered cancer of the throat. He was unable to eat or drink for he could not swallow. Yet he was joyful as ever despite acute pain and denial of food. Calcutta's best doctors tried their best but failed to cure him.
One day Vivekananda and some other disciples were sitting with Ramakrishna. Vivekananda said to him: "Parmahamsa, your suffering is unbearable to us. Doctors have tried and failed to help you. It is a very difficult situation. Since you are so close to God, why don't you seek His help? I am sure your prayer will not be ignored."
Ramakrishna grinned and replied that he did ask Ma Kali to cure him.
"But do you know what she said to me?
'Ramakrishna, you have eaten and enjoyed enough food; it's time to stop. From now on you should relish what others eat. As food touches their taste buds and goes down their throats, you should feel as if you are eating it. Become one with your brothers and sisters.'
That I think is good advice, for I am the gainer. Earlier, I relished only what touched my taste buds; now I enjoy what all of you eat. My enjoyment is multiplied a thousand fold!"
Parmahamsa Ramakrishna left his body after about 8 days of fasting. His enchanting smile stayed on his face every minute of those days and it remained imprinted on it even after he departed from his body.
Partap
July 8, 2006
In my favorite picture of Ramakrishna he is eating Indian sweet called laddu. Standing in a temple with the idol of Goddess Kali behind him, he has bitten into a laddu. He is now chewing it. The remaining half of the sweet is in his right hand. On his outstretched left hand there is a tray full of laddus. He is not dancing but it appears that he is. His munching mouth exposes his front teeth. His eyes are lit with laughter and focused far beyond. Joy is reflected all over his face. He seems to be intoxicated. This type of ecstatic mood is typical of Ramakrishna.
Ramakrishna loved all foods, not just sweets. Perhaps he experienced the divine through his sense of taste. Not strange. Isn't food the giver of life, and therefore Brahma? As food went past his taste buds and entered his stomach a sense of joy radiated and filled his entire body. At times he would become unconscious and remain so for hours. Sometimes he would walk out of a gathering of disciples, run to the kitchen, smell or taste what was ready, and dart back. His wife, Ma Sharada, at times felt embarrassed wondering what people would think. But Ramakrishna was oblivious, for he knew that some mysterious power was in control and he was doing its bidding. He never talked about his weakness for food because he said he did not wish to attract a following of gluttons!
Anyway, Ramakrishna enjoyed food all his life, experienced great joy, and kept quiet about it. His followers reverently ignored his weakness. Toward the end of his life he suffered cancer of the throat. He was unable to eat or drink for he could not swallow. Yet he was joyful as ever despite acute pain and denial of food. Calcutta's best doctors tried their best but failed to cure him.
One day Vivekananda and some other disciples were sitting with Ramakrishna. Vivekananda said to him: "Parmahamsa, your suffering is unbearable to us. Doctors have tried and failed to help you. It is a very difficult situation. Since you are so close to God, why don't you seek His help? I am sure your prayer will not be ignored."
Ramakrishna grinned and replied that he did ask Ma Kali to cure him.
"But do you know what she said to me?
'Ramakrishna, you have eaten and enjoyed enough food; it's time to stop. From now on you should relish what others eat. As food touches their taste buds and goes down their throats, you should feel as if you are eating it. Become one with your brothers and sisters.'
That I think is good advice, for I am the gainer. Earlier, I relished only what touched my taste buds; now I enjoy what all of you eat. My enjoyment is multiplied a thousand fold!"
Parmahamsa Ramakrishna left his body after about 8 days of fasting. His enchanting smile stayed on his face every minute of those days and it remained imprinted on it even after he departed from his body.
Partap
July 8, 2006
Survival Skills of Ishi
Survival Skills of Ishi
From 1871, when he was 10, till his death in 1916, Ishi lived a very hard life. His people were hounded and hunted down by the saldu (Yahi word for barbaric whites) driven by lust for gold and land. His tribe was attacked, decimated and driven many times. In the end about 50 individuals escaped when the entire camp was massacred, and burned. For about forty years they hid in a canyon. Their numbers dwindled to 40 to 20 and finally to 1, Ishi. He lived alone for 3 years until 1911 when he was found and delivered to a museum. It is utterly remarkable that despite all these tribulations Ishi survived sound in body, sane in mind, and firm in spirit.
Plant foods. Ishi had vast knowledge of wild flora and he knew how where and when to find fruits, wild cereals, edible leaves, mushrooms and roots. He also knew how to grow corn, beans, tomatoes, and squashes in undisturbed soil. Upon harvesting various foods he was able to process and protect them from rodents, insects and rot. Many of these foods needed some amount of processing and cooking before they were fit to eat; Ishi knew how to do that.
Good hunter and fisher. He was a sharp shooter, which meant a good procurer of meat. Ishi could track expertly, attract animal and birds by calling, and walk or run day and night without food for four or more days. After making a kill he could carry a deer on his shoulders over a four-day walk. In season, when salmon and trout came up the streams for breeding, Ishi caught them with bare hands, net, or spear. He also caught small fishes in little ponds along the river in the deep valley.
Clothing. In Yahi tradition clothes were fashioned mostly by women from hides, and a variety of plant fibers. But men assisted them in this work and learned the basics. Ishi therefore was quite able to cover himself for decency and comfort even when he was left alone.
Cleanliness. Ishi kept his body clean and healthy by bathing and washing regularly with appropriate natural soap nuts and known soil chemicals.
Healthcare. He had vast knowledge of medicinal herbs, which he used to remain in good health. Ishi ate in moderation and fasted to allow the body to heal itself. From boyhood he was encouraged occasionally to live alone for a few days in a special tipi to fast and meditate.
Bow is better than the trap. Ishi had learned to love and respect all living beings: snakes, bears, deer, and rabbits. He was taught to refer to them as brothers or sisters, and always remember to thank them for giving of himself. He and his tribal brothers never killed except for necessary food. Once he found an animal suffering intense pain from injury caused by the trap he had set. He vowed to prefer bow and arrow in future. Kindness to animals gave him tremendous moral strength.
Not all saldu are bad. Ishi had every reason to hate the saldu for their cruelty to his people for mere greed of land and gold. Indeed, he occasionally thought of waging a war against them. He was strong, brave and skilled enough to do a lot of harm to his enemies; but wise mentors restrained him. They told him that all white men were not bad. They also advised him to examine the ground reality before waging an all out war; for one man with a bow could not stand for long against 20 enemy with fire sticks (guns)? When young men and women talked constantly of saldu and their evil deeds, the elders told them that it was unhealthy.
By 1911 Ishi was no longer able to hide. He came into the open and fell in the hands of saldu. Luckily he quickly fell in the hands of a friendly sheriff. Ishi instantly and correctly read the man's face and shed all resistance. He became even more relaxed on reaching the university museum. They led him to his room and offered him a set of saldu clothes. He put them on, including the tie, but refused the shoes.
"Do you walk in them all the time? If your feet do not touch earth, how do they know where they are going?" He asked.
A Professor replied; as you well know, ours don't; most of the time.
Partap
July 1, 2006
P.S. (Ishi was born in 1861, not 1961, as wrongly said in story June 17, 2006.)
From 1871, when he was 10, till his death in 1916, Ishi lived a very hard life. His people were hounded and hunted down by the saldu (Yahi word for barbaric whites) driven by lust for gold and land. His tribe was attacked, decimated and driven many times. In the end about 50 individuals escaped when the entire camp was massacred, and burned. For about forty years they hid in a canyon. Their numbers dwindled to 40 to 20 and finally to 1, Ishi. He lived alone for 3 years until 1911 when he was found and delivered to a museum. It is utterly remarkable that despite all these tribulations Ishi survived sound in body, sane in mind, and firm in spirit.
Plant foods. Ishi had vast knowledge of wild flora and he knew how where and when to find fruits, wild cereals, edible leaves, mushrooms and roots. He also knew how to grow corn, beans, tomatoes, and squashes in undisturbed soil. Upon harvesting various foods he was able to process and protect them from rodents, insects and rot. Many of these foods needed some amount of processing and cooking before they were fit to eat; Ishi knew how to do that.
Good hunter and fisher. He was a sharp shooter, which meant a good procurer of meat. Ishi could track expertly, attract animal and birds by calling, and walk or run day and night without food for four or more days. After making a kill he could carry a deer on his shoulders over a four-day walk. In season, when salmon and trout came up the streams for breeding, Ishi caught them with bare hands, net, or spear. He also caught small fishes in little ponds along the river in the deep valley.
Clothing. In Yahi tradition clothes were fashioned mostly by women from hides, and a variety of plant fibers. But men assisted them in this work and learned the basics. Ishi therefore was quite able to cover himself for decency and comfort even when he was left alone.
Cleanliness. Ishi kept his body clean and healthy by bathing and washing regularly with appropriate natural soap nuts and known soil chemicals.
Healthcare. He had vast knowledge of medicinal herbs, which he used to remain in good health. Ishi ate in moderation and fasted to allow the body to heal itself. From boyhood he was encouraged occasionally to live alone for a few days in a special tipi to fast and meditate.
Bow is better than the trap. Ishi had learned to love and respect all living beings: snakes, bears, deer, and rabbits. He was taught to refer to them as brothers or sisters, and always remember to thank them for giving of himself. He and his tribal brothers never killed except for necessary food. Once he found an animal suffering intense pain from injury caused by the trap he had set. He vowed to prefer bow and arrow in future. Kindness to animals gave him tremendous moral strength.
Not all saldu are bad. Ishi had every reason to hate the saldu for their cruelty to his people for mere greed of land and gold. Indeed, he occasionally thought of waging a war against them. He was strong, brave and skilled enough to do a lot of harm to his enemies; but wise mentors restrained him. They told him that all white men were not bad. They also advised him to examine the ground reality before waging an all out war; for one man with a bow could not stand for long against 20 enemy with fire sticks (guns)? When young men and women talked constantly of saldu and their evil deeds, the elders told them that it was unhealthy.
By 1911 Ishi was no longer able to hide. He came into the open and fell in the hands of saldu. Luckily he quickly fell in the hands of a friendly sheriff. Ishi instantly and correctly read the man's face and shed all resistance. He became even more relaxed on reaching the university museum. They led him to his room and offered him a set of saldu clothes. He put them on, including the tie, but refused the shoes.
"Do you walk in them all the time? If your feet do not touch earth, how do they know where they are going?" He asked.
A Professor replied; as you well know, ours don't; most of the time.
Partap
July 1, 2006
P.S. (Ishi was born in 1861, not 1961, as wrongly said in story June 17, 2006.)
When God Was Disappointed
When God Was Disappointed
( a story from the Arab land)
Long ago two beggars lived in the city of Medina. One named Kamal was blind and the other, Jamal, was lame.
They worked as a team for the blind carried the lame on his shoulders. The city being small in those days, the two earned a meager living even by working for long hours.
Most days they returned home with enough to buy the necessities, but sometimes their earnings were too small. On such days they tended to bicker and quarrel. Kamal would blame his companion for stealing and Jamal complained that they moved too slowly because of Kamal's laziness. They would argue till sleep gripped both. But indeed, carrying a grown man on his shoulders all day was not easy for Kamal even after years of practice. So, sometimes, even a minor criticism by Jamal made him flare up and use harsh words.
A blind man carrying a lame one on his shoulders is not a common sight. It provoked some spectators to taunt or cut jokes. One day a stranger remarked, "What is the difference between a donkey and a blind man?" Then he answered his own question by saying, "One carries diverse loads while the blind man carries a lame man on his shoulders." Hearing this some people chuckled. Unable to control himself Jamal too, burst into laughter. Kamal was livid with rage. He thought, 'this Jamal whom I carry all day is calling me a donkey. Who does he think he is?' The stranger's comment had hurt him but Jamal's laughter was unbearable.
Kamal turned around and started walking home. On arrival he dumped Jamal on the ground with a thud. Not expecting such behavior, Jamal was unprepared. He fell on his face and got badly injured. By chance a bamboo pole was lying nearby. He picked it up and hit Kamal on his head. His scalp was cut and blood began to flow. A flood of accusations ensued. Each partner swore at the other to hurt. This went on till both were exhausted. Next day they were unable to go to work and lay in bed hurting, cursing, and feeling miserable
God was, of course, watching from on high. Filled with pity, He decided to help. Appearing before the beggars he told them who he was, and also why he had come. He turned first to Kamal and said, "To help you, I grant you a boon. You may ask for anything you wish and it will be given." Kamal was still seething with anger. Without taking even a minute to think, he said, "Jamal is an evil man. Take away his eyes. That will make me happy."
God was stunned for he had not anticipated such a response. But before doing anything further he decided also to ask Jamal. He too was burning with rage. He said, "The boon I ask for is that you take away both of Kamal's legs."
God was puzzled for he did not know what he should do. Having granted the boons he was duty bound to give what the two men had asked for, but he felt bad to deliver misery when he had come to relieve it.
On returning to heaven God thought: 'what has gone wrong? Humans are the most intelligent of all the animals I have created and see how low they have fallen. Tomorrow they may fight big wars with nuclear weapons. They may even start playing with the genome. Still worse, they may even want to kill me and take over my powers. They will make a terrible mess, and soon destroy themselves. I must do something to prevent it. Otherwise I will have a massive cleanup job on my hands."
No wonder our population is growing at an alarming rate, the globe is over warming, there is perpetual violence within and between nations, earthquakes have become more frequent, cyclones are more powerful, and there are myriad other upheavals in sight as well as over the horizon. Could these be God's warning signals?
August 5, 2006
( a story from the Arab land)
Long ago two beggars lived in the city of Medina. One named Kamal was blind and the other, Jamal, was lame.
They worked as a team for the blind carried the lame on his shoulders. The city being small in those days, the two earned a meager living even by working for long hours.
Most days they returned home with enough to buy the necessities, but sometimes their earnings were too small. On such days they tended to bicker and quarrel. Kamal would blame his companion for stealing and Jamal complained that they moved too slowly because of Kamal's laziness. They would argue till sleep gripped both. But indeed, carrying a grown man on his shoulders all day was not easy for Kamal even after years of practice. So, sometimes, even a minor criticism by Jamal made him flare up and use harsh words.
A blind man carrying a lame one on his shoulders is not a common sight. It provoked some spectators to taunt or cut jokes. One day a stranger remarked, "What is the difference between a donkey and a blind man?" Then he answered his own question by saying, "One carries diverse loads while the blind man carries a lame man on his shoulders." Hearing this some people chuckled. Unable to control himself Jamal too, burst into laughter. Kamal was livid with rage. He thought, 'this Jamal whom I carry all day is calling me a donkey. Who does he think he is?' The stranger's comment had hurt him but Jamal's laughter was unbearable.
Kamal turned around and started walking home. On arrival he dumped Jamal on the ground with a thud. Not expecting such behavior, Jamal was unprepared. He fell on his face and got badly injured. By chance a bamboo pole was lying nearby. He picked it up and hit Kamal on his head. His scalp was cut and blood began to flow. A flood of accusations ensued. Each partner swore at the other to hurt. This went on till both were exhausted. Next day they were unable to go to work and lay in bed hurting, cursing, and feeling miserable
God was, of course, watching from on high. Filled with pity, He decided to help. Appearing before the beggars he told them who he was, and also why he had come. He turned first to Kamal and said, "To help you, I grant you a boon. You may ask for anything you wish and it will be given." Kamal was still seething with anger. Without taking even a minute to think, he said, "Jamal is an evil man. Take away his eyes. That will make me happy."
God was stunned for he had not anticipated such a response. But before doing anything further he decided also to ask Jamal. He too was burning with rage. He said, "The boon I ask for is that you take away both of Kamal's legs."
God was puzzled for he did not know what he should do. Having granted the boons he was duty bound to give what the two men had asked for, but he felt bad to deliver misery when he had come to relieve it.
On returning to heaven God thought: 'what has gone wrong? Humans are the most intelligent of all the animals I have created and see how low they have fallen. Tomorrow they may fight big wars with nuclear weapons. They may even start playing with the genome. Still worse, they may even want to kill me and take over my powers. They will make a terrible mess, and soon destroy themselves. I must do something to prevent it. Otherwise I will have a massive cleanup job on my hands."
No wonder our population is growing at an alarming rate, the globe is over warming, there is perpetual violence within and between nations, earthquakes have become more frequent, cyclones are more powerful, and there are myriad other upheavals in sight as well as over the horizon. Could these be God's warning signals?
August 5, 2006
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