Living Vedanta

My eyes open. I am still rather sleepy. It is however clear as the daylight entering the room that I am in the waking state. How do I know it? I recognize my surroundings, my familiar mind and its thoughts. If the Vedantin were to tell me, in the dream you were sure, you were the dreamer going through the dream experiences, until you awoke. Now you are in waking claiming to be the waker. There is another who is the ground of waking, sleeping and dream. Brahman. Siva. Ishwara. You are that.

But I am cent percent sure I am the waker. That is exactly why I need to live Vedanta. The goal of life, is to undo the waker, to see myself as the awareness in whose presence, every state flourishes. The Vedantin adds his first insight – the belief that I am a waker, is not will-based. Neither is the belief that I am the dreamer will-based, or the belief where I wake up to say, “I slept well”. Did I sleep? This contemplation sets the tone for my day.

The body needs to be pushed out of its inertia, the mind out of its dullness. A cold bath for the monk in me? No, just a piping hot coffee please. The first activity is to do my Sandhya. The objective of the Sandhya, as determined consciously in the beginning of the Sandhya itself, is Mokshartha Siddhyartham, nothing lesser, nothing material. The Sandhya is the most sophisticated form of symbology. Water is poured back into water. Nothing has really changed. Everything has been transformed! The body is purified, the mind acknowledges the holiness of the elements, the world is looked upon with reverence, and the thoughts are centred on the Mother Sandhya, so that we come to the right understanding.

The Vedantin’s ready reckoner for life is the Gita. So I break my fast with food as Krishna prescribes.

āyuḥ-sattva-balārogya-sukha-prīti-vivardhanāḥ
rasyāḥ snigdhāḥ sthirā hṛdyā āhārāḥ sāttvika-priyāḥ || BG 17.8 ||

Foods in the mode of goodness increase the duration of life, purify one’s existence and give strength, health, happiness and satisfaction. Such nourishing foods are sweet, juicy, fatty and palatable.

If it were a hundred years ago or even 50 years ago, maybe I would have been called upon as the “Officiator of sacrifices” in a yagnashala, temple or somebody’s home. I would perform rituals for the welfare of the society, and in turn be paid for my work. However, the Zeitgeist is otherwise, and Krishna made us the concession, with this quote:

kāyena manasā buddhyā, kevalair indriyair api

yoginaḥ karma kurvanti, sańgaḿ tyaktvātma-śuddhaye || BG 5.11 ||

The yogīs, abandoning attachment, act with body, mind, intelligence and even with the senses, only for the purpose of purification.

So what do I do? I am a software engineer. I write code. It is a bit of a stretch, but can you imagine, the computer to be the transmitter of my offering, electricity being the fire, the code I write, the mantras and offerings made? It is so. After all it does not so much matter what I do, it is anyway all undone. If I were doing a fire ritual, what is left at the end of it – ashes, bhooti! Remember, the pouring of water back into water? So it is. The trick is, I need to make sure my act is an act of surrender, an offering unto Brahman. Otherwise there is no reorientation of the mind, from seeking the result, to seeking God. Off course I do it for a living, what do you think? It’s no fun. All work is ayasya:

saha-jam karma kaunteya, sa-dosam api na tyajet

sarvarambha hi dosena, dhumenagnir ivavrtah || BG 18.48 ||

Every endeavor is covered by some sort of fault, just as fire is covered by smoke. Therefore one should not give up the work which is born of his nature, O son of Kunti, even if such work is full of fault.

We go through life, doing what needs to be done to carry on this journey. Krishna again says,

niyatam kuru karma tvam, karma jyayo hy akarmanah

sarira-yatrapi ca te, na prasiddhyed akarmanah || BG 3.8 ||

Perform your prescribed duty, for action is better than inaction. A man cannot even maintain his physical body without work.

There is an order, rta, which governs our evolution. We cannot avoid action, we have to orient ourselves to this order. It is like how the blacksmith forges the metal to shape it to a sword. We are being forged by life, so that we gain a diamond-cutters mind which can cut through this samsara and see the truth behind it. The more malleable we become, the lesser we let our desires, our likes and dislikes take over, the more digestible is this world.

Krishna continues to point out to us how to manage our lives. He says

yuktahara-viharasya yukta-cestasya karmasu 
yukta-svapnavabodhasya yogo bhavati duhkha-ha || BG 6.11 ||

He who is temperate in his habits of eating, sleeping, working and recreation can mitigate all material pains.

I try to follow this simple but powerful of tenets. It seems so logical and easy. Yet it is not possible. When I did hear this, my life was in chaos. I had to bring my life in order. I worked to climb a corporate ladder, the rat race, my relationships were breaking, my health was waning. So there was no room for bringing balance in life. It was beyond me. Then there are those devils – my likes, dislikes, my strong desires, my anger, lust. Can my will loosen my likes, dislikes, desires, anger, lust? I know the limitation of the will. I can barely bring myself to wake up early in the morning.

The Vedantin introduces me to his ingenious device. He tricks his mind willingly and knowingly. He introduces an anthropomorphic entity – Ishwara. It is him we praise, pray to, we remember at all times. He is giver of everything, of all results. To the alcoholic, there is alcohol to celebrate his happiness and to endure his suffering. Similarly, Ishwara is to be made integral in my experience of life. I pray to him exclusively during my Sandhya, chantings, meditations, I think of him when it rains, when I see a beautiful sunset, when I switch on the light in the evening, when I give something away, when I get new clothes, when I get a salary increment, when I am tired, when I cry in despair… he is now involved in my transactional life. I begin to love Ishwara.

What did the Brahmin do in his free time? Was there none allowed? If we ask the Vedantin, he would say, do not bring out your monkey’s tail (thiraga bala bichbeda). A rather tall order for me who spent considerable time on popcorn and pitchers of beer. The more I pray, the more I give, the more I align myself to the rightness in me, I see that there is joy in clarity which is more worthwhile than those pleasures I sought, which had anyway ended rather painfully. Off course, there are dilemmas, there are strong temptations and I cave in. Like Forest Gump said, “Shit happens.” Rta laughs at my childishness, but takes his pound of flesh, it is the order that Rta has to maintain. Remember, the metal is being forged in the furnace of life – it ain’t gonna be no easy.

The Vedantin says, the tendencies have to be exhausted, and quotes Vyasa in the Mahabharatha, “Kashaye karme pakve, thatho jnanam uthpadhyathe.”

We do not lose heart or sight of the goal. The Vedantin keeps pointing out to me the nature of Ishwara. He reminds me how all my travail is a joke, for what is to be attained is already available. I begin to feel, this indefatigable presence, this awareness that I cannot ignore, I cannot deny. Then when there is friction in life, when my mind is dull, when I make a mistake, when I forget, when I feel my body exhausted, I see that this presence, constantly throws light on everything, including my ignorance and stupidity. I do not need to go overboard figuring out how to overcome my exhaustion, force my mind into alertness, rectify my forgetfulness; I can see these are limitations of the body, the mind, the intellect. There is the order of karma, which I have to go through. I pray for strength, to this unalloyed presence, that I can follow Dharma. I know that the body and mind cannot go through all this unscathed. They will suffer, they will decay, there is no way out, except to see that I am not these things. They are in me, and I am not in them. I am the indefatigable presence. I chant Sivoham, Sivoham. There is no comparable soothing balm that can bring more lasting peace to my worrisome mind. These thoughts set the tone of my night.

A new day begins, with the waker, being awoken. The water being poured into water. We learn our lessons, while we build the sand castles. The world is for me, not I for the world. These may be just words, and I may spend a lifetime figuring things out, or it may all come to me in a flash. What else is worth living for?

Install Weblogic Server locally on Windows desktop PC

I am going to demonstrate with Weblogic 12.1.3 and JDK 161.

In order to get Weblogic working, we have to have JDK installed, so let’s get that out of the way. JDK 9 had compatability problems, so I used JDK 8 u 161.

Remember that once JDK is installed, you need to set the JAVA_HOME parameter. This is under environment variables.

For e.g. you set JAVA_HOME to C:\Program Files\Java\jdk1.8.0_161

When you are in command prompt, you need to verify two things:

1. c:\ java -version will give you an output like

java version “1.8.0_161”
Java(TM) SE Runtime Environment (build 1.8.0_161-b12)
Java HotSpot(TM) 64-Bit Server VM (build 25.161-b12, mixed mode)

If this is not the case, we need to check if the “path” parameter under system variables has this entry C:\ProgramData\Oracle\Java\javapath

You might need to restart your computer if this is not showing up.

2. At command prompt you type echo %JAVA_HOME% and this gives you the folder path C:\Program Files\Java\jdk1.8.0_161

You might need to restart your computer if this is not showing up.

Now we come to the actual installation of Weblogic Server.

1. Extract the contents of the zip file into a directory (recommeded directory is c:/home/myhome/mywls/wls12130).

2. Set the MW_HOME parameter under system variables to c:/home/myhome/mywls/wls12130. You can test if this is set by checking on command prompt

>echo %MW_HOME%

You might need to restart your computer if this is not showing up.

3. Run the installation configuration script in the MW_HOME directory.

i.e. in CMD prompt, under MW_HOME directory execute

> configure.cmd -silent

4. Setup WLS environment in the current shell

> %MW_HOME%\wlserver\server\bin\setWLSEnv.cmd

5. It is recommended that we create domains outside the MW_HOME

 

>mkdir C:\home\myhome\mydomain

>cd C:\home\myhome\mydomain

Create the domain by invoking the GUI configuration
wizard (Run MW_HOME/wlserver/common/bin/config.cmd). The GUI will ask you to create an Admin User and Password.

6. Start a browser and open up url – ‘http://localhost:7001/console’ to
administer the server using the Admin User and Password. The default Admin User is “weblogic”

Please note, that in the weblogic server C:\home\myhome\mywls\wls12130\README_WIN.txt is a good readme file. I have obviously followed the steps mentioned there.

Niravanaashtakam or Shivoham

Roman Transliteration(Sanskrit) Deutsch (German)
Mano Buddhi Ahankara Chittanni Naaham,

Na cha Shrotra Jihve Na Cha Ghrana Netre,

Na cha Vyoma Bhoomir Na Tejo Na Vayuhu,

Chidananda Rupah Shivoham! Shivoham!!

Die Gedanken, der Intellekt, das Ego bin ich nicht; Die Sinnesorgane (die Ohren, die Zunge, die Nase, die Augen) bin ich auch nicht; Die Elemente (der Äther, die Erde, das Licht/ das Feuer, der Wind) bin ich auch nicht; Meine echte Form ist das glückselige Bewusstsein, Ich bin Shiva (Glück verheißend).
Na Cha Prana Sangyo Na Vai Pancha Vayuhu,

Na Vaa Sapta dhatur Na Vaa Pancha Koshaha,

Na Vaak Pani Paadam Na Chopastha Payuhu,

Chidananda Rupah Shivoham! Shivoham!!

Der Lebensatem und die fünf Lebensatemteile im Körper bin ich nicht; die sieben Grundstoffe der Körper und die fünf Hüllen der Seele bin ich nicht; Das Sprachorgan, die Hände, die Füße, das Geschlechtsorgan, der Darmausgang bin ich nicht. Meine echte Form ist das glückselige Bewusstsein, Ich bin Shiva (Glück verheißend).
Na Me Dvesha Ragau Na Me Lobha Mohau,

Mado Naiva Me Naiva Maatsarya Bhavaha,

Na Dharmo Na cha artho Na Kamo Na Mokshaha,

Chidananda Rupah Shivoham! Shivoham!!

Ich habe keine Abneigungen und Vorlieben, Ich habe keine Gier und keine Täuschung; Ich habe keinen Rausch oder Eifersucht; Ich habe keine ethischen Verpflichtungen, oder Wunsch für materiellen Reichtum, oder Begierde für Sinneslust, oder Wunsch auch nach Erleuchtung!! Meine echte Form ist das glückselige Bewusstsein, Ich bin Shiva (Glück verheißend).
Na Punyam Na Papam Na Saukhyam Na Dukham,

Na Mantro Na Teertham Na Veda Na Yajnaha,

Aham Bhojanam Naiva Bhojyam Na Bhokta,

Chidananda Rupah Shivoham! Shivoham!!

Ich bin weder die Tugend noch das Laster, weder Glück noch Unglück; Ich brauche keine Mantren, Wahlfahrten, Heiligeschriften oder Opfer-Rituale; Ich bin nicht das genossene Objekt, auch nicht der Genuss und auch nicht der Genießer. Meine echte Form ist das glückselige Bewusstsein, Ich bin Shiva (Glück verheißend).
Na Me Mrityu Shanka Na Me Jati Bhedah,

Pita Naiva Me Naiva Mata Na Janma,

Na Bandhur Na Mitram Gurur Naiva Shishyaha,

Chidananda Rupah Shivoham! Shivoham!!

Ich habe keinen Zweifel, dass ich unsterblich bin, Ich habe (mache) auch keine Kastenunterschiede; Ich habe keinen Vater, keine Mutter, keine Geburt; Ich habe keine enge Verwandschaft, keine Freunde, keinen Guru und keine Studenten. Meine echte Form ist das glückselige Bewusstsein, Ich bin Shiva (Glück verheißend).
Aham Nirvikalpo Nirakaara Roopaha,

Vibhur Vyapya Sarvatra Sarvendriyanaam,

Sada Me Samatvam Na Mukthir Na Bandhah,

Chidananda Rupah Shivoham! Shivoham!!

Ich bin unveränderlich, formlos; Ich bin allgegenwärtig vorhanden und alle Wahrnehmungen durchdringend; Ich bin immer gleichbleibend, ich bin nicht frei und nicht gebunden; Meine echte Form ist das glückselige Bewusstsein, Ich bin Shiva (Glück verheißend).

Karma Yoga

Karma Yoga as per Vedic injunctions is called as Panchamahayagna. They are Brahma Yagna, Deva Yagna, Pitr Yagna, Manushya Yagna, Bhoota Yagna. These are elaborated by several people in the internet community.  I am more interested in answering the question – How do I as a person earning money to make a living in the modern world, ever integrate these actions in my day to day life?

So, we have to first ask the question, am I a vaidika? If I believe in the vedantic vision, then am I not bound to follow the vaidika tradition? The rituals or yagnas that are prescribed, are so designed, that one cannot know if they bring any result.  If I pour water from my hand into the river and take again some more water and pour it back into the river, chanting Mantras as I do it, what is the garanty that it is supposed to change anything.

That is the real beauty of it. You cannot know what result it brings. So for the first time, you are completely flabbergasted. It is unscientific, because it is beyond the scope of science. There is no typical process of experiment, observation inference. This is because the instrument used to experiment is myself. An instrument that has thousands of dynamically varying parameters.But on the other hand, it is also a science. There has been a history of Rishis been produced, because they have gone through this system. India has historically, repeatedly produced these Rishis unlike in any other land.

We are designed to do things only if it fulfills a desire. Now we have mokshartha as the goal, and we are asked to do these activities which have only one goal, called chitta shuddhi, Purification of the mind!

So how do we live our day to day life, in a way that it evolves towards Karma Yoga? If we are performing the Karma Yoga actions only for a minimum of time, it implies that we have to balance out our day, so that we can progress on the Karma Yoga ladder. The device is simple – Do your normal actions in a prayerful attitude, do them in a way that they seem like an offering.

What does that mean? I cannot think of God when I am trying to write a software program or cooking a meal. I can only in retrospect or in general take to an attitude of “this act too is part of the Lords creation.” So the attitude that I hold in a Japa, Puja, Chanting etc has to be carried into the world of even actions performed that are desire based or security based.

When we do find time outside of the hulla bulla, we take to the vedic panchamahayagnas. This is the main vehicle for spiritual progress.

I think the most important thing here, is the spirit. We may not live in times, where everything is black and white in terms of Vedic interpretation. If I get to doing an action as per the Vedic Injunctions then I may not have got the right injunctions, or i might be doing it wrong. One never really knows. What is most important is the spirit of the action. The mokshartha siddhyartham kurume attitude. I am solely interested in this and everything else that I do, I do only to achieve this. This is the arrow trying to aim itself at the mark of Om.

So the surrender and prayerful attitude that we hold on to in Sandhya, Japa, Puja etc are brought into even work and such activities. It is this divinisation of banal life, that can be called as the attitude of a karma yogi. It is not complicated. We dont need to act it out, feel it out, etc. This is just a sign of the maturity of the mind, that accepts the results offered by God. The maturity of the mind, that sees and evaluates the situation he or she is in at every given moment, and tries to do the right thing. To accept the situation, to work in it, to accept the result that God gives. This is the crux. This is where one starts.

When one is accepting of the situation one is in, one has a mind, that is ready to also do the Panchamahayagnas. Otherwise, it is not possible.

Another important aspect is that, we generally say that people live in the world, like a lotus flower, untouched by the world. That is all very hunky dory and poetic. But if one wants to live in this world and yet be ready for its tumults, one needs to develop resilience. The development of this resilience is only possible, when one takes to prayer, i.e. the panchamahayagnas. Then when we work in the world, we can learn this quality of “acceptance”. Acceptance is a hard game. It means, even though something is unpleasant, it has to still be taken as part of the bigger deal. The mind learns a “prasada” buddhi, as the current situation.

It does not imply we do not try to change a bad situation. We do what we can to make the situation better. But if things or circumstances are outside of our control, then we accept it gracefully and not fitfully or with gritted teeth. This is a sign of maturity, that is born of chitta shuddhi.

The path that opens up actually is the movement towards more and more actions that are directly prescribed by the Vedas – i.e. the Panchamahayagnas, followed by Upasana (meditation) and Jnanam (Study of Scriptures) , which are also Spiritual Karmas that have to be practiced. This clearly implies a withdrawal from the tumultous world to the reclusive life of spiritual practice.

This story that one can live in the world and work and yet pursue Moksha exclusively is an unvalidated dream. Only Krishna and Janaka seem to have done it. And one of them is an Avatar. Janaka might not yet have gained Moksha, as Krishna mentioned him. Maybe later, he took to an exclusive spiritual life, to attain the goal.

The conclusion is, exclusive pursuit of Moksha is inevitable for one with Mumukshtva. Karma Yoga is the lifelong building of the personality, ironing out the kinks, to prepare one for this reality. The worldly activities have to reduce to a minimum for such a pursuit.

Shrishti is Anadi

What is the cause of the Original Sin? To rephrase the question, if I am born and there are certain circumstances that I face, like my ancestory, my wealth, my health, my mental abilities etc, the answer is that this is a result of my previous birth.

What is the cause of the circumstances of the previous birth? The birth and actions of the birth prior to the previous birth.

Ad Infinitum? Yes. From the time that God is there, there is creation. If there is no creation, then it is in seed form, ready to germinate again. That is why Vyasya says, creation is timeless. We cannot pinpoint a time for when God was born. So if God by definition is timeless, his creation is also timeless.

So it is. Can you digest this answer?

Pratyavaha or nature taking its course

We may not reach the other side of the bank. We sing probably everyday, with deepest devotion and hope, bhavasagara tarane nauka, but it may not change anything. We might still sink in the ocean of bhava, samsara. So what does one do? Does one give up hope, and go back to the freefall into samsara…into objects and their limited pleasures?

If one gives up the ideal of another dimension, then there is only the limitedness of the body, the limitedness of the existential pleasures. There is very little scope for anything else to come in.

On the other hand, the acausal cannot be wished for, cannot be created, cannot be heard, read, contemplated upon, comprehended …etc etc. It only goes in the negative direction. But that is what we strive for. We want the grace of the acausal. “GRACE”. This is the word most used by the Dayananda clan…Anugraha or Grace. What the others would call the quantum leap, the unexpected, the stroke of lightening…

We only prepare ourselves to receive this grace. If it doesn’t come, have we lived in vain? Have we squandered away a life in a meaningless search? I am not sure if I could freefall back into the limited pleasures of samsara. Also, how do i falsify the pleasures of surrender, of gratitude, of contentment, of clarity, of sound judgement, of tolerance, of peace? Aren’t these the merits of a life of contemplation? Can we just write them off as useless, when the final goal of Moksha is not reached?

I would rather die trying, than go back to the world of limited pleasures. I would rather believe in Oneness and derive from it’s strength, than live a life which dissipates it’s energy in the appreciation of differentiation. How clearly the Kathaupanishad states, “Mrtyoho Mrtyur Aapnoti, Yah iva naneva pashyathi”

 

Back to Sony Xperia Z5 Original ROM

In my update to this post http://www.partha.eu/partha/custom-rom-xperia-z5-e6653/ I have to tell you what happened in the last three weeks.  My experiment with the LineageOS Custom Rom for Z5 did not pay off.  Why?

  1. The music quality when i used the speakers was terrible
  2. If you are used to superior auto like me, then you cant really use the camera well enough
  3. The phone is unstable. Apps dont react properly sometimes and you tend to just reboot.
  4. I think the battery drained faster
  5. I missed the Sony music app, the Sony Albums for sorting pictures

 

The relationship between the dual God and the nondual God

I seek to be closer to my maker. I make an effort, to love the abstract. To love God. The abstractness of Brahman makes him unreachable, intangible, unavailable for this transaction of love, of him being near me, for me.

So I then see that I can only deal with a Godhead or Bhagavan or Eeshwara. My Bhagavan is Krishna. He has filled our mythologie so deeply, it would be impossible to separate him from Sanathana Dharma or Hinduism. It would be like talking about Christianity without mentioning Jesus or Islam without Mohammad. Offcourse, it would be still possible, because Krishna is only one of the stars in the galaxy of Hinduism.

Krishna indeed is my hero. Parthasarathy, as he stands as a 10-foot statue with a mustache in Triplicane. He is there to protect me. In him I can comfortably take my refuge. He controls the world. He creates my circumstances. I am his servant. I praise him for his infinite glories. I thank him for his protection. I thank him for giving me such a comfortable life. I am helpless without him. I ask him to grant me everything that I need to live in this world. I ask him to grant me the understanding that I can come closer to him.

I ask him for emancipation. For freedom. He smiles and he says, that I am already free. I search myself to validate his statement. He means that he, Parthasarathy is Brahman, but only projected as a form. I too am Brahman, only in the notional form of a Jiva. I am Brahman. I am not Partha. I am Paramatma.

So at the level of the world I am Partha. But when I am in my true nature, I am Paramatma. Hanuman is the best example of this. He is at the level of action, at the level of Upadi a Dasa, a Servant. But when he is standing alone, he is a God, with all the powers of Rama himself. In the world of action, I am his servant. In the world of meditation, I am his servant. In the world of contemplation, I am Brahman.

There is really no problem of schizophrenia. The schizophrenia being that one thinks one is a servant of a particular form and then one thinks that oneself is Brahman. Only at the time of deliberate contemplation, do I think of myself as Brahman, the rest of the time, I am his instrument.

This is basically the mood of the devote. In a given circumstance I am contemplative, in another circumstance, I yearn for him, in another circumstance I sing his glory. Everything is finally an offering.

Multidomains are basically synonyms

So I have a website with a DomainserverPlan from a webhosting company. Let us say it is called www.abc.com. Under this I can install Content Management Systems like WordPress etc.

Now I can buy Domainonly. Which is I buy a url www.xyz.com.This doesn’t come with a server, hence I need to reorder it under my Domainserver plan.

Hence, I reorder www.xyz.com under www.abc.com under the root (/) folder. Which basically means that whether I type www.abc.com or www.xyz.com, the same content will show up, which is available on the index.php page.

In other words the two urls are interchangeable.

What i then do is that since the content of www.xyz.com is different from www.abc.com, both of them will have their data in two separate folder /xyz and /abc.

I then modify the .htaccess so that the when url is www.abc.com, it is redirected to www.abc.com/abc/ folder & when url is www.xyz.com, it is redirected to www.abc.com/xyz/ (or www.xyz.com/xyz/).

Below is the .htaccess code:

RewriteEngine On
RewriteCond %{HTTP_HOST} ^(www.)?abc.com$
RewriteRule ^(/)?$ abc [L]

RewriteCond %{HTTP_HOST} ^(www.)?xyz.com$
RewriteRule ^(/)?$ http://www.xyz.com/xyz [L]

 

 

Classpath definition for command line execution of Java Programs

I was trying to execute a really simple program in my Intellij IDE:

package com.example;

public class TestCLI {

    public static void main(String args[]) {
        for (int i = 0; i < args.length; i++) {
            System.out.println("args[" + i + "]: " +
                    args[i]);
        }
    }

}

Executing this program with
java TestCLI anti dote
We will see the following output:
args[0]: anti
args[1]: dote

My problem with the command line, was that it was constantly throwing an error at me:

Fehler: Hauptklasse com.example.TestCLI konnte nicht gefunden oder geladen werden

Error: Could not find or load main class com.example.TestCLI

The problem is that Intellij stores the complied classes (.class files) in another “out” directory, whereas the .java files stay in the “src” directory.

So then I had to rewrite the java command as

java -classpath C:\Users\XXXXX\IdeaProjects\Examples\out\production\Examples com.example.TestCLI anti dote

Here it is interesting to note that the folder “Examples” is the Project folder. Which further divides itself into src and out folders. The classpath has to refer to out\production\Examples.

The actual path of the class com\example\TestCLI.class has to be rewritten as com.example.TestCLI and then the parameters “anti” and “dote” are added.