musings 285

Thought is the rider.. Language is just the vehicle.. If one commands a nice way of presentation, it is like having a vehicle with smooth body, wheels and non jerky breaks and perhaps very fluffy upholstery..

But if the owner of the vehicle is just average, he may not get respect just for possessing a nice vehicle..

Of course if a person who is just average, is provided with a very bad vehicle too, he will be at double disadvantage..

It is okay to express one's views with candidness and articulately.. But when the expression of such a view is couched in messianic tone calling upon others to accept those views as if they emanate from a Guru, the person canvassing those views must be raving mad and perhaps he is a megalomaniac..

Eternal pranams to the internet and the blessed sites like archive.org and the site of archaeological survey of india

Eternal pranams to the internet and the blessed sites like archive.org and the site of archaeological survey of india which provide full access to thousands of great texts and materials on Indian Culture and spirituality..

Pranams to Facebook and social media too..

For the first fifty years in my life, although I was an avid follower of Indian Cuture and Hinduism and its philosophy, the material available for its study was rather limited..

Reading periodicals, and available books from libraries, or just recapitulating what great Upanyasakaras like Sengalipuram to Sundarakumar, Anjam and other great souls said was the only path of knowledge..

Time and resources for tapping even on these sources was very limited..

Remember having lived in a bachelors quarters at Triplicane Madras for six years from 1977 onwards..

In the nearby Hindu High School ground, behind the Ganapathy temple, there would be upanyasams for almost five to six months during the year..

And happily the timing would be adjusted in such a way that the upanyasams concluded by 9 PM.

I really do not know how many upanyasams have I attended.. The number is huge.

But after close of office, whenever it was possible I would go and be present for these sessions..

Often all alone.. there can be hardly any friends or company for these odd pursuits.

Even before that, even as a boy of six or seven to about 18 or 19 I used to attend all the upanyasams anywhere in Palakkad Agraharams.. these would happen for about 30 to 90 days per year those days.. be it in Vadakkanthara, Nurani, Kalpathy Kundu temple or anywhere...

Often it would invovle late night alert and walking a long distance..

My father and my mother's uncle were the persons who would take me to these upanyasams when I was a child..

Pranams to them. Pranams to their hallowed memory

Yes, I have been attending upanyasams even when I was a student pursuing the tough exams like SSLC to MSc.. but that did not affect my performance in acdemics.. thank god..

Avid interest in the mythology and philosophy of India whetted my thirst for study of Sanskrit and the beauty of Sanskrit prodded me to listen to more and more of Puranas and Itihasas..

But all these experiences put together added very little to my knowledge when compared to what happened in the past fifteen years or so.

The free books and materials avaialbe for download in the web was a real boon.. True, the takers for the type of books I download are not many.. no one would grudge my using those books free..

But even access to the basic material was an impossiblity for me in my first fifty years of life..

And work in the Service of the government just for eking out a bare livelihood, did not add any comfort or encouragement for me in this pursuit of Indian Culture and Hinduism, which was always my deepest passion..insatiable yearning....

And discussion and sharing in social media of things which I study or read or skim through gave me an opportuity of properly documenting and putting to words at least part of what I learnt .

That way my thoughts and fingers found proper rhythm and proper outlets too..

This sublimation and expression of what I read and thought, was afforded great support and fulfilment through my posts here and in my blogs..

So it was not a big concern for me as to who read me, because I was just and am writing for my heart, my soul..

And the internet and social media have indeed supported my heart, my soul..

Pranams to them..

उच्चैस्तरां मत्सरिणोऽपि लोकाः कुर्वन्ति संसत्सु पुरः प्रशंसां

उच्चैस्तरां मत्सरिणोऽपि लोकाः

कुर्वन्ति संसत्सु पुरः प्रशंसां।

न पण्डितैर्विश्वसितव्यमत्र

तत्सौहृदं यत् क्रियते परोक्षम्॥

महासुभाषितसङ्ग्रहे ६३५०

uccaistarāṁ matsariṇo'pi lokāḥ

kurvanti saṁsatsu puraḥ praśaṁsāṁ|

na paṇḍitairviśvasitavyamatra

tatsauhṛdaṁ yat kriyate parokṣam||

mahāsubhāṣitasaṅgrahe 6350

Meaning:-

=====================

In public assemblies and open forums, even rivals and competitors, and even enemies, praise their counterparts or opponents in loud voices.. especially in the presence of huge audience

A learned and resourceful person should never be carried away by such praises. They should never place much belief or credence on such praises..

The real friendship and large hearted-ness lies is the praise given and help rendered to a person in secret and without much fanfare..

======================

The genuine friends and well-wishers praise their loved ones at the appropriate places (not for public consumption) and ensure that help reaches where such help is really necessary..

We hear such empty diplomatic praises and assurances in great abundance in international forums, in Assemblies and legislatures..

( some call it respect for the opposition, sportsman spirit et al.)

We hear such empty praises in retirement parties and obituary references..

If we think that such praises and promises for help or service are sincere or genuine, we are lost for ever..

We will surely pay the price for believing such deceptions..

Now we find the atmosphere filled with such praises and promises..

Of course, the atmosphere is filled with false allegations..too..

( The subhashitam quoted comes from the Mahasubhashita Sangraham compiled by the great Scholar and Indologist Ludwik Steinback)

Have a nice day

musings 284

Often, when I give a lot of quotations from Sanskrit, the readers get the wrong impression that I am a deeply ritual -bound persons..

I am a believer, and my faith in God is absolute..

Though to give a name to god, I would call Him Krishna, I have no ideas as to what is the name, form, shape or status of God,

I do not know whether God has any religion, or God is something that is described in Vedas, Puranas, Epics, Bible, Holy Qran, Grantha Guru or Avesta ..

To have faith in God, any such text is not essential in any way

I do not know whether God is benevolent, is not so benevolent or is simply neutral

The only presumption, though unsubstantiated, that I adhere to, is that God is good, kind, and is partial towards what is good and what is just..

I do not mind being called a fanatic on account of that belief

What I wanted to tell here is that though I quote from texts which describe rituals and try to interpret such rituals in the way they are stated there, it need not be presumed either that I am a votary of such rituals or that I perform those rituals in a very strict manner

Even an atheist professor of Sanskrit might be a teacher of Bhakti yogam of Bhagavat Gita.. and he would do it faithfully if he is worth his salt

I simply love and respect the nobility, the inherent island of Goodness in every human being.. I do not even claim that I have any such island within me

And I just write about what I honestly feel is good for me and others too

No desire for either praise and no worry against criticism too

No desire for any popularity, praise or approbation..

I may be mad, looney, or lunatic.. but that is what I am..

Before cutting a twig from a Vanaspathi or a tree which is of great longevity

Before cutting a twig of about ten inches from a Vanaspathi..

or a tree which is of great longevity,

which gives out lots of fruits but the flowering may not be evident..

when the twig is cut from that tree for cleaning the teeth in the morning

Bodhayana the great sage and lawgiver prescribes the following prayer

आयुर्बलं यशो वर्चः प्रजां पशुवसूनि च ब्रह्मप्रज्ञां च मेधां च त्वं नो देहि वनस्पते॥

बोधायनोक्तम्॥

āyurbalaṁ yaśo varcaḥ prajāṁ paśuvasūni ca brahmaprajñāṁ ca medhāṁ ca tvaṁ no dehi vanaspate||

bodhāyanoktam||

Meaning...

Oh Vanaspathi.. may you be pleased to bless me with long life, strenght of body, spiritual resplendence, progenies, cattle, wealth, knowledge on the supreme being, and sharp intellect..

So we considered a tree as almost a storehouse of everything that is great, and a benevolent divinity whose blessings are essential for us..We are apologetic even to cut a twig from it..

How can we think of cutting trees..

No that was not in our culture..

Why are we worshiping the Universal Being Hari in mere idol.. Imagining that He is the idol?

Why are we worshiping the Universal Being Hari in mere idol.. Imagining that He is the idol?

The inherent contradiction in our action of limiting Lord Narayana who is present everywhere to some Idol or a bundle of Dharbha or a pot of water is appreciated by the Sages who gave us the Agamas that prescribes the building and consecration of Idols in temple..

The slokas found in the Partishtaa prakaranam of Vaikhanasa Agamam bear testimony to this line of thought

Like the curd present in Milk,

Like the oil present in Til or gingely,

like fragrance inherent in flowers,

like sweet taste inherent in fruits,

like magnetic force present in Iron,

like fire inherent in logs of wood,

Narayana is present inherent in all things.

Where can we call and invoke such Divine being Narayana, and where can we ask him to go back after end of pooja?

Therefore Aavaahanam and Utsarjanam of Vishnu are considered improper and meaningless

Even then just to offer our respects and adoration for the Lord through physical worship like pooja the methods have been devised for Aavaahanam through mantras

If such a method is not followed, neither human beings, nor even gods can worship the Supreme Being Narayana.

By Avahanam, it is meant that the Lord Vishnu who is present everywhere , is meditated upon as being present in a particular object.

Just because Hari is extremely merciful towards his devotees, He is permitting us to view his glory and powers which are spread everywhere to be seen in some particular object.

Hari is just manifesting himself in a small idol like a peacock who can spread his feathers very wide just withdraws all of them and remains quiet.

Like the fire present all within the Arani log flares up when rubbed restrictedly in a particular place, when the devotee meditates upon Vishnu with intensity, the Lord Shines forth in the heart of such devotee.

This is the view of the great sage Markandeya.

We the ordinary mortals can never understand the greatness of the Lord Narayana.

However, sure, He manifests himself in the idol, in the piece of land, in a koorcha made of Dharba, or in the water, when He is invoked through Vedic and Agamic mantras and He would happily accept the offerings and worship made by us just because he is always nurturing great love and mercy for us His sincere devotees.

Alternately we can worship the Supreme Being Hari as present in the core of the Orb of the sun .. Hari who dresses Himself in Pitambara.. the yellow cloth, who is shining forth in dazzling Aura, who is manifesting Himself in a form with just a size of four inches.. Hari who is amenable to our thoughts when we concentrate on Him in deep meditation.. Hari who is adorned in all ornaments like crown or Kireetam.. Hari who is emitting bright glow like molten God..

क्षीरे सर्पिस्तिले तैलं पुष्पे गन्धः फले रसः।

यथायसि महासारः काष्ठेऽग्निरिव संस्थितः।

कुत आवाह्यते देवः कुत्र चोद्वास्यते पुनः॥

तस्मादावाहनं विष्णोरयुक्तमिति मन्यते।

तथापि पूजनामार्गे मन्त्रैरावाहनं स्मृतम्॥

अन्यथाऽभ्यर्चितुं देवं देवानां च न शक्यते।

सर्वत्र व्यापिनस्तस्य श्रीविष्णोः परमात्मनः॥

एकत्र स्मरणं यत्तदावाहनमितीरितम्।

भक्तानुकम्पया सोऽपि विभूतिं स्वां सुविस्तृताम्॥

संक्षिप्यैकत्र भवति कलापीव कलापकम्।

अरण्यां व्यापितो वह्निरेकत्र ज्वलितो यथा॥

तथा ध्यानेन भक्तस्य हृदि विष्णुः प्रकाशते।

मार्कण्डेयो महातेजाः प्राह चैवं महामुनिः॥

अस्माभिश्च हरेस्तस्य माहात्म्यं नावबुध्यते।

मन्त्रैरावाहिते बेरे स्थले कूर्चे जलेऽथवा॥

भक्तानुकंपया स्थित्वा पूजां गृह्णाति पूजितः।

अथवा हरिमर्कस्य मण्डलान्तर्गतं परम्॥

पीताम्बरधरं दीप्तं चतुरङ्गुलमात्रकम्।

ध्यानगम्यं किरीटादिभूषणैः परिभूषितम्॥

रुक्माभं स्वप्नगम्यं च तस्मादावाहयेत्तथा॥

kṣīre sarpistile tailaṁ puṣpe gandhaḥ phale rasaḥ|

yathāyasi mahāsāraḥ kāṣṭhe'gniriva saṁsthitaḥ|

kuta āvāhyate devaḥ kutra codvāsyate punaḥ||

tasmādāvāhanaṁ viṣṇorayuktamiti manyate|

tathāpi pūjanāmārge mantrairāvāhanaṁ smṛtam||

anyathā'bhyarcituṁ devaṁ devānāṁ ca na śakyate|

sarvatra vyāpinastasya śrīviṣṇoḥ paramātmanaḥ||

ekatra smaraṇaṁ yattadāvāhanamitīritam|

bhaktānukampayā so'pi vibhūtiṁ svāṁ suvistṛtām||

saṁkṣipyaikatra bhavati kalāpīva kalāpakam|

araṇyāṁ vyāpito vahnirekatra jvalito yathā||

tathā dhyānena bhaktasya hṛdi viṣṇuḥ prakāśate|

mārkaṇḍeyo mahātejāḥ prāha caivaṁ mahāmuniḥ||

asmābhiśca harestasya māhātmyaṁ nāvabudhyate|

mantrairāvāhite bere sthale kūrce jale'thavā||

bhaktānukaṁpayā sthitvā pūjāṁ gṛhṇāti pūjitaḥ|

athavā harimarkasya maṇḍalāntargataṁ param||

pītambaradharaṁ dīptaṁ caturaṅgulamātrakam|

dhyānagamyaṁ kirīṭādibhūṣaṇaiḥ paribhūṣitam||

rukmābhaṁ svapnagamyaṁ ca tasmādāvāhayettathā||

वैखानस प्रतिष्टाप्रकरणे ५-१४-२९

vaikhānasa pratiṣṭāprakaraṇe 5-14-29

We are trying to understand the mind of God through interpretations, inferences and statements contained in spiritual lore

We are trying to understand the mind of God through interpretations, inferences and statements contained in spiritual lore..

Actually we are trying to restrict or limit the scope of Divine will through such process..

Accumulation and manifestation of water in the universe is immeasurably huge, but if we restrict the definition of water to a sea, river, pond or well, that indicates our limitation of vision..

Just like that God.. Krishna.. is ever present with and among us, and his manifestation in human form is only just by way of acting as a sort of Guru, illustrating to us what is expected of us by way of good behaviour which He approves of (perhaps) and what we should not do..

And in this connection the following prayer fascinated me and forced me to think a lot too.

ईश्वरो गुरुरात्मेति मूर्तिभेद विभागिने व्योमवत व्याप्तरूपाय दक्षिणामूर्तये नमः

easwaro gurur aatmethi moorthbheda vibhaaginey vyomavat vyaapta roopaaya dakshinaamoorthaye namaH

Lord Dashinaamoorthy, the supreme being and the supreme Guru is referred to as the one who has just split up that supreme form of His

into God,

Guru and

the aatmaa...

and he just remains spreading himself in the whole of the universe in any or all these forms..

Just like a person wearing Panchakacham(the formal dress for spiritual ceremonies in South India) for a pooja

and wearing trousers,

suit and tie while attending office or a formal function,

the supreme being just shows himself as God, Guru etc.

But behind the dress the person is one and the same..

So, in every Guru, there is Lord Dakshinaamoorthy..

the Guru who is very young,

and is sitting in the shade of a peepul tree,

and before him sits his disciples, all old wizened men..

The Guru and Shishyas are all talking in silence..

The Guru is giving lessons in Silence..

and all the doubts of the disciples are cleared..

चित्रं वट तरोः मूले वृद्ध शिष्याः गुरुः युवा

गुरोस्तु मौनं व्याख्यानं शिष्याः तु च्छिन्न संशयाः

Indeed Great.. and strange too..

The young Guru is seated underneath that peepul tree.

The aged disciples are sitting around Him

The Guru is just silent.. and he is imparting knowledge in silence..

And the doubts clouding the minds of the disciples are dispelled forthwith..

गुरूणां माता गरीयसी

गुरूणां माता गरीयसी॥४॥७४॥

सर्व्वावस्थासु माता भर्तव्या॥४॥७५॥

चाणक्यसूत्रं

gurūṇāṁ mātā garīyasī||4||74||

sarvvāvasthāsu mātā bhartavyā||4||75||

cāṇakyasūtraṁ

Chanakya underlines the supreme importance of Mother

Of all the elders, mother is the most respected.

Whatever may be once condition, one should look after his mother with utmost care.

The prime duty of a man is to take care of his family.

And more important is that he should ensure the welfare of his elders like mother, father, and preceptors.

Chanakya states no room for any doubts that of the parents and elders, mother deserves the greatest care.

He goes further to state that one's own poverty or other difficult circumstances would not be justification for neglecting the welfare of one's mother.

पितुरप्यधिका माता गर्भधारण पोषणात्

अतो हि त्रिषु लोकेषु नास्ति मातृसमो गुरुः॥

piturapyadhikā mātā garbhadhāraṇa poṣaṇāt

ato hi triṣu lokeṣu nāsti mātṛsamo guruḥ||

Mother is more important than the father because it is she who carries us for ten months in her womb and after we are born, she nurtures us with her breast-milk which represents her own life.

Therefore there is no preceptor or relative in this world for us to equal our mother.

वृद्धौ च मातपितरौ साध्वी भार्या सुतः शिशुः

अप्यकार्यशतं कृत्वा भर्तव्या मनुरब्रवीत्॥

vṛddhau ca mātapitarau sādhvī bhāryā sutaḥ śiśuḥ

apyakāryaśataṁ kṛtvā bhartavyā manurabravīt||

Manu has said.

" Elderly parents, the affectionate and pious wife and the infant child should be tended for and protected by a person with all sincerity, even if he is forced to find the means for that through disgraceful activities"..

It is not an endorsement for the performance of disgraceful activities, but the statement is made to underline the prime duty of a person to look after his family.

I would prefer to have that black scoundrel Krishna as the resting place for all I have, trouble or anything else.

Read a post about a plumber who faced all the trouble In the world during his working hours and was tense all over but would leave all such troubles on a tree outside his house before he joined his family for rest and repose.

He would be living happily overnight just to take back the bundle of troubles as the next work day started.

A nice way to insulate oneself from troubles at least temporarily.

But my reaction to the post had a different dimension.

Just sharing my thoughts

=========================

But many have troubles real or imagined, and these could fill many forests and would still be overflowing.

Remember the story of Krishna and his boss the owner of the chariot Arjuna on the last day of Mahabharata war after victory.

Near the parking place the boss Arjuna expected Krishna the driver to dismount first and conduct him down holding his hands ceremoniously.

Was it not the day of victory?.

But Krishna tersely ordered Arjuna to get down first.

The Prince Arjuna was piqued at this breach of protocol but obeyed icily and meekly

And of course Krishna too jumped out of the chariot and immediately the vehicle exploded to ashes.

In fact the chariot had taken a lot of spells and destructive arrows over the eighteen days of war

and had been just kept in shape only by the power of the Lord Krishna who could balance all the destructive spells as long as he remained in the chariot.

Arjuna would have become another spoon of ashes had Krishna the driver, got down from it and bowed before Arjuna and ask him to get down as this was the standard protocol.

The tree outside the plumbers house, brings to mind Krishna and his chariot and Arjuna too

Here the plumber handed over the trouble to the tree and remained happy.

But Krishna just absorbed the trouble which was in store for Arjuna and kept him safe and happy

I would prefer to have that black scoundrel Krishna as the resting place for all I have, trouble or anything else..

chatuH shashtypachaaraadyaa चतुःषष्टि उपचाराढ्या

Mother Lalithambika.. Rajarajeshvari.. Mahatripurasundari.. is addressed as chatuH shashtypachaaraadyaa चतुःषष्टि उपचाराढ्या the one who is worshipped by devotees with sixty four upacharas.

The Sixty four upacharas offered to her in ceremonial worship according to tantrik texts are as follows

(Some items might vary slightly from text to text.. But constructively the list would be the same.)

The 64 upachArAs can be listed as follows(however differences as stated above exist)

Early Morning activities: 1. Waking the ever-awakened Amba(!) with vedic verses, praises, instrumental music.(suprabhatha seva)

2.Offering a twig for brushing the teeth. (Dantha-dhavana seva)

3. Offering mangala aratrika.(Mangala-aarathi seva)

4. Shouting jaya along with Bheri-ninaadam(herald-drums) on seeing the deity. (Jaya-dhwani seva)

5.Offering pranamas to the Lord before entering for puja(Namaskara seva)

Offering the Main Upacaras: 6.Inviting Amba (avahana seva)

7. Offering Mother a seat (asanopachara)

8. Making Her comfortable (svagatopachara).

9. Washing Her feet respectfully (padyam).

10. Offering arghyam as a sign of welcome and respect.

11. Offering water to wash the mouth (acamaniyam).

12. Offering madhuparka, then water to wash the mouth.

13. Offering Amba Padukas so that She may come to the bathing place.

14. Cleaning Divine Mother's body with a damp cloth to remove old Kumkuma,candana,nirmalya etc. (murti samskara). (This should be done in privacy efficiently and then Amba must be wrapped in a clean white cloth immediately)

15. Rubbing Mother's body, especially the head, with fragrant oils.(Sugandha-thailopachara)

16. Bathing Amba in fragrant flower water(Sugandha-pushpa neeraajanam)

17. Bathing Her in milk. (Ksheeraabhishekam)

18. Bathing Her in curds/plain yogurt(Dadhyaabhishekam)

19. Bathing Her in ghee(Ghrithaabhishekam)20. Bathing Her in honey(Madhu-snanopachara)

21. Bathing Her in sugar(Guda/Sharkara-snaanam)..here make sure that white sugar is prepared without using animal bones as is the case, else use brown sugar(unprocessed) or jaggery powder.

22. Bathing Her in water consecrated with mantras(Mantra-jala snaanam)

23. Removing oil, ghee, etc, with flour, then warm water. (Abhyangakriya)

24. Wiping Her body with a soft, dry cloth (anga vastra-soucham).

25. Dressing Her in upper and lower cloth(vastra-dhaaranam)

26.Offering gayatri thread (upavitam. Goddess Rajarajeshwari's sacred thread must be prepared beforehand to the chant of Vedic chants)

27. Offering acamana again after dressing. (Punarachamanam).

28.Arranging Her hair(Keshaalankaaram)

29.Decorating Her with bracelets, necklaces, rings etc.(Abharanaalankaaram)

30. Offering Padmaraagam(red colored ruby-like stone got in the river bed),Ambamani(a rare jewel),Vajram(diamonds),Vaidyuram(cat's eye),pravala(corals),moukthikam(pearls)kaustubha and other wonderful jewels.(Manialankarana)

31. Offering various colors of clothing, belts,Kavachas, turbans, capes etc.(Red is a must for Amba)(Vastrayugmam)

32. Offering flowers to Her saffron lotus feet. Applying fragrant unguents and henna decorations on Gandha dried paste to Hers feet with a Bel-leaf.

33. Offering incense(dhoopam)

34. Offering lamps(deepam) along with ghanta sevana(ringing of auspicious bells)...> Here there are various kinds of Deepas to be offered and this single posting would not be enough to describe it all.Ghee-lamp is a must for Srividya puja.

35. Removing inauspicious influences, the glances of evil persons by mustard seeds etc.(Drishti-nivarthy)

36. Offering naivedyam.

37. Offering spices (mukha vasana seva) for a fragrant mouth after eating.(breath freshner)

38. Offering betel (tambulam).

39. Offering a couch for Her to relax in(shayana seva)

40. Offering gandha again and decorating the Mother's body with various feminine designs using frgrant unguents (punargandha dravya seva)

41. Offering Her a crown.(Kireeta seva)

42. Offering varieties of flowers and garlands(pushpamala seva)

Darshana:

43. Offering a mirror.(Darpana seva)

44. Offering chamara and umbrella(cchhatra-chamara seva)

45. Singing(Gaana seva--Gaanapriyaa lolini remember?)

46.Playing instruments(vaadya seva---kalapriya)

47.Dancing(nritya seva)

48.Offering aratrika again.

49.Taking deity to a special mandapa. (In home, it can be done within a room to another small mandapa)

50.Bringing the deity back to Her simhaasana(throne) again.

Bhoga Offering: 51. Offering foot wash, mouth wash again.

52.Offering another meal while burning incense.

53.Offering betel, then performing aratrika.

Concluding Puja: 54.Recitation of verses (stuti) ,mantrapushpa,etc

55.Circumabulation of deity (pradaksina) and athmapradakshina

Pranamas.

56. Touching ones head at the saffron lotus feet of the deity (astanga pranama--all 8 limbs must touch ground).

57. Taking caranamrta and flower prasada on ones head.

58. Taking the food remnants of Amba as prasada.

Night service: 59. Sitting at the feet of Amba ready for service.

60. Making a nice bed for Amba, with soft cloth, flowers(especially jasmine which lulls a person to sleep) and nice scented powders.

61. Offering ones hand to Amba, and offering Her padukas, to bring Her to the bed.

62. Receiving Her at the bed with great festivity.

63. Washing Her feet, then drying them, offering gandha, flowers, betel, condensed milk, fan(chamara)

64. Having Amba lie down in the bed for Her Yoganidra and massaging Her lotus feet having the bhava of a mother in mind.

musings 283

A plant or tree does not stop growing and continues

to grow leaves and sprouts and flowers too even if they are going to be eaten by a goat or cattle, or are going to be whittled down by cutter's axe..

Often branches and twigs grow and flowers bloom even after part of the plant or tree is cut off or eaten away..

But most of the time we human being brood over what might happen to us in future..

and many a time what we foresee may not happen at all..

and brooding leads to worry

and worry leads to depression and diseases

and we are miserable in the present

and ensure that we continue to be miserable in future too.

नमोऽस्तु रामाय सलक्ष्मणाय देव्यै च तस्यै जनकात्मजायै

नमोऽस्तु रामाय सलक्ष्मणाय देव्यै च तस्यै जनकात्मजायै।

नमोऽस्तु रुद्रेन्द्रयमानिलेभ्यो नमोऽस्तु चन्द्रार्कमरुद्गणेभ्यः।।

namo astu raamaaya salakshmanaaya devyai cha tasyai janakaatmajaayai

namo astu rudra-indra-yama-anillebhyaH namo astu chandra-arka- marutganebhyaH..

Valmikiramayanam Sundarakandam Ch 13 sloka 63

Hope you know who chanted it..

It was Lord

Anjaneya himself in sundarakandam of Srimad valmikiramayanam.

The great Hanuman had reached Lanka in search of Sita.

However in spite of his best efforts Sita could not be traced.

He was simply desperate and crestfallen as time too was running out.

Then he makes this prayer of pranams..

First to Rama with Lakshmana

then to that divine lady the daughter of king Janaka (Sita )

then to Rudra, Indra ,Yama, the wind God Anila or Vayu

then to the moon the sun and the ever protective groups of Maruts.

And immediately the beautiful Ashoka vana with the golden Shimshupa tree under which Sita was seated comes to his eyesight.

The rest is victory.

So to this day when one is in utter desperation with no positive things in sight this sloka is uttered..

And sure the prophetic words of Prabhu Anjaneya are sure to give success..

Yes on all issues

प्रयोजनमनुद्दिश्य न मन्दोऽपि प्रवर्तते

प्रयोजनं सम्प्रवृत्तेः कारणं फललक्षणम् ।

प्रयोजनमनुद्दिश्य न मन्दोऽपि प्रवर्तते ॥ 

श्रीमच्छङ्करभगवत्पूज्यपादविरचितः

सर्ववेदान्तसिद्धान्तसारसङ्ग्रहः

prayojanaṃ sampravṛtteḥ kāraṇaṃ phalalakṣaṇam ।

prayojanamanuddiśya na mando'pi pravartate ॥ 11 ॥

śrīmacchaṅkarabhagavatpūjyapādaviracitaḥ

sarvavedāntasiddhāntasārasaṅgrahaḥ

The above quote in various forms is available in many texts and many texts on Dharmasastrams

The above slokam comes in Sarvavedanta Sara Sangraham of Shankara in the part.. Sadhanachatushtayam

The reason for embarking on any human activity is with the expected result in sight.

Without any result or utility in sight even the dull headed persons would not embark on an activity.

For any activity, there should be an aim, and there should be a reasonable expectation of achieving such result.. Without any use or purpose in sight, no one, even if he is dull headed would ever engage himself in any activity..

Of course, there can be fallacies in the expectations, in the way the activity is pursued, and the projected results. And the result might not be as effective as expected.. But without an expectation no one would do any work..

musings 282

When I was trying to underline the importance of living well in the present I received this reply

"Yes... mean to say, even we are living in present, we can't avoid thoughts and anxiety, i believe"

My response to this..

"There is no "We " in that matter.

The entire lifestyle philosophy is meant to enable and equip a person not to waste his life and time in anxieties and worries of the past and for the future.

If you say you cannot avoid anxiety it is your choice.

If you admit defeat even without taking even a single positive step no one can prevent you from getting defeated.

But many can try and succeed fully or partially.

The yoga philosophy, for example, is designed for control or even cessation of thoughts

So do not try to talk for all.

If you say you cannot avoid thoughts of anxiety it is upto you.

If you decide that way even God cannot help you.

And thoughts which are positive need not be avoided.

Nice thoughts run like bright golden threads connecting the past present and the future.

The self declared atheists are something like this..

The self declared atheists are something like this..

Their lives are something like the story of the gatekeepers of Vaikundam.. Jaya and Vijaya who were cursed for expulsion from Vaikunta by sages Sanatkumaras..

Jaya and Vijaya were given the choice being Vishnubhaktas(staunch devotees of the lord, which they already are) for ten lives and return to Vaikuntam

or livings as enemies of the Lord for three lives and return to Vaikuntam..

They chose constant enmity with the lord in their sojourn away from Vaikuntam because, as enemies they would remember Narayana ever..

And in turn, they took births as

Hiranyaksha and HiranyaKashipu,

Ravana and Kumbhakarna,

and

Shishupala and Dantavaktra..

and all courted enmity of the Lord..

and were killed in direct combats with the Lord..

Varaha killed Hiranyaksha, Narasimha killed Hiranyakahipu, Ravana and Kumbhakarna were slain by Rama

and Shishupala and Dantavaktra met their death at the hands of Krishna..

And they returned to Vaikunda in just three lives..

Atheiests seem to be more like these demonish janmams.

Respect the person.. we can always agree on that.. although we may not agree with his views

in a civlized sociey we can differ on ideologies.. opinions.. approaches.. and we may air the differences even openly..

even with a little veiled sarcasm..

we may try to demolish the arguments of one another..

it is all in the game..

But we should never attack the person physically ,

We should not decry his appearance or physical or mental disabilities or challenges..

We should never try to take advantage of such frailties which are beyond the realms of subject of contention

We should respect the dignity of one another, and should go to any extent to protect such dignity..

After all ideas are not exactly the human beings..

Ideas are just ideas.

Human pains and pleasures and other emotions too are common to all..

So we should never hit below the belt

In wars of our epics like Mahabharatham we can see that people will fight to kill when the battle starts in the day.

But when the days war is over and the warriors are in their tents there is no danger even if arch enemies visit the places of one another..

Yudhistira could ask for the advice and even the methodology to be adopted to defeat his own preceptor in the oppositions camp.. and he could seek advice from that very Guru..

That was our culture..

Respect the person..

we can always agree on that..

although we may not agree with his views,

approaches and ideology..

यदा संनिधानं गता मानवा मे भवांभोदिपारं गतास्ते तदैव

यदा संनिधानं गता मानवा मे भवांभोदिपारं गतास्ते तदैव।

इति व्यञ्जयन् सिन्धुतीरे य आस्ते तमीढे पवित्रं पराशक्तिपुत्रम्॥

सुब्रह्मण्यभुजङ्गे ४

yadā saṁnidhānaṁ gatā mānavā me

bhavāṁbhodipāraṁ gatāste tadaiva|

iti vyañjayan sindhutīre ya āste

tamīḍhe pavitraṁ parāśaktiputram||

subrahmaṇyabhujaṅge 4

This stanza in subrhmanya bhujangam of Shankaracharya extolls the merits of visiting the temple of the Lord situated in the shores of Bay of Bengal in Tiruchendur

When devotees go to the presence of Skanda whose abode is situated in the banks of the sea, it is evident that they have already swum across the ocean that is the woeful worldly karmic life.. On the banks of the sea, which would look like the sea of Karma, the Supreme God Shanmugha is waiting for them to give liberty.

It is for this reason, that immaculate son of Parashakthi the Uma is sitting in his abode adjoining the ocean, at Tiruchendur

Often, people marooned at sea, would be swimming helplessly, floating on the waters of there.. After very long swimming, they may reach the shores, exhausted and helpless, but with some relief that they have finally reached some secure land.. It would be of great relief for them if someone who can really assure them a happy life is eagerly waiting for them all prepared to rended help.

Here Lord Shanmugha is doing just that.. Waiting at sea shore to receive the helpless devotees floating in the seas.. In his capacity as the Supreme Lord, He is also awaiting the arrival of Jeevas who have all the time struggled to swim across the sea of worldly woes.. Once they reach the presence of the Ultimate lord, they are emancipated for ever. This implies that when a sadhaka has managed to swim across the ocean of Samsara and Karma, he would find the Supreme being eagerly waiting for him extending his hands to lift up the devotee.

There is no other reason for Skanda to live in the seashore in a temple where the waves strike the walls all the time and cause disturbance.. The Lord has his fine abode Skandagiri, adjoining his fathers Kailasam.. Alternately, he can live happily in the beautiful island Manidveepa under the shadow of Kalpaka Vriksha.. Leaving all those comforts, the Lord is sitting in the seashore only on account of His infinite mercy for His devotees..

Reaching of the abode of of the son of Shakthi at Tiruchendur is the evidence that the people devoted to Him have actually crossed over the samsara sagaram.

Once you cross over the sagaram there should be the heavenly abode and that is the temple.

And the parabrahmam in person is waiting there on the banks of the sea.. So the location of the temple at the seashore is a symbol.

Perhaps the lord is sitting on the banks of the Bay of Bengal waiting to ensure that anyone who floats in the ocean helplessly should be given a hand of help and taken to his own abode.

A similar idea, not exactly the same could be seen in the Gita introduction “ भीष्मद्रोणतटा…… etc. “

There Keshava the Krishna is kaivartaka the boatsman there, but here Skanda is waiting for devotees reaching after swimming across the ocean of worldly woes.

यावज्जीवं अधीते विप्रः

यावज्जीवं अधीते विप्रः

yaavat jeevam adheete vipraH

A vipra, that is a man whose eagerness for knowledge and pursuit for such knowledge is in the right direction would be learning and acquiring knowledge, as long as he is alive

Vipra

The atri Samhita Defines various stages of a learned person, who is referred to as a brahmana as follows

A person may be understood as a Brahmin by his birth. When the necessary preliminary introductory functions enabling him to pursue his path of knowledge, he is called Dvija.. because the investiture ceremony is his second birth.. Through education he further attains the status of a Vipra and a person who is Brahmana, Dvija and Vipra too is designated as shrotriya

जन्मना ब्राह्मणो ज्ञेयः संस्कारैर्द्विज उच्यते। विद्यया याति विप्रत्वं त्रिभिः श्रोत्रिय उच्यते॥ - (अत्रिसंहिता, श्लोकः १४०)

janmanaa braahmano jneyaH samskaaraiH dvija uchyate vidyayaa yaathi vipratvam tribhiH shrotriya uchyate. ( Atrisamhita.. slokam 140

vipra actually means a scholar to whom any complicated questions can be put, and he would be able to give right and proper answers and clear the doubts of the questioner.

कामधेनुगुणा विद्या ह्यकाले फलदायिनी।

कामधेनुगुणा विद्या ह्यकाले फलदायिनी।

प्रवासे मातृसदृशी विद्या गुप्तं धनं स्मृतम्॥

महासुभाषितसङ्ग्रहे ९६०२

चाणक्य राजनीति शास्त्रे

kāmadhenuguṇā vidyā hyakāle phaladāyinī|

pravāse mātṛsadṛśī vidyā guptaṁ dhanaṁ smṛtam||

mahāsubhāṣitasaṅgrahe 9602

cānakya rājanīti śāstre

Kaamadhenu is the Divine cow who is ever ready and capable of granting the wishes of all those who approach her for anything.

Chanakya says education is also just like that wish yielding cow, and could grant us all our desires, even under the most trying circumstances and even in the wrong times

When one is on a sojourn to foreign land, education serves him faithfully as if it is his own mother

Education is like a hidden resource or treasure which a person could bank on at any time..

குறை ஒன்றும் இல்லை மறைமூர்த்தி கண்ணா

Krishna.. you never gave me any limitations.. I have no complaints.. No complaints at all

Every moment in life was sweet, satisfying, under your love laden protective hands

I have absolutely nothing to complain… even if I am called by you this moment

The poem by the Saintly Devotee, Chakravarthy Rajagopalachari.. and this song was immortalized by M S Subbalakshmi

The song is addressed to that Majestic Lord of the Seven Hills, the Malayappan, Lord Venkiteshvara

Substance of the song

Krishna, Kanna, Govinda, you embodiment of Dharma, I have no complaints.

You stand there hidden from my vision, and even though you hide from me, I have no complaints against you.

How can I have any complaints when there is Venkateshan, who will give me whatever I want, whatever I require, whatever is good for me..

I have no complainst whatsoever.. You Govinda, You of glowing Dark colour, You the master of the Hill,

You are standing behind a screen, and only those leaned souls who can recite Vedas can see you.. But I know you are there.. So I have no complaints that I could not see you.

You are just standing as a huge stone, atop a huge hill.. but you are the Varada, the giver of all boons and favours to all of us.. So what reason can be there for complaining?

You manifest there with a heart that melt with mercy for us who suffer due to the vagaries of Kaliyugam.. Your mercy will take care of us.. What reason have I to complain

Govinda, Malayappa, you are standing there, and you will never refuse anything I ask, and there is my mother Lakshmidevi who is ready to provide me all I ask and also is eager to take care of me. Is very much present on your bosom.. When both of you are there, what complain can I have ?

You embodiment of Dharma, you Manivanna, You Malayappa, You Govinda, Govinda, Govinda, Govinda, I have no complaint to present before your benevolent Grace..

குறை ஒன்றும் இல்லை மறைமூர்த்தி கண்ணா

குறை ஒன்றும் இல்லை கண்ணா

குறை ஒன்றும் இல்லை கோவிந்தா

குறை ஒன்றும் இல்லை மறைமூர்த்தி கண்ணா

குறை ஒன்றும் இல்லை கண்ணா

குறை ஒன்றும் இல்லை கோவிந்தா

கண்ணுக்குத் தெரியாமல் நிற்கின்றாய் கண்ணா

கண்ணுக்குத் தெரியாமல் நின்றாலும் எனக்குக்

குறை ஒன்றும் இல்லை மறைமூர்த்தி கண்ணா

வேண்டியதைத் தந்திட வேங்கடேசன் என்றிருக்க

வேண்டியது வேறில்லை மறைமூர்த்தி கண்ணா

மணிவண்ணா மலையப்பா கோவிந்தா கோவிந்தா கோவிந்தா கோவிந்தா

திரையின்பின் நிற்கின்றாய் கண்ணா

கண்ணா திரையின்பின் நிற்கின்றாய் கண்ணா - உன்னை

மறையோதும் ஞானியர் மட்டுமே காண்பார்

திரையின்பின் நிற்கின்றாய் கண்ணா - உன்னை

மறையோதும் ஞானியர் மட்டுமே காண்பார்

என்றாலும் குறை ஒன்றும் எனக்கில்லை கண்ணா

என்றாலும் குறை ஒன்றும் எனக்கில்லை கண்ணா

குன்றின்மேல் கல்லாகி நிற்கின்ற வரதா

குன்றின்மேல் கல்லாகி நிற்கின்ற வரதா

குறை ஒன்றும் இல்லை மறைமூர்த்தி கண்ணா

குறை ஒன்றும் இல்லை மறைமூர்த்தி கண்ணா

மணிவண்ணா மலையப்பா கோவிந்தா கோவிந்தா கோவிந்தா கோவிந்தா

கலிநாளுக்கிரங்கி கல்லிலே இறங்கி

நிலையாகக் கோவிலில் நிற்கின்றாய் கேசவா

கலிநாளுக்கிரங்கி கல்லிலே இறங்கி

நிலையாகக் கோவிலில் நிற்கின்றாய் கேசவா

குறை ஒன்றும் இல்லை மறைமூர்த்தி கண்ணா

யாதும் மறுக்காத மலையப்பா

யாதும் மறுக்காத மலையப்பா உன் மார்பில்

ஏதும் தர நிற்கும் கருணைக் கடல் அன்னை

என்றும் இருந்திட ஏது குறை எனக்கு

என்றும் இருந்திட ஏது குறை எனக்கு

ஒன்றும் குறையில்லை மறை மூர்த்தி கண்ணா

ஒன்றும் குறையில்லை மறை மூர்த்தி கண்ணா

மணிவண்ணா மலையப்பா கோவிந்தா கோவிந்தா கோவிந்தா கோவிந்தா

கோவிந்தா கோவிந்தா கோவிந்தா கோவிந்தா

കുറൈ ഒന്‍റും ഇല്ലൈ മറൈമൂര്‍ത്തി കണ്ണാ

കുറൈ ഒന്‍റും ഇല്ലൈ കണ്ണാ

കുറൈ ഒന്‍റും ഇല്ലൈ ഗോവിന്ദാ

കുറൈ ഒന്‍റും ഇല്ലൈ മറൈമൂര്‍ത്തി കണ്ണാ

കുറൈ ഒന്‍റും ഇല്ലൈ കണ്ണാ

കുറൈ ഒന്‍റും ഇല്ലൈ ഗോവിന്ദാ

കണ്ണുക്കു തെരിയാമല്‍ നിര്‍ക്കിന്‍റായ് കണ്ണാ

കണ്ണുക്കുത്തെരിയാമല്‍ നിന്‍റാലും എനക്ക്

കുറൈ ഒന്‍റും ഇല്ലൈ മറൈമൂര്‍ത്തി കണ്ണാ

വേണ്ടിയതൈത്തന്തിട വേങ്കടേശന്‍ എന്‍റിരുക്ക

വേണ്ടിയതു വേറില്ലൈ മറൈമൂര്‍ത്തി കണ്ണാ

മണിവണ്ണാ മലൈയപ്പാ ഗോവിന്ദാ ഗോവിന്ദാ ഗോവിന്ദാ ഗോവിന്ദാ

തിരൈയിന്‍ പിന്‍ നിര്‍ക്കിന്‍റായ് കണ്ണാ – ഉന്നൈ

മറൈയോതും ജ്ഞാനിയര്‍ മട്ടുമേ കാണ്പാര്‍

തിരൈയിന്‍ പിന്‍ നിര്‍ക്കിന്‍റായ് കണ്ണാ – ഉന്നൈ

മറൈയോതും ജ്ഞാനിയര്‍ മട്ടുമേ കാണ്പാര്‍

തിരൈയിന്‍ പിന്‍ നിര്‍ക്കിന്‍റായ് കണ്ണാ – ഉന്നൈ

മറൈയോതും ജ്ഞാനിയര്‍ മട്ടുമേ കാണ്പാര്‍

എന്‍റാലും കുറൈ ഒന്‍റും എനക്കില്ലൈ കണ്ണാ

എന്‍റാലും കുറൈ ഒന്‍റും എനക്കില്ലൈ കണ്ണാ

കുന്‍റിന്‍മേല്‍ കല്ലാകി നിര്‍ക്കിന്‍റ വരദാ

കുന്‍റിന്‍മേല്‍ കല്ലാകി നിര്‍ക്കിന്‍റ വരദാ

കുറൈ ഒന്‍റും ഇല്ലൈ മറൈമൂര്‍ത്തി കണ്ണാ

കുറൈ ഒന്‍റും ഇല്ലൈ മറൈമൂര്‍ത്തി കണ്ണാ

മണിവണ്ണാ മലൈയപ്പാ ഗോവിന്ദാ ഗോവിന്ദാ ഗോവിന്ദാ ഗോവിന്ദാ

കലിനാളുക്കിരങ്കി കല്ലിലേ ഇറങ്കി

നിലൈയാകക്കോവിലില്‍ നിര്‍ക്കിന്‍റായ് കേശവാ

കലിനാളുക്കിരങ്കി കല്ലിലേ ഇറങ്കി

നിലൈയാകക്കോവിലില്‍ നിര്‍ക്കിന്‍റായ് കേശവാ

കുറൈ ഒന്‍റും ഇല്ലൈ മറൈമൂര്‍ത്തി കണ്ണാ

യാതും മറുക്കാത മലൈയപ്പാ

യാതും മറുക്കാത മലൈയപ്പാ ഉന്‍ മാര്‍പില്‍

ഏതും തര നിര്‍ക്കും കരുണൈക്കടല്‍ അന്നൈ

എന്‍റും ഇരുന്തിട ഏതു കുറൈ എനക്കു

എന്‍റും ഇരുന്തിട ഏതു കുറൈ എനക്കു

ഒന്‍റും കുറൈയില്ലൈ മറൈമൂര്‍ത്തി കണ്ണാ

ഒന്‍റും കുറൈയില്ലൈ മറൈമൂര്‍ത്തി കണ്ണാ

മണിവണ്ണാ മലൈയപ്പാ ഗോവിന്ദാ ഗോവിന്ദാ ഗോവിന്ദാ ഗോവിന്ദാ ഗോവിന്ദാ ഗോവിന്ദാ ഗോവിന്ദാ ഗോവിന്ദാ

मुक्तां परित्यज्य विभर्ति गुञ्जाम्

न वेत्ति यो यस्य गुणप्रकर्षं

स तं सदा निन्दति नात्र चित्रम् |

यथा किराती करिकुम्भलब्धां

मुक्तां परित्यज्य विभर्ति गुञ्जाम् ||

- चाणक्य नीति (११/८ )

na vetti yo yasya guṇaprakarṣaṃ

sa taṃ sadā nindati nātra citram

Yathaa kiraathee karikumbhalabdhaam mukthaam parityajya vibharthi gunjaam

cāṇakya nīti (11/8 )

Funny but true.. Very often people fail to understand the inherent merits found in some persons, and even insult such persons where they really deserved a lot of respect.. Chanakya is describing such situation in his work Chanakya neeti.

We need not be surprised when we see that a person who is not aware of the abundance of great qualities in another person proceeds to shower insults on the one who had great qualities and deserved a lot of respect.

The hunterwoman in the forest does not know the value of the precious pearl that is obtained from the temple of an elephant and ignores it but wears a necklace of red arbus ( Gunjaa.. Manjaadi.. the bright red seed of a plant found in jungle areas.. )

This brings to the fore the pathetic fact that often the worth of a person gets obliterated when people around are just ignorant of such value or are not prepared to accept such value.

Many wise men and geniuses have faced such situation repeatedly.

ന വേത്തി യോ യസ്യ ഗുണപ്രകര്‍ഷം

സ തം സദാ നിന്ദതി നാത്ര ചിത്രം|

യഥാ കിരാതീ കരികുംഭലബ്ധാം

മുക്താം പരിത്യജ്യ വിഭര്‍ത്തി ഗുഞ്ജാം||

- ചാണക്യ നീതി (൧൧/൮ )

പറയുന്നത് അപഹാസ്യമാണെന്ന് തോന്നാം. പക്ഷെ അത് യാഥാര്‍ഥ്യം ആണ്.

ചില മനുഷ്യരുടെ നൈസര്‍ഗ്ഗികമായ കഴിവുകളെയും അവരുടെ ആഭിജാത്യത്തെയും കുറിച്ച് മനസ്സിലാക്കാല്‍ ചുറ്റും ഉള്ളവര്‍ക്ക് സാധിക്കാതെ വരുന്നു.

അങ്ങിനെ ആ മഹാന്മാര്‍ക്ക് അവഗണന നേരിടേണ്ടി വരിക മാത്രമല്ല പലപ്പോഴും അപമാനം സഹിക്കേണ്ടി വരികയും ചെയ്യുന്നു..

അതിൽ അത്ഭുതമില്ല

കാട്ടില്‍ അലഞ്ഞുതിരിയുന്ന വേടത്തിയ്ക്ക് ആനയുടെ മസ്തകത്തില്‍ നിന്ന് വീണു വഴിയിലെല്ലാം ചിതറിക്കിടക്കുന്ന മുത്തുകളുടെ വില ഒട്ടും വശമില്ല.

അവള്‍ മഞ്ചാടിക്കുരുക്കള്‍ കൊണ്ട് കോര്‍ത്ത മാല ധരിച്ചു സുന്ദരിചമയുന്നു.

ഇതില്‍ നിന്ന് ഒരു കാര്യം വ്യക്തമാവുന്നു.

ഒരു വ്യക്തിയുടെ യഥാര്‍ത്ഥത്തിലുള്ള വില അയാള്‍ ജീവിക്കുന്ന സാമൂഹത്തിന്‍റെ നിലവാരവും മൂല്യബോധവും അനുസരിച്ചായിരിക്കും നിശ്ചയിക്കപ്പെടുന്നത്.

മറ്റുള്ളവര്‍ക്ക് ഒരു വ്യക്തിയുടെ പ്രാധാന്യത്തെക്കുറിച്ച് ഒരു ബോധവും ഇല്ലെങ്കില്‍, പിന്നെ, അവര്‍ അത് അംഗീകരിക്കാന്‍ തയാറില്ലെങ്കില്‍, ആ വ്യക്തിയ്ക്ക് ഒരു രക്ഷയുമില്ല.

എത്രയോ യുഗപുരുഷന്മാര്‍ ഈ അപമാനം സഹിച്ചവരാണ്.

identiy of the author of slokas

when I posted a few slokas traditionally used by many generations, a question as to the identiy of the author of those slokas was raised

I can reply to that only like this

They are traditional prayers.. referred to in many authentic texts of Dharmasastrams like that of Yajnavalkya, Apasthamba.. etc.. and find a place in Smrutimukthaphalam of Vaidyanatha Deekshita and many other major texts containing traditional instructions.

Many sages have used it..

The prayers have come down through the pens and lips of many sages..

We cannot assign authorship to anyone

While on this subject, let me say one thing..

Even Vedas would have been recorded by someone.. but Vedas have no author.

In our tradition we go by rishi, chandas, and devata,,, but never go in search of authors..

We believe great things are floating in the firmament, and are just discovered by rishis.

The question of authorship was considered in Sanskrit literature only much later, say in the period of Kavya, champu etc epoch..

Not in the traditional vedic and puranic literature.

महतस्तरसा विलङ्घयन् निजदोषेण कुधीर्विनश्यति

महतस्तरसा विलङ्घयन् निजदोषेण कुधीर्विनश्यति।

कुरुते न खलु स्वयेच्छया शलभानिन्धनमिद्धदीधितिः॥

माघप्रणिते शिशुपलवधे १६-३५

mahatastarasā vilaṅghayan nijadoṣeṇa kudhīrvinaśyati|

kurute na khalu svayecchayā śalabhānindhanamiddhadīdhitiḥ||

māghapraṇite śiśupalavadhe 16-35

A thought provoking quote from the classic Shishupala Vadham of Magha..

(The story of Shishupala the cousin of Lord Krishna who had to be killed by the Lord is well known.. Even though Shishupala was wicked and foul mouthed, and always enjoyed irritating the Lord, Krishna was kind to him.. as he was his own mother's sister's son.. In fact the Lord had consented that he would not take any action against the abusive cousin till he gets insulted by him a hundred times.. and of course, He would not guarantee safety beyond that level..

In a public congregation of the best and the most noble persons of the time... in the court of Yudhistira, Shishupala started hurling insults on Lord Krishna.. and the count crossed hundred ,, and the discus of the lord just whirled ahead and cut off the head of that abusive person.. Shishupala met his nemesis by crossing the threshold of patience and forbearance of the strongest of the persons, the Lord Krishna himself.. He perished because he did not know his limits..)

The wicked and misguided fellows deliberately and forcibly intrude into the terrain of the strong and noble ones and perish all by themselves..

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The meaning of the slokam

The misguided and foolish person, prodded by his own faulty judgment and pushed by arrogance, forcibly intrude into the field of action of the noble and powerful adversary, and gets defeated and destroyed.

The moths and flies, out of their own ignorance fly straight into the burning fire all by themselves and gets immolated.. The fire never invited them to become its fuel.

===============

The misguided fellows often itch for wrong action, and in that process irritate some really strong person who is just quiet otherwise.. The disturbed person just tries to ward of the irritation but such movement would prove death to the one who caused the disturbance..

It is just like pulling the tail of an elephant which is standing quiet somewhere..

The elephant would turn back, catch hold of the fellow and he may be crushed....before either he or the elephant realizes about the action..

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analysis

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कुधीः the foolish misguided person.. a person with a defective mind

निजदोषेण out of his own defects, out of his own error of judgment

महतः great men

तरसा deliberately and forcibly

विलङ्घयन् crossing the territory, irriatating

विनश्यति perishes

इद्धदीधितिः the fire... (the one who sheds light by lighting the twigs)

न खलु never indeed

शलभान् moths

स्वयं by itself, by himself

इन्धनं fuel

कुरुते makes

The leader of the war should be realistic and down to earth

The leader of the war should be realistic and down to earth... Duryodhana apparently was not..He never tried to understand the chinks in his armour..

Thank God his brothers, especially Dussasana, were faithful to him to the last..

Another glowing tribute to the professional ethics should be paid to Karna..

He fought the war fully knowing that he was up in arms against his own uterine brothers and that lovely cousin of his Krishna whom anyone would love even without any blood relation..

To share the DNA of Krishna..it must have been a thrilling experience for Karna when he came to know of it..

Basically, neither the Pandavas and Kauravas were not the legitimate children of the Kuru race ..

The Dhritarashtra and Pandu sprouted just from external seeds sown in the wombs of the widows of Kuru race..

And Pandavas were illegitimate the second generation too..

Moreover, by his idiotic dice play, a legitimate and legally valid wager of that period Yudhistira has lost all his wealth and whatever agreements like restoration after vanavasam and ajnatha vasam was all hotchpotch..

in fact Duryodhana was being forced to give up a country and its wealth when those were rightfully his..

The idiots who talked about Kshatra Dharma that forced them to play dice, never followed it in many more valid issues..

On the whole Pandavas did have the last laugh because and only because that lovely but wily Krishna sided with them..

the crafty bllack fellow who was very strong and could adapt anything to his own way with his razor sharp intelligence..

Shakuni or anyone was no match to Krishna in the matter of deception and sleight of hand.

.And blood bound him to the Pandavas..

Pritha the Kunthi was a sister, at least a half sister born to the same father to Vasudeva..the father of Krishna..

If I am salute anyone for the complete adherence to the professional ethics and Soldiers honour, I would choose Karna at any time..

and of course Duryodhana would qualify for the runner up..

The readers of the epic MahaBharatham started to gain different views as Krishna.. or the idea of Krishna gained legendary proportions and his persona got merged with Vishnu.,

Star struck, we tend to justify each and every action of Krishna as the ultimate in righteousness and propriety..

Is it really necessary,?

I for one, can love Krishna even with those weak spots..

and it would appear that he is more approachable because of those weak spots.

जपहोमार्चनं कुर्यात् सुधौतचरणः शुचिः

जपहोमार्चनं कुर्यात् सुधौतचरणः शुचिः।

पादशौचविहीनं हि प्रविवेश नलं कलिः॥ ८

क्षेमेन्द्रकविप्रणीते चारुचर्यायाम्॥

japahomārcanaṁ kuryāt sudhautacaraṇaḥ śuciḥ|

pādaśaucavihīnaṁ hi praviveśa nalaṁ kaliḥ|| 8

kṣemendrakavipraṇite cārucaryāyām||

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a very significant instruction from poet Kshemendra in his Charucharya.. the treatise of good conduct.

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A persons should start performing chanting of the names or god, offering oblations to fire, or worshipping the god with flowers, or for that matter any good thing shoud first make himself clean and pure by washing his own feet thoroughly..

The deity of disaster and misfotune, Kali entered the Emperor Nala through his feet which were not washed properly .

================

The story of Emperor Nala is very famous.. He was a great ruler, perfect in all sense.

He was ruling his country well.. But once he played dice with his brother and lost the kingdom as a wager.

it is believed that this king once entered his palace in the dusk after some tour, and he failed to wash his feet before entering..

The time was not good for Nala, and the evil deity of misfortune and suffering, Kali was waiting for him to infest him, but was at a loss to take charge of the king because the king was perfect in all his actions..

Finally when the king forgot to wash his feet, Kali grabbed the opportunity and entered the body of the king

The kings character underwent a sea change..

He started behaving in not so proper ways..

And in a game of chess with his brother, lost the kingdom too and adjourned to forest along with his wife Damayanti..

In the forest, he protected the king of snakes Karkotaka from a wildfire, but in turn was bitten by the snake and lost his personal beauty..

His wife Damayanti was lost too.

The king landed up as a charioteer to Rituparna.. and learned the Aksha Hridaya Vidya and finally kali left him.

After that he regained Damayanti and regained the kingdom too.

The story is long with many episodes, and many versions too

The story is found first in the epic Mahabharatham

Here the most relevant part of the story is that the king Nala allowed his attention slip for some moments, and overlooked the need for personal cleanliness.. and that the results were disastrous..