After the advent of social media, memes and trolling have become the norm. In the past, cartoons served this purpose. Of course, those who are trolled often ignore it. However, in the early 1950s and 1960s, some people would throw fresh cow dung on film posters of certain actors. Many actors accepted this as public recognition of their talent. Some actors even earned special nicknames like “Ladies Bendi.” Others received titles such as Kadal Manan, Nadippu Chakravarthy, Nadihar Thilaham, Nadihayar Thilaham, and Natiyap Peroli etc. [a very long list almost each one got some title]. This trend is not new to India, particularly in Tamil Nadu and parts of South India. Criticizing and even condemning certain kings people through literature has also been a part of Indian tradition. For example, Matha Vilasa was written as a humorous drama to mock religious figures.@
We all know how political leaders and even royalty receive various responses from people. Throwing stones, shoes, tomatoes, and eggs has become common worldwide. In Tamil Nadu, a politician is not considered famous unless he has received a stone wound. In my teenage years, I witnessed such acts firsthand in Vriddhachalam, where political meetings were held in the ground in front of our house, known as Thilahar Thidal.
However, such acts were usually done by others to someone else. Rarely does anyone write such works about themselves. However becoming an “object of mockery” is also part of Indian religious or spiritual tradition. This is a form of sadhana for a sannyasi. In extreme Tantrism, they are advised to behave in ways that might lead people to view them as eccentric or even avoid them. This practice isn’t limited to India; ancient Greek esoteric groups had similar teachings. In India, these practitioners are known as ‘Left Hand Practitioners,’ often called ‘Aghori Babas.’
A sannyasi’s primary goal is personal fulfillment in their chosen path, and they must refrain from activities that might hinder their spiritual practice. But such practice by Left Hand practice has two purposes I think: by allowing others to mock and reject them, others help them to get rid of their past karma. And in some events they could transfer their bad karma on those do that to them taking a share of their merit. $ More than this, most sannyasis, regardless of their order, prefer to dedicate uninterrupted time to their sadhana and appreciate seclusion, which helps others respect their space. They welcome this seclusion, yet they do not deny others the right to seek their assistance, which they are also willing to provide. Sannyasis engaged in administrative and organizational responsibilities often find their personal sadhana disrupted. After years of such busyness, they may realize how far they have drifted from their original path. While some sannyasis manage to balance their active and private lives, they understand the additional challenges this entails. Therefore, a sannyasi’s primary calling is to embrace solitude, and any activity that aids in achieving this is naturally welcomed. For me, my writings serve this purpose.
At the same time, sannyasis and monks also engage in creative activities, not primarily to educate, but as personal sadhana. For example, the drawing and painting done by Buddhist monks from time immemorial is well-known. In several Buddhist monasteries in Tibet, they create special mandalas using natural colors made from rocks. After a certain period, these mandalas are dismantled. This is not merely a hobby but a part of their sadhana. Apart from these practices, they have also contributed richly to society and their followers by leaving vast amounts of literature. The same happened in Hindu tradition as well as Christianity.
The reason for this long introduction is to share a point about my personal writings and hobbies as part of my sadhana and need. As I have shared in many places, most of the time I write to give proper expression to my thoughts on questions I have confronted in life, be they spiritual or secular. For a long time, I never shared any of them with anyone, and they remained buried in my notebooks, typed papers, and computer. When I began to share with others, very few showed interest in reading them, and rarely did anyone respond. This neither encouraged nor discouraged me. As some have correctly pointed out, several of my writings remain more confusing than clarifying. This is true for my prose writings, and I need not mention my poems. Though I have written more than two thousand poems (both spiritual and secular), few people appreciate the way I crack jokes in some of my poems.
According to some, my humorous poems do not suit my calling because they have an image of me. Whether I like it or not, acknowledge it or not, I have also created an image of myself. Now, however, I try to explain and help others understand that though I have the attire of a sannyasi, I live a normal life with certain self-discipline. Still, these humorous poems seem incompatible with my image.
As a sannyasi, if I still consider myself one, regardless of others’ recognition, I believe I am unfit to counsel society. A sannyasi’s primary goal is personal fulfillment in their chosen path. To avoid distractions, they must refrain from activities that might hinder their spiritual practice. Within these boundaries, I cherish the freedom to pursue certain activities such as reading, writing, creating art, and even offering cooking tips. Understanding my calling and nature, I strive to live as a recluse, preferring solitude where I can freely express my views without intruding on others.
Not all my writings are shared widely; I am selective. I share only a few poems and certain articles, either in full or via links, for others to choose to read. Most of my writings are posted on my blog, not with the intention of being read by others but to preserve them digitally. This ensures I can access them should my computer fail, as it often does.
Occasionally, I revisit my Bhakti songs, written as part of my sadhana. Re-reading them proves invaluable. There may come a time when I can no longer write, and I will rely on my past writings to guide my spiritual journey.
Thus, like the Left Hand Practitioners, I may unintentionally create an image that I am eccentric and not worth engaging with. While this isn’t my intention to repel others, I welcome the peace it brings, aiding my cherished sadhana of silence.
To conclude, I do not intentionally seek to alienate others with my writings, particularly those of satire, humor, or secular nature. If they inadvertently keep others at bay, I do not regret it. Ultimately, why should I concern myself with others’ perceptions of me? They have every right to form their own impressions. However, living in society means I cannot remain completely indifferent. I aim to strike a balance—engaging where my service is sought and withdrawing when not needed. Even this lengthy response may not fully convey my feelings about life as a recluse. Nevertheless, being an ‘object of mockery’ also serves its purpose.
DB, Gurukulam
10-7-2024
Notes
@ “Matha Vilasa Prahasana” is a one-act Sanskrit play written by Mahendravarman I, a Pallava king who ruled South India in the 7th century CE. Mahendravarman I was not only a king but also a patron of arts and a playwright. The play is a satirical comedy that mocks the religious pretensions and practices of various ascetics and mendicants. It humorously critiques the hypocrisy and absurdity of certain religious figures of the time. A few notable works in Indian literature that satirize or critique royalty and nobility:
1. “Mudrarakshasa” by Vishakhadatta (Sanskrit) – This is a political drama that revolves around the schemes and strategies of Chanakya (Kautilya) and the establishment of Chandragupta Maurya’s rule. It subtly critiques the manipulative nature of politics and the cunning required to overthrow a kingdom.
2. “Tenali Raman Stories” (Telugu) – These are humorous and witty folktales featuring Tenali Raman, a court poet and jester in the court of King Krishnadevaraya of the Vijayanagara Empire. The stories often contain clever critiques of the king and the court, highlighting the follies of the nobility.
3. “Gathasaptasati” by Hala (Prakrit) – This is an anthology of 700 verses composed by various poets, compiled by the Satavahana king Hala. Some verses subtly critique the royal court and the behavior of the king and his courtiers through satirical and humorous anecdotes.
4. “Panchatantra” by Vishnu Sharma (Sanskrit) – Although not directly targeting royalty, this collection of fables often includes stories that critique the behavior and decisions of kings and rulers through allegory and moral lessons.
These works, through satire and humor, provide a lens to view and critique the actions and behaviors of the ruling class in different historical contexts.—From Open Chatgbt, accessed on 7-10-2024
$ Though I have my own collection of information about Tantric Practices both in India and Greek, as it is time consuming, again I sought the help of Open Chatgbt. And see what it has provided. It is both a blessing and curse, helps and kills our own personal talent and involvement. It makes our life easy and also lazy.
Indian Tradition: Tantric and Esoteric Monks
Behavior and Practices:
1. Tantric Practices:
– Aghori Sadhus: Known for their extreme and unconventional practices, which include meditating on cremation grounds, using human skulls for rituals, and living an ascetic life devoid of material attachments. Their behavior is meant to transcend societal norms and taboos, aiming for spiritual liberation by embracing impurity and overcoming fear.
– Vamachara (Left-Hand Path): This involves rituals that are considered unorthodox or impure, such as consumption of alcohol, meat, and sexual rites. These practices are aimed at confronting and transcending societal norms to achieve spiritual enlightenment.
– Purposes:
– Karmic Cleansing: By allowing others to mock and reject them, these practitioners believe they can rid themselves of past karma. The negative actions of others towards them help in this karmic purification process.
– Karmic Transfer: In some cases, it is believed that these practitioners can transfer their bad karma to those who mock or reject them, thereby sharing some of their spiritual merit with those individuals.
References:
1. “Aghora: At the Left Hand of God” by Robert E. Svoboda – This book provides an in-depth look into the life and practices of Aghori sadhus.
2. “The Tantric Way: Art, Science, Ritual” by Ajit Mookerjee and Madhu Khanna – This book offers insights into the philosophy and practices of Tantra.
Greek Tradition: Esoteric Monks and Philosophers
Behavior and Practices:
1. Cynics:
– Diogenes of Sinope: One of the most famous Cynics, Diogenes practiced extreme asceticism, lived in a large ceramic jar, and advocated for a life of virtue in agreement with nature. He often mocked social conventions and the pretensions of the elite.
– Ascetic Lifestyle: Cynics rejected conventional desires for wealth, power, and fame, focusing instead on living a simple life free from societal constraints.
2. Pythagoreans:
– Pythagoras and His Followers: Practiced a lifestyle of strict discipline, including dietary restrictions (e.g., vegetarianism), communal living, and a focus on mathematical and philosophical study. They believed in the transmigration of souls and the purification of the soul through philosophical and ascetic practices.
References:
1. “The Cynics: The Cynic Movement in Antiquity and Its Legacy” edited by R. Bracht Branham and Marie-Odile Goulet-Cazé – This collection of essays explores the history and philosophy of the Cynic movement.
2. “Pythagoras and the Pythagoreans: A Brief History” by Charles H. Kahn – This book provides an overview of the life and teachings of Pythagoras and his followers.
This additional point highlights the deeper spiritual and karmic significance behind some of the unconventional practices of Tantric and esoteric monks.
After the advent of social media, memes and trolling have become the norm. In the past, cartoons served this purpose. Of course, those who are trolled often ignore it. However, in the early 1950s and 1960s, some people would throw fresh cow dung on film posters of certain actors. Many actors accepted this as public recognition of their talent. Some actors even earned special nicknames like “Ladies Bendi.” Others received titles such as Kadal Manan, Nadippu Chakravarthy, Nadihar Thilaham, Nadihayar Thilaham, and Natiyap Peroli etc. [a very long list almost each one got some title]. This trend is not new to India, particularly in Tamil Nadu and parts of South India. Criticizing and even condemning certain kings people through literature has also been a part of Indian tradition. For example, Matha Vilasa was written as a humorous drama to mock religious figures.@
We all know how political leaders and even royalty receive various responses from people. Throwing stones, shoes, tomatoes, and eggs has become common worldwide. In Tamil Nadu, a politician is not considered famous unless he has received a stone wound. In my teenage years, I witnessed such acts firsthand in Vriddhachalam, where political meetings were held in the ground in front of our house, known as Thilahar Thidal.
However, such acts were usually done by others to someone else. Rarely does anyone write such works about themselves. However becoming an “object of mockery” is also part of Indian religious or spiritual tradition. This is a form of sadhana for a sannyasi. In extreme Tantrism, they are advised to behave in ways that might lead people to view them as eccentric or even avoid them. This practice isn’t limited to India; ancient Greek esoteric groups had similar teachings. In India, these practitioners are known as ‘Left Hand Practitioners,’ often called ‘Aghori Babas.’
A sannyasi’s primary goal is personal fulfillment in their chosen path, and they must refrain from activities that might hinder their spiritual practice. But such practice by Left Hand practice has two purposes I think: by allowing others to mock and reject them, others help them to get rid of their past karma. And in some events they could transfer their bad karma on those do that to them taking a share of their merit. $ More than this, most sannyasis, regardless of their order, prefer to dedicate uninterrupted time to their sadhana and appreciate seclusion, which helps others respect their space. They welcome this seclusion, yet they do not deny others the right to seek their assistance, which they are also willing to provide. Sannyasis engaged in administrative and organizational responsibilities often find their personal sadhana disrupted. After years of such busyness, they may realize how far they have drifted from their original path. While some sannyasis manage to balance their active and private lives, they understand the additional challenges this entails. Therefore, a sannyasi’s primary calling is to embrace solitude, and any activity that aids in achieving this is naturally welcomed. For me, my writings serve this purpose.
At the same time, sannyasis and monks also engage in creative activities, not primarily to educate, but as personal sadhana. For example, the drawing and painting done by Buddhist monks from time immemorial is well-known. In several Buddhist monasteries in Tibet, they create special mandalas using natural colors made from rocks. After a certain period, these mandalas are dismantled. This is not merely a hobby but a part of their sadhana. Apart from these practices, they have also contributed richly to society and their followers by leaving vast amounts of literature. The same happened in Hindu tradition as well as Christianity.
The reason for this long introduction is to share a point about my personal writings and hobbies as part of my sadhana and need. As I have shared in many places, most of the time I write to give proper expression to my thoughts on questions I have confronted in life, be they spiritual or secular. For a long time, I never shared any of them with anyone, and they remained buried in my notebooks, typed papers, and computer. When I began to share with others, very few showed interest in reading them, and rarely did anyone respond. This neither encouraged nor discouraged me. As some have correctly pointed out, several of my writings remain more confusing than clarifying. This is true for my prose writings, and I need not mention my poems. Though I have written more than two thousand poems (both spiritual and secular), few people appreciate the way I crack jokes in some of my poems.
According to some, my humorous poems do not suit my calling because they have an image of me. Whether I like it or not, acknowledge it or not, I have also created an image of myself. Now, however, I try to explain and help others understand that though I have the attire of a sannyasi, I live a normal life with certain self-discipline. Still, these humorous poems seem incompatible with my image.
As a sannyasi, if I still consider myself one, regardless of others’ recognition, I believe I am unfit to counsel society. A sannyasi’s primary goal is personal fulfillment in their chosen path. To avoid distractions, they must refrain from activities that might hinder their spiritual practice. Within these boundaries, I cherish the freedom to pursue certain activities such as reading, writing, creating art, and even offering cooking tips. Understanding my calling and nature, I strive to live as a recluse, preferring solitude where I can freely express my views without intruding on others.
Not all my writings are shared widely; I am selective. I share only a few poems and certain articles, either in full or via links, for others to choose to read. Most of my writings are posted on my blog, not with the intention of being read by others but to preserve them digitally. This ensures I can access them should my computer fail, as it often does.
Occasionally, I revisit my Bhakti songs, written as part of my sadhana. Re-reading them proves invaluable. There may come a time when I can no longer write, and I will rely on my past writings to guide my spiritual journey.
Thus, like the Left Hand Practitioners, I may unintentionally create an image that I am eccentric and not worth engaging with. While this isn’t my intention to repel others, I welcome the peace it brings, aiding my cherished sadhana of silence.
To conclude, I do not intentionally seek to alienate others with my writings, particularly those of satire, humor, or secular nature. If they inadvertently keep others at bay, I do not regret it. Ultimately, why should I concern myself with others’ perceptions of me? They have every right to form their own impressions. However, living in society means I cannot remain completely indifferent. I aim to strike a balance—engaging where my service is sought and withdrawing when not needed. Even this lengthy response may not fully convey my feelings about life as a recluse. Nevertheless, being an ‘object of mockery’ also serves its purpose.
DB, Gurukulam
10-7-2024
Notes
@ “Matha Vilasa Prahasana” is a one-act Sanskrit play written by Mahendravarman I, a Pallava king who ruled South India in the 7th century CE. Mahendravarman I was not only a king but also a patron of arts and a playwright. The play is a satirical comedy that mocks the religious pretensions and practices of various ascetics and mendicants. It humorously critiques the hypocrisy and absurdity of certain religious figures of the time. A few notable works in Indian literature that satirize or critique royalty and nobility:
1. “Mudrarakshasa” by Vishakhadatta (Sanskrit) – This is a political drama that revolves around the schemes and strategies of Chanakya (Kautilya) and the establishment of Chandragupta Maurya’s rule. It subtly critiques the manipulative nature of politics and the cunning required to overthrow a kingdom.
2. “Tenali Raman Stories” (Telugu) – These are humorous and witty folktales featuring Tenali Raman, a court poet and jester in the court of King Krishnadevaraya of the Vijayanagara Empire. The stories often contain clever critiques of the king and the court, highlighting the follies of the nobility.
3. “Gathasaptasati” by Hala (Prakrit) – This is an anthology of 700 verses composed by various poets, compiled by the Satavahana king Hala. Some verses subtly critique the royal court and the behavior of the king and his courtiers through satirical and humorous anecdotes.
4. “Panchatantra” by Vishnu Sharma (Sanskrit) – Although not directly targeting royalty, this collection of fables often includes stories that critique the behavior and decisions of kings and rulers through allegory and moral lessons.
These works, through satire and humor, provide a lens to view and critique the actions and behaviors of the ruling class in different historical contexts.—From Open Chatgbt, accessed on 7-10-2024
$ Though I have my own collection of information about Tantric Practices both in India and Greek, as it is time consuming, again I sought the help of Open Chatgbt. And see what it has provided. It is both a blessing and curse, helps and kills our own personal talent and involvement. It makes our life easy and also lazy.
Indian Tradition: Tantric and Esoteric Monks
Behavior and Practices:
1. Tantric Practices:
– Aghori Sadhus: Known for their extreme and unconventional practices, which include meditating on cremation grounds, using human skulls for rituals, and living an ascetic life devoid of material attachments. Their behavior is meant to transcend societal norms and taboos, aiming for spiritual liberation by embracing impurity and overcoming fear.
– Vamachara (Left-Hand Path): This involves rituals that are considered unorthodox or impure, such as consumption of alcohol, meat, and sexual rites. These practices are aimed at confronting and transcending societal norms to achieve spiritual enlightenment.
– Purposes:
– Karmic Cleansing: By allowing others to mock and reject them, these practitioners believe they can rid themselves of past karma. The negative actions of others towards them help in this karmic purification process.
– Karmic Transfer: In some cases, it is believed that these practitioners can transfer their bad karma to those who mock or reject them, thereby sharing some of their spiritual merit with those individuals.
References:
1. “Aghora: At the Left Hand of God” by Robert E. Svoboda – This book provides an in-depth look into the life and practices of Aghori sadhus.
2. “The Tantric Way: Art, Science, Ritual” by Ajit Mookerjee and Madhu Khanna – This book offers insights into the philosophy and practices of Tantra.
Greek Tradition: Esoteric Monks and Philosophers
Behavior and Practices:
1. Cynics:
– Diogenes of Sinope: One of the most famous Cynics, Diogenes practiced extreme asceticism, lived in a large ceramic jar, and advocated for a life of virtue in agreement with nature. He often mocked social conventions and the pretensions of the elite.
– Ascetic Lifestyle: Cynics rejected conventional desires for wealth, power, and fame, focusing instead on living a simple life free from societal constraints.
2. Pythagoreans:
– Pythagoras and His Followers: Practiced a lifestyle of strict discipline, including dietary restrictions (e.g., vegetarianism), communal living, and a focus on mathematical and philosophical study. They believed in the transmigration of souls and the purification of the soul through philosophical and ascetic practices.
References:
1. “The Cynics: The Cynic Movement in Antiquity and Its Legacy” edited by R. Bracht Branham and Marie-Odile Goulet-Cazé – This collection of essays explores the history and philosophy of the Cynic movement.
2. “Pythagoras and the Pythagoreans: A Brief History” by Charles H. Kahn – This book provides an overview of the life and teachings of Pythagoras and his followers.
This additional point highlights the deeper spiritual and karmic significance behind some of the unconventional practices of Tantric and esoteric monks.
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