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Art General God & Ponders Short Stories

Second Surrender

In a small, ambitious town in the interior of Tamil Nadu, Sankar learned to listen. His father, a government school teacher, lived a life governed by the clock and the ration card. Every morning, he adjusted his trouser clips and cycled to the school, his back straight and his eyes fixed on the road. His instructions at home were short and precise: “Close the gate,” “Switch off the fan,” “Don’t waste.” He treated the family budget like a lesson plan that could not be altered.

To his father, the world was divided by birthright. “Some people have the ledger in their blood, Sankar,” he would say while patching a puncture. “Business isn’t a skill you learn; it’s a lineage. We are people of the book and the bicycle. We don’t have that instinct.” Sankar hated that thought. It felt like a life sentence—an implication that he lacked the essential pulse required to command a room or a fortune. To escape that feeling, Sankar would often cycle for miles beyond the town limits, his legs aching as he pushed against the wind, trying to outrun the quiet, predictable life his father had mapped out for him.

This irritation followed him whenever he visited his friend Ravi’s house. Ravi’s family owned groves and transport trucks, and their home was a hub of constant movement. Youths from the neighborhood often gathered there, talking about bus routes to Chennai or tech parks in Bangalore, desperate to leave the quiet heat of the town behind. One afternoon, while Ravi’s father was counting a thick stack of bills, he looked up and saw Sankar watching. He didn’t tell him to leave; instead, he pointed a finger at the boy. “In this world, Sankar, you either study the books until you own them, or you learn exactly how money moves. Anything else is just waiting for someone to tell you what to do.” Sankar watched him snap a rubber band around the stack. There was no hesitation in the sound. Sankar decided then that he would find a system and master it, a resolve that eventually led him through the high-pressure offices of the city and, years later, into a quiet hall.

In this hall, the air is thick with the hum of a fan and the rhythmic breathing of fifty people. Sankar sits among them in a new set of white linen clothes, the fabric feeling light and crisp against his skin. On a raised platform at the front, the Teacher sits in a robe of heavy, cream-colored silk, perfectly pressed without a single wrinkle. For months, Sankar has followed every instruction perfectly. He has mastered the breathing, the posture, and the stillness. When the Teacher praises the group’s progress, Sankar feels a surge of genuine accomplishment. He feels lighter, more capable, and finally feels he has gained ground in a way his old corporate job never allowed. He believes he has finally found the “system” Ravi’s father spoke of, but one that actually brings peace.

After the session, Sankar stands by the shoe rack, adjusting his sandals. He notices a fellow meditator, a man who has been attending as long as he has, looking at a small notice on the bulletin board. “Are you thinking about the next step?” the man asks quietly. Sankar looks at the board. It mentions a retreat for those moving into advanced practice. “I feel I’ve made a lot of progress here,” Sankar says. “The silence is already so much better than the noise outside.”

The man nods, but there is a slight distance in his eyes. “It’s good, yes. But I was talking to one of the seniors yesterday. They said this level is just to settle the dust. They said the real stillness only happens in the advanced sessions. Apparently, the Teacher shares things there that he doesn’t mention here.”

Sankar stays quiet, but his mind begins to move. The warmth of his current achievement suddenly feels like a starting line. A thought slips in, unbidden: If I’ve come this far, I can’t stop now. I need to be in that deeper room. He remembers Ravi’s father talking about how “average people stop when they’re comfortable,” and the old drive to move ahead returns. To ensure he doesn’t stay in the “entry-level” of peace, Sankar signs up for the advanced course that very evening. The fee is high, and for a moment, his pen stops on the paper as he recalls the business charts and corporate voices of his past. He signs anyway, tucking the receipt into his wallet, and soon he begins to change. He speaks more softly. He waits longer to answer.

As he spends more time at the center, Sankar begins to volunteer by moving chairs and handing out water. It feels familiar, like his time at Ravi’s house, moving before being asked to match a rhythm that already exists. One evening, while helping with a ledger, he notices the rising enrollment numbers and describes it as “consistent growth.” When the volunteer mentions that more people are finding the truth, Sankar simply closes the book and says it feels “aligned.” He takes on more responsibility, eventually guiding newcomers who question the increasing fees. He tells them there is a structure and that they must experience it rather than analyze it. The man goes quiet, and Sankar realizes his answers now come without any hesitation at all, much like the voice that had commanded the room in his childhood.

This certainty becomes his new foundation. One afternoon, while arranging chairs, he notices one is slightly out of line. The sight makes him uncomfortable until he moves it back into place, restoring the perfect row. When a woman asks why he joined, he thinks of his father’s bicycle and the way Ravi’s father used to talk about “knowing the system.” He simply tells her, “It felt right.” The next morning, he is asked to lead the introductory session. Standing at the front in his white linen, he looks at the new faces and says, “Just observe.” The words are easy, though they remind him of being in a suit, asking people to trust a different system. After telling a restless young man to commit fully and not question too much—echoing the old advice that one must either master the mechanics or follow them—Sankar returns to the hall. He begins to move the chairs, ensuring every single one is in a perfectly straight line.

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God

Kantara, Baba and Divine Comedy

Shiva in Kantara begins as a man deeply rooted in the physical world—he’s impulsive, indulgent, and disconnected from the spiritual legacy of his ancestors. His life revolves around thrill-seeking, village politics, and resisting authority. Though he’s part of a community that reveres the forest and its deities, Shiva distances himself from these beliefs, especially after the mysterious disappearance of his father during a sacred ritual.

But everything shifts when Shiva is pulled into a divine encounter during the ritual of Bhoota Kola. Possessed by Panjurli Daiva, a guardian spirit of the forest, Shiva becomes a vessel for justice and ancestral truth. The experience is not just spiritual—it’s transformative. He begins to see the forest not as a battleground, but as a sacred entity that demands reverence and protection. This awakening leads him to confront corruption, reclaim stolen land, and restore balance to his community. His personal redemption becomes a collective healing.

Cut to out second story in lens, Baba, the setting is starkly different. Baba is an atheist, a man who scoffs at spirituality and lives by his own rules. He’s rebellious, brash, and uninterested in the divine. Yet, his life takes a dramatic turn when he encounters Mahavatar Babaji, a mystical sage who reveals Baba’s true identity as a reincarnated saint. Granted seven wishes, Baba is thrust into a journey of self-discovery, where each wish tests his character and detachment.

Unlike Shiva’s explosive transformation in the forest, Baba’s evolution is gradual and introspective. The city becomes a mirror for his internal battles—temptation, ego, and loss. As he begins to understand the weight of his spiritual inheritance, Baba sheds his worldly desires and embraces a higher calling. His final ascent to the Himalayas symbolizes his complete surrender to the divine, leaving behind the noise of the city for the silence of enlightenment.

Shiva and Baba are not just protagonists, they’re instruments. Their stories suggest that the divine doesn’t concern itself with the mundane churn of politics, ego, or material chaos. It watches, waits, and when necessary, intervenes, not to fix the world directly, but to test a chosen soul. The transformation of that soul becomes the spark that shifts everything around it. In Kantara, Shiva’s possession by Panjurli Daiva isn’t a reward, it’s a reckoning. The deity doesn’t descend to negotiate with corrupt landlords or argue with forest officers. Instead, it chooses Shiva, a flawed man, to carry its fury and justice. The divine tests him through pain, loss, and revelation. And once Shiva surrenders, the forest breathes again. The land is reclaimed, the rituals restored, and the community healed, not because the divine fixed it, but because Shiva did, under its influence.

Similarly, in Baba, Mahavatar Babaji doesn’t intervene in Chennai’s chaos. He doesn’t stop politicians or cleanse the city of greed. He simply grants Baba seven wishes, a spiritual test disguised as a gift. Baba’s journey through those wishes is riddled with temptation and heartbreak. But as he evolves, shedding his ego and embracing detachment, the world around him begins to shift. His resistance to corruption, his protection of the innocent, and his final surrender to the Himalayas leave behind a ripple of change.

If you want to read more of my posts on Indian Cinema,

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God

“Bhaja Govindam” – Bridge to the Divine

Putting music in words is something extremely difficult, especially song like Bhaja Govindam which dances around very intricate and beautiful ragams from Yamuna Kalyani to the fantastic Sindhu Bhairavi. As you read this article, a carnatic lover’s minds waves to the mellifluous voice of MS Subbalakshmi singing it. This song was composed by the Sri Adi Shankaracharya. His genius lies in composing a brilliant song on the top for a listener, for a person who went deeper, it is the ultimate spritual knowledge. The composition talks about people whose sole purpose of life is the desire to earn money. “mUDHa jahIhi dhanAgamatRshNAm“, he even went to extent of calling these people fools. With this line, song breaks to BrindavanaSaranga is highly divine raagam used to bring out pensive nature, it is not coincidence this raagam is used for this particular stanza. If you have been temples or Kacheris, this first verse one is done with chorus. It is beautiful that Yamuna Kalyani can produce in a chorus.

On the surface, the song is devotional. But each verse is a philosophical dagger, cutting through illusions of permanence, ego, and materialism. It’s a spiritual wake-up call disguised as a lullaby. Shankaracharya uses the word mūḍha (fool) deliberately, not to insult, but to jolt the listener out of spiritual slumber. The repetition emphasizes urgency: time is fleeting, and the pursuit of truth cannot wait.

Before reading more about the song and its beauty. Lets take a step back and see the bigger philosophy of Advaita Vedanta.

Advaita Vedanta teaches that Brahman alone is real, and the world is Maya—a transient illusion. The individual self (jiva) is none other than Brahman, but due to ignorance (avidya), it identifies with the body and mind.

Advaita Vedanta is not just a philosophy—it’s a radical shift in how Vedas and Upanishads were interpretted. One of the key philosophy is ‘Tat Tvam Asi’, in english, it roughly translates to “You are that”. That here is Brahman.

Let’s break it down:

  • Tat = That (referring to the ultimate reality or Brahman)
  • Tvam = You
  • Asi = Are

Now hold on. You might be thinking, “But I’m Aakash. You’re you. How can I be something called Brahman?” Fair question. Let’s walk through it together.

Start here: Are you aware of your own existence right now? Can you sense that awareness? Now ask—what is aware of your existence?

Is it your body? No, because your body has changed—from childhood to youth to wherever you are now. Is it your thoughts or emotions? Those change too, sometimes slowly, sometimes rapidly.

So what remains constant? There’s something that observes all these changes—your body, your thoughts, your feelings. That observer, that awareness, never changes. It’s always present, quietly witnessing everything. Advaita Vedanta says: That awareness is Brahman. It’s not a concept or a deity—it’s the very essence of reality. And it’s what you truly are. Still with me? Let’s try a thought experiment.

Imagine awareness as a person sitting in a movie theatre. He doesn’t remember how he got there or anything before the film started. All he knows is the movie playing in front of him. He watches the story unfold—characters appear, fight, fall in love, die. Now imagine this person suddenly believes he is one of the characters on screen. That’s ignorance. But when the film cuts to intermission, he snaps out of it. He realizes: “Wait—I’m not the movie. I’m the one watching it.”

That’s the shift Advaita points to. You’re not the body, not the mind, not the story playing out. You’re the awareness watching it all. And that awareness? Aham Brahmasmi—I am Brahman.

Okay Aakash, I hear you. I might even agree with you. Then how come we see so many deities and gods in this culture. Okay, Cut to Bhaja Govindam now. Being your awareness requires tremendous mental resilience and mental clarity. There is seperate book which Shankara wrote on this called “Viveka Chudamani”. Book talks what it takes to be realized person. For the interested, please have a stab at the book. It could change your outlook of the word “determination”. Shankara and his disciples know its not everyone. He knows that, to be realized person it takes letting go of ones identity. Identity of nation, gender, friends & family and other complex constructs which helps us survive. You are ready to do anything for your loved ones because you identify with them. You identify yourself as their partner, father, mother, son, daughter etc. Sense of self disappears with them. You are suddenly a wonderful human being with them vs others. That’s fine and its helps us live in perceived peace. Its a survival tactic us the Homo Sapiens have figured helps us live and thrive. Shankara felt instead of identifying with just kith kin and loved ones, one can identify with a deity or “God” as their father, mother, or even partner. Thats how Bhakti Yoga enters the chat. Bhakti leads to the Jnana, knowledge of the supreme. Worship becomes a gateway to Jnana (knowledge), leading to the realization that the worshipper and the worshipped are one. Shankara being a staunch proponent of Jnana Yoga, recognized the value of Bhakti as a prepartory path. Bhaja Govindam is just the bridge – He knew it begins with devotion and that always leads to the ultimate.

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God

To a prosperous 2017..

Sow a thought, reap an action;Sow an action, reap a habit; Sow a habit, reap a character. Sow a character, reap a destiny. This brings out the need for a very concrete understanding of habit.

I see habit as a intersection of knowledge,skill and desire. Knowledge is the theoretical paradigm, the what to do and why. Skill is how to do. And desire is the motivation, the want to do. These three factors are the major ingredients for developing a great habit.

In his book “The 7 habits of highly effective people”,Stephen Covey has brilliantly stated three phases to being a highly proactive person. In his words “Life is,by nature, highly interdependent”.

He emphasised on being a independent person first,which provides a smooth transition to highest state of interdependence. Because you see, interdependence is a choice only independent people can make.

Here we are in the concluding phase, talking about solutions to be more proactive.

Self awareness is the key. Project yourself , and analyze how better you could have reacted to the situations you face. Many situations in life needs introspection so that we don’t repeat that mistakes again. Allot time in your day for self introspection.

Secondly, languages of reactive people absolves them from responsibility. Avoid the usage of languages such as “He makes me mad”,“I can’t handle this environment”,“There is nothing I can do about it”.

Lastly, remember there are two circles : Circle of influence and Circle of concern.Circle of concern revolves around the things over which we have no real control. Circle of influence are things which we can do something about. Find out your circle of concern and react to that situation using your circle of influence.

Personal leadership is not a singular experience.Journey of thousand miles must begin with a single step. New year, new start and way to go. Happy new year  😀

Categories
God

With a bright but slow start..Here we go!

December has already begun and I haven’t done anything worth sharing yet. I know it is late, been busy my exams and project lately. Good. Here we go, This is my first blog post.

“If you aren’t failing you are not innovating enough” said the CEO of SpaceX and Tesla Motors, Elon Musk. Think for yourself, how many opportunities have you missed just afraid to face the failure? Just not wanting to test the waters ? Because that would be total disarray in our very simple life and we don’t want that. Innovating something tangible is only possible if we are ready to come out of our little comfort zone and get ready to fail. But wait, If you think that we are taught our whole life not to fail and suddenly this guy blurts asking us to fail??Boy Oh boy..This book I am going to read now is also meant for you.

“How the billionaire CEO of SpaceX and tesla is shaping our future” authored by Ashlee Vance. My friend gifted me this book.Man! I should thank her for that.

I am already motivated by Musk’s vision and work. Can’t wait to share it with you guys.Stay tuned to read my thoughts on this book. Peace.