be true to your words at any cost

 

मार्ताण्डान्वयजन्मना क्षितिभृता चण्डालसेवा कृता

रामेणात्भुतविक्रमेण गहना संसेविता कन्दरा।

भीमाद्यैः शशिवंशजैर्नृपवरैर्दैन्यं कृतं रङ्कव-

त्संभाषापरिपालनाय पुरुषैः किं किं न चाङ्गीकृतम्॥

इन्दिश्चे स्प्रूचे ४८४० सुभाषितार्णवे

mārtāṇḍānvayajanmanā kṣitibhṛtā caṇḍālsevā kṛtā

rāṁeṇātbhutavikrameṇa gahanā saṁsevitā kandarā|

bhīmādyaiḥ śaśivaṁśajairnṛpavarairdainyaṁ kṛtaṁ raṅkava-

tsaṁbhāṣāparipālanāya puruṣaiḥ kiṁ kiṁ na cāṅgīkṛtam||

indiśce sprūce 4840 subhāṣitārṇave

A noble ruler (Harishchandra) of the solar race worked as a servant tending dead bodies in a burial ground, working under a Chandala.

Rama, of great prowess, whom all people reckon as the best among men, adjourned to the forest to dwell in remotest and obscure caves for long years in Dandakaranya

The eminent heroes born in the Lunar Race, Bhimasena and others had to live in disguise, leading a life not much better than beggars do, in the forest and later in the kingdom of Virata

Harishchandra did this in the process of fulfilling his obligations arising out promises made to Sage Visvamitra

Rama adjourned to Forest to fulfil the solemn promise give to His father Dasaratha.

Moreover, Pandavas had to adjourn for Vanavasa and ajnatha vasam to keep their words given at the time of a game of dice with Duryodhana.

Genuine heroes who honour their solemn promises and undertakings would not hesitate to do anything to honour their own words, their own resolves and to discharge their self-chosen obligations.

K V Ananthanarayanan

Yes, each one has a mind of his own (her own too)

 

Each person has his own peculiar ways of living.

Each has his own pet subjects.

Each has his own prejudices too.

No one really knows what method, subject or action is nicer, nobler and more beneficial and so on.

Tastes do vary according to various genetic factors and mental predilections too

Therefore, it is always the best to live one's life according to his own likes and preferences.

True, no one is an island, and therefore he cannot live without making reasonable adjustments.

Nonetheless, he can allow such adjustment with the least disturbance to his own ways, and to the ways of others.

One can better avoid applying compulsion; eschew encroachment, sabotage, intrusion, and use of tantrums.

In addition, one should not subject himself to become victims of such use of force too.

.

Yes, each one has a mind of his own (her own too).

He/she must take care not  tomortgage that mind for anything.

you must reach a state where such brahmam is seen and felt all the time everywhere.

एकान्ते सुखमास्यतां परतरे चेतः समाधीयतां

प्राणात्मा सुसमीक्ष्यतां जगदिदं तद्व्यापितं दृश्यताम्।

प्राक्कर्म प्रविलोप्यतां चितिबलान्नाप्युत्तरे श्लिष्यतां

प्रारब्धं त्विह भुज्यतामथ परब्रह्मात्मनास्थीयताम्॥

इन्दिश्चे स्प्रूचे ३८३६ शङ्कर भगवत्पाद प्रणीते साधनापञ्चके

ekānte sukhamāsyatāṁ paratare cetaḥ samādhīyatāṁ

prāṇātmā susamīkṣyatāṁ jagadidaṁ tadvyāpitaṁ dṛśyatām|

prākkarma pravilopyatāṁ citabalānnāpyuttare śliṣyatāṁ

prārabdhaṁ tviha bhujyatāmatha parabrhmātmanāsthīyatām||

indiśce sprūce 3836 sādhanāpañcake

Sit comfortably in seclusion, removed ever from the company and provocations of the mundane world.

Allow your inner core, inner substance, to dwell, hover, and rest o the supreme one.

The supreme being who is the in dweller of the self and the motivator of the life force may be thought upon, meditated upon with intensity and diligence

May the realization that the entire universe is encompassed by the Supreme one, that the Supreme one dwells inside and outside all that is there in the universe, flow into your awareness with absolute intensity, and you must reach a state where such presence is seen and felt all the time everywhere.

In that state the remembrance as well as the consequences of the Karma accumulated be given up, erased from your being through the power of your inner self

Never think or plan about what is to happen in future.. never cling to future.

Of course, whatever activities and Karma that are coming by your way as prarabda or as a consequence of the deeds already done may be gone through and lived through.

And finally, (once your Karma is finished ) leave in peace to reach the supreme Brahman, to dwell in His company for eternity.

From Sadhana panchakam of Bhagavatpada

K V ANANTHANARAYANAN

एकान्ते in seclusion, removed from the company, disturbance of the mundane world सुखं comfortably आस्यतां sit चेतः inner core परतरे the supreme one समाधीयतां allow to dwell, hover, rest प्राणात्मा the supreme being who is the in dweller of the self and the motivator of the life force सु समीक्ष्यतां may be thought upon, meditated upon with intensity and diligence तद् by him व्यापितं spread, encompassed इदं जगत् this whole universe दृश्यतां see and realize

प्राक् कर्म the thoughts and consequences of the Karma already accumulated चिति बलात् through the power of inner spirit प्रतिलोप्यतां give up, abandon न अपि not ever उत्तरे what is to happen श्लिष्यतां embrace, cling to प्रारब्धं what is started तु इहhere भुज्यतां work out to finish परब्रह्म आत्मना आस्थीयतां leave in peace to reach the Supreme Brahman to dwell in that company for ever

proper words

तास्तु वाचः सभायोग्याः याश्चित्ताकर्षणक्षमाः।

स्वेषां परेषां विदुषां द्विषामविदुषामपि॥

इन्दिश्चे स्प्रूचे ४१२४ प्रसङ्गाभरणे

tāstu vācaḥ sabhāyogyāḥ yāścittākarṣaṇakṣamāḥ|

sveṣāṁ pareṣāṁ viduṣāṁ dviṣāmaviduṣāmapi||

indiśce sprūce 4124 prasaṅgābharaṇe

The words that a person uses for exchanges in an assembly or congregation should conform to the following parameters. 

 Those words should captivate the mind and attention of all sorts of persons like those belonging to one’s own clan or group, persons who are strangers, persons, who are learned , persons who are even inimical to the speaker, and even people who are ignorant and plain. 

These should also  be  the words or speeches which are fit to be used in a cultured society. .

We must avoid futile, vulgar words.

Drawing the attention of others does not necessarily mean all those who listen would agree with the speaker on the subject spoken. The words should contain substance that would make even the opponent listen. That is all.

K V ANANTHANARAYANAN

ता those वाचः words, speeches, utterance तु सभायोग्याः only are, indeed fit for society, fit to be used in an assembly याः which are स्वेषां own persons,परेषां strangers, विदुषां learned द्विषां unfriendly or inmical अविदुषां ignorant अपि too चित्ताकर्षण क्षमाः capable of attracting the mind, capable of catching the attention

the dynamics of maintenance of the right and balanced control and deployment

यः प्रमाणं न जानाति स्थाने वृद्धौ तथा क्षये। कोशे जनपदे दण्डे न स राज्येऽवतिष्ठते॥ यस्त्वेतानि प्रमाणानि यथोक्तान्यनुपश्यति। युक्तो धर्मार्थयोर्ज्ञाने स राज्यमधिगच्छति॥ इन्दिश्चे स्प्रूचे ५०१५ ५०१६ महाभारते विदुरनीत्यां

yaḥ pramāṇaṁ na jānāti sthāne vṛddhau thathā kṣaye| kośe janapade daṇḍe na sa rājye'vatiṣṭhate|| yastvetāni pramāṇāni yathoktānyanupaśyati| yukto dharmārthayojñāne sa rājyamadhigacchati|| indiśce sprūce 5015 5016 mahābhārate viduraneetyam

The great statesman Vidura sums up in two crisp statements the entire sum and substance of effective administration

If the ruler is not aware of, not having the right control, not having the right conception or understanding about

the dynamics of maintenance of the right and balanced control and deployment, the process of the progress happening as also the possible drains and depletion in

General Administration, in the State Exchequer and treasury, in the geographic and demographic territory, in the matter of armed forces, law and order, and policing, then sure, he is not going to last long as the ruler of the State.

On the other hand, if the ruler is ever meticulous in paying constant attention in the areas as mentioned above, with the right understanding as to the matters of justice, administration and finance too he remains successful as a king

K V ANANTHANARAYANAN

यः the ruler स्थाने proper maintenance and keeping the right and balanced order वृद्धौ in the matter of progress तथा क्षये and depletion, regression too कोशे in the treasury जनपदे in the state of the country, terrain दण्डे in the puntitive measures, the punitive hand of the state.. police and military प्रमाणं proper understanding, न जानाति does not know सः he राज्ये न अवतिष्ठते will not last long as the ruler of the kingdom

यः तु who indeedएतानि these प्रमाणानि essential points, essential matters for consideration यथोक्तं as stated above अनुपश्यति pays attention and proceeds, धर्म अर्थयोः ज्ञाने युक्तः with the right understanding as to the matters of justice, administration and finance too सः राज्यं अधिगच्छति he remains successful as a king

how can you expect him to utter sensible words ?

सकृदुक्तं न गृह्णाति स्वयं वा न करोति यः।

यस्य संपुटिका नास्ति कुतस्तस्य सुभाषितम्॥

इन्दिस्चे स्प्रूचे ३०९१ पञ्चतन्त्रे

sakṛduktaṁ na gṛhṇāti svayaṁ vā na karoti yaḥ|

yasya saṁpuṭikā nāsti kutastasya subhāṣitam||

indisce sprūce 3091 pañcatantre

We can interpret the quote from Panchatantra can be interpreted in two ways.

If a person does not have the common sense and basic intelligence to grasp things that are told to him or that happen around him, if he lacks the initiative to act according the demands of the situation, and if he has not retained with him the wealth of good wisdom contained in the ancient texts and collection of words of wisdom, then how can you expect him to utter sensible words ?

Yes, one should have intelligence, initiative and learning too, if he is to shine as an orator.

Another interpretation of the same slokam can be like this

If a person is adamant and would not understand what experts say, what happens around, if a person is not interested in taking concerted action to further his own interest, and if he is not diligent enough to save and accumulate something for the future from what he is earning, then how can he have a well-established life, which receives praise from one and all ?

A person would gain accolades only if he is smart, active and diligent enough to earn.

K V ANANTHANARAYAN

यः who सकृत् once उक्तं said न गृह्णाति does not grasp यः who स्वयं by himself न करोति does not perform वा too यस्य for whom संपुटिका reservoir of good sense, collection of precious gems नास्ति not here तस्य for whom कुतः सुभाषितं can speak, can give good and sensible words, can gain good name..

Comparing horoscope is only a rather sophisticated superstition.

Horoscope matching was not at all a priority in jyothisham (which is an important supplement to Vedas).

The six elements that complement Vedas are shiksha kalpam jyothisham niruktham chandas and vyakaranam.

Jyothisham primarily intends to fix the Vedic calendar fixing dates for various rituals and functions, to fix the time of birth etc., and to locate movements of planets and their vagaries resulting in eclipses and such astronomical epochs.

No one really wanted it to act as a matchmaker.

Some people with penchant for statistics just observed that planetary placements and the incidents in life often had some common denominators and thus was born astrology as a child of astronomy.

In the strict sense, it has no scriptural backing as a factor in marriage compatibility.

Comparing horoscope is only a rather sophisticated superstition.

Marriage compatibility in Vedic life had no nexus with comparison of janmakundali.

The genuine worth shines forth after the person concerned has passed away

 

संस्थितस्य गुणोत्कर्षः प्रायः प्रस्फुरति स्फुटम्।

दग्धस्यागुरुखण्डस्य स्फारीभवति सौरभम्॥

इन्दिश्चे स्प्रूचे ३०८३ दृष्टान्तकलिकाशतकम्

saṁsthitasya guṇotkarṣaḥ prāyaḥ prasphurati sphuṭam|

dagdhasyāagurukhaṇḍasya sphārībhavati saurabham||

indiśce sprūce 3083 dṛṣṭāntakalikāśatakam

The genuine worth, qualities and the extraordinary glory a person carried during his lifetime gets acknowledgment and his name and fame shines forth in their full glory only after the person concerned has passed away, and is not physically present to bask in the shine of that glory.

See, the piece of agar wood spreads out its heavenly fragrance fully and completely only when it is burned to ashes.

Yes, we the living beings are rather blind and jealous too. We fail to acknowledge greatness of a person when he is alive. Moreover, we wax eloquent with our eulogies when the very same person dies and gets a grand burial.

K V ANANTHANARAYANAN

संस्थितस्य dead about to die नरस्य mans एव only गुणोत्कर्षः the merits, the greatness of the qualities, the extraordinary nature of the qualities प्रायः verily स्फुटं clearly प्रस्फुरति shine forth, come out in full glory and brightness दग्धस्य burnt out अगुरु കടപ്പാല Excoecaria agallocha agar wood, aloe wood used in making fragrant incense.. agarbathis खण्डस्य piece सौरभं fragrance स्फारी भवति spreads in all directions

An excellent writer is one....

 

सकृदुक्तगृहीतार्थो लघुहस्तो जिताक्षरः।

सर्वशास्त्रसमालोकी  नाम लेखकः॥

इन्दिश्चे स्प्रूचे ३०९० चाणक्य

sakṛduktagṛhītārtho laghuhasto jitākṣaraḥ |

sarvaśāstrasamālokī prakṛṣṭo nāma lekhakaḥ||

indiśce sprūce 3090 cāṇakya

An excellent writer is one

Who could grasp, assimilate whatever is spoken around,

Who could write with ease as far as idea and scripts are concerned, who has mastered the nuances of presentation and language,

And

Who  always ensures  take care to acquire reasonably good ideas about all that is happening in the fields of arts and sciences.

shattered by the words of scandal mongers who carry tales

 

मृदुना सलिलेन खन्यमानान्यवघृष्यन्ति गिरेरपि स्थलानि।

उपजापविदां च कर्णजापैः किमु चेतांसि मृदूनि मानवानाम्॥

इन्दिश्चे स्प्रूचे २२४८ पञ्चतन्त्रे

mṛdunā salilena khanyamānānyavaghṛṣyanti girerapi sthalāni|

upajāpavidāṁ ca karṇajāpaiḥ kimu cetāṁsi mṛdūni mānavānām||

indiśce sprūce 2248 pañcatantre

The water flowing down the mountain in small streams are thin and soft by their very nature. However, when the waters flow down constantly, the flanks of the mountain, the valleys just below which are very hard, and tough the water erodes and even sweep them away many a time.

This is a ubiquitous phenomenon.

Similarly is there hardly anything to wonder or feel intrigued when we find the soft and credulous minds of human beings getting poisoned and polluted, eroded and even shattered by the words of scandal mongers who carry tales, the words that are tough mreiy couched in apparent geniality, words that are persuasive and convincing although carrying falsehood and prejudice alone.

Even soft and persistent water can erode the tough mountain. Why should it not be possible for the hard-hearted evil scandalmonger, to pollute the gullible mind of an ordinary human being?

K V ANANTHANARAYANAN

मृदुना by very soft, of liquid nature सलिलेन water खन्यमानानि being run over, eroded constantly गिरेः of the mountain स्थलानि areas surrounding, adjoining to अपि too अवघृष्यन्ति gets depleted, forcibly swept away

किमु why not उपजापविदां experts in carrying tales, scandal mongers कर्णजापैः constant and repeated litany and speech very near the ear मानवानां of men मृदूनि soft चेतांसि mind च अवघृष्यन्ति ? too get carried away, get eroded for the worse too?

They bite the ear of someone and the head of another helpless person rolls.

अहो खलभुजङ्गस्य विपरीतो वधक्रमः

कर्णं लगति चैकस्य प्राणैरन्यो वियुज्यते

aho khala bhjangasy vipareeto vadhakramaH |

karnam lagati chaikasy pranairnyo viyujayate|

from Panchatanatram

Indeed the method used by the evil persons who are as venomous as snakes, when they want to kill someone is quite strange..

They bite the ear of someone and the head of another helpless person rolls.

Here the celebrated teacher Vishnu Sharma is describing the trick employed by evil fellows in their bid to cause death and destruction to innocent and weak people.

They manage it by carrying tales with the arrogant and strong persons..

If they do not like a poor fellow and want him to be eliminated, they will approach a someone much stronger than the victim and after gaining his confidence would poison his ears with stories which will flare up their enmity for the other

There is nothing stronger than a poisonous tongue and the work of disposing of the poor fellow is very easy..

Here the poet shows a great difference between a venomous snake and a venomous fellow..

The snake call kill a person only by biting the victim.. The poisonous fellow can kill someone by singing a song in the ears of another person..

Who is more dangerous?

do not go empty handed....

do not go empty handed....

धर्ममर्थं च कामं च त्रितयं योऽभिकाङ्क्षति।

रिक्तपाणिर्न्नपश्येत राजानं दैवतं गुरुम्॥

महाभारते॥

dharmamarthaṁ ca kāmaṁ ca tritayaṁ yo'bhikāṅkṣati|

riktapāṇirnnapaśyeta rājānaṁ daivataṁ gurum||

( mahābhārate||)

If one wants proper carriage of justice and order

If one wants prosperity and safety for his belongings

and

If he wants all his fond desires to be fulfilled

He should not approach

A king

A Deity

or

A preceptor

empty handed..

Our elders were very realistic.. They knew that some present or tips always will get things done .. and speed up proceedings..

They were very innocent too. They prescribed that when we go to have an audience with the King..read Government and its functionaries of the present day too..

A God.. in temple, or any of the variants or of any religion

And a preceptror or Guru... here guru can mean almost anyone from whom we expect any favour..

one should invariably carry some presents..

True, even the best of the people would be happier to get "something"

This is a practical code of life..

We need not call it bribe.. or gratification..

And if things are to happen in our favour, most of the time we will have to please others.. whether we call it as by giving presents or bribes

the most potent medicine that can cure the infirmities

शरीरे जर्जरीभूते व्याधिग्रस्थे कलेवरे। औषधं जाह्नवी तोयं वैद्यो नारायणो हरिः॥

śarīre jarjarībhūte vyādhigrasthe kalevare| auṣadham jāhnavī toyaṁ vaidyo nārāyaṇo hariḥ||

ശരീരേ ജര്‍ജരീഭൂതേ വ്യാധിഗ്രസ്ഥേ കലേവരേ। ഔഷധം ജാഹ്നവീ തോയം വൈദ്യോ നാരായണോ ഹരിഃ॥

When this human body, which is prone to decay right from the moment it is born is caught up with old age and decay, and has become doddery, weak and devoid of strength and attractives, due to old age, When this human body which is supposed to have a very attractive persona and verve becomes shaky and lack lustre when it is infested with dieseases, the most potent medicine that can cure the infirmities and bring it back to its old attractiveness and health is the hallowed waters of River Ganga, the Jahnavi.. and of course, the doctor who can effect the cure by merciful and devoted treatment is none other that Hari, the remover of all sufferings, that attractive Supreme one Narayana, the Krishna.

शरीरे when this body, the body which starts to decay right from the moment it is born and there fore it is called Shareera, जर्जरिभुते is rendered substantially infirm, decayed and virtually unworkable सति being कलेवरे this body which looks so spick and spam and attractive usually (it is called Kalevara because of its dainty appearance ) व्याधि ग्रस्थे infested by diseases सत्यपि too having become जाह्नवी तोयं the holy waters of Ganga, the darling daughter of Sage Jahnu (She is called by that sweet name because she became the daughter of that great Sage Jahnu during her torrential flow on the Bharatha Plain)औषधं elixir, medicine that removes all illness and disability भवति becomes नारायणः Lord Narayanan हरिः the attractive one, the one who steals away all sins, the one who removes all sorrows वैद्य इति in the shape of physician, doctor वर्तते becomes.

ഈ ശരീരം ജര ബാധിച്ച് ഒന്നുമല്ലാതെ ആയി തീരുമ്പോള്‍, ഏറെ സുന്ദരം എന്ന് നാം കരുതുന്ന നമ്മുടെ ദേഹം വ്യാധി പിടിച്ച് രൂപം കെട്ട് നില്‍ക്കുമ്പോള്‍ നമുക്ക് ആത്യന്തികമായ മരുന്നായി വരുന്നത് ജാഹ്നവി എന്ന ഗംഗയില്‍ ഒഴുകിയെത്തുന്ന ജീവ തീര്‍ത്ഥം മാത്രമായിരിക്കും. ഏറ്റവും ശ്രേഷ്ടനായ വൈദ്യന്‍ ആ അവസരത്തില്‍ ഹരിയായ, എല്ലാ ദുഃഖങ്ങളും കവര്‍ന്നെടുക്കുന്ന, ഭഗവാന്‍ നാരായണന്‍ ആയിരിക്കും.

imviting destrucion through bad habits

 

अक्षेषु मृगयायां च स्त्रीषु पाने वृथाटने।

निद्रायां च निबन्धेन क्षिप्रं नश्यति भूपतिः॥

महासुभाषितसङ्ग्रहे १४९ चाणक्यनीति

akṣeṣu mṛgayāyāṁ ca strīṣu pāne vṛthāṭane|

nidrāyāṁ ca nibandhena kṣipraṁ naśyati bhūpatiḥ||

mahāsubhāṣitasañgrahe 149 caṇakyanī

A king or person occupying a seat of authority slides into infamy and destruction, when he becomes addicted to paly of dice, hunting, excessive indulgence in carnal pleasures, by becoming habitual drinker, wasting time in mindless and untimely sleep and by roaming around without purpose

after facing difficuties even balan or bitter would taste sweet

 

व्यसनं प्राप्य यो मोहात्केवलं परिवेदयेत्।

व्यसनं वर्धयत्येव तस्यान्तं नाधिगच्छति॥

इन्दिश्चे स्प्रुचे २९१३ पञ्चतन्त्रे

व्यसनानन्तरं सौख्यं स्वल्पमप्यधिकं भवेत्।

कषायरसमास्वाद्य स्वाद्वतीवाम्बु विन्द्ते॥

इन्दिस्चे स्प्रूचे २९१४ दृष्टान्तकलिकाशतके

व्यसनेष्वेव सर्वेषु यस्य बुद्धिर्न हीयते।

स तेषां परमभ्येति तत्प्रभावादसंशयम्॥

इन्दिस्चे स्प्रूचे २९१६ पञ्चतन्त्रे

vyasanaṁ prāpya yo mohātkevalaṁ parivedayet|

vyasanaṁ vardhayatyeva tasyāntaṁ nādhigacchati||

indiśce spruce 2913 pañcatantre

vyasanānantaraṁ saukhyaṁ svalpamapyadhikaṁ bhavet|

kaṣāyarasamāsvādya svādvatīvāmbu vindte||

indisce sprūce 2914 dṛṣṭāntakalikāśatake

vyasaneṣveva sarveṣu yasya buddhirna hīyate|

sa teṣāṁ paramabhyeti tatprabhāvādasaṁśayam||

indisce sprūce 2916 pañcatantre

If a person, when he faces a difficult situation, or when he falls to bad company and unsavoury habits, he would simply wail, complain and move around in desperation without trying to salvage the situation to the extent possible. Then one be sure that, the impact of the bad situation would become more adverse and there would be no end in sight for such misery.

When a person who landed up in a bad situation has managed to turn round the corner and is feeling fairly happy and secure, even small and inconsequent happiness would make him feel as if he is in the seventh heaven. This behaviour similar to the conduct of a person, who suffered misery when he tasted a very bitter potion like Kashayam, and then felt even bland, plain water is very sweet for his palate.

If a person does not forsake his diligence and discretion and uses his intellectual faculties fully while confronting a situation, which caused him a lot of misery, then, sure, he will come out of the bad situation eventually, through the right application of such diligent mind and by virtue of such persistent attitude.

K V ANANTHANARAYANAN

all become cowards who are pitiably meek in the presence of women

व्याकीर्णकेसरमुखा मृगेन्द्राः नागाश्च भूरिमदराजविराजमानाः।

मेधाविनश्च पुरुषाः समरेषु शूराः स्त्रीसन्निधौ परमकापुरुषा भवन्ति॥

 इन्दिश्चे स्प्रूचे २९१६ पञ्चतन्त्रे

vyākīrṇakesaramukhā mṛgendrāḥ nāgāśca bhūrimadarājavirājamānāḥ|

medhāavinaśca puruṣāḥ samareṣu śūrāḥ strīsannidhau paramakāpuruṣā bhavanti||

 indiśce sprūce 2916 pañcatantre

Lions who look fearsome with wide shaggy manes and huge mouths, Huge elephants who shine with flow of copiously flowing rut and Heroes and smart men who have established their names and won titles in wars, all become cowards who are pitiably meek in the presence of women..

the right poicy decisions

 

अपश्चात्तापकृत् सम्यग् अनुबन्धिफलप्रदः।

अदीर्घकालोऽभिष्टश्च प्रशस्तो मन्त्र उच्यते॥

महासुभाषित सङ्ग्रहे १९५५ चाणक्य कामान्दकीय नीति

apaścāttāpakṛt samyag anubandhiphalapradaḥ|

adīrghakālo'bhiṣṭaśca praśasto mantra ucyate||

mahāsubhāṣita saṅgrahe 1955 cāṇakya kāmāndakīya nīti

The most effective and praiseworthy qualities of decisions taken during the confabulation of expert ministers who guide the state policy should be that they should never give people state regret later on, they should yield even additional or spplementary benefits, and they should not take too much of time in yielding those benefits

True, the Guru finds the disciple in time

True, the Guru finds the disciple in time... and everything will happen only at the right time alone.. to that extent the Indian religion also is in agreement...

But Hinduism is by no means a religion which demand frugal life of self torture..

Even the greatest sages lived full life with a lot of comforts, lots of wives and lots of children..

Vasishta not only had the daughter of Kamadenu Nandini, with him but lived his life deriving full benefit out of her by way of personal comforts...

Sage Yajnavalkya was very rich.. he demanded and got sufficient compensation in return to gift of education..His wealth which he bequeathed to one of his wives was indeed huge..

Here Sannyasa means giving up enjoyments after getting satisfied or even bored and satiated with such enjoyment of all senses..

Poverty was not ever considered as a virtue... A person becomes divine by knowledge and penance, and not by poverty as per Hinduism..

Only the influence of Old testament, and perhaps Buddhism or Jainism would have persuaded Hindus also to wear poverty as if it were a cap, or the tallest feather in their cap...

We have to understand this difference.. Everything has a price, both in spiritual and material terms according to Hinduism..

I am surprised that spirituality in Hinduism too is equated with poverty these days.. It is a thorough misinterpretation of Hindu ethos..

Fie on wealth, it always brings only difficulties

अर्थानां आर्जनं दुःखं आर्जितानां च रक्षणे।

आये दुःखं व्यये दुःखं धिग् अर्थाः कष्टसंश्रिताः॥

॥सुभषितं॥

arthānāṁ ārjanaṁ duḥkhaṁ ārjitānāṁ ca rakṣaṇe|

āye duḥkhaṁ vyaye duḥkhaṁ dhig arthāḥ kaṣṭasaṁśritāḥ||

||subhaṣitaṁ||

It takes a lot of toil and tears to earn even a little money. It takes greater toil and more tears to maintain and preserve the Income earned. The way of earning is full of sorrow and spending the hard-earned money is heart wrenching. Fie on wealth, it always brings only difficulties

No one is serious when he says so. It is not even sure whether money exists for us or we exist for money. However, the end of July every year is a revelation. We have to file our Income tax Returns.

Now with the rigours of e-filing in place, our misery is multiplied n times

the best way to deal with a wicked minister is to throw him out

 

अपथ्यस्य च भुक्तस्य दन्तस्य चलितस्य च।

अमात्यस्य च दुष्टस्य समूलोद्धारणं सुखम्॥

महासुभाषितसञ्ग्रहे १९०६ पञ्चतन्त्रे

apathyasya ca bhuktaysya dantasya calitasya ca|

amātyasya ca duṣṭasya samūloddhāraṇaṁ sukham||

mahāsubhāṣitasañgrahe 1906 pañcatantre

The recipe for peaceful and comfortable existence as given by a subhashitam attributed to Panchatantra.

It would be good for health and wellbeing that one just does not take food that is disagreeable to his stomach. It would be best to pluck away up to the root a tooth that is shaky. Moreover, the best way to deal with a wicked minister is to throw him out of his position and drive him away to obscurity from where he will never return.

k v a

care for them at any cost

 

वृद्धौ च मातापितरौ साध्वी भार्या सुतः शिशुः।

अप्यकार्यशतं कृत्वा भर्तव्या मनुरब्रवीत्॥

इन्दिश्चे स्प्रुचे २८९२ मनुस्स्मृति ११ १० विक्रमाङ्कदेवचरिते

vṛddhau ca mātāpitarau sādhvī bhāryā sutaḥ śiśuḥ|

apyakāryaśataṁ kṛtvā bhartavyā manurabravīt||

indiśce spruce 2892 manusmriti 11 10 vikramāṅkadevacarite

A man should, at any cost, protect and maintain his elderly parents, infirm and sick father, mother, or both, the faithful wife who depends on him for her very existence and an infant child in the household. He should ensure that he provides food and essential things for their survival even if he has to perpetrate unlawful or evil deeds or activities in his bid to find means for such sustenance. Thus said Manu

Manu does not encourage performance of sinful activities here. He only underlines the supreme importance of the duty of every man to look after with capacity to earn to ensure that those who depend on him exclusively-- like old parents, wife and small children

K V ANANTHANARAYANAN

वृद्धौ elderly, old, sick, infirm मातापितरौ parents, father and moterh साध्वी faithful, pious, भार्या wife शिशुः very little, in infacy, in childhood सुतः son अकार्यशतं hundreds of evild deeds, prohibited deed कृत्वा having done अपि too भर्तव्या should be fed इति मनुः अब्रवीत् thus said Manu.

professional integrity

 

वैद्यो गुरुश्च मन्त्री च यस्य राज्ञः प्रियंवदाः।

शरीरधर्मकोशेभ्यः क्षिप्रं सः परिहीयते॥

इन्दिस्चे स्प्रूचे २९०२ हितोपदेशे

vaidyo guruśca mantrī ca yasya rājñaḥ priyaṁvadāḥ|

śarīradharmakośebhyaḥ kṣipraṁ saḥ parihīyate||

indisce sprūce 2902 hitopadeśe

If the Royal physician, Royal preceptor and the Prime Minister of the state would speak only words that would please the King, then be assured that the King would lose his health and would deviate from the path of law and justice and that the state treasury would be drained empty. It is the duty of the Doctor, minister and the preceptor to ensure that they are completely honest and realistic in their avowed professions

the king (State) collects tax for the welfare of his subjects..

the king (State) collects tax for the welfare of his subjects..

अधर्मस्तु महांस्तात भवेत्तस्य महीपतेः। यो हरेद्बलिषड्भागं नरक्षति पुत्रवत्॥११

युञ्जानः स्वानिव प्राणान् प्राणैरिष्टान् सुतानिव। नित्ययुक्तः सदा रक्षन् सर्वान् विषयवासिनः॥१२

प्राप्नोति शाश्वतीं राम कीर्तिं स बहुवार्षिकीं ब्रह्मणः स्थानमासाद्य तत्रचापि महीयते॥१३

यत् करोति परं धर्मं मुनिर्मूलफलाशनः। तत्र राज्ञश्चतुर्भागः प्रजाधर्मेण रक्षतः॥ १४

श्रीमद्वाल्मीकिये रामायणे आरन्यकान्डे सर्गः ६

adharmastu mahāṁstāta bhavettasya mahīpateḥ| yo haredbaliṣaḍbhāgaṁ narakṣati putravat||11

yuñjānaḥ svāniva prāṇān prāṇairiṣṭān sutāniva| nityayuktaḥ sadā rakṣan sarvān viṣayavāsinaḥ ||12

prāpnoti śāśvatīṁ rāma kīrtiṁ sa bahuvārṣikīṁ brahmaṇaḥ sthānamāsādya tatracāpi mahīyate||13

yat karoti paraṁ dharmaṁ munirmūlaphalāśanaḥ| tatra rājñaścaturbhāgaḥ prajādharmeṇa rakṣataḥ|| 14

śrīmadvālmīkiye rāmāyaṇe āranyakānḍe sargaḥ 6

In ValmikiRamayanam, we see in the Aranyakandam that Rama, enters Dandakaranyam after seeing off Bharatha at Chitrakootam.

There he had an encounter with Viradha.. a rakshasa whom Rama and Lakshman bury in a hole made on earth..

From there Rama proceeds to the hermitage of Sage Sharabhanga, who enters brahmalokam by entering fire, with Rama, Lakshmana and Sita as witnesses.

Then they visit the herimitage of great Sage Sutheekshna

The forest Dandakaranyam, where hermits and sages spent their lives in austerity and spiritual pursuits, was at that time infested with demons and other evil beings who looted, killed and even ate the bodies of the innocent and pious recluses of the area.

So as the news spread that Rama was on a visit to the Ashram of Sutheekshna, the sages all around approached Rama with a plea for protection..

They remind Rama that as the ruler of Ayodhya, Rama was their king..

The slokas above quoted from Valmikinramayanam, are in the form of reminder by the sages to Rama about the duties and functions of a ruler.

Beloved Rama, if a ruler fails to protect his subjects like his own children even after collecting one-sixth of their Income by way of tax, that ruler (State) is doing injustice and adharma..

The ruler who could keep together his subjects as if they were dear to him even more than his own sons, always working for their welare, and protecting them from all attacks and difficulties, would have a very happy and useful time in this world and would reach the abode of brahma and enjoy the very same happiness he did have while he was ruling the earth.

And Rama, please remember.. We the sages in the forest are just surviving on tubers and roots of plants and doing penance, austerities and prayers.. We are sure at least one-fourths of the worthy effects of our austerities would go to the credit of the ruler who is bound to protect us..

Of course, the Ruler and the Subjects were all believers in the principle that doing good will bring good.. They believed that human transactions should happen with fairness..

Such mild reminders might not work with the politicians, rulers and democrats of whatever hue.. red, green or saffron,

But still a point to ponder...

life is a contnuum--we start from where we stopped last life

 

जन्मजन्मन्यभ्यस्तं यद्दानमध्ययनं तपः।

तेनेवाभ्यासयोगेन तदेवाभ्यस्यते पुनः॥

इन्दिश्चे स्प्रुचे २३३१ वृद्धचाणक्य

janmajanmanyabhyastaṁ yaddānamadhyayanaṁ tapaḥ|

tenevābhyāsayogena tadevābhyasyate punaḥ||

indiśce spruce 2331 vṛddhacāṇakya

The generosity, the magnanimity and preparedness to share with others what one possesses, to give gifts, the abundance of knowledge accumulated through meticulous study and focussed training, the yearning to acquire more of knowledge, the devoted penance, the willingness to undergo even mortification and painful experiences to realize the Supreme Divinity-- A person acquires and inherits all these in his present life through abhyaasayoga, or the affinity and expertise developed and acquired by him through constant, focussed practice in many earlier lives.

A reminder here from Vriddhachanakya

It has to be noted that even Bhagavat Gita testifies to the fact that a person, if he pursues intense sadhana during the course of one lifetime, but departs without reaching the summit, without achieving the full results, then he would again take birth in an environ where he could resume from the point at which he left in the earlier chapter of his existence.

We believe that life is a continuum.-death is just a pause, a comma.. Never a full stop.

K V ANANTHANARAYANAN

जन्म जन्मनि from various previous births again and again अभ्यस्तं trained, practiced, pursuee यद् which दानं willingness to give gifts, generosity अध्ययनं learning, education, meticulous study,तपः penance, holy ordeal or mortification तेन by that अभ्यासयोगेन because of the habit developed, because of the tendency ingrained through repeated performance नरेण by man तद् that एव alone पुनः again (at present)अभ्यस्यते develops intuitive liking and practices with earnestness and intensity

fire ordeal at the hands of cynical critics

दुर्जनहुताशनतप्तं काव्यसुवर्णं विशुद्धिमुपयाति।

दर्शयितव्यं तस्मान्मत्सरिमनसः प्रयत्नेन॥

इन्दिश्चे स्प्रूचे ११८६ शार्ङ्गधर पद्धतिः काव्यप्रशंसा

durjanahutāśanataptaṁ kāvyasuvarṇaṁ viśuddhimupayāti|

darśayitavyaṁ tasmānmatsarimanasaḥ prayatnena||

indiśce sprūce 1186 śārṅgadhara paddhatiḥ kāvyapraśaṁsā

The poetic creation is which resembles unadulterated gold undergoes teste for purity only when it suffers melting it in the intense fire in the form of cynical critics whose interest is in discovering faults and magnifying them as much as possible. The poetic work would pass muster only if such fire-ordeal is undertaken. Therefore, the author should take extra interest in showing their creations to persons who are intent of finding fault.

no entry zones for gentlemen

 

द्वंद्वालापसभेषजभोजननारीसनाथसमयेषु।

अनिवारितोऽपि न विशेन्नापितसमये च नागरिकः॥

इन्दिश्चे स्प्रूचे ३००४ ४२२६ पञ्चतन्त्रे

dvaṁdvālāpasabheṣajabhojananārīsanāthasamayeṣu|

anivārito'pi na viśennāpitasamaye ca nāgarikaḥ||

indiśce sprūce 3004 (4226) pancatantre

A cultured and decent man, even if no one has specifically prohibited him, should not enter the venue or intrude, when there is an ongoing duel fight, a private conversation between two, when someone is examined by a doctor or is taking medicines, or when someone is in having a meal, when one is in privacy with his woman, and when one is having a session with a hairdresser.

altered within certain limits according to the ruler, ruled and the circumstances

The rules of life are almost the same for all, and they would probably get altered within certain limits according to the ruler, ruled and the circumstances.. the third factor being vital since for the human race, the ruler and ruled have many predictable tendencies which may not vary beyond certain tolerance levels..

Gita, or any literature or religious treatise is an attempt to explain such rules as they occur to a person under a given set of circumstances.

The significance of such literatue may depend on the fact that the perception and documentation was by the best of mind of that epoch.

But happenings will be the same, or more or less same, whether it is prescribed in any book or occurs without any documentation or instructions...

The value of texts and scriptures becomes relevant only because we human beings have not enough time to discover everything for ourselves, train for a life and then live the life too.. Just like using the database already available instead of creating afresh everything on each occasion..

Throughout this young one’s life, you would always feed him with green tender ears of Shyamaka grass,

यस्य त्वया व्रणविरोपणमिङ्गुदीनां

तैलं न्यषिच्यत मुखे कुशसूचिविद्दे।

श्यामाकमुष्ठिपरिवर्द्धितको जहाति

सोऽयम् न पुत्रकृतकः पदवीं मृगस्ते।

कालिदासमहाकवेः शाकुन्तले चतुर्थात् अङ्गात्

yasya tvayā vraṇavirodpaṇamiṅgudīnāṁ

tailaṁ nyaṣicyata mukhe kuśasūcividde|

śyāmākamuṣṭhiparivarddhitako jahāti

so'yam na putrakṛtakaḥ padavīṁ mṛgaste|

This is a slokam from the Fourth Act of Abhijnaanashaakuntalam, the monumental Drama of Mahakavi Kalidasa

Shakuntala and the hermitage of Kanva are preparing themselves for the inevitable departure of the pregnant Shakuntala to the palace of her husband Dushyanta..

The sage Kanva, the recluse foster father of the young girl could not help shedding tears of separation..

All inmates also silently bid her a tearful farewell..

Even the animals and plants of the hermitage could not brook the idea of this lovely girl leaving them..

A young deer, just stands before her blocking her way..

Kanva says

”You see, this young deer is refusing to move away from your path and blocking your departure..

When this young one got its lips injured through sharp darbha grasses while grazing, you would tend the injuries by smearing oil of ingudi with your soothing hands over the injuries..

Throughout this young one’s life, you would always feed him with green tender ears of Shyamaka grass, and he has grown up eating that alone..

He was just like a son to you.

How can he let you go?”

Kalidasa's poignant depiction of love among all beings.. and especially those who live in the company of pristince nature in all innocence.. should send a great message.

We hardly love anyone to day…

We hardly care for plans and animals..

We can see the plants and animals only as source of food, nothing more..

This is the reason why there is only one Shakuntala,

and there is only one Kalidasa

For Sanskrit lovers

(शकुन्तले ) Oh Shakuntala

यस्य whose

कुशसूचि विद्धे torn by the sharp edges/needles of Kusha grasses

मुखे face

त्वया by you

व्रणविरोपणम् having the capacity to cure sores and wounds

इन्गुदीनां तैलं the oil of Ingudi

न्यषित्यत was applied

यः who

त्वया by you

श्यामाकमुष्टिपरिवर्द्धितकः was nurtured with handful of ears of grains of Syaamaka grass

सः अयं पुत्रकृतकः (मृगशाबकः) That young deer who was treated by you as if he were your own son

ते your

पदवीं न जहाति does not leave your path ( as you start to depart)

Ingudi is a tree from which oil is extracted

Shyamaka is a plant resembling rice... barley etc.. we call it ചാമ malayalam

averse to give respect to elders, in age, experience

चलचित्तस्य वै पुंसो वृद्धाननुपसेवतः।

परिप्लवमतेर्नित्यमध्रुवो मित्रसङ्ग्रहः॥

इन्दिश्चे स्प्रूचे २२६१ महाभारते

calacittasya vai puṁso vṛddhānanupasevataḥ|

pariplavamaternityamadhruvo mitrasaṅgrahaḥ||

indiśce sprūce 2261 mahābhārate

A person cannot gain good and valuable friends, and more importantly retain the valuable compny of such great friends,

If his thoughts, spirit and attitude are mired in uncertainty, if he is ever vascillating

If he is averse to give respect to elders, who are senior and mature in age, experience and knowledge, who is not ready to value their age and experience and is eager to derive benefits of the treasures available in their repertoire

If his mind is of ever floating nature, ever flitting from one thought to another, without any predictability, his attitude peripheral always

Sure, if he happens to stumble upon some good friend, sooner than later, such friend would move away from him.

A thought from Mahabharatham.. but human nature has not changed in the few thousand years from the hoary past.

K V ANANTHANARAYANAN

चल ever vascillating, ever unsure चित्तस्य thoughts and spirits वृद्ध elders, seniors in age, experience and knowledge अनुपसेवतः not disposed to give respect, not interested in serving with humility नित्यं on a day to day basis पारिप्लव effervescent, floating aimlessly, ficle मतेः mind पुंसः man, person मित्र संग्रहः gaining of friends, maintaining valuable friendship अध्रुवो भवति becomes unsure.

varios versions of the same epic

There are many versions of Mahabharatham in Sanskrit itself and the number of slokams contained in it totally ranges between eighty thousand to more than one and half lakhs.

There are versions of Ramayanam attributed to Valmiki discovered or published in different geographical areas, and in different centres of learning.. the number of Slokas vary substantially from about just above 20000 to 30000

This is the case with many ancient texts.

And in some texts, the Slokas are numbered differently too. For example in certain texts even ardha slokas are given one count, whereas in some cases even three or four lines are combined into a single sloka number.

Therefore the Number of Slokams, the Slokam number given as reference etc would vary. And in some slokams there could be minor rearrangement of words or letters too.

Noramally we read ancient texts as they come, and use the numbers as we get in the version we lay our hands upon

And in research articles and dissertations, when sloka numbers are given usually the edition, source of the text, the year of publication etc of the text too are mentioned.

But in general discussions, such hairsplitting is uncalled for. The number and annotation given in the available text can be used for reference purposes.

One chapter in Ramayanam might contain 43 slokas according to one version, 44 according to another and 46 according to yet another edition.

I ensure that I have seen and referred to the text I use, when I mention a sloka number. I can go back to that text for my own reference at any point of time

difficult to attain something solid and worthwhile merely by chance

 

चेष्टामकुर्वन् लभते यदि किञ्चिद्यदृच्छया।

यो वा न लभते कृत्वा दुर्दर्शो तावुभावपि॥

इन्दिश्चे स्प्रूचे २३०५ महाभारते

ceṣṭāmakurvan labhate yadi kiñcidyadṛcchayā|

yo vā na labhate kṛtvā durdarśo tāvubhāvapi||

indiśce sprūce 2305 mahābhārate

It is indeed very difficult to find people who attain something solid and worthwhile by chance, even without doing anything. Equally rare are people who have worked and toiled hard but have achieved nothing. (In the days of Mahabharatham, people believed in working hard and not in deceptions and shortcuts)

I never regret about what I have believed

I have been holding certain views all my life.. they might seem outlandish and odd to many .. and often I too tend to think so.. and perhaps I have been giving expression to such views in words spoken and written ... all through my conscious and active life.. And the period of that life is already too long and perhaps too boring

When I look back, I have no feeling of shame and no regrets that I have been clinging to such ideas

I am always a clumsy speaker.. and so the words spoken are as bad as they used to be six decades ago

But I was trying to refine my writing techniques, and whenever I read back whatever I have written years ago, the only regret that would be felt is that I could have written with better words, and with better usages, and with lesser typo or spelling errors

But that apart, I never regret about what I have believed and what I have been holding close to my heart as my solemn convictions..

Life was not bad that way..

Easy to leave without any regrets.. easy to leave with a light heart..

honour with decorations the desrving

यच्चापि सुकृतं कर्म वाचं चैव सुभाषिताम्।

समीक्ष्य पूजयन् राजा धर्ममाप्नोत्यनुत्तमाम्॥

इन्दिश्चे स्प्रूचे ५०१९ महाभारते

yaccāpi sukṛtaṁ karma vācaṁ caiva subhāṣitām|

samīkṣya pūjayan rājā dharmamāpnotyanuttamām||

indiśce sprūce 5019 mahābhārate

This couplet from Mahabharatham underlines the fact that it is the duty of the King or State to discover and honour the meritorious words, creations and poetical works as well as noble and valorous deeds performed by the constituents

The king, when he happens to notice that something very praiseworthy, valorous and great has been achieved, and when he hears or learns about the great words spoken, the great compositions or works of literature created, then it his duty to honour the performers. By doing so, he would attain great, bordering on the ultimate, merits spiritually and materially too

(Of course the work should be really meritorious and should not be judged on the basis of personal prejudices. )

K V ANANTHANARAYANAN

यःthat राजा king सुकृतं done well, anoble कर्म done वाचं words सुभाषितं well spoken च एव too समीक्ष्य having come to known having come to his notice तौ those two पूजयन् bestowing greatest consideration and honours वर्तते remain सः he अनुत्तमां great without comparison, peerless धर्मं आप्नोति attains merits, attain virtues.