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.

Being Irrelevant, and Other Things I Learned at University…

Being Irrelevant, and Other Things I Learned at University…

[Photo: Rupali, Flavia, and me — outside Pixel Park, APU Campus, Bangalore, during one of our APU days. Original photo reimagined as a time-travel — returning us to the child’s seat, a gentle leap backward into the schoolyard of learning and ordinariness. 🙂 ]]

There is a particular kind of madness in going back to university in your forties. Not an online course. Not a weekend workshop. A full-time, show-up-every-day, write-your-assignments, sit-in-a-classroom PG course— surrounded by students who were born around the time you were writing your first appraisal at work. In 2016, that is exactly what I did, walking away from a perfectly good career in IT to join Azim Premji University, Bangalore, for an MA in Education. I had watched that old comedy Back to School as a teenager and found it funny. I had no idea I was taking notes.

During those two years, I was the oldest student in the university. Many of the professors were younger than me — including my erstwhile colleague Vikas Maniar. I think I did attempt to follow his footsteps. After an MBA from IIMA, he had built a great career at Wipro, then moved on to work in the social sector, and eventually did a Ph.D. from TISS on Education. His was one of the courses I attended — in fact, I did two courses with him.

There were other real stalwart professors too: Dr. Rohit Dhankar (Philosophy of Education), Dr. Kaustav Roy (Marx to Laing to Phenomenology to Hermeneutics!), Dr. Rajasshree, Dr. Indira Vijayasimha, and Dr. Indrani Bhattacharji — who taught me, or tried to teach me, Epistemology. She had two Ph.Ds, the second one from the University of Massachusetts on Epistemology. And she had Gettier as one of her professors there. Gettier deserves a full blog of his own — the philosopher who dismantled Plato's theory of Justified True Belief in roughly 800 words, producing one of the most cited papers in the history of Philosophy.

But my best memories from those two years are a handful of moments.

One. Along with me, two of my friends from Sobha Hillview had joined the course. We used to carpool. Rupali and Flavia. And here is the thing — when we were classmates at APU, Flavia's son Ryan, Rupali's son Raghav, and my son Rishi were simultaneously classmates at The Valley School, KFI, Bangalore. Three parents studying the philosophy of education, while their sons shared a classroom at a Krishnamurti school. I am not sure life gets more poetic than that. All three of us did quite well too in the course— firmly on the right-hand side of the bell curve. 🙂

Two. I got elected to the Student Council during the first year — after surviving an open debate in front of all voters, where two of my opponents were genuinely brilliant orators. One had graduated from Visva-Bharati, the other from St. Stephen's. A long time ago, I had lost a college union election at Government Victoria College quite badly. That had sat as something incomplete on a checklist inside my heart. This felt like closing that loop. Though my bosses boss at Wipro was then Vice Chancelor of University, I could organize protest against  parking fee hike or food quality at canteen etc- a delicious iron not lost on me.  🙂

Three. Once, I received an O+ for one of my papers, and I was trying to use it to motivate my son Manu — showing off, really. He immediately replied: "Papa, when I was 12, my football coach made me play in the age group of 10, and we won a football match. So at this age, getting an O+ while studying with younger people is no big deal. It is like me going back to Primary Class 2."

He deflated my ego balloon with a sharp and incisive argument. After that, I never shared my grades with him. And luckily, universities do not have CTMs — Child-Teacher Meetings for reviewing parents-as-students.

A few years after I left APU, Manu did get an admission there. I wrote to my professor: "My son Manas is going to join your university — and BEWARE, he is a tougher nut with a sharper mind." Pat came the reply: "We took care of you. We will take care of your son too. Send him here."

But then he chose Jindal Global University. So they never had to.

And lastly — during the Covid years, I tried to get into a Ph.D. at ISEC, a prestigious institute in Bangalore. I managed to rank 2nd in their entrance exam. The interview was online. The Director scanned through my one-page research proposal — "A Phenomenological Analysis of Krishnamurti's Teaching in Education" — and asked, very derisively, "Can't you do something useful?"

I feigned as if I had not heard that comment.

Then he said, "Who is going to guide you in these things? If you choose another, more relevant proposal, come and meet us."

I never went back. Maybe I never had another relevant research proposal for him. Or maybe I was simply irrelevant.

That research proposal, by the way, was my thesis course for three full credits with Dr. Kaustav Roy in the final semester, and I had wanted to continue working on it. Krishnamurti's ideas on education — on freedom, attention, and the nature of the self — are not a footnote. They are a living question.

But perhaps that is a story for another blog.

The photo above was shared by all three of us on our Facebook pages back in the day — Flavia, Rupali, and me, outside Pixel Park, bags on our backs, heading into class. Older than most of our professors. Younger than we had ever felt.

Perhaps that is what Back to School really meant — not returning to classrooms, but returning to the child's seat, where learning is renewed by ordinariness, irrelevance, and play.

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. 😄

 

When the North Star Disappears — Lost Is Where It Begins…

When the North Star Disappears — Lost Is Where It Begins…

Since olden times, people looked outward for direction. Sailors on sea, wanderers in desert, travellers on land—all leaned on North Star and compass. They became symbols of constancy, external lighthouses available at any point of time. They remind us of the human need for validation, for something outside ourselves to say: this is the way.

But as with all symbols, context undoes them.

At the North Pole, Polaris is no longer a guide—it hangs directly overhead, dissolving its function as "north." In Norway's summer months, as a Norwegian friend at the Zendo described, the sun refuses to set—and locals speak of "time-free zones," where the ordinary rhythm of day and night disappears. Near magnetic poles or iron-rich lands, the compass needle falters, pointing in strange directions. In those places, navigators abandon it altogether.

Thomas Kuhn wrote that paradigms change only when experience breaks the programmed frame. These examples show the same truth: guides are not absolute, they are contextual. The North Star and compass are reliable until they are not.

What is harder to name is the in-between. The moment the star disappears but the inner light has not yet steadied. That gap—disorienting, even frightening—is perhaps the most honest place on the journey. Many turn back here, reaching for a familiar guide even when they sense it has begun to mislead them. The known wrong direction feels safer than the unknown right one.

The poet David Whyte, reflecting on Dante's opening lines from the Commedia—"in the middle of the road of my life, I awoke in a dark wood where the true way was wholly lost"—offers a striking reframe: "How do you know you're on your path? Because it disappears. That's how you know." The loss of the way is not a failure. It is a signal. A threshold.

The Zen tradition calls it don't-know mind. Not ignorance—something subtler. The willingness to stand in open uncertainty without rushing to fill it. To let the question breathe before the answer comes.

Rumi points to the same field: out beyond ideas of wrongdoing and right doing, there is a field. When the compass loses its north, that field opens.

The Tao Te Ching whispers the same: the Tao that can be named is not the eternal Tao. What guides us most deeply resists being fixed, pointed to, written down. The ancient Chinese navigators of the interior did not seek a star to follow—they sought a quality of listening, a receptivity to what the moment itself was asking. Wu wei—not forcing, not grasping. Moving with what is, not against it.

The Salish people of the Pacific Northwest speak to this directly. In a teaching recounted in David Wagoner's poem Lost, young ones ask the elder: what do I do when I am lost in the forest? The answer was not to search harder or move faster. It was to stand still. To stop imposing direction. The forest knows where you are. You must let it find you. Whyte, reflecting on this teaching, draws the Zen parallel himself: the elders of the Northwest and the masters of Zen were pointing at the same truth—that the deepest orientation does not come from our seeking, but from our allowing.

There is a difference between surrender and giving up. Giving up turns away from the journey. Surrender turns toward it—with empty hands. To release a guide is not to abandon the path; it is to trust that the path continues even when the markers disappear. That trust is itself a form of navigation.

In our human journey, external guides—teachers, traditions, communities—can illuminate the way. But there are moments when they fail, when the compass lies or the star disappears. Then the invitation is to turn inward, to cultivate an inner compass, to discern direction from lived experience, silence, and presence.

The North Star and compass are not wrong; they are incomplete. They remind us of our longing for orientation, but also of the wisdom to know when to trust them—and when to let go.

And this is why the Buddha said: Appo deepo bhava—be a light unto yourself.

When the outer lights go dark, we do not become lost. We become ready.

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.

 

Preparing with Care, Trusting in Execution… Reading the First Half, Living the Second

Preparing with Care, Trusting in Execution… Reading the First Half, Living the Second

My better half’s family was into Krishnamurti and she got out of a well-paying IT job to be a teacher in a. Krishnamurti school and Manu and Rishi too had their entire school education there. Though, it is an alternative education, it did give me some anxious moments, especially when i got to read about the competitive landscape of higher education and career building and livelihood earning outside that protected cocoon. They did end up in really good universities for their UG. But , the elder one, did face the challenged due to changed environment. Someone who was never part of dumb bell curve or exams for most of his life, but who pursued knowledge and wisdom for its own sake, was thrown into the high seas of surprise tests, CGPA and dumbbell curve etc without any life jacket. And it did reflect on his performance for the first two sems… There were O+ with 0 ( Not present). As someone who skipped my final year Engineering exam , for watching World cup football, in spite of my late Father's concerned advice of a lengthy 5 page letter, i knew i did not have the moral capital to advise him. Though indirectly , i tried to share some pointers and nothing much. There was some subaltern tension and concern nevertheless.

But one thing good about him was his zeal of reading and ability to observe. As a very young child, he was into ornithology and could recognize almost all kinds of birds in the Valley school campus. Their daily routing in school, even for 1st std starts with early morning Nature walking. And the first gift i had given was a book by Salim Ali and a Bushnell binocular bought in Johannesburg. And he is one of those who read much more than i do. So in the breaks between semesters, while at home, he started reading the books in my bookshelf and also started buying a lot of books chosen by him. Me and Thara had also kind of stopped asking him about his results. We just used to say in a good way that he got to prepare himself to make a living as there is no inheritance as such.

So i was quite surprised, when he walked in and showed me his Semester marks card last month. It was all O+ and A+. I asked him how did he turn himself around and he talked about Frankl's paradoxical intention and Huxely's law of reversed effort. As someone who was trained in NLP ,Counselling, and did MA in Psychology and got trained in Coaching and read a bit, i was familiar with most of such stuff. But not this. And when i asked about it, he showed it in the book ( my old book of Man's Search for Meaning). I had read the first part and just skimmed thru the second half. 🙁 .. Below is his full note on that. When your own son self-coaches himself, out of trouble into some success and teaches you about it, may be one can’t be more happier than that ... Here is his note in full:

"The law of Reversed Effect

The law of reversed effect can be viewed as a psychological boomerang. When you attempt to wilfully dictate an experience, the harder you try, the more that experience will slip away from you. It’s like trying to hold a feather steady in a gust by grasping it tightly in your hand. Examples of this principle are found in all areas of human experience. The more you attempt to force sleep to occur, the more alert and reactive your brain will become; likewise, if you tell yourself to “stay calm,” all of a sudden, you’ll feel more anxious. The conscious mind, when in a state of contraction, creates a resistance to the natural rhythms required by the unconscious mind to perform its job effectively.

This law points out that the mind is likely going to produce better results through relaxation than through strain. All aspects of performance, confidence, creativity, and memory are likely to grow, develop, and improve when there is less pressure and strain associated with them. Athletes enter into flow states by not trying hard enough, but rather by getting out of their own way. As soon as an athlete stops worrying about the results of a competition and focuses only on the performance, their body takes over and performs at its best.

The law of reversed effect does not imply to “never try.” It means to use intention rather than effort and precision over strain. For instance, aim like an archer: identify the target, align your shot, and release without forcing the bow. In many cases, the most successful result comes from creating a time period of rest and relaxation in between two actions, during which you lead, rather than restrain, your movement toward your desired outcome. Sometimes the best way to make progress toward a goal is to stop chasing after it and allow it to come to you.

Rather than mandating performance, the conditions can be established which will allow the output to develop itself, which means So, you relax the inner grip. You don’t quit, you just change the aim of your effort. Just move your effort from trying to control the end result and start focusing it on the process. When the anxiety pulls you into "I must do this right," you pull back and say, "I'll make the space for good execution."

In a way, this is line with. Viktor Frankl’s Paradoxical intention. Paradoxical intention is a psychotherapeutic technique developed by Viktor Frankl, the founder of logotherapy. It is designed to break the "vicious cycle" of anticipatory anxiety—the fear of a symptom (like insomnia or stuttering) which, through the very effort to avoid it, makes the symptom worse. This directly mirrors the "Law of Reversed Effort". Many who read Frankl’s “Man Search for Meaning”, though it is a small book, reads the first part where he narrated his experiences and let go the second part in which describes the second part of Logotherapy. ( Like my Papa!) . And they don’t realise that , Man’s search for meaning is meaningful, only if you stay with it rather than let go in the middle. 🙂

Coming back to exams, it involves studying for them and going to them trusting what one has prepared for rather than going for what one has not perfected. With anxiety, it involves recognizing the sensations one feels without trying to struggle against them. With skills, it involves practicing them in a structured manner and executing them by breathing into them instead of straining them.

The core is:
Let’s put the effort into preparation rather than execution. Let the trust go into execution. You're not letting go of control; you're choosing the right kind of control: conditions, not grip. The effect appears like a cat; pounce too hard and it runs off; just be still, and it curls up in your lap."

What he has written is not just a psychological principle, but a Dharma gate. The law of reversed effect is nothing but the Zen koan of “trying not to try.” The feather in the gust, the archer’s release, the cat curling up in the lap—these are not metaphors alone, they are lived gestures of life teaching us that control is often the enemy of presence.

I see in his words the same paradox that Krishnamurti pointed to when he said, “The more you pursue pleasure, the more pain you invite.” Or in Zen, when Master Dōgen reminds us that practice is enlightenment itself, not a means to it. The reversal is the teaching: when you grip, it slips; when you soften, it arrives.

And perhaps this is the most ordinary miracle—that a boy who once walked the Valley campus identifying birds by their calls, now identifies the subtle calls of the mind itself. He has moved from Salim Ali’s field guide to Frankl’s logotherapy, but the movement is the same: attention, observation, and trust in what reveals itself when you stop forcing.
For me, reading his note was like being shown my own bookshelf anew. I had skimmed, he had stayed. I had read the first half, he had lived into the second. And in that reversal, the son became the teacher, the father became the student. That is lineage too—not only bloodline, but wisdom line, where insight flows back and forth, unowned, ungrasped.
So I take his words as a reminder: prepare with care, execute with trust. Grip less, condition more. Let the cat curl up. Let the arrow fly. Let the feather dance. And let the law of reversed effect be not just psychology, but practice—practice of living, practice of dying, practice of being.

And perhaps, this is where the circle of education and life shows its hidden symmetry. What began as a child’s morning nature walk in Valley School, listening to bird calls, has now become a young man’s walk through the inner valley of mind, listening to the calls of anxiety and learning to let them perch and fly away. The binoculars of Salim Ali have turned into the lens of Frankl, but the act is the same: seeing clearly, without grasping.

It reminds me that the true inheritance we give our children is not wealth or security, but the courage to observe, the patience to stay, and the humility to learn from reversals. My father’s five-page letter was one kind of inheritance; my silence with my son was another. Both carried concern, but only one gave space. And in that space, he found his own way.

This reversal is not a defeat of the parent, but the flowering of lineage. The son teaches the father and  the feather teaches the hand. And life, in its ordinary rhythm, teaches us again and again that the way forward is sometimes to soften, to trust, to let go.

So I bow to this teaching—not as a principle in a book, but as a lived koan in my own home. The law of reversed effect is not only his discovery; it is now mine too.

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