Where Else…

Where Else…

The van, the auto, the waste cart, the seaside library, the guest room, the kitchen – all are libraries. All are literature.

On the way to Kochi, someone had named his tourist carrier Rumi Ride. A Force Urbania. Dark grey. Kollam registration. And right in the middle of Cherai beach — not a bookshop, not a university — a two-storeyed library. Named Janakeya Vayanasala. A People’s Reading Room, in Malayalam. As if the beach needed one. As if, of course it does.

Francis Bacon, Father of Science, wrote in his essay Of Studies — Reading maketh a full man, Writing an exact man. Most people stop there. But the full sentence adds: conference a ready man. Conversation. Dialogue. The third leg. The one we always drop, as if reading and writing alone were enough. Bacon knew better. Readiness is not solitary. It happens in the presence of another mind.

In Kerala, that third leg has always been the street. Not the seminar hall. The street corner where an auto driver names his vehicle after a novel.

A few years ago, a photo went around of an auto in Kerala. The driver, Pradeep, had named his three-wheeler The Alchemist — after reading the Malayalam translation of Paulo Coelho’s novel. That was ten years before the photo was taken. He had changed the vehicle a couple of times. He never changed the name. Someone photographed it, tagged Coelho on Twitter, and the Brazilian writer — fifteen million followers — reposted it with just this: Kerala, India (thank you very much for the photo). Pradeep became an internet sensation without quite intending to. Coelho probably smiled and moved on. But the auto kept running. Same name. Same roads.

And then there is Dhanuja Kumari. She is a sanitation worker in Thiruvananthapuram, with the Haritha Karma Sena — the door-to-door waste collection service. She dropped out of school in the ninth grade. She began writing on scrap paper. Not to publish. Just to cope. What came out was a memoir — Chengalchoolayile Ente Jeevitham. My Life in Chengalchoola. Published in 2014. By 2024, it was part of the BA curriculum at Kannur University and the MA curriculum at Calicut University. She still collects waste in the mornings. She is writing her second book. Her colony has a library. She started it. It is called Wings of Women.

Two libraries. One on a beach, one in a colony. Both named after people.

Pradeep changed the vehicle. Never the name. Dhanuja wrote on scrap paper. It ended up in syllabi.

I remember reading, a long time ago, how Mahasweta Devi — the Bengali literary giant — encouraged an ordinary rickshaw puller (Manoranjan Byapari) to write. It stayed with me. I didn’t know then why. I think I do now.

After my own days of trauma — the nights, the twilights, the dawns — I sat in an online writing workshop and learned one thing. Perspectives matter. But more than that: those who have suffered, who have tasted the salt in their own tears — they are the ones who write literature. Mostly.

Rumi on a tourist van. Coelho on an autorickshaw. A library facing the sea.

Where else.

On our last day at Kochi, I told Nishad, who was taking care of us at Kochi, that we got to pay a visit to Kaladi Sankara’s birthplace. I had been there a couple of times. Thara has not. In the dedication page of my first published book “Fallen Flower and Fragrant Grass”, I had penned, “There were three Sankaras in my life.. EMS, Sankara and Adi Sankara. Of the three, it was Sankara, my late father, who taught me without teaching me to walk on the Middle Way between left and right. I dedicate this book to his wonderful memories.” And on our way, there was a board Pazhayidam Naivedyam. That triggered a photo of a Sadya on leaf shared by my sister Sandhya when she was visiting Guruvayoor, just a week back. My sister Sandhya, my nephew Anand, and my brother-in-law Manjunath — when they visited Guruvayoor last month — had their lunch at Pazhayidam Ruchi, a restaurant run by him.

Pazhayidam Mohanan Namboothiri.

And then, in the kitchen, another stage: Pazhayidam (literally “Old Place” in Malayalam, often contrasted with Puthiyaidam — “New Place”) is always fresh in taste. A six-flavoured culinary art that never tires the eater. Even those weary of life, ready to die, find themselves returning to the rasa — the essence of life — through it… He would say that life thirty years ago was not beautiful. After completing a degree in chemistry, there was a search for jobs. Nothing was working out. He started supplying equipment to school and college laboratories. That too failed midway. Then he began to lose hope. He was 28 years old. Sitting at home without any work or employment, he even thought of death. Even when he was completely depressed, he did not forget the path to the Kuttichathan Public Library. Behind that journey was his love for M.T.’s stories. When it felt like darkness was ahead, standing at a junction, he happened to flip through a weekly magazine hanging in a shop. In it was the beginning of M.T. Vasudevan Nair’s Randamoozham. It started like this: “That day, the sea had a dark colour…” He read the chapter titled Yatra two or three times. His mind told him that if he left the world without finishing this novel, it would be a loss. He journeyed with the novel until the 51st issue. Later, as brand ambassador for a food product, Mohanan Namboothiri earned his name and fame cooking for thousands at Kerala School Festival (one of the most reported events in Kerala), holding rare records and earning accolades.

Not sure Sandhya was aware of the story.

On our way to Kochi, Thara and I stayed at Usha Aunty and Dr. Radhakrishnan’s home in Coimbatore. Family friends for forty years. In the guest room, on the table there was a book. The Academy of Magic. Written by their granddaughter, Sanvi. A schoolgirl. Just that — a child’s first published story. No syllabus. No struggle. Only the ordinary miracle of a child who wrote. Who knows. I was about to take it and read it, then Nyra, the author’s cousin sister walked in to talk to Thara and I, and the rest of the evening went for it. So I added that book to my reading queue. The title of the book sounds like one of those J.K. Rowling series. “The Academy of Magic”. Who knows she may be the next J.K. Rowling.

The van, the auto, the waste cart, the seaside library, the guest room, the kitchen — all are libraries. All are literature.

Where else? Everywhere there is hunger. Not for food. For the thing that makes food worth making. Last month, my family sat at his table. They didn’t need to know. That’s how it works.

Dilbar Coffee

Dilbar Coffee

 

Some of the most remarkable insights in life have not come from self-made billionaires on Forbes covers. Or spiritual gurus on mountain tops. The most unexpected people, in the most ordinary moments taught me those wonderful life lessons.

This is one of those.

During those days, post covid Corporates were trying to get out of work from home rule. My boss was in faraway Zurich gave me the freedom to decide. But one jealous senior colleague, with whom I had an argument, did not like that. He made sure that I had to visit my work office in the United States of Sarjapur at least on once in a week. Corporate office was in the United States of Sarjapur, northeast of normal Bangalore. Every second Thursday I would drive cross-country very early in the morning. The reason was simple. To avoid an hour of meditation at the infamous visa and passport check at Silk Board junction. 😄

An early morning breakfast at TRC was a routine affair. That's where I first met Dilbar. The quiet, friendly barista at TRC, brewing that perfect South Indian filter coffee like it was the most important thing in the world.

And in a way, it was.

Now let me tell you a little about Dilbar. He is from Assam — a young boy who failed his 10th standard, with no degree, no diploma, no connections. Just a quiet desperation to support his family. So he did what many young boys from smaller towns do: he packed whatever little he had and came down to Bangalore in search of a job. Any job.

And somewhere along the way, he found coffee. Or perhaps coffee found him.

I was seeing him after some time when I asked whether he had been on leave. He, self-effacingly, replied that he had been in Mumbai. When I persisted, he said he had been at Mota Bhai's house. He was one of those who went with the TRC team for Mota Bhai's son's wedding. And it so seems Mota Bhai and another family member had taken a liking to his South Indian filter coffee .

Now here is where the story gets interesting. In India, no one says no to Mota Bhai. So when his managers spoke to Dilbar's employer, there was no notice period. Dilbar was now working at one of the most prestigious addresses in India — may be beyond India too.

His entire job there was to make one or two cups of coffee. Every single day. For Mota Bhai. And the ritual was something else. When Mota Bhai arrived for breakfast, his personal butler would radio the kitchen manager. Only then would Dilbar begin his work. He would brew that perfect cup, hand it to the kitchen manager, who would walk it to the butler, who would then serve it.

A relay of respect, for one cup of coffee.

But here is the twist in the tale.

After a few days, Dilbar got bored. Not even the other kitchen staff drank coffee — they were either tea drinkers or badam milk people. 😄 A coffee maker with no one to make coffee for.

Think about it: a musician without an audience. Sanju Samson batting in front of an empty stadium. A writer without a reader (like me?). Or a barista without that beautiful chaos of steam, clinking cups, and a queue of sleepy people waiting for their first hit of caffeine.

Making two cups in a palace, how much soever prestigious in LinkedIn — safe and secure, but not alive. So after a few days, he walked up to the kitchen manager and said he wanted to leave. Word reached Mota Bhai. He did not meeting him in person. Through the kitchen manager he enquired and offered to double his salary.

Some one who as a master communicator thru Coffee, Dilbar had to struggle to explain: it is not about the money. This is a society of spectacle where increments on a payslip, or designations in LinkedIn profile are success barometers. In this world, Dilbar's quiet "no" was nothing short of a revolution. Corporate workshops spend millions trying to teach Corpoarzens this: "purpose over package".

Because how do you explain to the richest man in the country that a craftsman needs his crowd? That a barista needs his rush? That making two cups a day, how much soever prestigious, is not living — it is mere existence?

Think about what happened here. A boy who failed his 10th standard, from a small town in Assam, was being offered a doubled salary by the richest man in India — and he said no. Not out of arrogance, not out of foolishness, but out of a deep, unshakeable understanding of what truly fulfils him.

How many of us — with our degrees, our MBAs, our LinkedIn profiles — can say that with such clarity? Sooner than later, he was back. To TRC. To his station. To his thousands of coffees a day (including the one for yours truly 🙂). Back to the chaos, the steam, the noise, the orders. Back to where he belonged.

No fanfare, no Instagram post, no "as seen at Mota Bhai's house" badge on his apron.

A man, his coffee, and his calling.

And this story dismantles a myth we all grew up believing — that success is a linear ladder, always pointing upward. For Dilbar, success was a circle that led him right back to his station at TRC. He didn't see working for India's richest man as a promotion. He saw it as a detour.

Think about it. In one of the most discussed wedding where everything was curated to perfection. In that world of million dollar wrist watches and Michelin-star menus, what lingered was a humble cup of South Indian filter coffee. Brewed by a boy who failed his 10th, who travelled from Assam to Bangalore with nothing but hope.

That's not luck. That's mastery.

And mastery, I have come to believe, has nothing to do with where you studied, or where you come from, or what certificate is framed on your wall. Mastery lives in your hands and heart—not in your head. And in the way you show up for your craft every single day in an honest manner.

In a city like Bangalore, which runs on ambition and caffeine, Dilbar is as essential as the morning news. Some people don't chase the spotlight. The spotlight finds them. And some people — after standing in the spotlight — quietly walk back to where their soul sings ☕.

Now here is the part that gave me goosebumps. I looked up the meaning of his name. Dilbar, in Urdu, translates to one who fills the heart. A boy named Dilbar, who fills hearts for a living, with a cup of coffee. You can't make this up. He doesn't only serve coffee. He administers a small dose of warmth, and a quiet sense of normalcy, to hundreds of strangers every single morning. He brewed a life lesson. And yes, some coffee does fill the heart. Especially when someone whose heart is already full makes it. The boy from Assam taught me more about purpose, mastery, and self-awareness than most books I have ever read.

Some people inspire me. Some people remind me that purpose is brewed, not bought. And yes—there are things money can’t buy. For everything else, there’s Mastercard.

P.S. When I first shared this story with my near and dear over WhatsApp, I did include his photograph — taken with his permission. After his narration, over a second cup of coffee, I told him I was going to share this in my group, and he said okay. But as I write this for reach, I realise the story's soul is that this man walked away from the spotlight. As a coach, the most empathetic thing I can do is not drag him back into one without his full, informed blessing. So Dilbar's face remains, in a befitting manner, between the steam and the silence

Dilbar taught me that purpose is brewed, not bought. But if you'd like to help me keep brewing these stories, you're welcome to buy me a coffee — every cup fuels the next.

buymeacoffee.com/vishysankara.     

Or simply click the coffee cup on the right side of this page — it's always warm and waiting. 😄

 

Kanzeon Zendo Chronicles: Eyes of Wuji … Light Seeking Eyes

Kanzeon Zendo Chronicles: Eyes of Wuji … Light Seeking Eyes

Wuji, the Zen kitten is the youngest inmate at our Zendo. It is Wuji’s practice to sit at my Window and listen through the Coaching conversations. No idea, what the kitten has found it so amusing to listen to coaching calls !  

Eyes are the mirrors into one's heart mind. Almost 25 years ago, after a visit to Aurobindo Ashram, the only "curio" I bought was a small picture of eyes… just the eyes of Mother @ Pondichery. There was something quite mystical about it. I think that small photo is still there… maybe a bit faded. Still those eyes sparkle with light.

The "curio" was never a souvenir. It was transmission. A point of contact with unknowable in this unknown world. As the Zen koan teaches the way is not in knowing or in not knowing.  Those eyes in a photograph are not merely biological—at that point of time, I felt they are darśana, windows into being. And those eyes have more glitter than that gold domed meditation chamber they were building at Auroville.  We still have that laminated photograph of eyes in Manthari.  Thara’s home. The fading of laminated paper only deepens the power. The sparkle of light is still untouched. I can feel it.

Carl Sagan in one of his documentaries, said that sometimes the stars we see in the sky have disappeared long ago… only the light they emitted still travels, looking for eyes to land in. The star is the saint. The Mother's earthly form is memory, history. Yet her gaze still travels. It landed in me 25 years ago, and lands again each time I look.

The eyes are the real telescope. Not just lenses, but mirrors of heartmind, kokoro. Light doesn't stop at the retina—it enters awareness. That photograph is a telescope, not aimed at galaxies, but at a state of grace.

Wuji is the medium. Limitless, primordial, void of infinite potential. The space through which all light travels. Wuji's eyes— Zendo kitten,  c, ordinary, fragile and feline, yet the medium of limitless presence. The Mother's eyes, the starlight, Wuji the small Zen kitten’s eyes—all vessels of the same formless ground.

And then the eyes of Manu and Rishi… My right eye and left eye.  They were small when they pushed me off the meditation mat, claiming it for themselves. Rishi was looking at with some disbelief; how can one waste one’s time without doing anything and Manu had expressions with his eyes closed. Their expression of that living moment  was playful, innocent, yet luminous in their own way. Not faded, not distant, but immediate. Transmission through laughter, through ordinariness. Their then gaze in that photograph, now reminds me that Dharma is not confined to mats or postures—it arrives in the push, the smile, the sparkle of childhood.

The same goes with Krishnamurti's eyes, too, were spoken of as intense, luminous, compassionate. One could not not notice it in those countless videos of his dialogue. And those who were present in person for his talks vouched for that. A gaze that pierced through thought, dissolving the walls of convention. Observers felt his eyes were darśana, a living transmission, selfless and direct.

And then there is Fr. AMA's eyes. My Zen master. His eyes are a bit of a paradox. Kind and stern. Compassionate and matter of fact. Forgiving and correcting at the same time. He taught me that human beings are paradoxical self. Where finitude meets infinitude, eternal with temporal. And his eyes reflect that. They don't choose one side or the other. They hold both. In one gaze, you feel completely accepted as you are. In the same gaze, you know you are being asked to go further. There is no gap between the kindness and the sternness. They are the same thing, looking at you from different angles. His eyes are the teaching. Not just windows into his being, but mirrors showing you your own paradox. That you too are finite and infinite, temporal and eternal, perfectly imperfect and called to awaken all at once.

So the mandala widens:

The Mother's eyes—promise that light never ceases.

The stars' eyes—light traveling across time, seeking witness.

Wuji's eyes—ordinary, yet the medium of limitless presence.

Manu and Rishi's eyes—innocence, ordinariness, playful Dharma.

Krishnamurti's eyes—penetrating, luminous, compassionate, telescopes of awareness.

Fr. AMA's eyes—paradox embodied. Kind and stern. Forgiving and correcting. The gaze that holds both sides of being human.

And then there was my maternal grandfather. He had moved on the rainbow world more than 35 years ago.  While he was alive (and still i think ), he was respected deeply by all those who met him. One who lived and walked on this earth with a lot of wisdom, compassion, kindness and generosity. And what I still recall in my innermind is the way he used to talk to us , his grandchildren. Especially he was in one of those wise sage mood.   Whenever he had to say something very profound to us, his grandchildren, he would close his eyes.

As I said, he was respected deeply by all who met him. Of course. Because respect is not earned by what we project outward, but by what we contain. His closed eyes told us grandchildren: I am not looking at you right now. I am going somewhere else first. I am consulting the darkness. I am listening to the space behind my own eyes. And what I bring back from there—that is what I will give you.

All the other eyes in this mandala are outward facing. Beacons. Light seeking landing places. Transmission through gaze. But my grandfather—he closed his eyes. This is the other half of the teaching. The inward turn. The wisdom that knows: before light can be received, there must be stillness. Before transmission, there must be silence. Before the profound can be spoken, the eyes must stop seeking and simply be.

While my children's eyes pushed me off the meditation mat. My grandfather’s eyes pulled me inward.

Pondichéry Mother's eyes travelled across time to land in my heart. Wuji is the formless ground from which all light emerges. But Wuji is also the darkness behind closed eyelids. The primordial. The unmanifest. The silence before the word. Krishnamurti's gaze pierced through walls. Fr. AMA's gaze holds the paradox of walls and openness, self and no-self. My grandfather's closed eyes dissolved the walls entirely—not by looking through, but by looking away, into the source.

The first six are variations on light seeking eyes. The last is eyes seeking light—not outward, but inward. Into the darkness where all light is born.

When he closed his eyes, he wasn't shutting us out. He was taking us with him. Into the place where words come from. Into the Wuji behind the eyes.

And then he opened them and spoke.

That pause, that closing, that inward descent—that was the transmission. The words were just its echo.

Light seeks eyes. Eyes seek light. What my eyes saw was a promise: that light, whether from a star, a saint, a cat, a child, a sage, a Zen master whose gaze holds all our paradox, or a grandfather closing his eyes to speak truth to his grandchildren, does not cease. It travels. It waits. And it finds us—if we have the eyes to receive it.

My grandfather's gaze, too, still travels. Still lands. Every time I close my own eyes, I complete his journey.

Together, that journey form a complete mandala of seeing light seeking eyes, eyes seeking light, and finally eyes closing to return to the source.

Sound Matters: A Sonic Pilgrimage

Sound Matters: A Sonic Pilgrimage

Sound matters. Not concept. All ancient traditions knew this. Veda, mantra, sutra, dharani, koan — they are not intellectual puzzles but sonic transmissions. Zen too is deep-rooted in this. My master keeps urging: move beyond concepts. When we get stuck in concepts, we lose our way.

There is a story of a Zen master speaking to Alan Watts. He said there is no need to translate Zen, because the sound of rain in all languages is the same. This struck me deeply. It is the purest teaching. Before the word “rain,” there is the sound. Before the concept of “wet,” there is the feeling. The translation happens in the mind; the experience is direct, universal. This is where we must reside.

Zen practitioners  chants sutras, but Zen also says: Do not cling to words and letters. This is not contradiction. It is rhythm. Sound is presence. Chanting is practice. It is the direct transmission, felt in the bones, not processed in the mind. The koan isn’t solved; it is absorbed until it shatters the intellect.

Frequencies and Harmony

Modern seekers rediscover what ancients knew: sound is not just heard, it is embodied. The Solfeggio frequencies — 396 Hz, 417 Hz, 528 Hz, 639 Hz, 741 Hz, 852 Hz — are said to resonate with human nature, unlocking healing, transformation, harmony.

Verdi’s 432 Hz tuning is another example. Unlike the modern 440 Hz standard, 432 Hz is said to align more harmoniously with natural resonance, with the rhythms of the earth and the human body. Musicians, mystics, and meditators alike speak of its calming, centering effect.

Zen would say: do not get stuck in the numbers. Do not cling to the theory. Listen. Chant. Embody. The frequency is not concept but vibration. The practice is the return to resonance. We are tuning the instrument of our being.

The Uninvited Mantra: Sound of the Inner Anechoic Chamber

But what of the sounds we do not choose? The ones that come unbidden, like a ghost in the machine of our own mind?

A few years back, I landed in deep depression due to Tinnitus. A constant, incurable ring. I suffered because I refused to accept it. I fought it. Friends, talks, psychiatrists helped. But what really helped was when I started meditating on it.

My psychiatrist, at our first meeting, did not rush to prescribe. He told me: no one can withstand perfect silence. The max time one could stay in an anechoic chamber—the quietest place in the world—are just a few minutes. I read about it. In that room, silence is so absolute, so below the threshold of hearing, that you start to hear the sound of your own blood moving. The click of your eyelids shutting. Your body becomes a symphony of noise you never knew was playing.

For those who have done Vipassana, you know this. By the 7th or 8th day, as you go deeper, you start to hear the voice of your own cells. We are oriented to vibration. We are vibration. But not for an anechoic chamber. And not, at first, for Tinnitus.

When you meditate on Tinnitus, you stop fighting. You listen. You realize it is not one flat ghost noise. There are finer nuances to it. It changes tunes and rhythms. It almost becomes musical. You realize: Tinnitus is not different from you. You are Tinnitus.

Once you reach there, it recedes. It becomes a tone in one far corner of the vast galaxy of your brain. The aha moment comes: The silence of the mind is different from the silence of sound. On top of the Himalayas, one can be troubled by the silence. Right in the midst of a Silk Board flyover traffic jam, horns blaring, one can be at peace.

This is the first lesson. Accepting reality as it is. Life is what happens to you when you have other plans. What you resist, persists. Acceptance is not helplessness. It is choiceless awareness. Seeing the borderlines we draw between our experience and ourselves—seeing that these lines are also possible battlelines. And in that seeing, letting the battle extinguish.

 

Expanding the Practice: Listening Across Traditions

So I started listening. To the Heart Sutra, the Four Great Vows, the Wishing Prayer — not only in  Japanese, but also in Classical Tibetan, Sanskrit, Pali and Chinese Mandarin. Each language carried its own cadence, its own resonance, its own transmission. This is not translation of meaning, but embodiment of vibration. Each language is a different sonic key for the same lock.

Heart Sutra Across Languages

  • Classical Tibetan:
    བཅོམ་ལྡན་འདས་མ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་སྙིང་པོ།
    chom den de ma sherab kyi parol tu chinpai nyingpo
    “The Blessed Mother, the Heart of the Perfection of Wisdom.”
  • Sanskrit:
    गते गते पारगते पारसंगते बोधि स्वाहा ॥
    gate gate pāragate pārasamgate bodhi svāhā
    “Gone, gone, gone beyond, gone altogether beyond, awakening, svaha.”
  • Chinese (Mandarin):
    揭諦揭諦 波羅揭諦 波羅僧揭諦 菩提薩婆訶
    jiē dì jiē dì bō luó jiē dì bō luó sēng jiē dì pú tí sà pó hē
  • Japanese:
    羯諦 羯諦 波羅羯諦 波羅僧羯諦 菩提薩婆訶
    gyatei gyatei haragyatei harasōgyatei bodhi sowaka

Each language shifts the vibration. Tibetan is earthy, resonant. Sanskrit is sharp, crystalline. Chinese is flowing, tonal. Japanese is clipped, rhythmic. Each is sound beyond concept. The Gate Gate Pāragate mantra isn’t a sentence to be parsed; it is a vehicle to be ridden. The sound is the teaching.

The Four Great Vows (Japanese Zen)

衆生無辺誓願度
煩悩無尽誓願断
法門無量誓願学
仏道無上誓願成

Shujō muhen seigan do
Bonno mujin seigan dan
Hōmon muryō seigan gaku
Butsudō mujō seigan jō

Sentient beings are numberless, I vow to save them.
Delusions are inexhaustible, I vow to end them.
Dharma gates are boundless, I vow to enter them.
The Buddha Way is unsurpassable, I vow to become it.

The vow is cadence. The vow is sound. Its rhythm shapes the aspirational mind.

Wishing Prayer (Samantabhadra)

སེམས་ཅན་ཐམས་ཅད་ཀྱིས་སེམས་དང་བསམ་པ་དག་པར་གྱུར་ཅིག
semchen tamche kyi sem dang sampa dakpar gyur chik
“May all beings’ minds and thoughts become perfectly pure.”

The repetition is sonic dedication. Aspiration becomes resonance.

Om Mani Padme Hum

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ།
Om Mani Padme Hum
“Om, the jewel in the lotus, hum.”

Avalokiteśvara’s vow embodied in syllables. Compassion as frequency.

21 Taras

ཨོཾ་ཏཱ་རེ་ཏུ་ཏྲེ་ཏུ་རེ་སྭཱ་ཧཱ།
Om Tare Tuttare Ture Soha
“Homage to Tara, swift liberator.”

The syllables themselves are Tara’s activity. The chant is protection, not the idea of protection. The vibratory pattern is the swift, motherly response.

Gregorian Chant: Sanctus

Sanctus, Sanctus, Sanctus
Dominus Deus Sabaoth
Pleni sunt caeli et terra gloria tua
Hosanna in excelsis

Holy, holy, holy, Lord God of ghosts.
Heaven and earth are full of your glory.
Hosanna in the highest.

The resonance of Gregorian chant is cathedral stone vibrating with human voice. It is not doctrine but sound. It is an architectural resonance of awe.

Śaṅkara’s Nirvāṇa Ṣaṭkam

मनोबुद्ध्यहंकार चित्तानि नाहं
न च श्रोत्रजिह्वे न च घ्राणनेत्रे ।
न च व्योम भूमिर्न तेो न वायु
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥

manobuddhyahaṅkāra cittāni nāham
na ca śrotra jihve na ca ghrāṇa netre
na ca vyoma bhūmir na tejo na vāyuḥ
cidānandarūpaḥ śivo’ham śivo’ham

“I am not the mind, intellect, ego, or memory.
Not the senses of hearing, taste, smell, or sight.
Not space, earth, fire, or air.
I am the form of consciousness and bliss — I am Śiva, I am Śiva.”

The cadence of Sanskrit dissolves identity. Each syllable is a negation, each refrain is affirmation. Not concept, but vibration. To chant Shivo’ham is to let the repeated sound dissolve the very "I" that would claim it. The sound does the work.

 Kanzeon Zendo, Perumalmalai

Here at Kanzeon Zendo, Perumalmalai, the name itself is practice of compassion . Kanzeon — Avalokitesvara, Kannon, Guanyin — the Bodhisattva of Compassion who hears the cries of the world. Tara — his emanation, swift motherly response. One listens, one acts. One is presence, one is movement.

Our practice extends into the night. Every single evening, we close with music meditation. We sit in Hakuin Zenji’s Nanso no ho—the Soft Butter Meditation—allowing the body and mind to melt like soft butter, while listening to carefully selected music. The music is not entertainment. It is the container, the environment of resonance in which the "soft butter" of awareness can dissolve and flow. On some blessed nights, when a musician visits, the meditation deepens. The live vibration of guitar, flute, or voice merges with the practice of Nanso no ho. There is no separation. The musician breathes, the listener breathes. The note vibrates, the body vibrates. It is all the sound of rain.

Our broader chanting — Heart Sutra, Four Great Vows, Wishing Prayer, Om Mani Padme Hum, Tara praises, Gregorian Sanctus, Nirvāṇa Ṣaṭkam — is not about concept. It is about sound. Sound as Dharma. Sound as transmission. Sound as ordinariness.

The Zendo becomes a mandala of sound. Tibetan syllables, Sanskrit cadence, Pali rhythm, Chinese tone, Japanese vow, Latin resonance, the note of a flute, the falling rain—all dissolve into one practice. Not separate traditions, but one vibration. In this sonic mandala, the canter is listening-compassion, and every chant, every note, is an arranged element of the integrated whole. We are not blending doctrines. We are experiencing sonic unification. The Dharma has no native language. It is the sound of rain.

When we chant, when we sit with music, we do not explain. We embody. We dissolve. We return.

At Kanzeon Zendo, Perumalmalai, this is our root.
Compassion as sound.
Wisdom as sound.
Aspiration as sound.
Protection as sound.
Presence as sound.

These are not abstract virtues described by sounds. They are activated and transmitted as sound.

Sound matters. Not concept. The pilgrimage is the return to this resonance. To listen, to chant, to melt like soft butter into the note, into the silence after the rain. To dissolve. To return.

 

You Are Here (Even in the Over-Lit Corporate Corridor)…

You Are Here (Even in the Over-Lit Corporate Corridor)…

The voice from the google map app in iPhone tells us to turn left, then right, then merge. We follow the blue dot, but the feeling grows: this is not just a wrong turn. This is being lost in general. The highways multiply, the paths diverge, and we whisper:

 Where am I, really?

We are lost on the over-lit corporate corridors, moving from one identical meeting to another.

We are lost in the labyrinths of relationships—with the dear and near, with friends, or in the outer circles of Dunbar’s number, wondering which connection is true.

We are lost in the marketplace of choices and voices.

We are lost on our own spiritual path, where the signposts are confusing or gone.

We have endless guidance for roads, and none for this.

It is here, in this specific modern wilderness, that David Wagoner’s poem Lost isn't just pretty verse. It is a radical, necessary command.

Lost  by David Wagoner

“Stand still. The trees ahead and bushes beside you

Are not lost. Wherever you are is called Here,

And you must treat it as a powerful stranger,

Must ask permission to know it and be known.

The forest breathes. Listen. It answers,

I have made this place around you.

If you leave it, you may come back again, saying Here.

No two trees are the same to Raven.

No two branches are the same to Wren.

If what a tree or a bush does is lost on you,

You are surely lost. Stand still. The forest knows

Where you are. You must let it find you. “

This applies to anywhere. Especially here. Especially now.

That over-lit corporate corridor? It is your forest. Stand still. Listen to its hum. Let this Here be known. That labyrinth of a relationship? Stand still. Not in silence, but in deep attention. Let the space between you breathe. Ask permission to know it anew. The noise of the marketplace? Stand still. Let the frantic churn become a powerful stranger you observe, before you buy. The confused spiritual path? Stand still. The path is not ahead; it is under your waiting feet.

In Zen practice, there is a bow. You bow to the doorman at the zendo entrance. You bow to the Buddha on the altar. You bow to the person across from you. It is not a bow of blind reverence to others. It is a bow to the Buddha within yourself, and within them. When you bow, you empty yourself—your pride, your rushing, your frantic need to be somewhere else—and in that emptying, the world comes in.

It is the same as swimming. While you struggle in frantic motion, you drown. Only when you relax, when you release the fight, do you start to float. The water was always holding you; your panic was what sank you.

It is the same as Tai Chi. I remember when François taught us at the zendo. He did not rush into teaching forms. He spent a good three weeks teaching us to stand still—Wuji, the primordial stillness. And he said, all Tai Chi movements start by themselves from that stillness. The form does not begin with a step, but with a surrender. The first movement is not made; it is allowed, born from the quiet fullness of standing.

Standing still is that bow. Standing still is that floating. Standing still is that Wuji. It is the surrender that precedes being upheld, the emptiness from which true movement spontaneously arises. Emptying yourself of the frantic navigation so that the forest—the corridor, the labyrinth, the path, the water, the qi—can find you. Can move you.

The poem’s genius is its transferable truth: "If what a tree or a bush does is lost on you, You are surely lost."

If what your colleague's silence does, or the labyrinth's turn, or the marketplace's buzz does is lost on you—you are surely lost. So you must stand still. You must bow. You must stop thrashing. You must find your Wuji. Not to figure it out, but to let it find you. To let it carry you. To let the first real movement begin from you, not through you.

Only when we empty ourselves—when we bow to the Here, when we relax into the float, when we root into the unmoving stillness—does the world come in. The corridor, the labyrinth, the path, the water, the life force... it knows where you are. It has always known. You must let it find you.

You are not a blinking GPS dot,  not a line on a map, not a corridor endlessly lit. You are a breath in a breathing world, a silence that listens, a stillness that bows.

Stand still— and the corridor becomes a forest. Stand still— and the labyrinth becomes a path.

Stand still— and the marketplace becomes a stranger you can greet.

The world has always known where you are. It waits for you to stop thrashing, to empty, to float, to bow.

Here is not a mistake. Here is the beginning. Here is the place that finds you.

You are a breath in a breathing world. And it knows exactly where you are, even here. Especially here. 

 

Chronicles of Meeting: The Languages We Meet In

Chronicles of Meeting: The Languages We Meet In

 

There are four French practitioners in our Zendo this week. Their presence stirred a memory—first through a reel I happened to see of a tuk‑tuk driver in Jaipur who had picked up French from his passengers, and then through my own halting attempts at the language years ago. He was speaking with surprising fluency. After Thara and I got married, she wanted to better her French. She had studied at Church Park Chennai with French as one of her languages and I had my schooling at the notorious KTMHS Mannarkkad ( which the locals often read it as. Kerala Themmadi Memorial roughly translated to Kerala Rascals Memorial School. ) where language of life was taught without any fees. As I am writing, one of my best friends, classmate and benchmate is the current Head Master of that school.  It kind of reminded me, the story of Franklin Roosvelt making. Joseph Kennedy. ( the father of the famous John Kennedy) as the first chairman of SEC in USA.  It was reported one of the President’s aid, reminded him about the crooked and dishonest side (especially in Stock market) of the Sr. Kennedy to President’s notice.  Roosevelt seems to have replied, “It takes one to catch another”.  And my good friend, current Head master indeed reformed and transformed that school .

Back to the French story, so on weekends we would drive down to Alliance Française near Cunningham Road in Bangalore. In those days, the city still had a certain ease, and that part of town was worth visiting just for the atmosphere and food. I too signed up for the course. To the best efforts of my teacher, the only phrase that stayed with me was: “Comment allez‑vous ?”

When Frédéric rode in from Auroville on his bike and entered the Zendo, I greeted him with that phrase. He looked at me with surprise—“You speak French?”—and in that moment, the classroom laughter of long ago returned. I remembered how Thara, my classmates, and even our French teacher would laugh heartily at my expense. What was once comic has now become a bridge.

These days, it is Tamil that surprises me. Sometimes, when I am not self‑conscious, I find myself conversing in the Kodai tongue with the garden workers. But the moment someone comments on my Tamil fluency, the flow collapses. It is like practice itself: when the watcher steps in, the natural ease is lost. The other day, driving toward Dindigul, I began reading aloud the place names painted on the back of a bus. Prakash, our Zendo manager, was astonished. Yet for me, it was simply another reminder: language is not something we master; it is something that meets us when we forget ourselves.

When I shared this Chronicle with Thara as she waited for a doctor’s appointment, it sparked a sudden flurry of French on WhatsApp—messages and voice clips of “Allez, Au revoir, Bon nuit, Bonjour, Merci beaucoup, Très bien.” What began as a memory became play once again. The laughter of the classroom, the greeting at the Zendo, and now the joy of a few words exchanged across a waiting room—all of it, the same language of meeting.

The memory of those French classes also brought back another corner of Cunningham Road—Infinitea, the tea shop we often visited. Thara, though from a family of coffee‑estate owners in Wynad and raised in Chennai, has always been a tea person. My mother, Mysore‑born and long settled in Palakkad, brewed close to a million cups of tea for my father and remains a coffee person till now. And I—well, I am both. A coffee, a tea person. I relish each. Perhaps that too is a kind of practice: not choosing sides, but tasting fully whatever is placed before me. Similarly, we did have some very common interests and common friends... People like Komal, Sheik Iyer, Rajalakshmi, Abhijit and Navita et al are my friends too... We both like movies in Tamil and Malayalam.... And music too...

Then there are things which are absolutely not part of that Venn diagram... For ex: i have Zero artistic ability. Thara is a good painter. And she has zero interest in Tech or Social Media unlike me. .. May be more than the languages we know, it is the language of silence that bonded us. May be the language of heart too is the language of silence. During this Dussera holidays, she chose (at last ) to come to Zendo and meditate. That was a bit of surprise for me. May be the fact that Rishi, my second son, came to Zendo and meditated and had some good words about it, might have been an influence. Even then, Thara is her own person. Though she taught at a Krishnamurti school for more than 16 years and her own Grand uncle was into Krishnamurti, she was not a Krishnamuritite per se. While i read. K, she kind of lived that philosophy without reading or talking about. Closing In the end, whether it is a phrase of French remembered, a few words of Tamil spoken without self‑consciousness, the aroma of tea or coffee, or the quiet presence of Thara sitting in the Zendo, all of it points to the same truth: life speaks in many tongues, yet its deepest voice is silence. And in that silence, we meet—not as teacher and student, husband and wife, or even as speaker and listener—but simply as presence itself.

As Lao Tsu reminds us, it is the empty hub that makes the wheel turn, the silence between notes that makes music, the space in a window that lets in light. And as Gibran wrote, the pillars of a temple do not stand together. Both point to the same truth: it is the space between that allows movement, harmony, and relationship. Without the gap, there is no wheel, no music, no light, no love.

 

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