समूलोन्मूलनं कुर्याद्वार्योघो मृदुशीतलः

वने प्रज्वलितो वह्निः दहन् मूलानि रक्षति।

समूलोन्मूलनं कुर्याद्वार्योघो मृदुशीतलः॥इन्दिस्चे स्प्रूचे २७१९ पञ्चतन्त्रे

vane prajvalito vahniḥ dahan mūlāni rakṣati|

samūlonmūlanaṁ kuryādvāryogho mṛduśītalaḥ||indisce sprūce 2719 pañcatantre

The advise from the classic Panchatantram is really illuminating

Even people who are very active, vigorous, intense and tough persons would spread damage while executing their avowed activities, but might spare some little portion of the booty to the victims, who, could resume their existence at least in a truncated manner. However, cold and cruel persons, who are apparently very friendly and often meek too ensure that their destructive activities are through and would see to it that nothing would be left behind in the area of their activity, and that way they would ensure that the destruction is clinically complete.

See, the wildfire spreading in the forest. The fire inundates, razes down all the tall trees with braches, leaves and trunks too.. But the fire would spare the bottom are where the roots are still there. The tree may, after sometime sprout branches and leaves and grow again.

But if the flood arrives, the water seeps into the earth, destabilized the roots of the trees, uproots the full tree with roots and washes them away to far off places. With that final strike, the life of the trees are finished once for all.

Here, the wild fire is fierce and apparently cruel too. The flood carried very cool water, looks mild and genial too.

The lesson to be learned is that we should never get carried away or lulled into confidence watching the apparent friendliness of some evil minded fellows.

k v a

वने in the forest प्रज्वलितः kindles and spread वह्निः fire दहन् in the process of violent burning, in the process of gutting मूलानि the roots (of the trees ) रक्षति spares, leaves unaffected मृदु soft शीतलः cool वार्योघः flood समूल with roots उन्मूलनं pulls out entirely upto the deep root कुर्यात् does

rudram,chamakam,rudraikadashini,Lghu Rudram,Maharudram,Atitudram

chanting the whole eleven anuvakams of Srirudram followed by eleven anuvakams of chamakam is called the sadharana rudra japam.

chanting srirudram once followed by the first anuvakam of chamakam, then the whole rudram again followed by the second anuvakam of rudram... thus continuing to chant the rudraprashnam eleven times each time followed by the successive anuvakams of chamakam is called rudraikaadashini

Eleven times rudraikadashini is called Laghu Rudram

Eleven Laghu rudrams constitute a Maharudram

and

Eleven Maharudrams constitue and atirudram..

These are the usual variations in chanting Sri Rudram.. namakam and chamakam..

Mahanyasam ..general outline

Mahanyasam ..general outline

Mahanyasam is the ceremonial invocation of lord shiva and his devatas with vedic mantras ..

the lord is invoked in kumbhas or pitchers filled with sacred water etc and also on some mandalas or cluster of materials suitable for invocation of the divine couple shiva and uma .

. In addition the person who chants rudram and chamakam worshipfully invokes the lord and all other gods in various parts of his own body through various nyasa mantrams

This nyasam alone makes him pure and eligible for chanting Sri Rudram.

Namaskaram to the divine couple uma and shankara is offered.

The lords of cardinal points ashtadigpalakas are invoked in the appropriate direction in waterpots or mandalas etc.

The detailed procedure is prescribed by Bodhayana.

The mantras would consume about one and half hours.

If it is not possible to perform mahanyasam a shortened version Laghunyasam is followed.

Nyasam..the word means reverentially and pointedly placing deities..around the main deity in kumbham .

The chanting of rudram is then done honouring the deity invoked in that kumbham.

In addition the deities are placed or invoked in various parts of the body of the one who chants Sri Rudram through anganyasam karanyasam etc.

For nyasa of each deity elaborate vedic mantras and often tantric beeja mantras are chanted.

This is a general outline.

The subject is too vast.

And the procedure can have minor variation according to local practices.

In our nitya pooja with rudram we perform only laghunyasam

नहि सममेतैरन्नदानं प्रधानम्

तुरगशत सहस्रं गोगजानाञ्च लक्षं

कनकरजतपात्रं मेदिनीं सागरान्ताम्।

विमलकुलवधूनां कोटिकन्याश्च दद्या

न्न हि नहि सममेतैरन्नदानं प्रधानम्।

कविभट्ट पद्यसङ्ग्रहः॥

turagaśata sahasraṁ gogajānāñca lakṣaṁ

kanakarajatapātraṁ medinīṁ sāgarāntām|

vimalakulavadhūnāṁ koṭikanyāśca dadyā

nna hi nahi samametairannadānaṁ pradhānam|

kavibhaṭṭa padyasaṅgrahaḥ||

Even if one makes gifts of hundreds of thousands of horses

Even if one makes gifts of lakhs of elephant and cows

Even if one arranges for gifts of vessels made of gold and silver in plent

Even if one bequeaths lands spanning from seashore to seashore to the needy on es

Even if one arranges for the gift of marriage of a crore of young girls born in impeccable families

All these would not be equal to or be match to gift of food.. Gift of food is superior to all these .

തുരഗശത സഹസ്രം ഗോഗജാനാഞ്ച ലക്ഷം

കനകരജതപാത്രം മേദിനീം സാഗരാന്താം।

വിമലകുലവധൂനാം കോടികന്യാശ്ച ദദ്യാ

ന്ന ഹി നഹി സമമേതൈരന്നദാനം പ്രധാനം।

കവിഭട്ട പദ്യസങ്ഗ്രഹഃ॥

ആയിരവും പതിനായിരവും കുതിരകള്‍ സമ്മാനമായി നല്‍കിയാലും

ലക്ഷം പശുക്കളും ആനകളും ദാനമായി നലിയാലും

സ്വര്‍ണ്ണവും വെള്ളിയും കൊണ്ട് നിര്‍മ്മിച്ച ഒത്തിരി പാത്രങ്ങള്‍ സമ്മാനമായി വിതരണം ചെയ്താലും

ഒരു കടല്‍ത്തീരം മുതല്‍ മറുവശത്തുള്ള കടല്‍ത്തീരം വരെ നീണ്ടു കിടക്കുന്ന ഭൂമി പതിച്ചു കൊടുത്താലും

ഒരു കോടി കന്യകകളുടെ വിവാഹം സമ്മാനമായി സംഘടിപ്പിച്ചാലും

അതൊന്നും അന്നദാനത്തിന്, വിശക്കുന്നവന് ആഹാരം കൊടുക്കുന്നതിന് തുല്യമാവുകയില്ല.

അന്നദാനം മറ്റുള്ള ദാനങ്ങളെക്കാള്‍ എന്നും ശ്രേഷ്ടമായി തന്നെ കരുതപ്പെടും.

musings 293

we Hindus believe that the diseases afflict the body as the result of Karma..

If any short circuiting is applied our weight of papam will remain and will have to be expiated by deferred suffering..

In fact the great philosopher and scholar Appayya Deekshitar has demonstrated this in his own life as recorded by himself..

In fact he was having some serious body ailment, and instead of finding cure he was trying to suffer it away..

He was minister in the court of a king, and as is usual some jealous colleagues carried tale to the ruler.. it was reported that that the scholar minister was having some serious and communicable disease which he was concealing..

To test him, the ruler visited the residence of Deekshitar without prior notice, and that was a period which the minister had allotted for suffering the disease..

Seeing the King, the ailing scholar just threw away his uttareeyam (after transferring the ailment to it through his own tapas), and greeted the king as if nothing has happened.. He was talking to the king in the normal manner but there was no sign of the illness. But at the same time the uthareeyam was just vibrating and throwing itself on the air as if it were shivering from the malady..

Later the fact was explained to t

he king too..

I found this recorded in a biography of the scholar in Sanskrit.. I have the book with me..

This is just an instance.. Transferring of Karmic effect and illnesses to another medium and getting relief was an established practice in India..

They say Humayun was afflicted by fatal fever and Babur just prayed the Almighty to spare his son, took the fever on Himself and gave up his life in place of his son..

परतोषयिता न कश्च स्वगतो यस्य गुणोऽस्ति देहिनः।

परतोषयिता न कश्च स्वगतो यस्य गुणोऽस्ति देहिनः।

परदोषकथाभिरल्पकः सुजनं तोषयितुं किलेच्छति॥

शार्ङ्गधर पद्धतिः इन्दिश्चे स्प्रूचे १६९६

paratoṣayitā na kaśca svagato yasya guṇo'sti dehinaḥ|

paradoṣakathābhiralpakaḥ sujanaṁ toṣayituṁ kilecchati||

śārṅgadhara paddhatiḥ indiśce sprūce 1696

𝐄𝐯𝐞𝐫𝐲 𝐩𝐞𝐫𝐬𝐨𝐧, 𝐡𝐨𝐰𝐞𝐯𝐞𝐫 𝐮𝐬𝐞𝐥𝐞𝐬𝐬 𝐚𝐧𝐝 𝐬𝐢𝐥𝐥𝐲 𝐡𝐞 𝐢𝐬 𝐰𝐨𝐮𝐥𝐝 𝐚𝐥𝐰𝐚𝐲𝐬 𝐥𝐢𝐤𝐞 𝐭𝐨 𝐩𝐥𝐞𝐚𝐬𝐞 𝐭𝐡𝐨𝐬𝐞 𝐩𝐞𝐨𝐩𝐥𝐞 𝐰𝐡𝐨 𝐡𝐚𝐯𝐞 𝐬𝐨𝐦𝐞 𝐞𝐦𝐢𝐧𝐞𝐧𝐭 𝐬𝐭𝐚𝐭𝐮𝐬.

𝐈𝐟 𝐚 𝐩𝐞𝐫𝐬𝐨𝐧 𝐢𝐬 𝐡𝐚𝐯𝐢𝐧𝐠 𝐬𝐨𝐦𝐞 𝐢𝐧𝐡𝐞𝐫𝐞𝐧𝐭 𝐰𝐨𝐫𝐭𝐡 𝐰𝐢𝐭𝐡𝐢𝐧 𝐚𝐧𝐝 𝐡𝐞 𝐟𝐮𝐧𝐜𝐭𝐢𝐨𝐧𝐬 𝐢𝐧 𝐬𝐨𝐜𝐢𝐞𝐭𝐲 𝐩𝐮𝐭𝐭𝐢𝐧𝐠 𝐭𝐨 𝐠𝐨𝐨𝐝 𝐮𝐬𝐞 𝐬𝐮𝐜𝐡 𝐰𝐨𝐫𝐭𝐡𝐲 𝐪𝐮𝐚𝐥𝐢𝐭𝐢𝐞𝐬, 𝐡𝐢𝐬 𝐰𝐨𝐫𝐤 𝐰𝐨𝐮𝐥𝐝 𝐚𝐭𝐭𝐫𝐚𝐜𝐭 𝐭𝐡𝐞 𝐚𝐭𝐭𝐞𝐧𝐭𝐢𝐨𝐧 𝐨𝐟 𝐚𝐥𝐥 𝐢𝐧𝐜𝐥𝐮𝐝𝐢𝐧𝐠 𝐭𝐡𝐨𝐬𝐞 𝐰𝐡𝐨 𝐫𝐞𝐚𝐥𝐥𝐲 𝐦𝐚𝐭𝐭𝐞𝐫. 𝐒𝐮𝐜𝐡 𝐚𝐜𝐭𝐢𝐯𝐢𝐭𝐢𝐞𝐬 𝐰𝐨𝐮𝐥𝐝 𝐩𝐥𝐞𝐚𝐬𝐞 𝐬𝐮𝐜𝐡 𝐠𝐨𝐨𝐝 𝐦𝐞𝐧 𝐭𝐨𝐨. 𝐒𝐨𝐨𝐧𝐞𝐫 𝐨𝐫 𝐥𝐚𝐭𝐞𝐫, 𝐭𝐡𝐞𝐲 𝐜𝐚𝐭𝐜𝐡 𝐭𝐡𝐞 𝐚𝐭𝐭𝐞𝐧𝐭𝐢𝐨𝐧 𝐨𝐟 𝐭𝐡𝐞 𝐰𝐨𝐫𝐭𝐡𝐲 𝐩𝐞𝐫𝐬𝐨𝐧𝐬.

𝐇𝐨𝐰𝐞𝐯𝐞𝐫 𝐰𝐞 𝐟𝐢𝐧𝐝 𝐬𝐨𝐦𝐞 𝐥𝐚𝐳𝐲, 𝐮𝐬𝐞𝐥𝐞𝐬𝐬 𝐩𝐞𝐨𝐩𝐥𝐞 𝐢𝐧 𝐬𝐨𝐜𝐢𝐞𝐭𝐲, 𝐰𝐡𝐨 𝐡𝐚𝐯𝐞 𝐯𝐞𝐫𝐲 𝐥𝐢𝐭𝐭𝐥𝐞 𝐬𝐤𝐢𝐥𝐥, 𝐚𝐧𝐝 𝐰𝐡𝐨 𝐚𝐫𝐞 𝐜𝐨𝐦𝐩𝐥𝐞𝐭𝐞𝐥𝐲 𝐚𝐯𝐞𝐫𝐬𝐞 𝐭𝐨 𝐝𝐨 𝐚𝐧𝐲 𝐰𝐨𝐫𝐤. 𝐓𝐡𝐞 𝐫𝐞𝐬𝐮𝐥𝐭 𝐢𝐬 𝐭𝐡𝐚𝐭 𝐬𝐮𝐜𝐡 𝐩𝐞𝐨𝐩𝐥𝐞 𝐡𝐚𝐯𝐞 𝐧𝐨𝐭𝐡𝐢𝐧𝐠 𝐭𝐨 𝐬𝐡𝐨𝐰𝐜𝐚𝐬𝐞 𝐚𝐬 𝐠𝐨𝐨𝐝 𝐚𝐧𝐝 𝐰𝐨𝐫𝐭𝐡𝐲 𝐚𝐜𝐭𝐢𝐨𝐧. 𝐇𝐨𝐰𝐞𝐯𝐞𝐫, 𝐭𝐡𝐞𝐲 𝐚𝐫𝐞 𝐞𝐚𝐠𝐞𝐫 𝐭𝐨 𝐩𝐥𝐞𝐚𝐬𝐞 𝐦𝐞𝐧 𝐢𝐧 𝐚𝐮𝐭𝐡𝐨𝐫𝐢𝐭𝐲 𝐰𝐡𝐨 𝐫𝐞𝐚𝐥𝐥𝐲 𝐦𝐚𝐭𝐭𝐞𝐫. 𝐓𝐡𝐞 𝐜𝐚𝐧 𝐭𝐫𝐲 𝐭𝐨 𝐚𝐭𝐭𝐫𝐚𝐜𝐭 𝐭𝐡𝐞 𝐚𝐭𝐭𝐞𝐧𝐭𝐢𝐨𝐧 𝐨𝐟 𝐭𝐡𝐞 𝐰𝐨𝐫𝐭𝐡𝐲 𝐩𝐞𝐨𝐩𝐥𝐞 𝐨𝐧𝐥𝐲 𝐛𝐲 𝐜𝐚𝐫𝐫𝐲𝐢𝐧𝐠 𝐭𝐚𝐥𝐞𝐬, 𝐛𝐲 𝐫𝐞𝐩𝐨𝐫𝐭𝐢𝐧𝐠 𝐚𝐛𝐨𝐮𝐭 𝐭𝐡𝐞 𝐢𝐦𝐚𝐠𝐢𝐧𝐚𝐫𝐲 𝐞𝐯𝐢𝐥 𝐝𝐞𝐞𝐝𝐬 𝐩𝐞𝐫𝐩𝐞𝐭𝐫𝐚𝐭𝐞𝐝 𝐛𝐲 𝐭𝐡𝐞 𝐠𝐨𝐨𝐝 𝐰𝐨𝐫𝐤𝐞𝐫𝐬.

𝐎𝐟 𝐜𝐨𝐮𝐫𝐬𝐞, 𝐭𝐡𝐞 𝐥𝐨𝐮𝐭𝐬 𝐡𝐚𝐯𝐞 𝐭𝐰𝐨 𝐚𝐝𝐯𝐚𝐧𝐭𝐚𝐠𝐞𝐬. 𝐄𝐯𝐞𝐧 𝐭𝐡𝐞 𝐠𝐨𝐨𝐝 𝐩𝐞𝐫𝐬𝐨𝐧𝐬, 𝐰𝐡𝐞𝐧 𝐭𝐡𝐞𝐲 𝐚𝐫𝐞 𝐜𝐨𝐦𝐟𝐨𝐫𝐭𝐚𝐛𝐥𝐲 𝐩𝐥𝐚𝐜𝐞𝐝, 𝐚𝐫𝐞 𝐧𝐨𝐭 𝐚𝐯𝐞𝐫𝐬𝐞 𝐭𝐨 𝐥𝐢𝐬𝐭𝐞𝐧𝐢𝐧𝐠 𝐭𝐨 𝐬𝐜𝐚𝐧𝐝𝐚𝐥𝐬. 𝐀𝐭 𝐭𝐡𝐞 𝐬𝐚𝐦𝐞 𝐭𝐢𝐦𝐞, 𝐭𝐡𝐞 𝐥𝐨𝐮𝐭𝐬, 𝐭𝐡𝐨𝐮𝐠𝐡 𝐭𝐡𝐞𝐲 𝐝𝐨 𝐧𝐨𝐭𝐡𝐢𝐧𝐠 𝐠𝐨𝐨𝐝, 𝐦𝐚𝐧𝐚𝐠𝐞 𝐭𝐨 𝐚𝐪𝐮𝐢𝐫𝐞 𝐞𝐱𝐭𝐫𝐚𝐨𝐫𝐝𝐢𝐧𝐚𝐫𝐲 𝐬𝐤𝐢𝐥𝐥𝐬 𝐢𝐧 𝐬𝐩𝐫𝐞𝐚𝐝𝐢𝐧𝐠 𝐬𝐜𝐚𝐧𝐝𝐚𝐥𝐬 𝐚𝐧𝐝 𝐟𝐚𝐥𝐬𝐞𝐡𝐨𝐨𝐝𝐬.

𝐅𝐫𝐨𝐦 𝐒𝐡𝐚𝐫𝐠𝐚𝐝𝐚𝐡𝐚𝐫𝐚 𝐩𝐚𝐝𝐝𝐚𝐡𝐭𝐢

𝙠 𝙫 𝙖𝙣𝙖𝙣𝙩𝙝𝙖𝙣𝙖𝙧𝙖𝙮𝙖𝙣𝙖𝙣

यस्य for whose देहिनः silly fellow स्वगतो concerning himself, about himself कश्च some little गुणः virtues, praisewortha qualities न not अस्ति there अल्पकः सः that wretch of a human being, that silly fellow परदोष कथाभिःby telling about the bad things in others, by spreading scandals and calumny about others सुजनं good people, worthy people तोषयितुं to make them pleased, to make them happy इच्छति want किल it would seem.

musings 292

𝐈𝐟 𝐢𝐭 𝐢𝐬 𝐜𝐥𝐚𝐢𝐦𝐞𝐝 𝐭𝐡𝐚𝐭 𝐬𝐢𝐧 𝐢𝐬 𝐧𝐨𝐭 𝐚 𝐟𝐚𝐜𝐭𝐨𝐫 𝐢𝐧 𝐇𝐢𝐧𝐝𝐮𝐢𝐬𝐦

(𝐚𝐬 𝐬𝐨𝐦𝐞𝐨𝐧𝐞 𝐭𝐫𝐢𝐞𝐝 𝐭𝐨 𝐢𝐦𝐩𝐥𝐲.. 𝐚𝐧𝐝 𝐬𝐭𝐚𝐭𝐞𝐝 𝐭𝐡𝐚𝐭 𝐬𝐢𝐧 𝐢𝐬 𝐚 𝐂𝐡𝐫𝐢𝐬𝐭𝐢𝐚𝐧 𝐜𝐨𝐧𝐜𝐞𝐩𝐭)

𝐭𝐡𝐚𝐭 𝐬𝐭𝐚𝐭𝐞𝐦𝐞𝐧𝐭 𝐢𝐬 𝐧𝐨𝐭 𝐜𝐨𝐫𝐫𝐞𝐜𝐭..

𝐈𝐧 𝐟𝐚𝐜𝐭 𝐃𝐡𝐚𝐫𝐦𝐚𝐬𝐚𝐬𝐭𝐫𝐚𝐬 𝐚𝐧𝐝 𝐦𝐚𝐧𝐲 𝐏𝐮𝐫𝐚𝐧𝐚𝐬 𝐰𝐡𝐢𝐜𝐡 𝐚𝐫𝐞 𝐚𝐥𝐥 𝐢𝐧𝐭𝐞𝐠𝐫𝐚𝐥 𝐩𝐚𝐫𝐭𝐬 𝐨𝐟 𝐇𝐢𝐧𝐝𝐮𝐢𝐬𝐦 𝐜𝐨𝐧𝐭𝐚𝐢𝐧 𝐯𝐞𝐫𝐲 𝐝𝐞𝐭𝐚𝐢𝐥𝐞𝐝 𝐥𝐢𝐬𝐭 𝐨𝐟 𝐬𝐢𝐧𝐬.. 𝐚 𝐯𝐞𝐫𝐢𝐭𝐚𝐛𝐥𝐞 𝐞𝐧𝐜𝐲𝐜𝐥𝐨𝐩𝐞𝐝𝐢𝐚 𝐨𝐟 𝐬𝐢𝐧𝐬, 𝐩𝐚𝐬𝐭, 𝐩𝐫𝐞𝐬𝐞𝐧𝐭 𝐚𝐧𝐝 𝐩𝐫𝐨𝐬𝐩𝐞𝐜𝐭𝐢𝐯𝐞..

𝐀𝐧𝐝 𝐇𝐢𝐧𝐝𝐮𝐢𝐬𝐦 𝐨𝐫 𝐟𝐨𝐫 𝐭𝐡𝐚𝐭 𝐦𝐚𝐭𝐭𝐞𝐫 𝐚𝐧𝐲 𝐨𝐫𝐠𝐚𝐧𝐢𝐬𝐞𝐝, 𝐮𝐧𝐨𝐫𝐠𝐚𝐧𝐢𝐳𝐞𝐝 𝐨𝐫 𝐝𝐢𝐬𝐨𝐫𝐠𝐚𝐧𝐢𝐳𝐞𝐝 𝐟𝐚𝐢𝐭𝐡 𝐚𝐧𝐝 𝐢𝐭𝐬 𝐩𝐫𝐢𝐞𝐬𝐭𝐡𝐨𝐨𝐝 𝐭𝐡𝐫𝐢𝐯𝐞𝐬 𝐨𝐧 𝐭𝐡𝐞 𝐛𝐞𝐧𝐞𝐟𝐢𝐭𝐬 𝐢𝐭 𝐝𝐞𝐫𝐢𝐯𝐞𝐬 𝐭𝐡𝐫𝐨𝐮𝐠𝐡 𝐜𝐨𝐧𝐟𝐞𝐬𝐬𝐢𝐨𝐧𝐬 𝐚𝐧𝐝 𝐞𝐱𝐩𝐢𝐚𝐭𝐢𝐨𝐧𝐬.

𝐁𝐮𝐭 𝐭𝐡𝐞𝐧 𝐢𝐟 𝐰𝐞 𝐞𝐱𝐭𝐫𝐢𝐜𝐚𝐭𝐞 𝐨𝐮𝐫𝐬𝐞𝐥𝐯𝐞𝐬 𝐨𝐮𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐫𝐢𝐠𝐢𝐝 𝐬𝐭𝐫𝐚𝐢𝐭𝐣𝐚𝐜𝐤𝐞𝐭 𝐨𝐟 𝐫𝐞𝐥𝐢𝐠𝐢𝐨𝐧-𝐛𝐚𝐬𝐞𝐝 𝐨𝐫 𝐬𝐨𝐜𝐢𝐚𝐥 𝐩𝐫𝐞𝐣𝐮𝐝𝐢𝐜𝐞𝐬, 𝐢𝐭 𝐰𝐨𝐮𝐥𝐝 𝐛𝐞 𝐯𝐞𝐫𝐲 𝐝𝐢𝐟𝐟𝐢𝐜𝐮𝐥𝐭 𝐭𝐨 𝐝𝐞𝐟𝐢𝐧𝐞 𝐬𝐢𝐧..

𝐀 𝐬𝐢𝐧 𝐨𝐧 𝐭𝐡𝐞 𝐩𝐚𝐫𝐭 𝐨𝐟 𝐨𝐧𝐞 𝐩𝐞𝐫𝐬𝐨𝐧 𝐦𝐚𝐲 𝐛𝐞 𝐣𝐮𝐬𝐭 𝐚 𝐦𝐞𝐚𝐧𝐬 𝐨𝐟 𝐬𝐮𝐫𝐯𝐢𝐯𝐚𝐥 𝐟𝐨𝐫 𝐚𝐧𝐨𝐭𝐡𝐞𝐫..

𝐉𝐮𝐬𝐭 𝐬𝐞𝐞 𝐭𝐡𝐞 𝐥𝐢𝐟𝐞 𝐜𝐲𝐜𝐥𝐞 𝐟𝐨𝐫 𝐞𝐱𝐚𝐦𝐩𝐥𝐞 𝐰𝐡𝐞𝐫𝐞 𝐞𝐯𝐞𝐫𝐲 𝐛𝐞𝐢𝐧𝐠 𝐬𝐮𝐫𝐯𝐢𝐯𝐞𝐝 𝐨𝐧 𝐤𝐢𝐥𝐥𝐢𝐧𝐠 𝐚𝐧𝐝 𝐞𝐚𝐭𝐢𝐧𝐠 𝐭𝐡𝐞 𝐧𝐞𝐚𝐫𝐞𝐬𝐭 𝐦𝐞𝐦𝐛𝐞𝐫 𝐢𝐧 𝐭𝐡𝐞 𝐜𝐡𝐚𝐢𝐧.

𝐓𝐡𝐞 𝐛𝐚𝐬𝐢𝐜 𝐟𝐨𝐮𝐧𝐝𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 𝐥𝐢𝐟𝐞 𝐢𝐬 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐥𝐢𝐯𝐢𝐧𝐠 𝐨𝐫𝐠𝐚𝐧𝐢𝐬𝐦 𝐢𝐬 𝐛𝐨𝐫𝐧 𝐟𝐫𝐞𝐞.. 𝐛𝐮𝐭 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐦𝐨𝐦𝐞𝐧𝐭 𝐢𝐭 𝐬𝐭𝐚𝐫𝐭𝐬 𝐢𝐧𝐝𝐞𝐩𝐞𝐧𝐝𝐞𝐧𝐭 𝐞𝐱𝐢𝐬𝐭𝐞𝐧𝐜𝐞 𝐢𝐧 𝐬𝐲𝐧𝐜 𝐨𝐫 𝐢𝐧 𝐜𝐨𝐦𝐩𝐞𝐭𝐢𝐭𝐢𝐨𝐧 𝐰𝐢𝐭𝐡 𝐞𝐱𝐭𝐞𝐫𝐧𝐚𝐥 𝐜𝐢𝐫𝐜𝐮𝐦𝐬𝐭𝐚𝐧𝐜𝐞𝐬, 𝐭𝐡𝐞 𝐜𝐨𝐧𝐟𝐥𝐢𝐜𝐭 𝐨𝐟 𝐢𝐧𝐭𝐞𝐫𝐞𝐬𝐭 𝐬𝐭𝐚𝐫𝐭𝐬 𝐚𝐧𝐝 𝐢𝐭 𝐢𝐬 𝐪𝐮𝐢𝐭𝐞 𝐧𝐚𝐭𝐮𝐫𝐚𝐥 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐩𝐞𝐫𝐬𝐨𝐧 𝐨𝐫 𝐭𝐡𝐢𝐧𝐠 𝐭𝐡𝐚𝐭 𝐟𝐞𝐞𝐥𝐬 𝐚𝐭 𝐚 𝐫𝐞𝐥𝐚𝐭𝐢𝐯𝐞 𝐝𝐢𝐬𝐚𝐝𝐯𝐚𝐧𝐭𝐚𝐠𝐞 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐬𝐭𝐚𝐭𝐮𝐬-𝐪𝐮𝐨 𝐚𝐬 𝐚 𝐫𝐞𝐬𝐮𝐥𝐭 𝐨𝐟 𝐚𝐧 𝐢𝐧𝐭𝐞𝐫𝐚𝐜𝐭𝐢𝐨𝐧 𝐨𝐫 𝐭𝐫𝐚𝐧𝐬𝐚𝐜𝐭𝐢𝐨𝐧 𝐰𝐨𝐮𝐥𝐝 𝐟𝐞𝐞𝐥 𝐭𝐡𝐚𝐭 𝐢𝐭 𝐢𝐬 𝐛𝐞𝐢𝐧𝐠 𝐬𝐢𝐧𝐧𝐞𝐝 𝐚𝐠𝐚𝐢𝐧𝐬𝐭..

𝐖𝐡𝐨 𝐢𝐬 𝐭𝐨 𝐜𝐨𝐧𝐟𝐞𝐬𝐬 𝐭𝐨 𝐰𝐡𝐨𝐦?

शुभं वेत्त्यशुभं पापं भद्रं दैवहतो नरः

अमित्रं कुरुते मित्रं मित्रं द्वेष्टि हिनस्ति च।शुभं वेत्त्यशुभं पापं भद्रं दैवहतो नरः॥

इन्दिश्चे स्प्रूचे ५१९ १९५ पञ्चतन्त्रे

amitraṁ kurute mitraṁ mitraṁ dveṣṭi hinasti ca|

śubhaṁ vettyaśubhaṁ pāpaṁ bhadraṁ daivahato naraḥ||

indiśce sprūce 519 195 pañcatantre

𝐖𝐡𝐞𝐧 𝐚 𝐟𝐞𝐥𝐥𝐨𝐰 𝐢𝐬 𝐮𝐧𝐝𝐞𝐫 𝐭𝐡𝐞 𝐠𝐫𝐢𝐩 𝐨𝐟 𝐞𝐯𝐢𝐥 𝐟𝐚𝐭𝐞, 𝐰𝐡𝐞𝐧 𝐦𝐢𝐬𝐟𝐨𝐫𝐭𝐮𝐧𝐞 𝐚𝐧𝐝 𝐩𝐮𝐧𝐢𝐬𝐡𝐦𝐞𝐧𝐭 𝐚𝐫𝐞 𝐚𝐥𝐫𝐞𝐚𝐝𝐲 𝐞𝐚𝐫𝐦𝐚𝐫𝐤𝐞𝐝 𝐟𝐨𝐫 𝐡𝐢𝐦, 𝐩𝐢𝐜𝐤𝐬 𝐮𝐩 𝐰𝐢𝐭𝐡 𝐦𝐢𝐬𝐬𝐢𝐨𝐧𝐚𝐫𝐲 𝐳𝐞𝐚𝐥 𝐜𝐡𝐞𝐚𝐭𝐬 𝐚𝐧𝐝 𝐞𝐯𝐢𝐥 𝐟𝐞𝐥𝐥𝐨𝐰𝐬 𝐚𝐬 𝐜𝐥𝐨𝐬𝐞 𝐜𝐨𝐦𝐫𝐚𝐝𝐞𝐬 𝐚𝐧𝐝 𝐚𝐬𝐬𝐨𝐜𝐢𝐚𝐭𝐞𝐬𝐥. 𝐀𝐭 𝐭𝐡𝐞 𝐬𝐚𝐦𝐞 𝐭𝐢𝐦𝐞 𝐡𝐞 𝐡𝐞 𝐜𝐡𝐨𝐨𝐬𝐞𝐬 𝐭𝐨 𝐪𝐮𝐚𝐫𝐫𝐞𝐥 𝐰𝐢𝐭𝐡 𝐩𝐞𝐫𝐬𝐨𝐧𝐬 𝐰𝐡𝐨 𝐚𝐫𝐞 𝐡𝐢𝐠𝐡𝐥𝐲 𝐟𝐫𝐢𝐞𝐧𝐝𝐥𝐲 𝐰𝐢𝐭𝐡 𝐡𝐢𝐦 𝐚𝐧𝐝 𝐚𝐫𝐞 𝐞𝐯𝐞𝐫 𝐞𝐚𝐠𝐞𝐫 𝐭𝐨 𝐡𝐞𝐥𝐩 𝐡𝐢𝐦. 𝐇𝐞 𝐰𝐨𝐮𝐥𝐝 𝐧𝐨𝐭 𝐬𝐭𝐨𝐩 𝐰𝐢𝐭𝐡 𝐭𝐡𝐚𝐭. 𝐇𝐞 𝐰𝐢𝐥𝐥 𝐭𝐫𝐲 𝐭𝐨 𝐜𝐚𝐮𝐬𝐞 𝐡𝐚𝐫𝐦 𝐭𝐨𝐨 𝐭𝐨 𝐬𝐮𝐜𝐡 𝐰𝐞𝐥𝐥 𝐦𝐞𝐚𝐧𝐢𝐧𝐠 𝐟𝐫𝐢𝐞𝐧𝐝𝐬. 𝐅𝐨𝐫 𝐚 𝐟𝐞𝐥𝐥𝐨𝐰 𝐦𝐚𝐫𝐤𝐞𝐝 𝐟𝐨𝐫 𝐦𝐢𝐬𝐟𝐨𝐫𝐭𝐮𝐧𝐞 𝐛𝐲 𝐟𝐚𝐭𝐞, 𝐰𝐡𝐚𝐭 𝐢𝐬 𝐠𝐨𝐨𝐝 𝐚𝐧𝐝 𝐟𝐚𝐯𝐨𝐮𝐫𝐚𝐛𝐥𝐞 𝐰𝐨𝐮𝐥𝐝 𝐥𝐨𝐨𝐤 𝐮𝐧𝐟𝐚𝐯𝐨𝐮𝐫𝐚𝐛𝐥𝐞. 𝐀𝐧𝐝 𝐰𝐡𝐚𝐭 𝐢𝐬 𝐞𝐯𝐢𝐥 𝐚𝐧𝐝 𝐝𝐚𝐧𝐠𝐞𝐫𝐨𝐮𝐬 𝐰𝐨𝐮𝐥𝐝 𝐥𝐨𝐨𝐤 𝐯𝐞𝐫𝐲 𝐧𝐢𝐜𝐞 , 𝐩𝐫𝐨𝐟𝐢𝐭𝐚𝐛𝐥𝐞 𝐚𝐧𝐝 𝐬𝐚𝐟𝐞 𝐭𝐨𝐨, 𝐟𝐨𝐫 𝐬𝐮𝐜𝐡 𝐚 𝐟𝐞𝐥𝐥𝐨𝐰.

𝐘𝐞𝐬, 𝐟𝐚𝐭𝐞 𝐩𝐥𝐚𝐲𝐬 𝐟𝐮𝐧𝐧𝐲 𝐚𝐧𝐝 𝐜𝐫𝐮𝐞𝐥 𝐭𝐫𝐢𝐜𝐤𝐬 𝐰𝐢𝐭𝐡 𝐚 𝐩𝐞𝐫𝐬𝐨𝐧 𝐰𝐡𝐨𝐦 𝐢𝐭 𝐡𝐚𝐬 𝐜𝐡𝐨𝐬𝐞𝐧 𝐭𝐨 𝐬𝐭𝐫𝐢𝐤𝐞 𝐝𝐨𝐰𝐧.

𝐅𝐫𝐨𝐦 𝐏𝐚𝐧𝐜𝐡𝐚𝐭𝐚𝐧𝐭𝐫𝐚𝐦

𝐊𝐯𝐚

दैव हतः who is earmarked by fate for punishment and destruction नरः man अमित्रं unfriendly, hostile person मित्रं friend, associate कुरुते makes सःhe मित्रं a friend द्वेष्टि develops enmity, hostility हिनस्ति cause harm च too शुभं what is good favourable अशुभं unfavourable, porending evil इति thus वेत्ति understand पापं evil things, harmful things भद्रं safe and favourable वेत्ति understands च too

musings 291

My religious faith emphasizes the principle that one cannot get anything for free..

And if I receive any benefits, material or spiritual, from anyone either on my request or given to me without me asking for it, and I do not provide adequate recompense, I get indebted.. My material, moral or spiritual capital to that extent stands transferred to my direct or indirect benefactor. And my own accumulated spiritual wealth gets depleted to that extent.

Giving Dhaanams (gifts), Dakshinas, etc for Phalasweekaram (with a view to receive the favourable results of a sacred ritual)(फलस्वीकारं) is part based this logic..

Anyway, we can never adequately pay back to our parents, elder relatives and friends for all that they did in providing us material benefits and means of life or livelihood, in sharing with us knowledge and many other bounties. That makes us eternal debtors.

There are many debts that can never be repaid.

That is why we acknowledge Pitru rinam,(पितृ ऋण) Deva rinam,(देव ऋण) Rishi rinam.(ऋषि ऋण..etc (Indebtedness to Ancestors, Indebtedness to Gods and Indebtedness to Sages) and we try to repay continuously , although inadequately just by living a useful and productive life.

We are committing grave sin if we forget our roots.

musings 290

I happened to see a discussion thread started by a friend four years ago..

The question raised was in essence whether it was right for even devout people who visit temples to manage to jump the queue of many many devotees and manage to have audience with the Deity.. even through questionable and unfair means..

My thoughts on it

What do you do?

Have you had occasion to change the philosophy in the past four years..?

I understand that visit to a temple is just an optional way of worship..

Nothing really special comes out of it by way of spirituality..

But the basic human urge is to show that the person who does something want to show that he had done it in a superior way.. he has applied his ingenuity and has cashed on all his resources..

And even the sane man wants to present himself as a very important person even when he knows that claim to be false .. especially in the heart of his hears..

So many of the Vratams, visit to temple and such activities are show offs..

And some impressionable people substitute rituals for the core of spirituality and even worship.. They are just indoctrinated that way..

And there are people who gain some sort of leadership (although mostly empty) among others by such exercises in management by hook or crook..

For any of these categories, such attempts to jump the queue, to be unfair and to brag about it can be quite exciting..

Everyone is entitled to do what excites him.

That is all..

And does it really matter what any or each of the participant anywhere would do?

Ultimately what it matters to the individual is what he does..

A reply here can be another show off

𝐀 𝐡𝐚𝐧𝐝𝐟𝐮𝐥 𝐨𝐟 𝐪𝐮𝐨𝐭𝐞𝐬 𝐨𝐧 𝐭𝐡𝐞 𝐬𝐮𝐩𝐫𝐞𝐦𝐞 𝐬𝐢𝐠𝐧𝐢𝐟𝐢𝐜𝐚𝐧𝐜𝐞 𝐨𝐟 𝐞𝐦𝐢𝐧𝐞𝐧𝐭 𝐚𝐧𝐝 𝐥𝐨𝐟𝐭𝐲 𝐪𝐮𝐚𝐥𝐢𝐭𝐢𝐞𝐬

गुरुतां नयन्ति हि गुणाः न हि संहतिः॥किरातार्जुनीये

गुणाः पूजास्थानं गुणिषु न च लिङ्गं न च वयः॥ उत्तररामचरिते

शरीरं क्षणविध्वंसि कल्पान्तस्थायिनो गुणाः॥चाणक्यनीतिशास्त्रे

गुण खल्वनुरागस्य कारणं न बलात्कारः॥मृच्छकटिके

गुणधर्मविहीनो यो निष्फलं तस्य जीवितम्॥मृच्छकटिक

gurutāṁ nayanti hi guṇāḥ na hi saṁhatiḥ|kirātārjunīye

guṇāḥ pūjāsthānaṁ guṇiṣu na ca liṅgaṁ na ca vayaḥ|| uttararāmacarite

śarīraṁ kṣaṇavidhvaṁsi kalpāntasthāyino guṇāḥ|hāṇakyanītiśāstre

guṇa khalvanurāgasya kāraṇaṁ na balātkāraḥ|ṁṛcchakaṭike

guṇadharmavihīno yo niṣphalaṁ tasya jīvitam|ṁṛcchakaṭika

𝐀 𝐡𝐚𝐧𝐝𝐟𝐮𝐥 𝐨𝐟 𝐪𝐮𝐨𝐭𝐞𝐬 𝐨𝐧 𝐭𝐡𝐞 𝐬𝐮𝐩𝐫𝐞𝐦𝐞 𝐬𝐢𝐠𝐧𝐢𝐟𝐢𝐜𝐚𝐧𝐜𝐞 𝐨𝐟 𝐞𝐦𝐢𝐧𝐞𝐧𝐭 𝐚𝐧𝐝 𝐥𝐨𝐟𝐭𝐲 𝐪𝐮𝐚𝐥𝐢𝐭𝐢𝐞𝐬

𝐅𝐫𝐨𝐦 𝐁𝐡𝐚𝐫𝐯𝐢’𝐬 𝐜𝐥𝐚𝐬𝐬𝐢𝐜 𝐊𝐢𝐫𝐚𝐭𝐚𝐫𝐣𝐮𝐧𝐞𝐞𝐲𝐚𝐦

गुरुतां नयन्ति हि गुणाः न हि संहतिः॥किरातार्जुनीये

𝐀 𝐩𝐞𝐫𝐬𝐨𝐧 𝐚𝐭𝐭𝐚𝐢𝐧𝐬 𝐰𝐞𝐢𝐠𝐡𝐭𝐲 𝐬𝐭𝐚𝐭𝐮𝐬 𝐨𝐟 𝐩𝐨𝐬𝐢𝐭𝐢𝐨𝐧 𝐧𝐨𝐭 𝐦𝐞𝐫𝐞𝐥𝐲 𝐛𝐞𝐜𝐚𝐮𝐬𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐟𝐨𝐥𝐥𝐨𝐰𝐢𝐧𝐠 𝐡𝐞 𝐡𝐚𝐬, 𝐧𝐨𝐫 𝐭𝐡𝐞 𝐧𝐮𝐦𝐛𝐞𝐫 𝐨𝐟 𝐩𝐞𝐨𝐩𝐥𝐞 𝐭𝐡𝐚𝐭 𝐟𝐨𝐥𝐥𝐨𝐰 𝐡𝐢𝐦 𝐛𝐮𝐭 𝐨𝐧𝐥𝐲 𝐭𝐡𝐫𝐨𝐮𝐠𝐡 𝐭𝐡𝐞 𝐥𝐨𝐟𝐭𝐲 𝐚𝐧𝐝 𝐞𝐱𝐜𝐞𝐩𝐭𝐢𝐨𝐧𝐚𝐥 𝐪𝐮𝐚𝐥𝐢𝐭𝐢𝐞𝐬 𝐭𝐡𝐚𝐭 𝐡𝐞 𝐩𝐨𝐬𝐬𝐞𝐬𝐬𝐞𝐬

𝐅𝐫𝐨𝐦 𝐁𝐡𝐚𝐯𝐚𝐛𝐡𝐨𝐨𝐭𝐢’𝐬 𝐝𝐫𝐚𝐦𝐚 𝐔𝐭𝐭𝐚𝐫𝐚𝐫𝐚𝐦𝐚𝐜𝐡𝐚𝐫𝐢𝐭𝐚𝐦

गुणाः पूजास्थानं गुणिषु न च लिङ्गं न च वयः॥ उत्तररामचरिते

𝐓𝐡𝐞 𝐡𝐢𝐠𝐡𝐭 𝐬𝐭𝐚𝐭𝐮𝐬 𝐚𝐧𝐝 𝐫𝐞𝐬𝐩𝐞𝐜𝐭𝐚𝐛𝐢𝐥𝐢𝐭𝐲 𝐨𝐟 𝐚 𝐩𝐞𝐫𝐬𝐨𝐧 𝐥𝐢𝐞𝐬 𝐢𝐧 𝐡𝐢𝐬 𝐬𝐭𝐞𝐫𝐥𝐢𝐧𝐠 𝐪𝐮𝐚𝐥𝐢𝐭𝐢𝐞𝐬, 𝐚𝐧𝐝 𝐧𝐞𝐢𝐭𝐡𝐞𝐫 𝐭𝐡𝐞 𝐬𝐞𝐱 (𝐰𝐡𝐞𝐭𝐡𝐞𝐫 𝐢𝐭 𝐢𝐬 𝐦𝐚𝐥𝐞 𝐨𝐟 𝐟𝐞𝐦𝐚𝐥𝐞) 𝐧𝐨𝐫 𝐚𝐠𝐞 (𝐰𝐡𝐞𝐭𝐡𝐞𝐫 𝐲𝐨𝐮𝐧𝐠 𝐨𝐫 𝐞𝐥𝐝𝐞𝐫𝐥𝐲)

𝐅𝐫𝐨𝐦 𝐂𝐡𝐚𝐧𝐚𝐤𝐲𝐚 𝐑𝐚𝐣𝐚 𝐧𝐞𝐞𝐭𝐢 𝐬𝐡𝐚𝐬𝐭𝐫𝐚𝐦

शरीरं क्षणविध्वंसि कल्पान्तस्थायिनो गुणाः॥चाणक्यनीतिशास्त्रे

𝐓𝐡𝐢𝐬 𝐡𝐮𝐦𝐚𝐧 𝐛𝐨𝐝𝐲 𝐰𝐨𝐮𝐥𝐝 𝐛𝐞 𝐬𝐮𝐣𝐞𝐜𝐭 𝐭𝐨 𝐝𝐞𝐚𝐭𝐡 𝐚𝐧𝐝 𝐝𝐞𝐬𝐭𝐫𝐮𝐜𝐭𝐢𝐨𝐧 𝐚𝐭 𝐬𝐡𝐨𝐫𝐭 𝐧𝐨𝐭𝐢𝐜𝐞, 𝐛𝐮𝐭 𝐭𝐡𝐞 𝐬𝐭𝐞𝐫𝐥𝐢𝐧𝐠 𝐪𝐮𝐚𝐥𝐢𝐭𝐢𝐞𝐬 𝐩𝐨𝐬𝐬𝐞𝐬𝐬𝐞𝐝 𝐛𝐲 𝐚 𝐩𝐞𝐫𝐬𝐨𝐧 𝐚𝐧𝐝 𝐭𝐡𝐞𝐢𝐫 𝐩𝐨𝐬𝐢𝐭𝐢𝐯𝐞 𝐞𝐟𝐟𝐞𝐜𝐭𝐬 𝐰𝐨𝐮𝐥 𝐞𝐧𝐝𝐮𝐫𝐞 𝐟𝐨𝐫 𝐞𝐯𝐞𝐫, 𝐰𝐨𝐮𝐥𝐝 𝐞𝐧𝐝𝐮𝐫𝐞 𝐭𝐢𝐥𝐥 𝐭𝐡𝐞 𝐝𝐨𝐨𝐦𝐬𝐝𝐚𝐲.

𝐅𝐫𝐨𝐦 𝐭𝐡𝐞 𝐜𝐥𝐚𝐬𝐬𝐢𝐜 𝐩𝐥𝐚𝐲 𝐌𝐫𝐢𝐜𝐜𝐡𝐚𝐤𝐚𝐭𝐢𝐤𝐚𝐦 𝐨𝐟 𝐩𝐨𝐞𝐭 𝐒𝐡𝐮𝐝𝐫𝐚𝐤𝐚

गुण खल्वनुरागस्य कारणं न बलात्कारः॥मृच्छकटिके

गुणधर्मविहीनो यो निष्फलं तस्य जीवितम्॥मृच्छकटिक

𝐓𝐡𝐞 𝐜𝐚𝐮𝐬𝐞 𝐚𝐧𝐝 𝐝𝐫𝐢𝐯𝐢𝐧𝐠 𝐟𝐨𝐫𝐜𝐞 𝐬𝐮𝐬𝐭𝐚𝐢𝐧𝐞𝐝 𝐥𝐨𝐯𝐞 𝐚𝐧𝐝 𝐚𝐟𝐟𝐞𝐜𝐭𝐢𝐨𝐧 𝐰𝐨𝐮𝐥𝐝 𝐭𝐡𝐞 𝐠𝐨𝐨𝐝 𝐪𝐮𝐚𝐥𝐢𝐭𝐢𝐞𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐥𝐨𝐯𝐞𝐝 𝐨𝐧𝐞 𝐚𝐧𝐝 𝐬𝐮𝐜𝐡 𝐚𝐭𝐭𝐫𝐚𝐜𝐭𝐢𝐨𝐧 𝐜𝐚𝐧𝐧𝐨𝐭 𝐛𝐞 𝐛𝐫𝐨𝐮𝐠𝐡𝐭 𝐢𝐧 𝐨𝐫 𝐞𝐟𝐟𝐞𝐜𝐭𝐞𝐝 𝐭𝐡𝐫𝐨𝐮𝐠𝐡 𝐩𝐥𝐚𝐲 𝐨𝐟 𝐞𝐦𝐨𝐭𝐢𝐨𝐧𝐬 𝐨𝐫 𝐭𝐡𝐫𝐨𝐮𝐠𝐡 𝐚𝐩𝐩𝐥𝐢𝐜𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 𝐩𝐡𝐲𝐬𝐢𝐜𝐚𝐥 𝐟𝐨𝐫𝐜𝐞.

𝐀𝐧𝐝 𝐭𝐡𝐞 𝐥𝐢𝐟𝐞 𝐨𝐟 𝐡𝐮𝐦𝐚𝐧 𝐛𝐞𝐢𝐧𝐠 𝐰𝐡𝐨 𝐢𝐬 𝐧𝐨𝐭 𝐡𝐚𝐯𝐢𝐧𝐠 𝐚𝐧𝐲 𝐠𝐨𝐨𝐝 𝐪𝐮𝐚𝐥𝐢𝐭𝐢𝐞𝐬 𝐚𝐧𝐝 𝐢𝐟 𝐡𝐞 𝐢𝐬 𝐧𝐞𝐢𝐭𝐡𝐞𝐫 𝐟𝐨𝐥𝐥𝐨𝐰𝐢𝐧𝐠, 𝐧𝐨𝐭 𝐢𝐬 𝐤𝐞𝐞𝐧 𝐢𝐧 𝐟𝐨𝐥𝐥𝐨𝐰𝐢𝐧𝐠 𝐭𝐡𝐞 𝐯𝐢𝐫𝐭𝐮𝐞𝐬 𝐚𝐧𝐝 𝐫𝐮𝐥𝐞𝐬 𝐨𝐟 𝐩𝐫𝐨𝐩𝐞𝐫 𝐜𝐨𝐧𝐝𝐮𝐜𝐭, 𝐢𝐬 𝐬𝐢𝐦𝐩𝐥𝐲 𝐰𝐨𝐫𝐭𝐡𝐥𝐞𝐬𝐬.

𝐓𝐡𝐞 𝐫𝐞𝐚𝐝𝐞𝐫 𝐦𝐚𝐲 𝐟𝐞𝐞𝐥 𝐭𝐡𝐞𝐫𝐞 𝐢𝐬 𝐧𝐨𝐭𝐡𝐢𝐧𝐠 𝐧𝐞𝐰 𝐢𝐧 𝐭𝐡𝐞𝐬𝐞 𝐦𝐚𝐱𝐢𝐦𝐬. 𝐁𝐮𝐭 𝐭𝐡𝐞𝐲 𝐜𝐨𝐦𝐞 𝐟𝐫𝐨𝐦 𝐜𝐥𝐚𝐬𝐬𝐢𝐜𝐬 𝐬𝐩𝐫𝐞𝐚𝐝 𝐨𝐯𝐞𝐫 𝐦𝐚𝐧𝐲 𝐜𝐞𝐧𝐭𝐮𝐫𝐢𝐞𝐬 𝐚𝐧𝐝 𝐭𝐡𝐞𝐲 𝐡𝐚𝐯𝐞 𝐠𝐫𝐞𝐚𝐭 𝐜𝐨𝐧𝐭𝐞𝐦𝐩𝐨𝐫𝐚𝐫𝐲 𝐯𝐚𝐥𝐮𝐞 𝐭𝐨𝐨.