Posted: Fri Nov 30, 2007 3:42 pm Post subject: Aum MOkshasaadhanam (Means of Liberation) – 10 by Krishna Sastri AgnirmE vaachi sritha: | vaaghridhayE | hridhayam mayi| ahamamruthE | amrutham brahmanNi || vaayurmE praaNE sritha: | praaNO hrudhayE | hridhayam mayi| ahamamruthE | amrutham brahmanNi|| sooryO mE sakshusi sritha: | sakshurhridhaye | hridhayam mayi| ahamamruthE | amrutham brahmanNi || chandramaa mE manasi sritha: | manOhridhaye | hridhayam mayi| ahamamruthE | amrutham brahmanNi || dhisO mE srOthrE sritha: |srOthragmhridhaye | hridhayam mayi| ahamamruthE | amrutham brahmanNi || aapO mE rEthasi sritha: | rEthOhridhaye | hridhayam mayi| ahamamruthE | amrutham brahmanNi || prithvi mE sareerE sritha: | sareeragmhridhaye | hridhayam mayi| ahamamruthE | amrutham brahmanNi || OshadhivanaspathayO mE lOmanu sritha: | lOmaanihridhaye | hridhayam mayi| ahamamruthE | amrutham brahmanNi || indhrO mE balE sritha: | balagmhridhaye | hridhayam mayi| ahamamruthE | amrutham brahmanNi || parjanyO mE moordhni sritha: | moordhaahridhaye | hridhayam mayi| ahamamruthE | amrutham brahmanNi || eaasaanO mE manyow sritha: | manyurhridhaye | hridhayam mayi| ahamamruthE | amrutham brahmanNi || aathmaa ma aathmani sritha: | aathmaa hridhaye | hridhayam mayi| ahamamruthE | amrutham brahmanNi || punarma aathmaa punaraayuraagaath | puna: praaNa: punaraakoothamaagaath | vaisvaanarO rasmibhirvaa vrudhaana: | anthasthishtathvamruthasya gOpaa: || (Sri Rudhram - Lagunyaasam - the last stanza is a typical prayer for the well being of a jeeva).

Posted: Thu Nov 29, 2007 11:49 am Post subject: MOkshasaadhanam (Means of Liberation) – 9 by Krishna Sastri Now let us continue with the Guru Sishya Samvaadham. Sishya: The Supreme Self is known from the Sruthi and Smrithi to be free from sin, bondage, reincarnation, birth, death, old age, pain, grief, hunger, thirst and so many such afflictions. I on the other hand, suffer from all the above phenomenal attributes and right now I am suffering from pain. Also, the Supreme Self is Sarvagnan. I am kinjignan. How can I therefore accept that my own self and the Supreme Self are one and the same? I may as well admit that the Sun brings darkness to the world! Also, why should I, a man of this world who is entitled to perform karma by which I win prosperity, this world as well as the next give up these karmas that produce those results and such asscessories as yagnopavitha? Guru: Devadatta, where is the pain? Sishya: Here, I have a tooth ache sir. Guru: Devadatta, you are pointing to a part of the body whereas you have already told me that you are different from the body. Sishya: Sir, I do feel the tooth ache in the body. Guru: Do you feel it when are in deep sleep. Sishya: No sir. Guru: When you go to a doctor, he is going to inject a pain killer that freezes your pain and he would pull your tooth and you wouldn’t even know it. Sishya: That is true sir. Guru: So, where is the pain? Sishya: Perhaps in my self. Guru: You already know that there is no birth or death to the self and that it changes the body like a bird changes its nest. It is not killed when the body is killed. It is not burnt when the body is burnt. Is it not? Sishya: Yes, sir. If the pain is not in the body and if it is not in the self, then where is it that I feel the pain? Guru: It is in your intellect! It is in this intellect where all the attributes of pain, pleasure, greed, lust and so on reside. It is this intellect that causes you to perform your karma and it is this intellect that causes your transmigration! When you realize that the body is born and dead and is of no consequence and that the locale of the intellect is nowhere but in the body then you do come to realize that your own Self is non-different from the Supreme Brahman and all the vedic aphorism regarding Brahman applies to your Self. This conclusion is inescapable. (contd.)

MOkshasaadhanam (Means of Liberation) – 8

by Krishna Sastri

We are going to make a slight detour to bring to light the role and function of an important entity called ‘hridhayam’ or heart or buddhi or intellect as it is variously called.

I would explain it bringing in another samvaadham narrated in BrihadhaaranyakOpanishad, this time between Saakala and Yaagnavalkya. The questioner is Saakala.

Saakala: What is the deity are you identified with in the East?

Yaagnavalkya: With the deity, sun.

(Yaagnavalkya knew that of the five quarters East stands out first and the sun rises in the East.)

Saakala: On what does the sun rest?

Yaagnavalkya: On the eye.

Yaagnavalkya remembered the Vedic statement (Purushasooktham): “sakshosooryO ajaayatha” – from the eye rose the sun –– here eye is the cause and the sun is the effect and the nyaaya is that the effect rests on the cause.)

Saakala: On what does the eye rest?

Yaagnavalkya: On colours (roopaaNi), for one sees colours with the eyes.

(For, eye itself is a modification of colours).

Saakala: On what do colours rest?

Yaagnavalkya: On the heart.

(The idea is that one remembers colours (forms) through the heart, therefore colours rest on the heart.)

Saakala: It is so Yaagnavalkya. Now tell me, what deity are you identified with in the South?

Yaagnavalkya: With the deity Yama.

Saakala: On what does Yama rest?

Yaagnavalkya: On yagna (sacrifice)

(Because yagna is the cause. The priest officiates the yagna and the yajamana pays dhakshiNa to the priests and redeems the yagna and wins the south together with Yama. As yama is the effect, he rests on the cause, namely, the yagna.)

Saakala: On what does the yagna rest?

Yaagnavalkya: On dhakshiNa (remuneration to the priest).

(Since the yagna is redeemed by dhakshiNa, yagna is the effect and dhakshiNa is the cause.)

Saakala: On what does dhakshiNa rest?

Yaagnavalkya: On faith (sraddha).

(Because if a man has no faith in the yagna, then he would not redeem it with dakshiNa. Therefore dakshiNa is the effect and sraddha is the cause - and the effect rests on the cause.)

Saakala: On what does sraddha rest?

Yaagnavalkya: It rests on the heart.

(For faith is a modification of the heart, as one knows faith through the heart).

Saakala: It is so Yaagnavalkya. Now tell me, what deity are you identified with in the West?

Yaagnavalkya: This deity is VaruNa.

(VaruNa is the God of rain).

Saakala: On what does VaruNa rest?

Yaagnavalkya: On water.

Saakala: On what does water rest?

Yaagnavalkya: On rethas (seed)

(aapOme rethasisrtha:)

Saakala: On what does the rethas rest?

Yaagnavalkya: On the heart.

(Because the seed is the effect of the heart as lust is the modification of the heart.)

Saakala: It is just so Yaagnavalkya. Now please tell me, what is the deity are you identified with in the North?

Yaagnavalkya: Soma (the moon) (also creeper).

Saakala: On what does Somadeva rest?

Yaagnavalkya: On Dheeksha (initiation)

(Because the initiated-sacrificer buys the soma creepers and sacrifices the same along with the meditation).

Saakala: On what does Dheeksha rest?

Yaagnavalkya: On Stathyam (truth)

(Beacause they say to the initiated: “Speak the truth”.)

Saakala: On what does sathyam rest?

Yaagnavalkya: On the heart.

(for one knows the truth through the heart).

Saakala: It is quite so, Yaagnavalkya. Now tell me, what deity are you identified with in the fixed direction (above) {dhruvaayaam dhisa}

Yaagnavalkya: With the deity fire (agnidevathaa).

(For, fire is more luminous over one’s head).

Saakala: On what does Agnidevathaa rest?

Yaagnavalkya: On speech (vaakdevatha).

(agnirmE vaachisritha: )

Saakala: On what does speech rest?

Yaagnavalkya: On the heart.

Now, Yaagnavalkya through his heart extending in all directions, realized all the quarters as his own self. The quarters with their deities and supports are part and parcel of him and he is identified with name, form and action. They are now unified in his heart. The whole universe is but name, form and action and they are but modifications of the heart. So Saakala now asks of Yaagnavalkya:

“On what does the heart rest?”

Yaagnavalkya said: “You ghost, when you think the heart is elsewhere in us, then the body is dead. Should it be elsewhere than in us, dogs would eat this body or the birds would tear it to pieces.”

(contd.)

MOkshasaadhanam (Means of Liberation) – 7

by Krishna Sastri

Aum

2) Acceptance of the (reality of) difference ( bhEdha dharshanam ) is forbidden.

Flowing from this forbiddance is that a person realizing his identity with Brahman is forbidden from carrying out religious rites and assumption of the sacred thread.

Why are kaarmic duties enjoined only on the ignorant, even though ignorant people are also one with Brahman?

Karma and karmasaadhanam such as yagnOpaveetha are inconsistent with the knowledge of oneness with Brahman. The ignorant one performs karma only because he accepts ' bhedha dharshanam '.

If vedic rites have to be performed even by those who have attained the knowledge of the oneness with Brahman and not renounced, then sruthi would not have declared the identity of oneness with Brahman. Please do not lose sight of the fact that Brahman is unrelated to karma, yagnOpaveetha, varNa, aashrama etc. which are the conditions of vedic karma and these karmas are performed by those who hold that Brahman is different from them and therefore these karmas do not lead one to Brahman but to the lokas.

Moreover, the Sruthi is clear and explicit in saying: "That is the Self, Thou art That ( sa aathma, Tat Tvam Asi ) (ChaandOgyOpanishad 6.8.7). Also it declares: "It is the eternal glory of the knower of Brahman" ( Esha nithyO mahimaa braahmanasya ); "He is untouched by punya or paapa" ( ananvaagatham punyEmaananvaahatham paapEna ); and "Here a thief is no thief" ( athra sthEnOsthEna: ). (BrihadhaaraNyakOpanidhad 4.3).

Thus, a person aspiring after Liberation should renounce all karmas and their saadhanaas with firm conviction that his own Self is one with Brahman.

(contd.)

MOkshasaadhanam (Means of Liberation) – 6

Krishna Sastri

Aum

The Guru Sishya Samvaadham that we have witnessed above clearly brings out two important facts:

1) The Vedic aphorism “ Aachaaryavaan PurushO vedha ”. A person who has a teacher (alone) knows Brahman.

The importance of the Guru is to be explained here. A person who is desirous of knowledge is a priori ignorant. If he happens to be his own teacher, what he gets is what he has viz. ignorance! Also inscrutable is the power of ignorance. It will make the ignorant one to arrogate that he knows all! Moreover the Guru is obtained by the Grace of Easwara as a result of dedicating one’s work to Him without desiring its fruit (“ Easwaraarpitham NEchyayaakritham ”). An ignorant person can also arrogate that he has ‘chosen’ so and so and his Guru. By this he makes Guru into some kind of a tap to be turned on and off as he wishes! Also such a Guru he has chosen is not a real Guru the way we would mean a Guru.

In ‘Tripura Rahasya’ there is this story. Lopaamudhra is the wife of sage Agasthya and she is one to whom Ambaal is Prathyaksham. In Lalitha sahasranaamam there is a reference to Lopaamudhra: “Lopaamudraarchitha leela kluptha brahmaanda mandala”. So Agasthya asks Lopaamudhra to reveal to him the secret of AmbaaL. She tells Agasthya that as a wife she is not qualified to teach him (because the sishya has to prostrate to the Guru) and so she asks him to approach sage Dattathreya for this knowledge. Agasthya goes to Dattathreya and falls at his feet firmly holding them seeking the knowledge. The Dharma is that when a person falls at your feet you cannot run away from him. At the same time the secret of AmbaaL cannot be revealed to anyone without knowing if he is a fit ‘paathram’ to receive it and Dattathreya does not know if Agasthya is a fit person to reveal the secret. A typical example of Dharma sankatam!

Days went by with Dattathreya standing there and Agasthya on the ground prostrating to him!!

Suddenly, AmbaaL appeared before Dattathreya with her husband Shiva on the Nandhi vaahana and told him that Agasthya is qualified to receive the secret and then vanished!

Dattathreya was in horripilation in the bliss of having seen AmbaaL as Dhampathi samedha on Nandhi vaahana. He bent down and lifted the prostrating Agasthya and said to him: “O! Agasthya! I have been doing tapas for ions of time to have a dharshan of AmbaaL without success. You came and fell at my feet, and Lo and Behold! AmbaaL comes to me as Dhampathi samEdhar and blessed me! How can I describe your greatness!! Come, let me reveal to you AmbaaL’s secret.”
(contd.)

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MOkshasaadhanam (Means of Liberation) – 5

Krishna Sastri

After pointing out to the Source or the seed as Brahman the Guru proceeded to instruct the sishya on the origin of the ‘body’.

NAAMAROOPAM

The Guru said:

“Naaraayana ParOvyakthaath. Andam avyaktha sambavam.” Nayana is beyond the unmanifest. From the unmanifest came the universe.

“Thasmaadhvaa Ethasmaadhaathmana aakaasa: sambhootha: |
aakaasaath vaayu: | vaayOragni: | agnEraapa: | adhbhya: prthivi |
prithivyaa Oshadhaya: | OshadheebyOnnam | annaath purusha: ||
(ThaithriyOpanishad – Aanandhavalli 1.3)

From the unmanifested, name and form first took the form of ‘akasa’ or space. From the space came the air (vaayu) , from air came fire (agni), from fire came water (aapa), from water came the earth (prithivi), from the earth came vegetation (Oshadhya: ), from vegetation came food (annam) and from food came man.

These series of manifestatons were caused by the following:

a) Ignorance (avidya)
b) Lust (kaama) rooted in ignorance and
c) By the sankalpa of mantrasamskritham of Easwara that caused the depositing of the seed of man into a woman.

“It is born”, or is possessed of a name and form by the samskaara of ‘jaathakaranam’ and ‘naamakaranam’. By the ‘upanayana samskaaram’ the brahmachaari is initiated; by the ‘pathiyOga samskaaram’ he is launched into grihasthaasrama; by ‘vanastha samskaaram’ he becomes a retiree and by the ‘kriyaavinivruththi nimiththa samskaaram’ he becomes a wandering recluse or sanyaasi.

Thus the body has name and form and purificatory ceremonies but you are different from it.

The Guru continued:

Let me now explain to you as to how you are devoid of birth, lineage and sanctifying ceremonies. The same One who is the cause of this unfoldment, whose nature is different from that of the name and form, and who is devoid of connections with sanctifying ceremonies created this body and entered into it (thathsrushtaa thadhEvaanupraavisann). Entering into them He rules all creatures (antha: pravishta: saasthaa janaanaam). This is your aathmaa (Esha sa aathmaa).

Thus quoting the Veda, the Guru said to the sishya: “You are devoid the birth lineage and sanctifying ceremonies.”

The sishya said: “Bhagavan! I am a sukhi and dhukki; I am a samsaari; I am in bondage and and I am liable to transmigration. But He the Brahman is the shining one and is of dissimilar nature to me and is beyond transmigration. I do unto Him pooja and namaskaram and other worships according to my varna dharmam. I am eager to cross the ocean of samsaara this way. So how can you say that I am He himself?

The Guru said: Such a doctrine of difference (between you and Him) is forbidden for the Veda says: “He who knows that Brahman is one and he is another does not know (Brahman) – “anyOsaavanyOhamasmeethi na sa vEdha” (Brihadhaaranyaka Upanishad).

And the Sruthi says that because of this perception of difference that one keeps transmigrating.

(contd.)

MOkshasaadhanam (Means of Liberation) - 4

Krishna Sastri

GURU-SISHYA SAMVAADHAM

Guru: Who are you? Describe yourself to me.

Sishya: My name is Devadatta, son of a Brahmana of xyz lineage. I am a Grihastha who is eager to cross the ocean of samsaara.

Guru: My dear Devadatta, how do you propose to cross the ocean of transmigratory existence if your body is to be eaten by birds or animals or even burnt into ashes when you die. For burnt to ashes on this side of the river you cannot cross to the other side.

Sishya: Sir, I am different from the body. This body is born and dies and is eaten up by the birds or destroyed by the weapons or burnt down as ashes after suffering from diseases. I have entered into this body like a bird into a nest and due to the force of my karma I move from one body to another as the bird would move from one nest to another when the previous one is destroyed. I shall be entering bodies after bodies and assuming bodies of gods, men, animals and so on due to the punya and paapa that I have committed. In this way, I am going round and round like the wheel would turn endlessly. I have come to you, Sir, to put an end to this rotation. I am really, therefore, different from the body.

Guru: You do speak well, but, how do you then wrongly say: “I am a Brahmana of a certain lineage, a grihastha etc.”?

Sishya: How did I say it wrongly?

Guru: By your statement that your are a son of Brahmana of a certain lineage and that you are a grihastha etc. you have identified the Self that is devoid of birth and death and samskaaras to a body possessed of birth, death and samskaaras.

Sishya: Pray tell me Sir, then how is the body possessed of birth, death, lineage and samskaaras and how I am really devoid of them?

Guru: Then listen to my explanation carefully. Please recall of what I had told you of the inner-most Self which is the Self of all and such characteristics as described by the Sruthi and Smrithi such as ‘This was Existence, my child, One without a second.’ Etc.

That which was called “Aakasa’ (the self-effulgent one) is not possessed of name and form or bodies that are gross or subtle or afflicted with sins and unbound by transmigratory conditions. Brihadhaaranyaka Upanishad says: “yath saakshaath parOkshaath Brahma’ (This Brahman is immediate and direct), “ya Aathmaa sarvaanthara:” (This is inner-most Self). It also says: “adhrushtO dhrishta” (This is the seer but itself unseen), “asrutha: srOthaa” (The unheard hearer), “amathO manthaa” (The thinker who cannot be thought of), “avignaathO vignaathaa” (The unknown knower) etc.

This is of the nature of eternal knowledge (nithyavignaanaswaroopa), without interior or exterior (ananthara:), full and complete (paripoorNa:), of infinite power (ananthashakthi:)

and so on. It is this that causes the manifestation of the unmanifested, yet different from it. It is the seed of the universe which is neither identical with it nor different from it.

(contd.)

MOkshasaadhanam (Means of Liberation) - 3

Krishna Sastri

Aum

We have so far seen that the qualifications of a student desiring Moksha include Viraktham and thyakthaputhraviththalokaishaNam. There are more! He must have the control of his mind that has enormous ability to wander. He must have control over the senses that are always outbound. He must also have compassion towards all beings. (samadhamadhayaadhiyuktham). He must also have studied the saasthras and be well versed in them so as to qualify himself to be a sishya. (saasthraprasiddhasishyaguNasampannam). He alone is a Brahmana worthy enough to approach a Guru because the phalasruthi of Vishnu Sahasranaamam says: “VEdhaanthakO BraahmaNasyaath”.

The sishya should approach a Guru with dried twigs (samithu) in his hand indicating that his desires have been dried up like the twigs. He should prostrate before the Guru and implore to him: “Bhagavan, please instruct me of that which is imperishable”.

The knowledge that a sishya receives from his Guru must be firmly grasped because then only can he attain Moksha. This also enables him to impart it to another down the road. Otherwise the knowledge given by the Guru would be wasted.

The importance of the knowledge is that it is like a boat that enables one to cross a turbulent river. But no knowledge can be gained without a teacher. Chandogyopanishad says: “Aachaaryavaan purusha veda”, a man having a teacher acquires knowledge (of Brahman). A sishya may give his Guru riches and even the whole world, yet the knowledge he has received is far greater than the whole world. The Upanishad says that the teacher is the pilot blazing the trail!

GURU

The Guru who teaches worldly knowledge and the Guru who teaches Gnaana are not the same. The teacher of Gnaana can be described as follows:

He is equipped to argue both sides of the argument – the pro and the con. He is a peaceful person full of tranquility, self-control, compassion and desire to help others. He is well versed in the saasthras. He is unattached to enjoyments of this world or the next. He is a knower of Brahman and is established in It. He is not given to any adharmic acts. He has no personal shortcomings such as pride, deceit, cunning, jugglery, jealousy, untruth, and attachment. His sole aim is to help others with imparting the knowledge of Brahman. For example, the Chandogyopanishad the teacher starts off saying: “My child, in the beginning it (the universe) was Existence only, one alone without a second.” “In the beginning all this was but the one Self.” And “this is verily Brahman.”

The qualified sishya thus approaching the Guru gets to know the definition of Brahman through such Sruthi texts such as “ya aathmaapahatha paapma” (The Self is devoid of sins), “yathsaakshaathparOkshaath Brahma” ((The Brahman is immediate and direct), “nEthi, nEthi” (not this, not this), “asthoolamanaNu” (neither gross nor subtle), “adhrushtam dhrushta” (It is the Seer, Itself unseen), “vignaanamaanandham” (Knowledge, Bliss) “Sathyam Gnaanam Anantham” (Existence-Knowledge-Infinite), “apraaNOhyamanaa:” (without the vital force or the mind), “vignaana gaNa Eva” (consisting of knowledge only), “anantharamabhaahyam” (without interior or exterior), “aakaasOvai naama” (called Aakaasa, the self-effulgent One). The Smrithis such as Bhagavat Geetha says: ‘na jaayathE mriyathE vaa’ (it is unborn and undying), ‘naadhatthe kasyachithpaapam’ (it is not affected by anyone’s paapam) ‘kshethragnam chaapi maam viddhi’ (The individual Self is the same as the Universal Self), ‘samam sarvEshu bhoothEshu’ (the same in all beings) ‘utthama: purushathvanya:’ (this Purusha is different).

The above prove that the inner most Self is beyond the transmigratory existence and is non-different from Brahman.

MOkshasaadhanam (Means of Liberation) - 2

Krishna Sastri

We have seen that MOkshasaadhanam is Gnaanam. How is it obtained? Let us see.

QUALIFICATIONS OF A STUDENT

First and foremost is that a student should be able to discriminate between that which is permanent and that which is transitory. This is essentially the function of the buddhi. It is attained by one by the grace of the most exalted deity Savithri. This grace is obtained by the meditation of the exalted Gayathri mathra. And the Gayathri is given to the son by the father when the son gets out of his childhood.

The Gayathri manthra is a prayer and meditation to this most extolled deity asking her to 'incite the buddhi so it can know the real from the unreal'. The real is permanent and the unreal is transitory. All that are transitory are 'wordly'.

There are indeed three worlds - the world of men (manushya loka), the world of Manes (pithru loka) and the world of Gods (deva loka). This manushya loka is won only through a son and not by any rites (karma); pithru loka is gained by performing karma such as agnihothra; and the deva loka is gained by vidhya or meditation. The world of gods is the best world and therefore vidhya is praised.

So for these three worlds the means are (a) son (puthra), (b) rites (karma) and (c) meditation (vidhya). The worlds are not permanent but transitory.

Wife is only an aid to the obtaining of a son and of the performance of karma (as you know only a grihastha is qualified to perform karma) and therefore is not a separate means. The wealth too is an aid in the performance of karma and so is not a separate means. Let us therefore see how a son, not being of the nature of an activity, is the means for gaining this manushya loka.

This is known from the karma called 'sampraththi'. When a father, knowing that he is going to die, calls his son and gives him his last instructions thus: "You are the Brahman, You are the karma, you are the loka". The son replies: "I am Brahman, I am karma and I am loka". This is the transfer of knowledge from the father to the son.

What are the meanings of these instructions?

Whatever have been studied by me and are yet to be studied is Brahman.

Whatever karma have been performed by me and those that are yet to be performed, they are indeed unified in the word 'karma'.

Whatever worlds there are, those I have won and those that I have yet to win are unified in the word 'loka'.

Thus a father, by this 'sampraththi' frees himself from the world by entrusting them to the son saying he should undertake the study, sacrifice and the winning of the worlds. By this transfer the father remains in this world as the son.

The word 'puthra' means 'one who saves'. By this tranfer to the puthra a man is saved from the unfulfilled duties.

Now the student should give up the desire for the son, for the wealth and for this world and the next to prove that he is indifferent to all things transitory so as to qualify himself to be instructed on Gnana.

MOkshasaadhanam (Means of Liberation) - 1

Krishna Sastri

I was keeping busy in the fight for our Dharma by words and deeds. I thought I should also keep reminding myself and our friends of our ultimate aim viz. Liberation. This has enthused me to post my ramblings on Moksha.

Every human being has one or other objective in life at sometime or other. All these objectives of the humanity called 'Purushaartha' can be classified under four categories.

They are Dharma, Artha, Kaama and Moksha.

Everyone from an ordinary anamadheyan to Brihaspathy wants to see order in life that they can cope with. Hinduism is the only religion that has the greatest emphasis on this order called Dharma. This means that both people and their abode should have an order inspite of the built in change in both of them called (a) birth, (b) life and (c) death. Since both the worlds and their inhabitants are none other than Bhagavan Vishnu, this Dharma is none other than Mahavishnu Himself. Yudhishtira the ever deligent seeker of Dharma asks his Pithaamaha Bhishma while he was lying on his death bed of arrows, of all the questions, this most profound one that he cared all his life: KO Dharmas sarva dharmaaNaam?" To this Bhishma points out to Vishnu by saying "Pundareekaakshan" and starts off educating Dharmaputhra of the thousand names of Vishnu with the names "Viswam Vishnur vashatkaarO bootha bowya bhavath prabhu:......"

Defending, seeking and worshipping, upholding and so on of this Dharma is the greatest bhakthi of every human being to the Paramaathman Mahaavishnu. Our great Adhi SankarachaaryaaL's very first vyaakyaanam, no wonder, was on Vishnu Sahasranaamam.

The other Purushaarthaas viz. Artha, Kaama and Moksha are achieved only through Dharma. Pursuing artha and Kaama through adharmic means will recoil on the individual. For example if a person tries to gains wealth by stealing would, instead of bringing fortune will bring the misfortune of incarceration! Also a person who tries to enjoy 'bhogam' by unfair means would find himself landing in 'soham'. Above all a person given to adharma will not have any inclination to seek liberation.

Moksha is the ultimate aim of a human being to liberate himself from the cycle of birth and death.

Thus Dharma and Moksha are considered 'Mukyam' or primary while the other two purushaarthas are known as gouNam or secondary.

Having known that Liberation is Mukyam we have to know what is the means of Liberation or simply 'MOkshasaadhanam'. It is the Knowledge or 'Gnana'.

(continued)

Rotting Congress/Tamilnadu politics, Dr. Swamy's cue from islamic-hindu Indonesia: adore Ganesha

November 21, 2007

STATEMENT OF DR.SUBRAMANIAN SWAMY, PRESIDENT OF JANATA PARTY MADE IN CHENNAI

With the spate of ghastly assassinations of politicians, gruesome arson in newspaper offices disgusting denigration of Hindu religion, and sickening adulation of terrorists by the minority DMK-led administration, the stage is now set for the UPA government to perform it's constitutional duty to dismiss the Tamil Nadu State Government under Article 356 of the Constitution. If the Union Government fails to perform its sworn and bounden duty to initiate necessary action, I shall approach the Supreme Court to seek directions to compel the Union Government to perform it's duty to the Constitution and impose President's Rule in the State.

Today, even the coalition partners of the DMK such as TNCC and PMK, are saying that the internal disturbance in Tamil Nadu is unprecedented and grave.

Moreover, as AIADMK leader Ms.Jayalalitha has stated, by expressing sympathy for the banned terrorist outfit, the LTTE, the Chief Minister Mr.Karunanidhi has revealed himself to be anti-national person and a traitor to the country. Such a person therefore cannot remain as Chief Minister.

The Sri Lanka Defence Minister has declared that the days of Prabhakaran leader of the LTTE "are numbered". The government of India therefore should tell the Sri Lanka President that after capturing or killing Prabhakaran the his government must proceed to federalize the present Sri Lanka Constitution by adequate devolution of constitutional power to the Tamils. Otherwise Tamils of India will have to help fill the vacuum created by Prabhakaran's removal from the scene, by extending moral, political and human rights support for a new democratic Tamil formation in Sri Lanka. I shall also use my influence in the US, Israel and China to see that the Sri Lanka government does not take Tamils for granted.

The AICC session held recently has sickened the people by the disgusting sycophancy of Congress leaders towards the Maino Gandhi dynasty.

The nation is also watching with consternation the ridiculous firmans being issued by Mr.Rahul Gandhi to Congress Party worker:

First , Mr.Gandhi told the Congress that growing opium must be made more profitable, by the Finance Ministry by fixing a higher price for the poppy crop. Opium can quickly be converted to heroin, which destroys the health of it's consumer, besides promoting crime and terrorist activities.

Second, Mr.Gandhi told the CWC that there is nothing wrong in abandoning Khadar cloth, which hitherto was compulsory for the Congress Party workers. Little did he realize that Khadi Gram Udyog, which still provides employment to lakhs of the 'aam aadmis' for whom Congress leaders shed tears in public, would be destroyed by this firman and lakhs would become unemployed.

Third, Mr.Gandhi informed that CWC that to drink 'a peg or two' of alcoholic liquor is not wrong. This would naturally boost the liquor industry, and in turn corner future investments from essential goods sector, on the market principle of investments chasing high profits, thereby creating a shortage of essential commodities for the 'aam aadmi'.

Hence it is now appropriate for Mr.Gandhi to add two more firmans for completeness of his inane outbursts. I suggest the following two:

Fourth, it is not wrong for a Congress worker or leader to get married anonymously to a Colombian girl holding Venezuelan passport in the island of Tenerife in Canary Islands, and not tell the public about it, even if the girl is a daughter of a heroin peddler.

Fifth, there is nothing wrong for a Congress worker to keep a foreign passport, especially Italian, on a modified spelling of one's own name, for use in emergencies and for anonymous foreign travel to obscure places like Cayman Island for banking operations, and for purchasing Participatory Notes on hawala laundered funds.

These Five Points of Mr.Rahul Gandhi then can replace all the 420 programmes of the party of his mother.

The Indonesian Government has decided to issue its 20,000 rupiah note with Lord Ganesha's picture. According to the Finance Minister of Indonesia (which is a Muslim majority country) the reason for putting Ganesha picture is to "remove all obstacles from the financial development of the State, whose economy during the last ten years has suffered many a crises.

(Subramanian Swamy)

Sethu project is a white elephant

By Subramanian Swamy (Deccan Chronicle, Nov. 19, 2007)

Mr Kancha Ilaiah, in his article Science goes missing from Ram Sethu debate (The Op-Ed Page, November 16), is aggrieved that despite my PhD degree in economics, I have shamed the discipline by choosing to defend the Ram Sethu in religious terms. I may add that Mr Ilaiah, despite being an activist against the "Brahminical hegemony" in Hindu society has chosen to rubbish Maharishi Valmiki's Ramayana and its historicity, despite Valmiki being of Dalit parentage.

I oppose the rupture of Ram Sethu to dredge out a seabed furrow called the Sethusamudram channel on religious, economic, environmental and national security grounds. However, even if the project is economically viable, which it is not, environmentally acceptable, and safe from the perspective of national security, I will still oppose it, because breaking a 300-metre wide passage through the Ram Sethu is sacrilegious.

To the question, "Ram Sethu hai (Is there a Ram Sethu)?" I reply, "Ram se tu hai (You are from Ram)."

The central premise of the project that it is economically viable is based on the assumption that it will reduce travel time for ships from the west of India to the east, without having to go in a circular arc around Sri Lanka, as at present.

The DPR (detailed project report) prepared by L&T-Ramboll for the project calculates the distance and time thus saved for ships using Tuticorin and Kanyakumari as starting points and reaching Chennai at an average of 335 nautical miles and 30 hours respectively. But the error in the calculation is in assuming that all ships will save 30 hours or save 335 nautical miles.

For example, ships from Europe, West Asia and Africa will save much less time than ships moving from the east to the west coast of India. This is because ships sailing on open seas will travel at double the speed than permitted inside the channel, and the arc around Sri Lanka is of less curvature when coming from Mauritius or Europe and going to Kolkata.

At the current tariff levels proposed in the Sethusamudram Ship Channel Project (details in my forthcoming book: Defending the Ram Sethu), ships will in fact find it cheaper to travel around Sri Lanka rather than use the channel.

The project also calculates Indian and foreign interest rates for loans of nearly Rs 1,800 crores at half the current market rates, thus significantly understating the amortisation of the loans, and therefore grossly underestimates the cost of the channel. This naturally lowers the internal rate of return (IRR) on the project in a present value calculation, at less than 2.5%. No public sector project is permitted at such low IRR.

The usual way to calculate the economic viability of a project is to estimate the revenues over time, as well as the fixed and variable costs of the project. The net benefit to ships is calculated on the assumption of the tariff to be paid by ship traffic through the proposed channel, and set against the costs saved by taking a shorter route via the channel. Moreover, the now proposed 167 km long Sethusamudram shipping channel, created by dredging the ocean floor to a depth of 12 metres and a width of 300 metres, can structurally allow the passage of ships of only 30,000 DWT or lower tonnage.

However, most ocean-going ships today are above 30,000 DWT in weight and thus cannot use the channel. And yet, the DPR is premised on 3,000 or more ships passing through the channel, when the number can never be above 500 in the most optimistic projection.

Other substantive objections are that the project is a financial disaster that will guzzle resources on maintenance since it will require continuous dredging of sand; is environmentally non-sustainable, in fact hazardous; and will facilitate terrorists such as the LTTE to go from north of the Ram Sethu in Jaffna area to Tuticorin, which they cannot do at present.

The legendary bridge of coral reefs and rocks was built, according to the Ramayana, on the direction of Lord Ram. That such a causeway of coral rocks and reefs exists has been established by modern satellite photographs. That it was constructed, and is not a natural formation was established by Dr S. Badrinarayanan, formerly director of the Geological Survey of India. His report has been so far hidden from the Supreme Court by Ms Ambika Soni, the Union minister for culture.

The channel route chosen, of the total six that had been suggested from 1860 till 2005, involves cutting through the Ram Sethu. Interestingly, all the other five alignments suggested earlier, before or after Independence, called for skirting the Ram Sethu and cutting through land, either on the mainland at Mandappam, or through Pambam Island. The government's insistence on hurting the feelings of nearly a billion Hindus by preferring this non-viable channel is perhaps explained by the mindsets of Sonia Gandhi, M. Karunanidhi and Kancha Ilaiah.

To navigate the channel, a ship will first have to start slowing down two hours before reaching the mouth of the channel. Then it will have to follow several procedures leading to dropping of anchor and waiting for a pilot to board the ship to steer it through the fragile channel at half the speed of its open sea route. All this will consume 15 hours. Between October and December, cyclonic storms and winter monsoon will make the channel unusable.

The DPR underestimates the total fuel cost as it does not mandate the use of low sulphur diesel in the ecologically sensitive Palk Bay biosphere reserve area. In fact, there is no mention at all of low sulphur diesel that should be used in these areas. Our estimates for fuel savings are extracted from the L&T-Ramboll DPR, which simply states that the "ships will use IFO in the open seas and MDO in the channel where there is a restriction, and a need for a better vehicle response."

Thus, it is false to state that there will be a substantial saving on fuel costs by using the Sethusamudram channel. On the contrary, there will be a substantial loss of $500 to $950 depending on the tonnage of the ship. The viability of the project thus rests on a set of assumptions that are fundamentally flawed. It assumes savings for all ships are the same, when they are actually very different. Revenue and time saved have been vastly over-estimated, while costs of dredging and maintenance grossly under-estimated.

The project will also deprive thousands of fishermen living in Tamil Nadu's coastal districts of Thoothukudi, Ramanathapuram and Pudukkottai of their livelihood. Its impact on the fragile Gulf of Mannar will be disastrous. According to a report in Business Line on October 16, the project and fishing activities are mutually exclusive. The nation has to choose one or the other: Fishing or ship channel. Tamil Nadu's fishermen have not been told this secret yet.

The Sethu project has been justified on the basis of the cost savings estimates for ships using the channel. These cost savings have not been adequately detailed out and in fact the actual savings for ships using the channel have been grossly exaggerated. This is especially true for ships coming from Europe, Africa or other locations. The fuel savings for many of these ships is in fact negative, while the total savings (including reduction in time charter) actually works out to just 30% of what is claimed by the L&T-Ramboll DPR for most non-coastal ships.

The significantly lower level of savings implies that the tariff that can be charged by the channel will be much lower than that claimed by the DPR. This has significant revenue implications as over 60% ships which "benefit" will not want to pay the amount as claimed in the DPR. This project will be a financial white elephant. In particular, the DPR over-estimates revenue, under-estimates the cost, and chooses an absurdly low rate of interest to discount the net benefits to obtain a high per cent value to justify the project. We cannot allow the government to fool around with the public in this manner.

"I don't think this project will ever see the light of day because there is no money," said Ashish Kumar Singh, vice-president of capital markets at Axis Bank Ltd., to The Mint on September 24, 2007. Axis, formerly known as UTI Bank, was appointed as the "loan arranger" for the project in 2005.

Since the project's inception in 2004, costs have skyrocketed to at least Rs 4,000 crores, interest rates have crawled higher and old loan terms have lapsed. Mr Singh said that the project was languishing because "no company will dredge the channel for cheap and Indian dredging companies don't have the required equipment." Even before the first dredger began its work in 2005, costs had already spiralled to more than Rs 3,500 crores, Mr Singh said.

The loan sanctions, valid only up to Rs 2,400 crores, lapsed. To secure more money, he said, Sethusamudram Corporation Limited would have to return to the drawing board, draw up new reports, sit with parliamentary committees and receive fresh approval.

As of now, the expected shipping will not amortise the cost (including maintenance, regular dredging, costs of pilots, tugs, support vessels, communication and radar infrastructure), leave alone earn profits. Who then will use the channel, even if we overlook the LTTE Sea Tiger threat, the ever-present problem of cyclones, piracy, smuggling, marine pollution, fights over fishing rights, gun and drug running mafia operations, tsunami etc.?

There is also the security angle to be considered. Once the channel becomes operational, policing it would require a major increase in the assets of the Indian Coast Guard, customs and marine police in Rameshwaram and Tuticorin.

Keeping in mind the proximity of Tuticorin to the Palk Bay because of the channel, the Indian Navy too may have to consider permanently basing some assets in Tuticorin for more intensive surveillance, for the protection of future oil exploration rigs, and to ensure a quick response to threats from the LTTE.

Subramanian Swamy is a former Union Cabinet Minister for Commerce, Law and Justice

http://deccan.com/Columnists/Columnists.asp?#Sethu project is a white elephant

ராமர் சேது பிரச்னையில் நீதித்துறையை நம்புகிறோம் : மடாதிபதிகள் அறிவிப்பு

சென்னை: "ராம சேது விஷயத்தில் நீதித்துறையை நம்புகிறோம் , அரசியல்வாதிகளை அல்ல" என இந்து மடாதிபதிகள்- துறவியர் பேரவை அறிவித் துள்ளது. தென் மாநிலங்களைச் சேர்ந்த இந்து மடாதிபதிகள், துறவியர், இந்து சமய சான்றோர்கள் பங்கேற்ற மாநாடு சென்னையில் நேற்று நடந்தது. மாநாடு குறித்து ஹரித்துவார் மடாதிபதி ஹன்ஸ்தாஸ்ஜி மகராஜ், பெஷாவர் மடாதிபதி விஸ்வேஸ்வர தீர்த்த மகராஜ், ஷ்ரீரங்கம் ஆண்டவன் சுவாமிகள், பேரூர் மருதாசல அடிகளார், வி.எச்.பி., அகில உலக செயல் தலைவர் வேதாந்தம், பொதுச் செயலர் பிரவீண் தொகாடியா, ராம சேது பாதுகாப்புக் குழு ஆலோசகர் கல்யாணராமன் ஆகியோர் கூறியதாவது: சேது சமுத்திர வழித்தட மாற்றுப் பாதை, சுற்றுப்புறச் சூழல் பாதிப்பு ஆகியவைகள் குறித்து ஒரு குழு அமைத்து ஆராய்வதாக சுப்ரீம் கோர்ட்டில் மத்திய அரசு தெரிவித்துள்ளது. அரசுக்கு சாதகமான கருத்தை தெரிவிப் பவர்களைக் கொண்ட ஒருதலைப்பட்சமான குழு தற்போது அமைக்கப் பட்டுள்ளது. இந்த குழு அறிக்கை சமர்பிப்பதற்கு முன்பே மத்திய அமைச்சர் டி.ஆர்.பாலு, `ராமர் பாலம் அமைந்துள்ள இடத்திலே தான் சேது சமுத்திர திட்டத்தை நடைமுறைப் படுத்துவேன்' என திரும்ப திரும்ப கூறி வருவது சுப்ரீம் கோர்ட்டிற்கு மத்திய அரசு கொடுத்த வாக்குறுதியை மீறுவதாக உள்ளது. அமைச்சரின் இத்தகைய கருத்து மத்திய அரசின் குழுவை மறைமுகமாக அச்சுறுத்துவதாக உள்ளது. ராமர் பாலத்தை பாதுகாக்கும் போராட்டத்தின் அடுத்த கட்டமாக நவம்பர் 20ம் தேதி முதல் டிசம்பர் 10ம் தேதி வரை நாடு முழுவதும் `ராம சேது ஷிலா' ரத யாத்திரை நடக்கிறது. அனைத்து மாவட்டங்களிலும், கிராமங்களிலும் ராமர் பாலத்திலிருந்து எடுத்து வரப்பட்ட மிதக்கும் கல்லுடன் விழிப்புணர்வு ரத யாத்திரை நடக்கும்; மடாதிபதிகளும், துறவியர்களும் பங்கேற்பர். ராம சேதுவை பாதுகாக்க டில்லி போட் கிளப் மைதானத்தில் டிசம்பர் 30ம் தேதி மாபெரும் பேரணி நடைபெறும். இந்து நம்பிக்கைகளை காயப்படுத்துவதை மத்திய அரசு நிறுத்திக் கொண்டு ராம சேதுவை தேசிய பாரம்பரிய சின்னமாக அறிவிக்க வேண்டும்; இல்லாவிட்டால் கடும் விளைவுகளை சந்திக்க நேரிடும். ராம சேதுவை பாதுகாத்தால் சுற்றுச்சூழல், மீனவர் நலன் பாதுகாக்கப்படும். சேது சமுத்திர திட்டத்தை நிறைவேற்றினால் அதன் மூலம் கிடைக்கும் பொருளாதார வளம் குறித்து அரசு விரிவான விளக்கத்தை வெளியிட வேண்டும். ராம சேது பிரச்னையில் நீதித்துறையை நம்புகிறோம். அரசியல்வாதிகளை நம்பத் தயாராயில்லை. எந்த கட்சி, ஆட்சியில் இருந்து ராமர் பாலத்தை இடிக்க முனைந் தாலும் அதை எதிர்த்து போராடுவோம். ராம சேதுவை காக்க அனைத்து கட்சி எம்.பி.,க்களிடமும் ஆதரவு கேட்டு வருகிறோம். இவ்வாறு அவர்கள் தெரிவித்தனர். விவாதத்திற்கு தயார் : ராமர் குறித்தும், ராமாயணம் குறித்தும் முதல்வர் கருணாநிதி தெரிவித்த கருத்துகளுக்கு எதிர்ப்பு தெரிவித்து பேசிய பெஷாவர் மடாதிபதி விஸ்வேஸ்வர தீர்த்த மகராஜ், `முதல்வர் கருணாநிதி, ராமர் குறித்து தெரிவித்துள்ள கருத்துக்கள் இந்துக்களை காயப் படுத்தியுள்ளது. ராமர் குறித்தோ, வால்மீகி ராமாயணம் உள்ளிட்ட பல்வேறு நபர்கள் எழுதிய ராமாயணங்கள் குறித்தோ கருணாநிதியுடன் பொதுவிவாதம் நடத்த தயாராக உள்ளேன்' என்றார்.

Karunanidhi, Jaggi Vasudev and Sankaracharya

Atheism, Religion and Politics of "Spirituality": The attitude of Karunanidhi, a sworn atheist and surprisingly heading a State of Secular India perplexes in any aspect – politically, socially, and psychologically. His mind-set towards Hindu religion, Hindu Gods and Goddesses, Hindu scriptures, Hindu rituals, rites and ceremony has been also intriguing, as he has been passing only sarcastic, caustic and venomous remarks, comments and criticism, whether it is warranted or wanton. The just-past events make Indians to view the inconsistencies, contradictions or inexplicable things crept into similar events but dealt with differently by various people, authorities and others involved. How and why the rulers behave with one group of religious believers in one particular way, whereas with other, they act differently? Is there any selective atheism that one should believe in one god but blaspheme other god? Is there any spirituality that trees [planted by one would grow and planted by others wither away?

Appeasement or expiation? He called the Grama-pujaris (Village Temple priests) as "Pandarams, Paradeshis" and so on, but participated in the Conference organized by VHP in Madurai. After coming to power, ironically, he activated the Board for them (in early 2007), obviously to appease them, expiate or repent for the sins committed, if at all, he is believed in it. More irony is the "thanks-giving" functions organized by Gramapujarigal Peravai, a VHP affiliated organization. In fact, though the board was set up in 2001, it did not function in the last five years. S.Vedantham, the Managing Trustee of the Board, who met the Chief Minister (as reported by the Hindu 24-12-2006) brought this to the notice of the non-functioning and he agreed to do the needful.

Hindu organisations, led by the Vishwa Hindu Parishad, had thus succeeded in getting the demands of lakhs of Grama Koil Poojaris (village temple priests) fulfilled at last when M. Karunanidhi cleared on January 13, 2007, the proposal to constitute a welfare board for village priests in the state. The board is a social security measure for priests of village temples not coming under the Hindu Religious and Charitable Endowments department that administers bigger temples. A few weeks before the state govrnment's announcement, VHP leaders including its international vice president Shri. S. Vedantam and state youth wing organiser Shri. R.R. Gopaljee met the Chief Minister to press the VHP demand in favour of Grama Koil Poojaris.

The Arrest of Sankaracharya in 2004: On the Deepavali eve in November 2004, Sankarachary was arrested. Karunanidhi, the arrest in a murder case as an "honest and commendable action." He hoped that the law would be allowed to take its course without interference. Addressing a press conference here, he said though it could not be denied that the All-India Anna Dravida Munnetra Kazhagam Government had "close links with the Sankara Mutt," its head was arrested. A fast, planned by the DMK and its allies at Kancheepuram demanding the arrest of the Sankaracharya, was not necessary, thanks to the police action, he said. Karunanidhi said the arrest episode reminded him of the saying, "if a virtuous woman commits a sin she can cleanse herself by having a dip in the Ganges but where will she go seeking atonement if the holy river itself is polluted?" The atheist and secular CM does not apply the same yardstick to all!

Karunanidhi kept quite when Jaggi Vasudev was charged with murder in 1997: The following is the Indian Express report as appearing on October 12, 1997 about Police registering a case of murder by Jaggi Vasudev:

Coimbatore, Oct, 11: Close on the heels of scandals relating to fake godmen getting exposed, yet another ashram from Coimbatore is in the limelight with Jaggi Vasudev aliash Jagadeesh of Isha Yoga ashram at Poondi near Coimbatore, being charged with the murder of his wife Viji alias Vijayakumari. A team of police personnel recently visited the premises of Isha Ashram at poondi and interrogated the inmates of the ashram. Godman Jaggi is away in the US. According to police, T. S. Ganganna of Bangalore (father of Viji) had preferred a complaint with the Bangalore Police suspecting foul play in the death of his daughter Viji. The complaintant had stated that his daughter left him last on June 15, 1996. He reportedly received a message on January 23, 1997, from Jaggi Vasudev, stating that Viji was no more. Ganganna said that Jaggi Vasudev had hurriedly completed the cremation on Jan.24 even before they could rush from Bangalore, raising suspicion about the nature of death. He suspected death due to poisoning or strangulation. According to him, Jaggi Vasudev could have caused the death of Viji to facilitate his illicit relationship with yet another inmate of the ashram. Based on the complaint of Ganganna to the Bangalore City Police on Aug. 12, a case was registered. The Bangalore City Police transferred it to the Coimbatore Rural Police. The Coimbatore Rural Police have registered a case against Jaggi Vasudev under Section 302 of IPC (murder) and IPC 201 (suppression of evidence). Later. Isa Yoga Foundatrion has denied reports that Jaggi Vasudev had fled to USA to avoid investigation of ashram. Authorised Signatory of Ashram Kiran stated that Guruji had gone for giving lectures . ENS

But nothing is known to the Public or citizens of Tamilnadu or Karnatka. Incidentally, just after the arrest of Sanaracharya, a Catholic priest was arrested in Kanyakumari area for murder, rape etc., Though, initially reports appeared in newspapers, totally there was silence in the media. In fact, about Jaggi nothing came in any TV-Channel, as compared to wide, prolonged and repeated coverage of Sankarachrya. No eminent writer, actress or any other complained or gave interview in SUN or UDAY TV. And Karunanidhi – oh, it did not concern at all. He never comented after reading newspaper said the episode reminded him of the saying, "if a virtuous woman commits a sin she can cleanse herself by having a dip in the Ganges but where will she go seeking atonement if the holy river itself is polluted?" Why, obviously. Because, Jaggi was not arrested! No agitation announced urging the government to arrest.

On November 13, 2002, he said laws should be enacted to curb fake godmen mushrooming. Those who introduced such laws must have a progressive outlook and a commitment to rid society of superstition. Awareness should be created among the people to end frauds committed in the name of god, religion and spirituality. The heads of mutts should not misuse religious symbols to cover up their wrongdoings, he said. "We wish that the trial is conducted in a fair manner without any interference. Let us wait and see how things take their course" was his reply to a question on apprehensions raised, considering the Sankaracharya's "political influence." On reports of persons holding high offices visiting the Mutt to show their proximity to the Sankaracharya, Mr. Karunanidhi said it was unfair that constitutional functionaries such as the President were made to stand before religious heads. How then, he accommodated a charge-sheeted and murder accused person, sat with him? Before Indian law also, like Karunanidhi, the Saints are discriminated by religion ad ideology? Can the Law and judiciary be ideologized? NYes, naturally, wjen atheist or Communist or Communalist Judges are appointed by the Politicians, how they would deliver judgments?

Karunanidhi urges ascetics to follow Jaggi Vasudev's lead 2007: The nation and the world would be better off, if all the ascetics follow the path shown by Jaggi Vasudev, founder of Isha Foundation, in environmental protection, Chief Minister M. Karunanidhi said on 24-09-2007. Addressing a function organised by the foundation to mark its 25th anniversary, he said he always held in high esteem the religious leaders such as Kundrakudi Adigal and his successor for their service to Tamil. He respected Sri Jaggi Vasudev for his effort at planting of saplings. He preferred ascetics who strove for social uplift to those who focused only on religion. Those who talked of religion alone issued fearsome threats and imprecation, the Chief Minister said, presiding over the launch of a campaign for planting of 2.5 crore saplings. http://www.thehindu.com/2007/09/24/stories/2007092454470500.htm

D.R. Karthikeyan, former Director, Central Bureau of Investigation, referred to the agrarian crisis in different parts of the country and said insurance cover and remunerative prices would solve the problems of farmers. Launching the green campaign, Kanimozhi, Member of Parliament, said religion was meant for elevating people, not to divide them. Sudha Raghunathan, musician and devotee of Sri Jaggi Vasudev, welcomed the gathering. They never cared for Jaggi's involvement.

The speech of Karunanidhi during the Silver jubilee function of Isha Yoga Maiyam held at the grounds of Anna University on 23rd September had been interesting to note, as on the same day so many other things were going on. This is given, because, "The Hindu" had given only edited version. "The tree-planting activity has been going on and I get an opportunity to participate. I can understand the love of people in the service of tree plantation who have come from hamlets and villages, which is possible because of the hard work of Karttikeyan and efforts of Sathguru. I can feel about the attraction of Sathguru's advice and gracious words reaching hamlets. There have been many Turaviyar. I breathe out with emotion how this land, why any land would have grown with this type of hermits. I had immense regard for the great Hindu saint Kundrakkudi Adigalar. The reason is that he nurtured Tamil. As the present pontiff also works for the Tamil development, I have contact with him. Sathuguru does not grow religion. I love him because he grows trees. One may order to bring head, bring hand, bring tongue only, when he grows religion. But one can give excellent advice to people for good living, if he grows trees. Sathguru does that only. I was really taken aback that he could attract such a large gathering of people. I feel happy also. It may appear very simple about planting trees now, but it would help for nation's growth".

Last year, on 16-10-2006, the same type of function was organized. http://www.thehindu.com/2006/10/16/stories/2006101616890600.htm

Jaggi reacts to Karunanidhi: On 29-09-2007, he reacted as follows on various subjects, including Ramasethu! "Only experts in ecology, heritage and economic aspects should decide what should happen there," said Jaggi Vasudev, founder of the Isha Foundation, about the Ramar Sethu issue. In an interview to The Hindu he said: "This is not just about Ramar Sethu. (So Karunanidhi asked him to talk like that or his belief did so?) We are doing this all the time. Whether it is the titanium plant in Tamil Nadu or the car unit in Bengal, the SEZs somewhere else, we are trying to decide things on the streets. This is not the way to build a nation. These things must be decided by knowledgeable people, and those who are qualified to do that."

Religion and spirituality: Elaborating on the activities of the Foundation, he said its essential work was spiritual. "There is a very fundamental difference between religion and spirituality. When you say you belong to a certain religion, you naturally say that you are a believer. But the moment you say you are on a spiritual path, you are a seeker. A scientist is a seeker. In fact, they are in the same boat. One is seeking the outside realities. The other is seeking the inner realities." Speaking on religion, Jaggi Vasudev said most religions probably started as a device for ultimate human well-being.

"But these devices, over a period of time, are standing up like demons, ready to devour humanity. Whether they devour or not, they have definitely divided humanity. Unfortunately in a way you can't unite, at least in the immediate span of time." Referring to the event held in Chennai recently, in which Chief Minister M. Karunanidhi participated, he points out that about 4.5 lakh people were present. "With no politics, no God, no enemy, you can't gather so many people. But now, people are coming just to change their lives. We call it the silent revolution of self realisation."

On the Foundation's involvement with the Tamil Nadu Government, he said, "For me, this does not mean an alignment with the Tamil Nadu Government or a particular party. People have honoured somebody with leadership. I have no business not to honour that."

`Ethos of our culture': The spiritual sciences were woven into the cultural fabric of India. And this science was expressed in the story form because India is a dialectical culture. Somewhere along the way, a few generations dropped the science and carried just the stories. Stories without science get exaggerated to ridiculous levels, he said. "People should dare to look at life through current intelligence. That has been the ethos of this culture. There is no one book, one belief system we should follow. People can create their own gods. The god-making industry exists only in India and it's fantastic. Nobody's interested in God. People think God is a free ticket to well-being. People are interested in well-being."

How Reverence changes from Jaggi to Sankaracharya? The repeated addressing of Jaggi as "Jagathdguru" is interesting in the context, as everybody knows, generally, it refers to Sankaracharya. But he never showed any such reverence to any Sankaracharya. How then, his sudden reverence to "Jaggi"? Of course, he has explained his own yardstick of measuring and assessing Turavis and Samiyars. He can only assess and judge them. Therefore, a dangerous situation is created in Tamilnadu, where certain religious leaders or Gurus are set against other religious Gurus and heads. Here, the religious Heads and Gurus should ponder over what they are upto? Karunanidhi as a CM may threaten them with HR C & E Act for dire consequences. But, against the God, believers and scriptures, could they stoop down to such a mean level? Can they cheat their devotees and followers?

Hindus are thieves, bandits, barbarians, etc: Some years back in 2002, Karunanidhi drew the ire of some sections when he called Hindus "thieves". "Do Hindus have a religion? Who is a Hindu? If you ask some right thinking people they'll say that Hindu actually means a thief. I do no consider that to be a despicable thief, but a thief who has stolen the hearts," He had stated while addressing a public meeting in 2002 organised by Muslim and Christian outfits to protest the anti-conversion ordinance of the then Jayalalithaa Government. Later, he reportedly clarified that he had merely quoted from a Hindi Encyclopedia published from Varanasi. "It had defined a Hindu as cruel, servant and bandit. Nevertheless, I chose to ignore that definition and softened it to mean as thieves of hearts," he said - http://www.indianexpress.com/story/219610.html. He could call Hindus "thieves, bandits" and so on. He can call their God Rama a "drunkard" and so on. But none could question him. Even historians and religious heads could support his stand! What sort of secularism or spirituality is followed in India?

FIR filed against Karunanidhi, case registered against Karunanidhi, but case withdrawn by Karunanidhi: Indians may be having short memory, but what about Hindus? Perhaps, they do not bother about anything! Within five years, Karunanidhi wants to dispose off the case filed against him! What a great ruler! Read the following:

October 24, 2002 – Karunanidhi talks nonsense about Hindus.

On November 14, 2003, the Government gave sanction to prosecute Karunanidhi. A chargesheet was also filed and the case was posted for trial.

May 21, 2007- On verification on Balasubramaniam, an advocate came to know that on a memo filed by the Public Prosecutor based on a G.O the case had been withdrawn.

FIR against Karunanidhi for anti-Hindu remarks

Press Trust of India

http://www.expressindia.com/about/feedback.html?url=http://www.expressi\India.com/news/fullstory.php?newsid=16802&title=FIR%20against%20Karunanid\hi%20for%20anti-Hindu%20remarks

Posted online: Thursday, November 14, 2002 at 1151 hours IST

Updated: Thursday, November 14, 2002 at 1357 hours IST

Chennai, November 14: Chennai police have registered an FIR against DMK President M. Karunanidhi for his recent alleged remarks against the Hindu community, police said on Thursday. The 14th Metropolitan Magistrate Paramaraj had on Wednesday directed police to investigate the complaint filed by one R. Premnath alleging that certain remarks by Karunanidhi had "hurt the sentiments of the Hindus". The magistrate directed police to register a complaint and submit the preliminary investigation report within three weeks, police said. Karunanidhi had allegedly made certain remarks against the Hindus at a conference organised in Chennai on October 24, 2002 by the Christian community to protest the anti-conversion law. Govt. withdraws case against Karunanidhi

Chennai, August 9, 2007: The Madras High Court today admitted a petition, challenging a Tamil Nadu Government order, withdrawing a case against Chief Minister M Karunanidhi, relating to his alleged remarks against Hindus. A Division Bench of Justice P K Misra and Justice R Banumathi admitted the Public Interest Litigation and ordered notice, returnable by eight weeks, to Secretary to Public Department and DMK President M Karunanidhi. In his PIL,Balasubramanian, an advocate, contended that on October, 2002, Karunanidhi made the remarks at a meeting with "a deliberate and malicious intention to hurt the sentiments of Hindus." His client R Premnath, an advocate, filed a private complaint before a Metropolitan Magistrate. On November 14, 2003, the Government gave sanction to prosecute Karunanidhi. A chargesheet was also filed and the case was posted for trial. On verification on May 21, 2007, he came to know that on a memo filed by the Public Prosecutor based on a G.O the case had been withdrawn.

Contending that Karunanidhi after becoming Chief Minister rescinded the previous G.O by the present one, he said Karunanidhi had no locus standi to withdraw his own case. (Agencies)

http://chennaionline.com/colnews/newsitem.asp?NEWSID=%7B2634CDA5-AF7F-4E\FB-BCC2-ED7CCAA28ECF%7D&CATEGORYNAME=TAMIL+NADU

http://chennaionline.com/colnews/newsitem.asp?NEWSID=%7B2634CDA5-AF7F-4\EFB-BCC2-ED7CCAA28ECF%7D&CATEGORYNAME=TAMIL+NADU

http://www.hindu.com/thehindu/holnus/401200707161970.htm

It is said that no one should sit as a judge in his own case, but Karunanidhi does, because, he has been above Court, Act and rules. This has been a classical case proving that Karunanidhi does not respect law. So it is very dangerous to have such persons as rulers. Even Tiruvalluvar condemns such type of rulers. We do not know whether it is "Dravidian culture" or "Muslim culture", or "Christian culture" he is following. Robert Clive and Warren Hastings had done such frauds. So can we say Karunanidhi follows them? Sir Isaac Newton has done it in condemning his enemy Leibniz. So can we say Karunanidhi followed Newton? Perhaps, that is why, he used to openly say and do it (We do what we say). No Court, no law nothing. Is it Hitlerism or otherwise? Or we call it "Karunanidhism" which may supercede all types fascism etc? When this is the position of a person occupying the highest chair, what would be the actions of his followers? Would they care for law or not? What would be position of people of Tamilnadu?

Ideologization of Judiciary and courts: The above discussion makes to think about the clear ideologization of Indian Judiciary and courts by the vested interests of Politicians. Here also, typically, the atheist, Communist, so-called minorities have been ganged up against one group. The Judges, Solicitor Generals, Public Prosecutors, ACGSCs, Councils and others at State and Central government level are blatantly nominated by the ruling parties with political and that too ideological affiliations. How then, they could give judgments against Rulers or their appointed masters? Above all, their ideology works at various levels satisfying their psycho-somatic needs. Indians may have to come out of this type of situation. The more irony is that a ruler can withdraw cases filed against himself! If that is the case, what about the cases filed against others? Perhaps, it is very easy. If a CM wants, he can arrest and put in jail ant religious leader or he can share with him in a dias and appreciate his work as divine"! Long live "atheist spirituality"!

VEDAPRAKASH

13-11-2007