Our culture was self-supportive at every stage

In Sanskrit, numerous poets and writers would have used many couplets over long periods and on many occasions, with minor variations. Often because of repeated usage, the original authorship will be obscure. Such aphorisms also would be categorised as Subhaashitams, just similar to pazham chollu in Malayalam... It may hardly serve any purpose by drawing the reader’s attention stating that the aphorism derived its authenticity from some treatise propounded by modern science. This is evident from the fact that the traditional aphorism was in vogue for thousands of years prior to the enunciation of the scientific theories that we cite to support it. The urbane wisdom of our people contained in many a local lore, would reveal that our ancestors were quite sensitive, responsive in the most intelligent manner to all phenomena around them and that their level of deductive faculties was amazingly high. In fact, we need not go to quote intricate texts of yore to establish this point. Our culture was self-supportive at every stage.

the misfortunes visiting people with strong and impeccable character are too temporary

पातितोपि कराघातैरुत्पतत्येव कन्दुकः।

प्रायेण साधुवृत्तानामस्थायिन्यो विपत्तयः॥

॥सुभाषितम्॥

pātitopi karāghātairutpatatyeva kandukaḥ|

prāyeṇa sādhuvṛttānāmasthāyinyo vipattayaḥ||

||subhāṣitam||

പാതിതോപി കരാഘാതൈരുത്പതത്യേവ കന്ദുകഃ

പ്രായേണ സാധുവൃത്താനാമസ്ഥായിന്യോ വിപത്തയഃ

A ball that is put down by the powerful hit by the hand rebounds back without fail.. Verily the misfortunes visiting people with strong and impeccable character are too temporary

Having the cake and eat it too.

 

Having the cake and eat it too.

If we treat money just as a means and not an end in itself, we may do better in keeping a balanced life

However, the craving for money comes essentially from our sense of insecurity

If we can increase the level of our self confidence and can develop a sense of self worth beyond mere money that might help.

However, that attitude can come only by intense training of mind and at any moment when we are not entirely alert the old cravings would come back.

Maybe prayer or meditation can help.

Nevertheless, it is easy to diagnose the malady but difficult to treat.

Maybe if God takes mercy on us we may escape

𝐈𝐭 𝐢𝐬 𝐧𝐨𝐭 𝐫𝐢𝐠𝐡𝐭 𝐭𝐨 𝐦𝐚𝐫𝐤 "𝐥𝐢𝐤𝐞" 𝐢𝐟 𝐈 𝐚𝐦 𝐧𝐨𝐭 𝐬𝐮𝐫𝐞 𝐭𝐡𝐚𝐭 𝐈 𝐥𝐢𝐤𝐞 𝐬𝐨𝐦𝐞𝐭𝐡𝐢𝐧𝐠

 

𝐒𝐨𝐦𝐞𝐭𝐡𝐢𝐧𝐠 𝐬𝐭𝐮𝐜𝐤 𝐦𝐞 𝐥𝐢𝐤𝐞 𝐭𝐡𝐞 𝐟𝐚𝐥𝐥 𝐨𝐟 𝐚 𝐬𝐥𝐞𝐝𝐠𝐞𝐡𝐚𝐦𝐦𝐞𝐫 𝐨𝐧 𝐦𝐲 𝐡𝐞𝐚𝐝.. 𝐈𝐭 𝐢𝐬 𝐧𝐨𝐭 𝐫𝐢𝐠𝐡𝐭 𝐭𝐨 𝐚𝐢𝐫 𝐦𝐲 𝐯𝐢𝐞𝐰𝐬 𝐮𝐧𝐬𝐨𝐥𝐢𝐜𝐢𝐭𝐞𝐝..𝐈𝐭 𝐢𝐬 𝐧𝐨𝐭 𝐫𝐢𝐠𝐡𝐭 𝐭𝐨 𝐦𝐚𝐫𝐤 "𝐥𝐢𝐤𝐞" 𝐢𝐟 𝐈 𝐚𝐦 𝐧𝐨𝐭 𝐬𝐮𝐫𝐞 𝐭𝐡𝐚𝐭 𝐈 𝐥𝐢𝐤𝐞 𝐬𝐨𝐦𝐞𝐭𝐡𝐢𝐧𝐠.. 𝐌𝐲 𝐨𝐩𝐢𝐧𝐢𝐨𝐧𝐬 𝐚𝐧𝐝 𝐥𝐢𝐤𝐞𝐬 𝐰𝐨𝐮𝐥𝐝 𝐡𝐚𝐯𝐞 𝐯𝐚𝐥𝐮𝐞 𝐨𝐧𝐥𝐲 𝐢𝐟 𝐭𝐡𝐞𝐲 𝐚𝐫𝐞 𝐛𝐚𝐬𝐞𝐝 𝐨𝐧 𝐫𝐞𝐚𝐥𝐢𝐭𝐢𝐞𝐬 𝐚𝐧𝐝 𝐚𝐫𝐞 𝐞𝐱𝐩𝐫𝐞𝐬𝐬𝐞𝐝 𝐚𝐟𝐭𝐞𝐫 𝐝𝐮𝐞 𝐚𝐩𝐩𝐥𝐢𝐜𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 𝐦𝐢𝐧𝐝.. 𝐈 𝐥𝐨𝐬𝐭 𝐭𝐡𝐢𝐬 𝐮𝐧𝐝𝐞𝐫𝐬𝐭𝐚𝐧𝐝𝐢𝐧𝐠..𝐚𝐧𝐝 𝐭𝐡𝐞 𝐰𝐡𝐨𝐥𝐞 𝐨𝐟 𝐦𝐲 𝐨𝐰𝐧 𝐜𝐨𝐦𝐦𝐨𝐧𝐬𝐞𝐧𝐬𝐞.. 𝐚𝐬 𝐈 𝐰𝐚𝐬 𝐬𝐭𝐫𝐮𝐭𝐭𝐢𝐧𝐠 𝐚𝐧𝐝 𝐬𝐭𝐫𝐢𝐝𝐢𝐧𝐠 𝐚𝐥𝐨𝐧𝐠 𝐬𝐨𝐜𝐢𝐚𝐥 𝐦𝐞𝐝𝐢𝐚 𝐩𝐫𝐨𝐩𝐩𝐞𝐝 𝐮𝐩 𝐰𝐢𝐭𝐡 𝐟𝐚𝐥𝐬𝐞 𝐩𝐫𝐞𝐭𝐞𝐧𝐬𝐞𝐬..𝐎𝐧𝐞 𝐧𝐞𝐞𝐝 𝐧𝐨𝐭 𝐛𝐞𝐜𝐨𝐦𝐞 𝐚 𝐣𝐨𝐤𝐞𝐫 𝐚𝐧𝐝 𝐰𝐞𝐚𝐫 𝐚 𝐟𝐨𝐨𝐥𝐬 𝐜𝐚𝐩𝐑𝐚𝐭𝐡𝐞𝐫 𝐡𝐞 𝐜𝐚𝐧 𝐜𝐡𝐨𝐨𝐬𝐞 𝐭𝐨 𝐰𝐫𝐢𝐭𝐞 𝐬𝐨𝐦𝐞𝐭𝐡𝐢𝐧𝐠 𝐬𝐚𝐧𝐞 𝐚𝐧𝐝 𝐬𝐞𝐧𝐬𝐢𝐛𝐥𝐞 𝐨𝐧 𝐚 𝐩𝐚𝐩𝐞𝐫 𝐭𝐡𝐞 𝐬𝐢𝐳𝐞 𝐨𝐟 𝐚 𝐟𝐨𝐨𝐥𝐬𝐜𝐚𝐩..

𝐖𝐡𝐚𝐭 𝐜𝐨𝐮𝐥𝐝 𝐛𝐞 𝐚𝐜𝐡𝐢𝐞𝐯𝐞𝐝 𝐭𝐡𝐫𝐨𝐮𝐠𝐡 𝐢𝐧𝐭𝐞𝐥𝐥𝐞𝐜𝐭 alone 𝐜𝐚𝐧𝐧𝐨𝐭 𝐛𝐞 𝐚𝐜𝐜𝐨𝐦𝐩𝐥𝐢𝐬𝐡𝐞𝐝 𝐭𝐡𝐫𝐨𝐮𝐠𝐡 𝐞𝐧𝐟𝐨𝐫𝐜𝐞𝐦𝐞𝐧𝐭 𝐭𝐞𝐜𝐡𝐧𝐢𝐪𝐮𝐞𝐬

न तच्छस्त्रैन नागेन्द्रैर्न हयैर्न पदातिभिः।

कार्यं संसिद्धिमभ्येति यथा बुद्ध्या प्रसाधितम्॥३२४९ १३८०

इन्दिशे स्प्रुचे पञ्चतन्त्रे

na tacchastraina nāgendrairna hayairna padātibhiḥ|

kāryaṁ saṁsiddhimabhyeti yathā buddhyā prasādhitam||

3249 1380 indiśe spruce pañcatantre

𝐌𝐚𝐧𝐲 𝐚𝐜𝐭𝐢𝐯𝐢𝐭𝐢𝐞𝐬 𝐢𝐧 𝐥𝐢𝐟𝐞 𝐨𝐟 𝐈𝐧𝐝𝐢𝐯𝐢𝐝𝐮𝐚𝐥𝐬 𝐚𝐧𝐝 𝐚𝐥𝐬𝐨 𝐢𝐧 𝐭𝐡𝐞 𝐚𝐝𝐦𝐢𝐧𝐢𝐬𝐭𝐫𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 𝐭𝐡𝐞 𝐒𝐭𝐚𝐭𝐞 𝐡𝐚𝐯𝐞 𝐭𝐨 𝐛𝐞 𝐩𝐮𝐫𝐬𝐮𝐞𝐝 𝐭𝐡𝐫𝐨𝐮𝐠𝐡 𝐚𝐩𝐩𝐥𝐢𝐜𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 𝐦𝐢𝐧𝐝, 𝐢𝐧𝐭𝐞𝐥𝐥𝐢𝐠𝐞𝐧𝐜𝐞, 𝐭𝐚𝐜𝐭, 𝐝𝐢𝐩𝐥𝐨𝐦𝐚𝐜𝐲 𝐚𝐧𝐝 𝐦𝐞𝐭𝐡𝐨𝐝𝐬 𝐥𝐢𝐤𝐞 𝐞𝐬𝐩𝐢𝐨𝐧𝐚𝐠𝐞. 𝐓𝐡𝐞 𝐮𝐬𝐞 𝐨𝐟 𝐬𝐡𝐚𝐫𝐩 𝐢𝐧𝐭𝐞𝐥𝐥𝐢𝐠𝐞𝐧𝐜𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐥𝐞𝐚𝐝𝐞𝐫 𝐚𝐧𝐝 𝐡𝐢𝐬 𝐞𝐦𝐩𝐥𝐨𝐲𝐞𝐞𝐬 𝐡𝐨𝐥𝐝 𝐭𝐡𝐞 𝐤𝐞𝐲 𝐢𝐧 𝐬𝐮𝐜𝐡 𝐦𝐚𝐭𝐭𝐞𝐫𝐬. 𝐖𝐡𝐚𝐭 𝐜𝐨𝐮𝐥𝐝 𝐛𝐞 𝐚𝐜𝐡𝐢𝐞𝐯𝐞𝐝 𝐨𝐧𝐥𝐲 𝐭𝐡𝐫𝐨𝐮𝐠𝐡 𝐚𝐩𝐩𝐥𝐢𝐜𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 𝐬𝐡𝐚𝐫𝐩 𝐢𝐧𝐭𝐞𝐥𝐥𝐞𝐜𝐭 𝐜𝐚𝐧𝐧𝐨𝐭 𝐛𝐞 𝐚𝐜𝐜𝐨𝐦𝐩𝐥𝐢𝐬𝐡𝐞𝐝 𝐭𝐡𝐫𝐨𝐮𝐠𝐡 𝐞𝐧𝐟𝐨𝐫𝐜𝐞𝐦𝐞𝐧𝐭 𝐭𝐞𝐜𝐡𝐧𝐢𝐪𝐮𝐞𝐬 or 𝐮𝐬𝐞 𝐨𝐟 𝐟𝐨𝐫𝐜𝐞. 𝐈𝐧 𝐭𝐡𝐢𝐬 𝐬𝐥𝐨𝐤𝐚𝐦, 𝐮𝐬𝐞 𝐨𝐟 𝐟𝐨𝐫𝐜𝐞 𝐢𝐬 𝐢𝐧𝐝𝐢𝐜𝐚𝐭𝐞𝐝 𝐛𝐲 deployment 𝐨𝐟 𝐭𝐡𝐞 𝐟𝐨𝐮𝐫 𝐰𝐢𝐧𝐠𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐭𝐫𝐚𝐝𝐢𝐭𝐢𝐨𝐧𝐚𝐥 𝐚𝐫𝐦𝐲.𝐔𝐬𝐞 𝐨𝐟 𝐀𝐫𝐭𝐢𝐥𝐥𝐞𝐫𝐲, 𝐄𝐥𝐞𝐩𝐡𝐚𝐧𝐭𝐬, 𝐂𝐚𝐯𝐚𝐥𝐫𝐲 𝐚𝐧𝐝 𝐅𝐨𝐨𝐭 𝐬𝐨𝐥𝐝𝐢𝐞𝐫𝐬. 𝐓𝐡𝐞𝐬𝐞 𝐟𝐨𝐮𝐫 𝐜𝐚𝐧𝐧𝐨𝐭 𝐚𝐜𝐡𝐢𝐞𝐯𝐞 𝐭𝐡𝐢𝐧𝐠𝐬 𝐰𝐡𝐢𝐜𝐡 𝐚𝐫𝐞 𝐢𝐧 𝐭𝐡𝐞 𝐫𝐞𝐚𝐥𝐦 𝐨𝐟 𝐝𝐢𝐩𝐥𝐨𝐦𝐚𝐜𝐲 𝐨𝐫 𝐞𝐬𝐩𝐢𝐨𝐧𝐚𝐠𝐞.

𝓚 𝓥 𝓐𝓷𝓪𝓷𝓽𝓱𝓪𝓷𝓪𝓻𝓪𝔂𝓪𝓷𝓪𝓷

यत् which कार्यं mission, project, attempt यथा in the same manner बुद्ध्या through application of intelligence, skill, diplomacy प्रसाधितं purused संसिद्धिं अभ्येती reaches complete success, fulfilment तत् कार्यं that work शस्त्रैःthrough used of weapons, नागेन्द्रैः elephants हयैः horses पदातिभिः footsoldiers न कार्यं should not be pursued, will not succeed

Bilva and Mother Lakshmi

Bilva and Mother Lakshmi

आदित्यवर्णे तपसोऽधिजातो वनस्पतिस्तव वृक्षोऽथ बिल्वः।

तस्य फलानि तपसा नुदन्तु माया अन्तरा याश्च बाह्या अलक्ष्मी॥ ६

ऋग्वेदान्तर्गत श्रीसूक्ते॥

ādityavarṇe tapaso'dhijāto vanaspatistava vṛkṣo'tha bilvaḥ|

tasya phalāni tapasā nudantu māyā antarā yāśca bāhyā alakṣmī|| 6

ṛgvedāntargata śrīsūkte||

This is a prayer to Mother Shri Lakshmi.. the Goddess of Wealth and welfare.. it is found as the sixth mantram of Shree Sooktham found in Rigveda Kila..

-----------------------------------------------

Mother Lakshmi, you are of the colour of the Sun Himself.

When you sat is tapas or deep penance, the tree of Bilva (Aegle marmelos, വില്വം), a tree which is a Vanaspati, grew from your palm..

May the fruits of that tree , on account of your immense Grace, remove the ignorance in me and the internal darkness arising in me affecting my intellect, thought, and the mind itself.

May those fruits remove my ignorance and inadequacies arising out of the functioning of my external sense organs like eyes, ears, tongue too.

Thus may all my sins and maladies external and internal, be removed by your Sweet Grace blessing us through the fruits of that great Vanaspati..

-------------------------------------------------

Note..1

Bilva And Lakshmi

Bilva is called a Vanaspati.. because it is a tree which gives forth fruits without having apparent flowers..

Apushpaa phalavanto ye te vanaspatayaH smritaaH ..

अपुष्पा फलवन्तो ये ते वनस्पतयः स्मृताः

In Kalika Puranam, there is mention that Lakshmi did penance in the forest of Bilva .. desiring the welfare of the whole world.

Bilvaaranye tapaschakre lakshmeer lohahitaarthinee).

बिल्वारण्ये तपश्चक्रे लक्ष्मीर् लोकहितार्थिनी

In Bhargava Tanrtram Laksmi is described as the damself with well proportioned torso..sitting under the tree Bilva that grew fromher hand..

Tanumadhyaa Svahastotham bilvadrumamupaashritaa.

तनुमध्या स्वहस्तोत्थं बिल्वद्रुमं उपाश्रिता

In Vamana Purana it is said that bilvo lakshmyaa kare abhavat.. bilva grew in the hands of Lakshmi..

बिल्वो लक्ष्म्या करे अभवत्

It is believed that if we perform oblations to Fire, with the fruits of Bilva tree, and white lotuses too chanting Shree Sooktham, we will be blessed with immense wealth..

Note 2

Bilva leaves are the most pleasing offerings for Lord Shankara, we all know.. But the plant is equally significant for Lakshmi too..

Note 3

In ayurveda, the leaves, the bark, and the fruits of Bilva all have great medicinal value.. Vilvadi Lehyam is known to all.. the most benign and soothing medicinal preparations that would relive problems of the stomach like indigestion, acidity etc so effectively..

𝗱𝗵𝗮𝗿𝗺ā𝗱𝗶 𝗺ō𝗸𝘀̣𝗮𝗺𝗯𝘂 𝗱𝗮𝘆𝗮𝗷ē𝘆𝘂 𝗴𝗵𝗮𝗻𝘂𝗻𝗶

𝗱𝗵𝗮𝗿𝗺ā𝗱𝗶 𝗺ō𝗸𝘀̣𝗮𝗺𝗯𝘂 𝗱𝗮𝘆𝗮𝗷ē𝘆𝘂 𝗴𝗵𝗮𝗻𝘂𝗻𝗶 𝗳𝗿𝗼𝗺 𝘁𝗵𝗲 𝗳𝗮𝗺𝗼𝘂𝘀 𝗞𝗿𝗶𝘁𝗶 𝗡𝗮𝗴𝘂𝗺𝗼𝗺𝘂 𝗚𝗮𝗹𝗮𝘃𝗮𝗮𝗻𝗶 𝗻𝗮𝗮𝗺𝗮𝗮𝗻𝗢 𝗵𝗮𝗿𝘂𝗻𝗶..

𝘁𝗵𝗲 𝘀𝘄𝗲𝗲𝘁 𝗺𝗮𝗻𝗴𝗮𝗹𝗮𝗺...

𝗠𝘆 𝘁𝗵𝗼𝘂𝗴𝗵𝘁𝘀 𝗼𝗻 𝗥𝗮𝗺𝗮 𝘀𝗼𝗮𝗿𝗲𝗱 𝗵𝗶𝗴𝗵..

𝗠𝘆 𝗿𝗲𝗮𝗰𝘁𝗶𝗼𝗻 𝗲𝗹𝘀𝗲𝘄𝗵𝗲𝗿𝗲 𝘄𝗮𝘀

"𝗜 𝗵𝗮𝘃𝗲 𝘁𝗼 𝘀𝘁𝗮𝘁𝗲 𝘁𝗵𝗮𝘁 𝗮𝗽𝗮𝗿𝘁 𝗳𝗿𝗼𝗺 𝘀𝗼𝗺𝗲 "𝗨"𝘀 𝘁𝗵𝗲 𝗺𝗮𝘁𝗲𝗿𝗶𝗮𝗹 𝗶𝘀 𝗺𝗼𝘀𝘁𝗹𝘆 𝗦𝗮𝗻𝘀𝗸𝗿𝗶𝘁...

𝗮𝗻𝗱 𝗜 𝗵𝗮𝘃𝗲 𝘂𝗻𝗱𝗲𝗿𝘀𝘁𝗼𝗼𝗱 𝘁𝗵𝗲 𝗺𝗲𝗮𝗻𝗶𝗻𝗴 𝘃𝗲𝗿𝘆 𝘄𝗲𝗹𝗹..

𝗻𝗼𝘁 𝗷𝘂𝘀𝘁 𝗻𝗼𝘄, 𝗯𝘂𝘁 𝘁𝗵𝗶𝘀 𝗼𝗻𝗲 𝗸𝗿𝗶𝘁𝗶 𝗵𝗮𝗱 𝗳𝗮𝘀𝗰𝗶𝗻𝗮𝘁𝗲𝗱 𝗺𝗲..

𝗳𝗼𝗿 𝘆𝗲𝗮𝗿𝘀..𝘄𝗶𝘁𝗵 𝘁𝗵𝗲 𝗠𝗮𝗱𝗵𝘆𝗮𝗺𝗮𝗮𝘃𝗮𝘁𝗶 𝗿𝗮𝗴𝗮𝗺..

𝗔𝗻𝗱 𝗺𝘆 𝗮𝘁𝘁𝗲𝗻𝘁𝗶𝗼𝗻 𝘄𝗮𝘀 𝘁𝗼 " 𝗱𝗵𝗮𝗿𝗺𝗮𝗮𝗱𝗶 𝗺𝗼𝗸𝗵𝗮𝗺𝗯𝘂 𝗱𝗮𝘆𝗮𝗷𝗲𝘆𝘂 𝗴𝗵𝗮𝗻𝘂𝗻𝗶...". 𝗲𝘀𝗽𝗲𝗰𝗶𝗮𝗹𝗹𝘆 𝗺𝘆 𝘁𝗵𝗼𝘂𝗴𝗵𝘁 𝗮𝗯𝗼𝘂𝘁 𝘁𝗵𝗲 𝗘𝘁𝗲𝗿𝗻𝗮𝗹 𝗢𝗻𝗲 𝗶𝘀 𝘁𝗵𝗮𝘁 𝗛𝗲 𝘀𝗵𝗼𝘂𝗹𝗱 𝗽𝗿𝗼𝘃𝗶𝗱𝗲 𝗺𝗲 𝘄𝗶𝘁𝗵 𝗻𝗼𝘁 𝘁𝗵𝗲 𝗳𝗶𝗿𝘀𝘁 𝘁𝗵𝗿𝗲𝗲 𝗽𝘂𝗿𝘂𝘀𝗵𝗮𝗮𝗿𝘁𝗵𝗮𝘀 𝗗𝗵𝗮𝗿𝗺𝗮 𝗔𝗿𝘁𝗵𝗮, 𝗮𝗻𝗱 𝗞𝗮𝗺𝗮, 𝗯𝘂𝘁 𝗷𝘂𝘀𝘁 𝗠𝗼𝗸𝘀𝗵𝗮𝗺..

𝗜𝗻 𝗳𝗮𝗰𝘁 𝗧𝗵𝘆𝗮𝗴𝗮𝗯𝗿𝗮𝗵𝗺𝗮𝗺 𝘄𝗮𝘀 𝗳𝗲𝗱 𝘂𝗽 𝘄𝗶𝘁𝗵 𝘁𝗵𝗲 𝗳𝗶𝗿𝘀𝘁 𝘁𝗵𝗿𝗲𝗲 𝗗𝗵𝗮𝗿𝗺𝗮 𝗔𝗿𝘁𝗵𝗮 𝗮𝗻𝗱 𝗞𝗮𝗺𝗮 𝗮𝗻𝗱 𝗛𝗲 𝗷𝘂𝘀𝘁 𝘄𝗮𝗻𝘁𝗲𝗱 𝘁𝗼 𝗴𝗿𝗮𝗯 𝗠𝗼𝗸𝘀𝗵𝗮𝗺 𝗼𝗿 𝗲𝘁𝗲𝗿𝗻𝗮𝗹 𝗰𝗼𝗺𝗽𝗮𝗻𝘆 𝘄𝗶𝘁𝗵 𝘁𝗵𝗮𝘁 𝘀𝘄𝗲𝗲𝘁 𝘀𝗺𝗶𝗹𝗲..

𝗔𝗻𝗱 𝗺𝘆 𝗾𝘂𝗼𝘁𝗲 𝘄𝗮𝘀 𝗮 𝗿𝗲𝗺𝗶𝗻𝗱𝗲𝗿 𝘁𝗵𝗮𝘁 𝘄𝗲 𝗮𝗿𝗲 𝗮𝗹𝗹 𝗼𝗹𝗱.. 𝗮𝗻𝗱 𝗶𝘁 𝗶𝘀 𝘁𝗶𝗺𝗲 𝘁𝗼 𝘁𝗵𝗶𝗻𝗸 𝗼𝗳 𝗠𝗼𝗸𝘀𝗵𝗮𝗺.. 𝗮𝘁 𝘁𝗵𝗲 𝗹𝗼𝘁𝘂𝘀 𝗳𝗲𝗲𝘁 𝗼𝗳 𝘁𝗵𝗲 𝗲𝘁𝗲𝗿𝗻𝗮𝗹 𝗯𝗲𝗶𝗻𝗴..

𝗜𝗳 𝗻𝗼𝘁 𝘄𝗲 𝘄𝗶𝗹𝗹 𝗹𝗲𝗮𝘃𝗲 𝘁𝗵𝗶𝘀 𝗯𝗼𝗱𝘆 𝘀𝗼𝗼𝗻 𝗮𝗻𝗱 𝗰𝗼𝗺𝗲 𝗯𝗮𝗰𝗸 𝗮𝘀 𝗮𝗻𝘁𝘀 𝗼𝗿 𝘀𝗻𝗮𝗸𝗲𝘀 𝗼𝗿 𝗺𝗼𝗻𝗸𝗲𝘆𝘀 𝗼𝗿 𝗹𝗶𝗼𝗻𝘀.

𝗞𝗮𝗺𝗼𝗸𝗮𝗮𝗿𝘀𝗵𝗲𝗲𝘁 𝗺𝗮𝗻𝘁𝗿𝗮𝗺 𝗮𝗻𝗱 𝗷𝗮𝗽𝗮𝗺

𝗞𝗮𝗺𝗼𝗸𝗮𝗮𝗿𝘀𝗵𝗲𝗲𝘁 𝗺𝗮𝗻𝘁𝗿𝗮𝗺 𝗮𝗻𝗱 𝗷𝗮𝗽𝗮𝗺

𝐈𝐭 𝐢𝐬 𝐜𝐡𝐚𝐧𝐭𝐞𝐝 𝐛𝐲 𝐚𝐥𝐥 𝐰𝐡𝐨 𝐟𝐨𝐥𝐥𝐨𝐰 𝐚𝐧𝐲 𝐕𝐞𝐝𝐚 𝐒𝐡𝐚𝐤𝐡𝐚, 𝐛𝐞 𝐢𝐭 𝐫𝐢𝐤, 𝐲𝐚𝐣𝐮𝐬 𝐨𝐫 𝐒𝐚𝐦𝐚..

𝐁𝐮𝐭 𝐢𝐭 𝐢𝐬 𝐬𝐩𝐞𝐜𝐢𝐚𝐥𝐥𝐲 𝐜𝐡𝐚𝐧𝐭𝐞𝐝 𝐛𝐲 𝐘𝐚𝐣𝐮𝐫𝐯𝐞𝐝𝐢𝐬 𝐚𝐬 𝐚 𝐩𝐫𝐞𝐥𝐮𝐝𝐞 𝐭𝐨 𝐞𝐱𝐩𝐢𝐭𝐢𝐚𝐭𝐢𝐨𝐧 𝐟𝐨𝐫 𝐧𝐨𝐭 𝐩𝐞𝐫𝐟𝐨𝐫𝐦𝐢𝐧𝐠 𝐀𝐝𝐡𝐲𝐚𝐲𝐚 𝐔𝐭𝐬𝐚𝐫𝐣𝐚𝐧 𝐨𝐧 𝐭𝐡𝐞 𝐓𝐡𝐚𝐢𝐬𝐡𝐞𝐞 𝐏𝐨𝐮𝐫𝐧𝐚𝐦𝐚𝐚𝐬𝐢.. 𝐭𝐡𝐞 𝐟𝐮𝐥𝐥 𝐦𝐨𝐨𝐧 𝐜𝐨𝐫𝐫𝐞𝐬𝐩𝐨𝐧𝐝𝐢𝐧𝐠 𝐭𝐨 𝐭𝐡𝐚𝐢 𝐚𝐧𝐝 𝐩𝐮𝐬𝐡𝐲𝐚𝐦..

𝐓𝐡𝐞 𝐛𝐫𝐚𝐡𝐦𝐢𝐧𝐬 𝐚𝐫𝐞 𝐞𝐱𝐩𝐞𝐜𝐭𝐞𝐝 𝐭𝐨 𝐩𝐮𝐫𝐬𝐮𝐞 𝐬𝐭𝐮𝐝𝐲 𝐨𝐟 𝐕𝐞𝐝𝐚𝐬 𝐚𝐧𝐝 𝐒𝐡𝐚𝐬𝐭𝐫𝐚𝐬 𝐛𝐞𝐭𝐰𝐞𝐞𝐧 𝐀𝐯𝐚𝐧𝐢 𝐚𝐧𝐝 𝐓𝐡𝐚𝐢 𝐚𝐧𝐝 𝐭𝐨 𝐩𝐮𝐫𝐬𝐮𝐞 𝐭𝐡𝐞𝐢𝐫 𝐘𝐚𝐣𝐧𝐢𝐤 𝐩𝐫𝐨𝐟𝐞𝐬𝐬𝐢𝐨𝐧 𝐢𝐧 𝐭𝐡𝐞 𝐨𝐭𝐡𝐞𝐫 𝐡𝐚𝐥𝐟 𝐨𝐟 𝐭𝐡𝐞 𝐲𝐞𝐚𝐫. 𝐈𝐭 𝐢𝐬 𝐦𝐚𝐧𝐝𝐚𝐭𝐨𝐫𝐲 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐬𝐭𝐮𝐝𝐲 𝐨𝐟 𝐀𝐝𝐡𝐲𝐚𝐚𝐲𝐚𝐬 𝐬𝐡𝐨𝐮𝐥𝐝 𝐬𝐭𝐨𝐩 𝐛𝐲 𝐭𝐡𝐞 𝐟𝐮𝐥𝐥 𝐦𝐨𝐨𝐧 𝐨𝐟 𝐓𝐡𝐚𝐢.

𝐈𝐟 𝐭𝐡𝐚𝐭 𝐯𝐚𝐜𝐚𝐭𝐢𝐨𝐧 𝐢𝐬 𝐧𝐨𝐭 𝐨𝐛𝐬𝐞𝐫𝐯𝐞𝐝, 𝐭𝐡𝐚𝐭 𝐢𝐬 𝐜𝐨𝐧𝐬𝐢𝐝𝐞𝐫𝐞𝐝 𝐬𝐨𝐦𝐞𝐭𝐡𝐢𝐧𝐠 𝐚𝐛𝐧𝐨𝐫𝐦𝐚𝐥.

𝐅𝐨𝐫 𝐭𝐡𝐢𝐬 𝐩𝐫𝐚𝐲𝐚𝐬𝐜𝐡𝐢𝐭𝐭𝐚𝐦 𝐰𝐞 𝐲𝐚𝐣𝐮𝐫𝐯𝐞𝐝𝐢𝐬 𝐜𝐨𝐧𝐟𝐞𝐬𝐬 𝐭𝐡𝐚𝐭 𝐊𝐚𝐦𝐚 𝐚𝐧𝐝 𝐌𝐚𝐧𝐲𝐮, 𝐝𝐞𝐬𝐢𝐫𝐞 𝐚𝐧𝐝 𝐚𝐧𝐠𝐞𝐫, 𝐦𝐚𝐝𝐞 𝐮𝐬 𝐛𝐫𝐞𝐚𝐤 𝐭𝐡𝐞 𝐫𝐮𝐥𝐞𝐬 𝐚𝐧𝐝 𝐭𝐡𝐞𝐫𝐞𝐟𝐨𝐫𝐞 𝐰𝐞 𝐚𝐫𝐞 𝐜𝐨𝐧𝐟𝐞𝐬𝐬𝐢𝐧𝐠 𝐚𝐧𝐝 𝐬𝐞𝐞𝐤𝐢𝐧𝐠 𝐩𝐚𝐫𝐝𝐨𝐧..

𝐖𝐞 𝐦𝐚𝐲 𝐟𝐞𝐞𝐥 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐜𝐨𝐧𝐟𝐞𝐬𝐬𝐢𝐨𝐧𝐬 𝐚𝐫𝐞 𝐢𝐧 𝐭𝐡𝐞 𝐀𝐛𝐫𝐚𝐡𝐚𝐦𝐢𝐜 𝐬𝐭𝐲𝐥𝐞.

𝐁𝐮𝐭 𝐢𝐧 𝐨𝐮𝐫 𝐁𝐫𝐚𝐡𝐦𝐢𝐧 𝐫𝐢𝐭𝐮𝐚𝐥𝐬, 𝐚𝐥𝐦𝐨𝐬𝐭 𝐟𝐨𝐫 𝐞𝐯𝐞𝐫𝐲𝐭𝐡𝐢𝐧𝐠 𝐰𝐞 𝐨𝐟𝐟𝐞𝐫 𝐩𝐫𝐚𝐲𝐚𝐬𝐜𝐡𝐢𝐭𝐭𝐚𝐦.

𝐃𝐮𝐫𝐢𝐧𝐠 𝐬𝐚𝐧𝐝𝐡𝐲𝐚𝐯𝐚𝐧𝐝𝐚𝐧𝐚𝐦𝐬, 𝐰𝐞 𝐨𝐟𝐟𝐞𝐫 𝐚𝐧 𝐞𝐱𝐭𝐫𝐚 𝐚𝐫𝐠𝐡𝐲𝐚𝐦 𝐰𝐢𝐭𝐡 𝐆𝐚𝐲𝐚𝐭𝐫𝐢 𝐞𝐯𝐞𝐫𝐲 𝐭𝐢𝐦𝐞, 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐩𝐫𝐨𝐛𝐚𝐛𝐥𝐞 𝐥𝐚𝐩𝐬𝐞𝐬 𝐢𝐧 𝐭𝐢𝐦𝐢𝐧𝐠 𝐨𝐫 𝐧𝐮𝐦𝐛𝐞𝐫 𝐨𝐟 𝐜𝐡𝐚𝐧𝐭𝐬 𝐞𝐭𝐜.

𝐀𝐧𝐝 𝐚𝐟𝐭𝐞𝐫 𝐞𝐯𝐞𝐫𝐲 𝐡𝐨𝐦𝐚𝐦 𝐚𝐬 𝐩𝐫𝐚𝐬𝐲𝐚𝐜𝐡𝐢𝐭𝐭𝐚𝐦... 𝐰𝐞 𝐨𝐟𝐟𝐞𝐫 𝐚𝐧𝐚𝐚𝐣𝐧𝐚𝐚𝐭𝐚𝐦... 𝐞𝐭𝐜..

𝐖𝐞 𝐚𝐫𝐞 𝐚𝐰𝐚𝐫𝐞 𝐭𝐡𝐚𝐭 𝐰𝐞 𝐜𝐚𝐧 𝐭𝐫𝐢𝐩 𝐚𝐧𝐝 𝐜𝐚𝐮𝐬𝐞 𝐥𝐚𝐩𝐬𝐞𝐬 𝐞𝐯𝐞𝐫𝐲 𝐦𝐨𝐦𝐞𝐧𝐭 𝐚𝐧𝐝 𝐨𝐧𝐥𝐲 𝐭𝐡𝐞 𝐬𝐮𝐩𝐫𝐞𝐦𝐞 𝐰𝐢𝐭𝐧𝐞𝐬𝐬 𝐢𝐧 𝐇𝐢𝐬 𝐢𝐧𝐟𝐢𝐧𝐢𝐭𝐞 𝐦𝐞𝐫𝐜𝐲 𝐜𝐚𝐧 𝐬𝐞𝐞 𝐮𝐬 𝐭𝐡𝐫𝐨𝐮𝐠𝐡.

𝐎𝐧𝐥𝐲 𝐢𝐦𝐦𝐨𝐯𝐚𝐛𝐥𝐞 𝐚𝐧𝐝 𝐥𝐢𝐟𝐞𝐥𝐞𝐬𝐬 𝐨𝐛𝐣𝐞𝐜𝐭𝐬 𝐨𝐫 𝐭𝐡𝐢𝐧𝐠𝐬 𝐞𝐱𝐢𝐬𝐭 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐝𝐨𝐢𝐧𝐠 𝐚𝐧𝐲 𝐰𝐨𝐫𝐤

अ कर्मणा हि जीवन्ति स्थावरा नेतरे जनः॥

अकर्मणां वै भूतानां वृत्तिः स्यन्नहि काचन॥

न पापियो अस्ति अकर्मणः॥

निष्क्रियः सर्वेषामपि अप्रियो भवति॥

a karmaṇā hi jīvanti sthāvarā netare janaḥ||

akarmaṇāṁ vai bhūtānāṁ vṛttiḥ syannahi kācana||

na pāpiyo asti akarmaṇaḥ||

niṣkriyaḥ sarveśāmapi apriyo bhavati||

𝐎𝐧𝐥𝐲 𝐢𝐦𝐦𝐨𝐯𝐚𝐛𝐥𝐞 𝐚𝐧𝐝 𝐥𝐢𝐟𝐞𝐥𝐞𝐬𝐬 𝐨𝐛𝐣𝐞𝐜𝐭𝐬 𝐨𝐫 𝐭𝐡𝐢𝐧𝐠𝐬 𝐞𝐱𝐢𝐬𝐭 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐝𝐨𝐢𝐧𝐠 𝐚𝐧𝐲 𝐰𝐨𝐫𝐤, 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐩𝐞𝐫𝐟𝐨𝐫𝐦𝐢𝐧𝐠 𝐚𝐧𝐲 𝐚𝐜𝐭𝐢𝐨𝐧.

𝐓𝐡𝐨𝐬𝐞 𝐰𝐡𝐨 𝐚𝐫𝐞 𝐧𝐨𝐭 𝐰𝐨𝐫𝐤𝐢𝐧𝐠, 𝐭𝐡𝐨𝐬𝐞 𝐰𝐡𝐨 𝐚𝐫𝐞 𝐧𝐨𝐭 𝐢𝐧𝐜𝐥𝐢𝐧𝐞𝐝 𝐭𝐨 𝐰𝐨𝐫𝐤 𝐜𝐚𝐧𝐧𝐨𝐭 𝐡𝐚𝐯𝐞 𝐚𝐧𝐲 𝐦𝐞𝐚𝐧𝐬 𝐨𝐟 𝐬𝐮𝐫𝐯𝐢𝐯𝐚𝐥, 𝐬𝐮𝐫𝐞.

𝐓𝐡𝐞𝐫𝐞 𝐢𝐬 𝐧𝐨 𝐠𝐫𝐞𝐚𝐭𝐞𝐫 𝐬𝐢𝐧𝐧𝐞𝐫 𝐭𝐡𝐚𝐧 𝐭𝐡𝐞 𝐨𝐧𝐞 𝐰𝐡𝐨 𝐣𝐮𝐬𝐭 𝐬𝐢𝐭𝐬 𝐢𝐝𝐥𝐞, 𝐝𝐨𝐢𝐧𝐠 𝐧𝐨𝐭𝐡𝐢𝐧𝐠

𝐓𝐡𝐞 𝐟𝐞𝐥𝐥𝐨𝐰 𝐰𝐡𝐨 𝐢𝐬 𝐢𝐝𝐥𝐞 𝐥𝐢𝐤𝐞 𝐚 𝐝𝐞𝐚𝐝 𝐰𝐞𝐢𝐠𝐡𝐭 𝐰𝐨𝐮𝐥𝐝 𝐛𝐞𝐜𝐨𝐦𝐞 𝐚𝐧 𝐨𝐛𝐣𝐞𝐜𝐭 𝐨𝐟 𝐝𝐢𝐬𝐥𝐢𝐤𝐞 𝐚𝐧𝐝 𝐞𝐯𝐞𝐧 𝐡𝐚𝐭𝐫𝐞𝐝 𝐟𝐨𝐫 𝐚𝐥𝐥.

the thin interface between sanity and lunact and the space in between

We human beings tend to forget that the reality that we perceive relies entirely on the sense within our own bodies working in tandem with the mind and we treat the combination as a single unit called the individual. Optic signals, sounds, smells, touch... all are incidents without any particular significance but for the interpretation of such stimuli by the respective sense organs in co-ordination and co-operation with the mind.

If the mind is not working reasonably well due to ill health, shock, hormonal imbalance and similar parameters the existence of external object and stimuli that enable the sense organs to interpret them may process such inputs correctly and properly resulting in the optimal well-being of the mind and body. We call this state, when the incidence is partial as hysteria, bipolarity etc., and in extreme cases the same condition gets the name of schizophrenia or lunacy.

In some cases, the mind may be reasonably strong and normal and well prepared to process signals properly. However, the eyes, the tongue, the nose, the skin, the ear that are the input portals or interfaces for our body (and mind) in interacting with the external world can be defective. This can happen due to genetic malfunctioning, due to illness, or due to loss of acuteness caused by excessive usage.

The (unfavourable) mental or physical conditions can arise from wrong usage of drugs and consuming of or gobbling up of inappropriate food too.

Silence is the winner of all things (including safety)

आत्मनो मुखदोषेण बद्ध्यन्ते शुकसारिका।

बकास्तत्र न बद्ध्यन्ते मौनम् सर्वार्थसाधनम्॥

ātmano mukhadoṣeṇa baddhyante śukasārikā|

bakāstatra na baddhyante maunam sarvārthasādhanam||

Because of the fault of their mouth... as they sing.. the parrots and mynahs get caught and are confined to cages..

The storks are very silent ( though having long necks and large mouths) and so they are never kept locked in cages..

Silence is the winner of all things (including safety)

வாய் திறந்து பாடும் கிளியும் மைனாவும் கூண்டில் அடைக்கப்படுகின்றாள்கள். ஆனால் வாயை மூடிக்கொண்டிருக்கும் கொற்றியை யாரும் கூண்டில் வைத்து பூட்டுவதில்லை.

மவுனம் ஒன்றுதான் வெற்றிக்கு வழி..

spread knowledge when you are alive, life is too short

 

भोगाः तुङ्गतरङ्गभङ्गचपलाः प्राणाः क्षणाध्वंसिनः

स्तोकान्येव दिनानि यौवनसुखं प्रीतिः प्रियेष्वस्थिरा।

तत्संसारमसारमेव निखिलं बुद्ध्वा बुधा बोधने

लोकानुग्रहपेशलेन मनसा यत्नः समाधीयताम्॥

भर्तृहरेः॥। इन्दिश्चे स्प्रूचे २०७३

bhogāḥ tuṅgataraṅgabhaṅgacapalāḥ prāṇāḥ kṣaṇādhvaṁsinaḥ

stokānyeva dināni yauvanasukhaṁ prītiḥ priyeṣvasthirā|

tatsaṁsāramasārameva nikhilaṁ buddhvā budhā bodhane

lokānugrahapeśalena manasā yatnaḥ samādhīyatām||

bhartṛhareḥ||| indiśce sprūce 2073

𝗧𝗵𝗲 𝗲𝗻𝗷𝗼𝘆𝗺𝗲𝗻𝘁𝘀, 𝘁𝗵𝗲 𝗰𝗲𝗹𝗲𝗯𝗿𝗮𝘁𝗶𝗼𝗻𝘀 i𝗻 𝘁𝗵𝗶𝘀 𝘄𝗼𝗿𝗹𝗱 𝗵𝗮𝘃𝗲 𝗼𝗻𝗹𝘆 𝘃𝗲𝗿𝘆 𝗯𝗿𝗶𝗲𝗳 𝗱𝘂𝗿𝗮𝘁𝗶𝗼𝗻. T𝗵𝗲𝘆 𝗮𝗿𝗲 𝗹𝗶𝗸𝗲 𝗿𝗶𝘀𝗶𝗻𝗴 𝗮𝗻𝗱 𝗳𝗮𝗹𝗹𝗶𝗻𝗴 𝗼𝗳 𝘁𝗮𝗹𝗹 𝘄𝗮𝘃𝗲𝘀 𝗶𝗻 𝘁𝗵𝗲 𝗼𝗰𝗲𝗮𝗻, 𝘁𝗼𝗼 𝗯𝗿𝗶𝗲𝗳 𝗮𝗻𝗱 𝗯𝗿𝗶𝘁𝘁𝗹𝗲.

𝗧𝗵𝗲 𝗹𝗶𝗳𝗲 𝗼𝗳 𝗼𝘂𝗿𝘀 𝗶𝘀 𝘀𝗼 𝘂𝗻𝗰𝗲𝗿𝘁𝗮𝗶𝗻, 𝗮𝗻𝗱 𝗶𝘁 𝗰𝗼𝘂𝗹𝗱 𝗯𝗲𝗰𝗼𝗺𝗲 𝗶𝗻𝗲𝘅𝗶𝘀𝘁𝗲𝗻𝘁 𝘄𝗶𝘁𝗵𝗶𝗻 𝘀𝗲𝗰𝗼𝗻𝗱𝘀.

𝗧𝗵𝗲 𝗱𝗮𝘆𝘀 𝘄𝗲 𝘀𝗽𝗲𝗻𝗱 𝗶𝗻 𝗰𝗲𝗹𝗲𝗯𝗿𝗮𝘁𝗶𝗼𝗻 𝘄𝗶𝘁𝗵 𝗴𝘂𝘀𝘁𝗼 𝗮𝗿𝗲 𝗼𝗳 𝗹𝗶𝗺𝗶𝘁𝗲𝗱 𝗮𝗻𝗱 𝘀𝗵𝗼𝗿𝘁 𝗱𝘂𝗿𝗮𝘁𝗶𝗼𝗻𝘀.

𝗧𝗵𝗲 𝗮𝗹𝗹𝘂𝗿𝗶𝗻𝗴 𝗽𝗹𝗲𝗮𝘀𝘂𝗿𝗲𝘀 𝘂𝗻𝗶𝗾𝘂𝗲 𝘁𝗼 𝘁𝗵𝗲 𝘆𝗼𝘂𝗻𝗴 𝗮𝗴𝗲 𝘄𝗼𝘂𝗹𝗱 𝗰𝗼𝗺𝗲 𝘁𝗼 𝗵𝗮𝗹𝘁 𝘀𝗼𝗼𝗻.

𝗧𝗵𝗲 𝗶𝗻𝘁𝗲𝗻𝘀𝗲 𝗹𝗼𝘃𝗲 𝗽𝗮𝘀𝘀𝗶𝗼𝗻 𝗳𝗼𝗿 𝘁𝗵𝗲 𝗹𝗼𝘃𝗲𝗱 𝗼𝗻𝗲𝘀, 𝗸𝗶𝗻 𝗮𝗻𝗱 𝗮𝘀𝘀𝗼𝗰𝗶𝗮𝘁𝗲𝘀 𝗮𝗿𝗲 𝗶𝗻𝗱𝗲𝗲𝗱 𝘃𝗲𝗿𝘆 𝘂𝗻𝘀𝘁𝗮𝗯𝗹𝗲, 𝘁𝗵𝗲𝘆 𝗰𝗮𝗻 𝘁𝗮𝗸𝗲 𝗮𝗱𝘃𝗲𝗿𝘀𝗲 𝘁𝘂𝗿𝗻 𝘁𝗼𝘄𝗮𝗿𝗱𝘀 𝗵𝗼𝘀𝘁𝗶𝗹𝗶𝘁𝘆 𝗲𝘃𝗲𝗻 𝗶𝗻 𝗮 𝘀𝗵𝗼𝗿𝘁 𝘁𝗶𝗺𝗲, 𝗮𝗻𝗱 𝘁𝗵𝗮𝘁 𝘄𝗮𝘆 𝘀𝘂𝗰𝗵 𝗰𝗼𝗻𝗻𝗲𝗰𝘁𝗶𝗼𝗻𝘀 𝗮𝗿𝗲 𝗶𝗻𝗱𝗲𝗲𝗱 𝘃𝗲𝗿𝘆 𝘂𝗻𝘀𝘁𝗮𝗯𝗹𝗲.

𝗧𝗵𝗲𝗿𝗲𝗳𝗼𝗿𝗲 𝘆𝗼𝘂 𝘄𝗶𝘀𝗲 𝗺𝗲𝗻, 𝘁𝗮𝗸𝗲 𝘀𝘁𝗼𝗰𝗸 𝗼𝗳 𝘁𝗵𝗶𝘀 𝘂𝗻𝘀𝘁𝗮𝗯𝗹𝗲 𝗻𝗮𝘁𝘂𝗿𝗲 𝗼𝗳 𝘁𝗵𝗶𝘀 𝗹𝗶𝗳𝗲 𝗶𝗻 𝗴𝗲𝗻𝗲𝗿𝗮𝗹 𝗮𝗻𝗱 𝗮𝗹𝘀𝗼 𝗯𝗲 𝗮𝘄𝗮𝗿𝗲 𝘁𝗵𝗮𝘁 𝗲𝘃𝗲𝗿𝘆𝘁𝗵𝗶𝗻𝗴 𝗵𝗮𝗽𝗽𝗲𝗻𝗶𝗻𝗴 𝗮𝗿𝗼𝘂𝗱 𝗶𝘀 𝘀𝗼 𝘂𝗻𝗰𝗲𝗿𝘁𝗮𝗶𝗻 𝗮𝗻𝗱 𝘂𝗻𝗽𝗿𝗲𝗱𝗶𝗰𝘁𝗮𝗯𝗹𝗲.

𝗧𝗵𝗶𝘀 𝗿𝗲𝗮𝗹𝗶𝘇𝗮𝘁𝗶𝗼𝗻 𝘀𝗵𝗼𝘂𝗹𝗱 𝗯𝗲 𝗼𝗳 𝗮𝗻𝘆 𝗯𝗲𝗻𝗲𝗳𝗶𝘁 𝗲𝗶𝘁𝗵𝗲𝗿 𝗳𝗼𝗿 𝘆𝗼𝘂 𝗼𝗿 𝘁𝗵𝗲 𝗽𝗲𝗼𝗽𝗹𝗲 𝗶𝗻 𝗴𝗲𝗻𝗲𝗿𝗮𝗹 𝗼𝗻𝗹𝘆 𝗶𝗳 𝘆𝗼𝘂 𝗺𝗼𝘁𝗶𝘃𝗮𝘁𝗲 𝘆𝗼𝘂𝗿 𝗿𝗶𝗰𝗵𝗹𝘆 𝗲𝗻𝗱𝗼𝘄𝗲𝗱 𝗺𝗶𝗻𝗱𝘀 𝗶𝗻 𝘁𝗵𝗲 𝗱𝗶𝗿𝗲𝗰𝘁𝗶𝗼𝗻 𝗼𝗳 𝗲𝗻𝗱𝗼𝘄𝗶𝗻𝗴 𝗯𝗲𝗻𝗲𝗳𝗶𝘁𝘀 𝗮𝗻𝗱 𝘄𝗲𝗹𝗳𝗮𝗿𝗲 𝘁𝗼 𝗼𝗻𝗲 𝗮𝗻𝗱 𝗮𝗹𝗹 𝘁𝗵𝗿𝗼𝘂𝗴𝗵 𝗼𝗳𝗳𝗲𝗿𝗶𝗻𝗴 𝘁𝗵𝗲𝗺 𝗲𝗱𝘂𝗰𝗮𝘁𝗶𝗼𝗻 𝗮𝗻𝗱 𝘁𝗿𝗮𝗶𝗻𝗶𝗻𝗴 𝗼𝗻 𝗿𝗲𝗮𝗹𝗹𝘆 𝘄𝗼𝗿𝘁𝗵𝘆 𝗮𝗻𝗱 𝗯𝗲𝗻𝗲𝗳𝗶𝗰𝗶𝗮𝗹 𝘀𝘂𝗯𝗷𝗲𝗰𝘁𝘀.

𝗬𝗲𝘀, 𝘁𝗵𝗲 𝗣𝗵𝗶𝗹𝗼𝘀𝗼𝗽𝗵𝗲𝗿 𝗽𝗼𝗲𝘁 𝗕𝗵𝗮𝗿𝘁𝗿𝘂𝗵𝗮𝗿𝗶 𝗰𝗮𝘀𝘁𝘀 𝘁𝗵𝗲 𝗱𝘂𝘁𝘆 𝗼𝗳 𝗲𝗱𝘂𝗰𝗮𝘁𝗶𝗻𝗴 𝗳𝗲𝗹𝗹𝗼𝘄 𝗵𝘂𝗺𝗮𝗻𝘀 𝗼𝗻 𝘁𝗵𝗲 𝗹𝗲𝗮𝗿𝗻𝗲𝗱 𝗮𝗻𝗱 𝗲𝗻𝗹𝗶𝗴𝗵𝘁𝗲𝗻𝗲𝗱 𝘀𝗰𝗵𝗼𝗹𝗮𝗿𝘀.

𝗞 𝗩 𝗔𝗡𝗔𝗡𝗧𝗛𝗔𝗡𝗔𝗥𝗔𝗬𝗔𝗡𝗔𝗡

भोगाःenjoyments, objects of enjoyment तुङ्ग tall, rising तरङ्ग waves भङ्ग breaking चपलाः brittle, changing वर्तन्ते remain प्राणाः life क्षण in very short time ध्वंसिनः perishable भवन्ति become दिनानि days available स्तोकानि are very few, very little एव only यौवनसुखं the enjoyments unique to young age प्रियेषु dear ones प्रीतिः intense love च too अस्थिरा are not permanent, are varying, fluctuating एव only बुधाः oh learned men तत् therefore निखिलं this entire संसारं living world एव is indeed अस्थिरं shaky, inconsistent बुद्ध्वा having realized that लोकानुग्रह doing good, offering benefit to the world at large पेशलेन deeply engaged, deeply attentive and clever मनसा mind बोधने in imparting useful knowledge यत्नःattempt समाधीयतां turn your attention with all sincerity.

There are no agreements or disagreement in most issues

 

There are no agreements or disagreement in most issues. You may be right and objective in your way of thinking. You have summed up in your comments your idea and purport for activities in social media and society in general. No one is right or wrong. No view need be the best or the worst. Views and opinions by a person are just expressions of thought and they reflect the result of the data processed in the mind and intellect, perhaps tempered by attitudes and experiences.

My ideas have crystallized through my experience and expectations spanning my whole lifetime or perhaps even lengthier span of time of many janmams.

For me what I write, think or act is just an action of reporting in language what movements are happening inside me.

To impress others, to validate through discussion or feeling happy or not happy after seeking corroboration from other people is not an agenda in life for me at any time.

Language and presentation are just incidental and I never present any idea either seeking any approval or disapproval.

I for one believe that each thought and opinion is a unique product with no comparisons. So agreement or disagreement is of little effect or significance.

Of course, we just accommodate or keep diplomatic silence over variations in perceptions and perspectives. That is just a peacekeeping attempt or activity.

Where that black fellow danced

 

Where that black fellow danced

वृन्दरण्ये चर चरण दृक् पश्य वृन्दावनश्रीः।

जिह्वे वृन्दारण्यगुणगणान् कीर्तय श्रोत्रदृष्टान्, ॥

वृन्दाटव्या भज परिमळम् घ्राण गात्र त्वमस्मिन्।

वृन्दारण्ये लुड पुलकितं कृष्णकेलीस्थलेषु॥

vṛndaraṇye cara caraṇa dṛk paśya vṛnadāvanaśrīḥ|

jihve vṛndaranyaguṇagaṇān kīrtaya śrotradṛśṭān||

vṛndāṭavyā bhaja parimaḻam ghrāṇa gātra tvamasmin|

vṛndāraṇye luḍa pulakitaṁ kṛṣṇakelīsthaleṣu||

श्रीवृन्दवनशतकात्

śrīvṛndavanaśatakāt

My feet, you wander around Vrindavana. My eyes, behold the richness of the place to your heart’s content. My tongue, you always praise the virtues and greatness of Vrindavana, which you have personally seen and heard. My nose, you enjoy the aroma emanating from the divine forest. In addition, my body, you run and roll about with ecstasy along the grounds where that darling Krishna wandered about doing his pranks.

𝐪𝐮𝐚𝐥𝐢𝐭𝐢𝐞𝐬 𝐰𝐡𝐢𝐜𝐡 𝐚𝐫𝐞 𝐟𝐨𝐮𝐧𝐧𝐝 𝐢𝐧 𝐭𝐡𝐞 𝐥𝐞𝐚𝐝𝐞𝐫𝐬 𝐢𝐧 𝐚𝐛𝐮𝐧𝐝𝐚𝐧𝐜𝐞 𝐢𝐧 𝐜𝐨𝐧𝐭𝐫𝐚𝐬𝐭 𝐭𝐨 𝐭𝐡𝐞 𝐨𝐫𝐝𝐢𝐧𝐚𝐫𝐲 𝐩𝐞𝐨𝐩𝐥𝐞.

 

पुरुषाणां नृपाणां च केवलं तुल्यमूर्तिता।

आज्ञा त्यागः क्षमा धैर्यं विक्रमश्चामानुषः॥

इन्दिश्चे स्प्रूचे १८०६ शुक्रनीत्याम्।

puruṣāṇāṁ nṛpāṇāṁ ca kevalaṁ tulyamūrtitā|

ājñā tyāgaḥ kṣamā dhairyaṁ vikramaścāmānuṣaḥ||

indiśce sprūce 1806 śukranītyām|

𝐀𝐟𝐭𝐞𝐫 𝐚𝐥𝐥, 𝐢𝐟 𝐲𝐨𝐮 𝐰𝐚𝐭𝐜𝐡 𝐚𝐧𝐝 𝐚𝐧𝐚𝐥𝐲𝐳𝐞 𝐭𝐡𝐞 𝐩𝐡𝐲𝐬𝐢𝐜𝐚𝐥 𝐟𝐨𝐫𝐦 𝐚𝐧𝐝 𝐦𝐨𝐯𝐞𝐦𝐞𝐧𝐭𝐬 𝐨𝐟 𝐨𝐫𝐝𝐢𝐧𝐚𝐫𝐲 𝐦𝐞𝐧 𝐚𝐧𝐝 𝐜𝐨𝐦𝐩𝐚𝐫𝐚𝐛𝐥𝐞 𝐪𝐮𝐚𝐥𝐢𝐭𝐢𝐞𝐬 𝐨𝐟 𝐤𝐢𝐧𝐠𝐬, 𝐫𝐮𝐥𝐞𝐫𝐬 𝐚𝐧𝐝 𝐥𝐞𝐚𝐝𝐞𝐫𝐬 𝐨𝐟 𝐦𝐞𝐧, 𝐲𝐨𝐮 𝐚𝐫𝐞 𝐧𝐨𝐭 𝐠𝐨𝐢𝐧𝐠 𝐭𝐨 𝐬𝐞𝐞 𝐚𝐧𝐲 𝐝𝐢𝐟𝐟𝐞𝐫𝐞𝐧𝐜𝐞 𝐨𝐟 𝐬𝐮𝐛𝐬𝐭𝐚𝐧𝐭𝐢𝐚𝐥 𝐧𝐚𝐭𝐮𝐫𝐞.

𝐇𝐨𝐰𝐞𝐯𝐞𝐫, 𝐭𝐡𝐞 𝐞𝐱𝐭𝐫𝐚𝐨𝐫𝐝𝐢𝐧𝐚𝐫𝐲 𝐩𝐨𝐰𝐞𝐫 𝐭𝐨 𝐜𝐨𝐦𝐦𝐚𝐧𝐝 𝐚𝐧𝐝 𝐜𝐨𝐧𝐭𝐫𝐨𝐥 𝐩𝐞𝐨𝐩𝐥𝐞 𝐚𝐫𝐨𝐮𝐧𝐝 𝐭𝐡𝐞𝐦,

𝐭𝐡𝐞 𝐰𝐢𝐥𝐥𝐢𝐧𝐠𝐧𝐞𝐬𝐬 𝐭𝐨 𝐬𝐚𝐜𝐫𝐢𝐟𝐢𝐜𝐞 𝐚𝐧𝐲𝐭𝐡𝐢𝐧𝐠 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐬𝐚𝐤𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐟𝐨𝐥𝐥𝐨𝐰𝐞𝐫𝐬 𝐚𝐧𝐝 𝐝𝐞𝐩𝐞𝐧𝐝𝐞𝐧𝐭𝐬,

𝐜𝐚𝐩𝐚𝐜𝐢𝐭𝐲 𝐭𝐨 𝐦𝐚𝐢𝐧𝐭𝐚𝐢𝐧 𝐩𝐚𝐭𝐢𝐞𝐧𝐜𝐞, 𝐟𝐨𝐫𝐛𝐞𝐚𝐫𝐚𝐧𝐜𝐞 𝐚𝐧𝐝 𝐬𝐭𝐞𝐞𝐥𝐲 𝐜𝐨𝐨𝐥𝐧𝐞𝐞𝐬 𝐮𝐧𝐝𝐞𝐫 𝐭𝐫𝐲𝐢𝐧𝐠 𝐬𝐢𝐭𝐮𝐚𝐭𝐢𝐨𝐧𝐬,

𝐜𝐨𝐮𝐫𝐚𝐠𝐞 𝐨𝐧 𝐭𝐡𝐞 𝐟𝐚𝐜𝐞 𝐨𝐟 𝐚𝐧𝐲 𝐚𝐝𝐯𝐞𝐫𝐬𝐢𝐭𝐲,

𝐮𝐧𝐡𝐞𝐬𝐢𝐭𝐚𝐭𝐢𝐧𝐠 𝐯𝐚𝐥𝐨𝐮𝐫 𝐭𝐨 𝐟𝐚𝐜𝐞 𝐚𝐧𝐝 𝐨𝐯𝐞𝐫𝐜𝐨𝐦𝐞 𝐚𝐧𝐲 𝐚𝐝𝐯𝐞𝐫𝐬𝐢𝐭𝐢𝐞𝐬 𝐢𝐧𝐜𝐥𝐮𝐝𝐢𝐧𝐠 𝐞𝐧𝐞𝐦𝐢𝐞𝐬..

. 𝐭𝐡𝐞𝐬𝐞 𝐪𝐮𝐚𝐥𝐢𝐭𝐢𝐞𝐬 𝐰𝐡𝐢𝐜𝐡 𝐚𝐫𝐞 𝐟𝐨𝐮𝐧𝐧𝐝 𝐢𝐧 𝐭𝐡𝐞 𝐥𝐞𝐚𝐝𝐞𝐫𝐬 𝐢𝐧 𝐦𝐚𝐫𝐤𝐞𝐝 𝐚𝐛𝐮𝐧𝐝𝐚𝐧𝐜𝐞 𝐢𝐧 𝐜𝐨𝐧𝐭𝐫𝐚𝐬𝐭 𝐭𝐨 𝐭𝐡𝐞 𝐨𝐫𝐝𝐢𝐧𝐚𝐫𝐲 𝐩𝐞𝐨𝐩𝐥𝐞.

𝐌𝐨𝐬𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐭𝐢𝐦𝐞 𝐭𝐡𝐞 𝐨𝐫𝐝𝐢𝐧𝐚𝐫𝐲 𝐩𝐞𝐫𝐬𝐨𝐧𝐬 𝐥𝐚𝐜𝐤 𝐢𝐧 𝐚𝐧𝐲 𝐨𝐫 𝐚𝐥𝐥 𝐨𝐟 𝐭𝐡𝐞𝐬𝐞 𝐚𝐜𝐜𝐨𝐦𝐩𝐥𝐢𝐬𝐡𝐦𝐞𝐧𝐭𝐬.

𝐅𝐫𝐨𝐦 𝐒𝐡𝐮𝐤𝐫𝐚 𝐧𝐞𝐞𝐭𝐢.. 𝐨𝐧𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐜𝐞𝐥𝐞𝐛𝐫𝐚𝐭𝐞𝐝 𝐭𝐫𝐞𝐚𝐭𝐢𝐬𝐞𝐬 𝐨𝐧 𝐥𝐚𝐰 𝐚𝐧𝐝 𝐬𝐨𝐜𝐢𝐚𝐥 𝐜𝐨𝐧𝐝𝐮𝐜𝐭 𝐨𝐟 𝐚𝐧𝐜𝐢𝐞𝐧𝐭 𝐈𝐧𝐝𝐢𝐚

Ⓚ Ⓥ ⒶⓃⒶⓃⓉⒽⒶⓃⒶⓇⒶⓎⒶⓃⒶⓃ

पुरुषाणां for men (ordinary men) नृपाणां for kings, leaders of men च too केवलं in apparent terms तुल्य equal मूर्तिता form, human shape एव only भवति is there. आज्ञा commanding, controlling power त्यागः willingness to sacrifice ( anything for people dependent on them) क्षमाpatience, forbearance धैर्यं courage विक्रमःprowess to attract and defeat enemies च too अमानुषःfar beyond the reach of ordinary men नृपेषु भवन्ति are found in leaders of men

Life's philosophy and logic are simple.

 

Life's philosophy and logic are  simple.

If there are roads ahead- the roads which are useful only for me, the roads which are useful for me and others too, and the roads which are of great use to others with little use for me, and if I choose the first path-I am an ordinary and selfish fellow, if I choose the second path... I am a practical fellow, if I choose the third path, I am a saint, a leader of men..

The choice is exclusively mine.

If there are no paths, no roads, no guides, then there is no journey for the meek and the ordinary.

However, the man with grit creates the path, makes the road, creates the guidebooks, even become the textbook himself.

All men are born equal. However, we can see the difference by seeing what they do.

Birds of same feather flock together...

 

Birds of same feather flock together...

मृगाः मृगैः सङ्गमनुव्रजन्ति गावस्च गोभिः तुरगाः तुरङ्गैः।

मूर्खाश्च मूर्खैः सुधियः सुधीभिः समानशीलव्यसनेषु सख्यम्॥

॥पञ्चतन्त्रे॥

mṛgāḥ mṛgaiḥ saṅgamanuvrajanti gāvasca gobhiḥ turagāḥ turaṅgaiḥ|

mūrkhāśca mūrkhaiḥ sudhiyaḥ sudhībhiḥ samānaśīlavyasaneṣu sakhyam||

|pañcatantre||

Deer seek the company of deer.

Cows always seek out cows and follow them by the tail.

Horses would have only horses for comfortable togetherness.

Idiots and ruffians have satisfactory company only with similar or worse Idiots and ruder ruffians

In addition, learned persons can have solace only in the company of the learned.

There can be genuine friendship only among persons having similar mind-set, habits and avocations.

மான் மானைத்தான் தேடுகிறது..

பசு முன் செல்லும் பசுவின் பின்னாலேயே நடக்கிறது. குதிரைகள் ஒன்றாக ஓடுகிறது..

மடையன் அடிமடையனுக்கே நண்பனாகுகின்றான்.

படித்த மனிதன், நல்ல மனம் படைத்தவன், அதுபோன்றவர்களோடு சேர்ந்து மகிழ்ச்சியுடன் வாழுகிறான்..

யாவரும் தன் இனத்தை சேர்ந்தவர்களுடன் தான் நட்பு கொள்கிறார்கள்

മാനുകള്‍ മാനുകളുടെ കൂട്ടങ്ങളെ പിന്തുടരുന്നു.

മുന്നില്‍ നടക്കുന്ന പശുവിന്റെ പിന്നാലെ അടുത്ത പശുവും നടക്കുന്നു

കുതിരകള്‍ ഇപ്പോഴും കൂട്ടമായി സവാരി തുടരുന്നു

അതുപോലെ

വിഡ്ഢി പമ്പരവിഢ്ഡികളുടെ കൂട്ടത്തില്‍ വിലസുന്നു

വിദ്വാന്‍ വിദ്വാന്‍റെ വഴി തേടുന്നു

എല്ലാവര്‍ക്കും നല്ല വര്‍ഗ്ഗബോധമുണ്ട്..

സ്വന്തം തരക്കാരോടാണ് ഏറെ അടുപ്പം.

discussion on some brahmin rituals and their complexities

 

The discussion starts with the issue as to how many Darbhas we should use as Asanam pavitram and so on while performing rituals. Incidentally, many other connected issues are also covered. I am giving below the relevant portions contained in my answers

The usual number of two darbhas two is the minimum. For devakaryams and Shubhakaryams the number should be even or multiples of two and for pitrukaryams it is three. That is all

Therefore, dwivachanam is not too relevant or mandatory everywhere. If you are particular, you can use dwivachanam when you use just two darbhas. Karakas we follow are not having the force of any Vedic mantram

Pavitram and darbhas we should use for pitrukaryams is three. However, for Shubhakaryam we use even number conventionally

For example, for Avaniavittam or upakarmam the vadhyar will give darbhas, Asanam and pavitram with two strands. However for pitru Tarpanam, the number will be three.. The two is minimum. In some cases and if we choose we can use darbhas for good purpose in multiples of two. This is a very basic idea. The person who made the query is asking about a grammar issue. Why are we using bahuvachanam instead of dwivachanam. The only answer could be that people were not stingy about dharba, and they used multiple pair strands for Shubhakaryam.

Also, for pretakaryam they use single strand pavitram..

in fact the subject is so wide. I have before me some ten or twelve standard texts. Including all the famous commentators.. Each book in Sanskrit, with commentary too in Sanskrit would run on average to eight hundred pages. Some books are in Grantham script too. What I discover from the explanations given by some commentators is that they have considered the pramanams only partially and they have not attempted to explain possible contradictions elsewhere in the same txt or elsewhere.. And in each text we would find some comments would be the compilation of opinions of a large number of rishis, and each one may differ with others even on minor issues. For example, there is a lot of dispute as to whether we can place Tulasi on the right ear of a dead body. While some authorities take the view that it is a sacred act, some say it is desecration of the divine plant.. The disputes will go on and on, even on minor matters.

However, on major issues, if we follow the Sutram prescribed for the Sakha, we will get a consensus.

What I want to state is that i could cover only ten to fifteen pages of Sanskrit in a few hours on a day, and usually I try to find answers by poring over the subject on the issue raised. In addition, there is a risk in that. Some other portion of the text in a different context would give a different interpretation altogether. Therefore, our clarifications can be done on the basis of only specific parameters.. God knows whether it is within my reach. A professional priest or an upanyasakara cannot do that because his interest is more in dishing out what he knows and he has little time for study. He has to eke out a livelihood too.

A typical example. Some commentators would say that a Sraddham done on black Thrayodashi would affect the longevity of the kartha, his eldest son, or wife.. Nevertheless, if the thithi of the father or mother falls on that day he has to perform Sraddham without fail. No smriti allows any exception. And at the same time the Thrayodashi in Mahalayapaksham is considered Gajachaya punya alam and many treat it as the holiest period for doing Sraddham..

They perform the Sraddham for many purposes on Chaturdashi for accidental deaths, death of fallen people, and or death in war, as a result of murder etc., and that Sraddham according to some can be done only as Ekodishtam, something like the Sraddham on the eleventh day of death for pretham. But if that thithi happens to be the date of death, of a parent, then there is no escape, though the action can be visited with doshas and papas.

Moreover, in such situations even the sages flounder. How can we talk authoritatively about even such matters

The meanings of marriage ceremonies is another controversy.

In addition, I read somewhere about yan me maathaa pralulopa... etc. Some say it is an absolute insult tow womanhood. But we the apastambhiyas have to give ahuti for mother, paternal grandmother, paternal great grandmother and their spouses chanting that mantram only. Often ignorance seems to be blissful.

For pitru Tarpanam the number of darbhas is three. No two views about it.. But I have seen loukeeka, vaideeka people who become ad-hoc priests for Tarpanam alone just uniformly distributing pavitram of two strands.. Koorcham of two strands etc, which is not permitted.

The major smritis, including the Yajnavalkya underline the importance of elderly ladies, mother, grandmothers, aunts and elder sisters whose views are to be considered when there are certain unique rituals or practices, not of the mainstream type, as and not opposed to Vedas, are practiced by the family or the groups in the locality.. Even the aathu Vadhyar would ask us to consult the elderly women before taking such decisions. Alas, now we are left with a generation of elderly women too who can do precious little. Anyway, many such women have a tendency to bluff rather than pleading ignorance. Male or female, vaideeka, pandita or loukeeka should give opinions only after considering the precedents. Brahmins were valued because even at the risk of their lives they would not lie or mislead. However, can we claim that credit now?

I do not confine myself to Subhashitams. Actually I was trying to give my views to members in many exclusive groups who are not conscious of the sacredness of the issue. And when we discuss serious points, they make slapstick comments.. Even elderly and otherwise sensible Iyers and pattars are experts in trivializing the issues.. I am helpless.

Other subject is Sanskrit literature. There too, the standard of discussion is below decent standards. In addition, the genuinely learned gurus do not participate at all.

Of course, I am trying to create a parallel archive. Also, I am trying to record and jot down notes on all issues I come across in such matters.

But I am always careful not to enter any discussion on law, taxation and politics. The first two are my professional wealth.

Smriti mukthaaphalam of Vaidyanatha Deekshita is neither samkshepam nor wide. In a total of 1500 pages or so in Sanskrit, it gives almost all explanations we need. And each statement in that treatise is backed up by a lot of references, which can lead us to other wider texts. On issues covered more instances from Puranas and local stories and numerous conflicting smritis are given as illustration and they are not quoted from Shruti or Vedas.. Therefore, I can understand the problem.

However, today we lack interested scholars who could spend time explaining things, and self-study is nearly impossible.

The texts of Hemadri, madhaveeyam smritichandrika nirnayasindhu dharmasindhu and many other books in Sanskrit are available in the web. Most of the dharma sootras and grihya sootras too, are available for download, but all the texts are available in either Devanagari or Granthalipi. Now data is not the issue. Reading and understanding is quite a serious challenge.

Levy of tax should be as per law and collection and recovery should be strict

अनादेयं नाददीत परिक्षीणोऽपि पार्थिवः।

न चादेयं समृद्धोऽपि सूक्ष्ममप्यर्थमुत्सृजेत्॥

अनादेयस्य चादानादादेयस्य च वर्जनात्।

दौर्बल्यं ख्यापते राज्ञः स प्रेत्येह च नश्यति॥

महाभारते॥ इन्दिश्चे स्प्रूचे ३४६१, ३४६२

anādeyaṁ nādadīta parikṣīṇo'pi pārthivaḥ|

na cādeyaṁ samṛddho'pi sūkṣmamapyarthamutsṛjet||

anādeyasya cādānādādeyasya ca varjanāt|

daurbalyaṁ khyāpate rājñaḥ sa pretyeha ca naśyati||

mahābhārate|| indiśce sprūce 3461,3462

𝐂𝐥𝐞𝐚𝐫𝐜𝐮𝐭 𝐠𝐮𝐢𝐝𝐞𝐥𝐢𝐧𝐞𝐬 𝐚𝐛𝐨𝐮𝐭 𝐜𝐨𝐥𝐥𝐞𝐜𝐭𝐢𝐨𝐧 𝐨𝐟 𝐭𝐚𝐱𝐞𝐬 𝐚𝐧𝐝 𝐨𝐭𝐡𝐞𝐫 𝐝𝐮𝐞𝐬 𝐛𝐲 𝐭𝐡𝐞 𝐊𝐢𝐧𝐠, 𝐒𝐭𝐚𝐭𝐞 𝐨𝐫 𝐑𝐞𝐯𝐞𝐧𝐮𝐞

𝐄𝐯𝐞𝐧 𝐢𝐟 𝐚 𝐤𝐢𝐧𝐠 𝐢𝐬 𝐟𝐢𝐧𝐚𝐧𝐜𝐢𝐚𝐥𝐥𝐲 𝐨𝐫 𝐨𝐭𝐡𝐞𝐫𝐰𝐢𝐬𝐞 𝐜𝐡𝐚𝐥𝐥𝐞𝐧𝐠𝐞𝐝 𝐚𝐧𝐝 𝐢𝐬 𝐟𝐚𝐜𝐢𝐧𝐠 𝐫𝐞𝐬𝐨𝐮𝐫𝐜𝐞 𝐜𝐫𝐮𝐧𝐜𝐡, 𝐡𝐞 𝐬𝐡𝐨𝐮𝐥𝐝 𝐧𝐞𝐯𝐞𝐫 𝐭𝐫𝐲 𝐭𝐨 𝐜𝐨𝐥𝐥𝐞𝐜𝐭 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐩𝐞𝐨𝐩𝐥𝐞 𝐰𝐡𝐚𝐭 𝐢𝐬 𝐧𝐨𝐭 𝐫𝐢𝐠𝐡𝐭𝐟𝐮𝐥𝐥𝐲 𝐝𝐮𝐞 𝐚𝐧𝐝 𝐜𝐨𝐥𝐥𝐞𝐜𝐭𝐢𝐛𝐥𝐞.

𝐀𝐭 𝐭𝐡𝐞 𝐬𝐚𝐦𝐞 𝐭𝐢𝐦𝐞 𝐞𝐯𝐞𝐧 𝐢𝐟 𝐡𝐢𝐬 𝐜𝐨𝐟𝐟𝐞𝐫𝐬 𝐚𝐫𝐞 𝐟𝐢𝐥𝐥𝐞𝐝 𝐭𝐨 𝐭𝐡𝐞 𝐛𝐫𝐢𝐦 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐒𝐭𝐚𝐭𝐞 𝐢𝐬 𝐟𝐥𝐮𝐬𝐡 𝐰𝐢𝐭𝐡 𝐟𝐮𝐧𝐝𝐬, 𝐡𝐞 𝐬𝐡𝐨𝐮𝐥𝐝 𝐧𝐨𝐭 𝐧𝐞𝐠𝐥𝐞𝐜𝐭 𝐭𝐨 𝐜𝐨𝐥𝐥𝐞𝐜𝐭 𝐞𝐯𝐞𝐧 𝐭𝐫𝐢𝐟𝐥𝐢𝐧𝐠 𝐬𝐮𝐦𝐬 𝐰𝐡𝐢𝐜𝐡 𝐚𝐫𝐞 𝐫𝐢𝐠𝐡𝐭𝐟𝐮𝐥𝐥𝐲 𝐚𝐧𝐝 𝐥𝐞𝐠𝐚𝐥𝐥𝐲 𝐜𝐨𝐥𝐥𝐞𝐜𝐭𝐢𝐛𝐥𝐞 𝐚𝐬 𝐩𝐞𝐫 𝐥𝐚𝐰.

𝐓𝐡𝐞 𝐊𝐢𝐧𝐠, 𝐭𝐡𝐞 𝐒𝐭𝐚𝐭𝐞 𝐚𝐧𝐝 𝐢𝐭𝐬 𝐑𝐞𝐯𝐞𝐧𝐮𝐞 𝐎𝐮𝐭𝐟𝐢𝐭, 𝐢𝐟 𝐢𝐭 𝐢𝐬 𝐬𝐥𝐚𝐜𝐤 𝐢𝐧 𝐜𝐨𝐥𝐥𝐞𝐜𝐭𝐢𝐧𝐠 𝐭𝐡𝐞 𝐭𝐚𝐱𝐞𝐬 𝐫𝐢𝐠𝐡𝐭𝐟𝐮𝐥𝐥𝐲 𝐥𝐞𝐯𝐢𝐞d 𝐚𝐧𝐝 𝐨𝐭𝐡𝐞𝐫 𝐝𝐮𝐞s 𝐨𝐫 𝐢𝐟 𝐮𝐧𝐥𝐚𝐰𝐟𝐮𝐥 𝐥𝐞𝐯𝐢𝐞𝐬 𝐨𝐫 𝐦𝐞𝐭𝐡𝐨𝐝𝐬 𝐚𝐫𝐞 𝐚𝐝𝐨𝐩𝐭𝐞𝐝 𝐭𝐨 𝐜𝐨𝐥𝐥𝐞𝐜𝐭 𝐟𝐨𝐫𝐜𝐢𝐛𝐥𝐲 𝐰𝐡𝐚𝐭 𝐢𝐬 𝐧𝐨𝐭 𝐫𝐢𝐠𝐡𝐥𝐲 𝐚𝐧𝐝 𝐦𝐨𝐫𝐚𝐥𝐥𝐲 𝐜𝐨𝐥𝐥𝐞𝐜𝐭𝐢𝐛𝐥𝐞, 𝐭𝐡𝐞𝐧 𝐭𝐡𝐞 𝐒𝐭𝐚𝐭𝐞 𝐬𝐭𝐚𝐧𝐝𝐬 𝐞𝐱𝐩𝐨𝐬𝐞𝐝 𝐨𝐟 𝐢𝐭𝐬 𝐰𝐞𝐚𝐤𝐧𝐞𝐬𝐬 𝐚𝐧𝐝 𝐛𝐫𝐢𝐭𝐭𝐥𝐞𝐧𝐞𝐬𝐬.

𝐓𝐡𝐞 𝐩𝐞𝐫𝐬𝐨𝐧𝐬 𝐢𝐧𝐯𝐨𝐥𝐯𝐞𝐝, 𝐭𝐡𝐞 𝐊𝐢𝐧𝐠 𝐚𝐧𝐝 𝐨𝐭𝐡𝐞𝐫𝐬, 𝐢𝐧𝐜𝐮𝐫 𝐢𝐥𝐥𝐰𝐢𝐥𝐥 𝐨𝐟 𝐭𝐡𝐞 𝐩𝐞𝐨𝐩𝐥𝐞 𝐚𝐧𝐝 𝐠𝐞𝐭 𝐫𝐮𝐢𝐧𝐞𝐝 𝐝𝐮𝐫𝐢𝐧𝐠 𝐭𝐡𝐞𝐢𝐫 𝐥𝐢𝐟𝐞𝐭𝐢𝐦𝐞 𝐚𝐧𝐝 𝐭𝐡𝐞𝐲 𝐚𝐫𝐞 𝐝𝐨𝐨𝐦𝐞𝐝 𝐟𝐨𝐫 𝐞𝐯𝐞𝐫 𝐨𝐧𝐜𝐞 𝐭𝐡𝐞𝐲 𝐥𝐞𝐚𝐯𝐞 𝐭𝐡𝐢𝐬 𝐰𝐨𝐫𝐥𝐝 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐧𝐞𝐱𝐭.

𝐓𝐡𝐢𝐬 𝐢𝐬 𝐟𝐫𝐨𝐦 𝐌𝐚𝐡𝐚𝐛𝐡𝐚𝐫𝐚𝐭𝐡𝐚𝐦

𝐊 𝐕 𝐀𝐍𝐀𝐍𝐓𝐇𝐀𝐍𝐀𝐑𝐀𝐘𝐀𝐍𝐀𝐍

परिक्षीणः even if he is weak or is weakened अपि too पार्थिवः the king, the state, अनादेयं what should not be rightfully collected न आददीत should not be collected समृद्धोऽपि even if the state exchequer is flush with funds आदेयं what is legally collectible सूक्ष्मं even if it is very trifle, very small अपि though अर्थं money, dues न उत्सृजेत् च should not give up, should not allow to remain uncollected अनादेयस्य what should not be collected आदानात् collecting आदेयस्य what is to be collected वर्जनात् च by neglecting, by giving up too राज्ञःof the king, of the state दौर्बल्यं the weakness, the brittleness ख्यापते is exposed , revealed स राजा इह प्रेत्य नश्यति च that ruler having died in this world too would perish here and the world beyond too

𝐓𝐡𝐞 𝐭𝐡𝐨𝐮𝐠𝐡𝐭 𝐢𝐬 𝐞𝐧𝐢𝐠𝐦𝐚𝐭𝐢𝐜.. 𝐈𝐫𝐫𝐚𝐭𝐢𝐨𝐧𝐚𝐥.. 𝐁𝐮𝐭 𝐰𝐞 𝐚𝐥𝐥 𝐡𝐚𝐯𝐞 𝐢𝐭..

 

𝐆𝐨𝐝 𝐡𝐚𝐬 𝐜𝐫𝐞𝐚𝐭𝐞𝐝 𝐡𝐢𝐬 𝐰𝐨𝐫𝐥𝐝 𝐚𝐬 𝐯𝐞𝐫𝐲 𝐡𝐮𝐠𝐞, 𝐯𝐞𝐫𝐲 𝐠𝐞𝐧𝐞𝐫𝐨𝐮𝐬..

𝐓𝐡𝐞𝐫𝐞 𝐢𝐬 𝐞𝐧𝐨𝐮𝐠𝐡 𝐟𝐨𝐫 𝐚𝐥𝐥 𝐭𝐨 𝐭𝐚𝐤𝐞 𝐰𝐡𝐚𝐭 𝐭𝐡𝐞𝐲 𝐰𝐚𝐧𝐭, 𝐚𝐧𝐝 𝐥𝐢𝐯𝐞 𝐡𝐚𝐩𝐩𝐢𝐥𝐲 𝐭𝐨𝐨. However, 𝐭𝐡𝐞 𝐭𝐫𝐨𝐮𝐛𝐥𝐞 𝐢𝐬, 𝐦𝐨𝐬𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐭𝐢𝐦𝐞, we are 𝐧𝐨𝐭 𝐜𝐡𝐞𝐜𝐤𝐢𝐧𝐠 𝐨𝐧 𝐰𝐡𝐚𝐭 we are 𝐠𝐞𝐭𝐭𝐢𝐧𝐠 𝐨𝐫 𝐰𝐡𝐚𝐭 we are 𝐞𝐧𝐣𝐨𝐲𝐢𝐧𝐠. Moreover, we are 𝐠𝐞𝐭𝐭𝐢𝐧𝐠 𝐮𝐧𝐞𝐚𝐬𝐲 𝐚𝐛𝐨𝐮𝐭 𝐰𝐡𝐚𝐭 𝐭𝐡𝐞 𝐦𝐚𝐧 𝐧𝐞𝐱𝐭 doors 𝐢𝐬 𝐠𝐞𝐭𝐭𝐢𝐧𝐠 𝐚𝐧𝐝 𝐞𝐧𝐣𝐨𝐲𝐢𝐧𝐠. We are 𝐧𝐨𝐭 𝐡𝐚𝐩𝐩𝐲 𝐞𝐯𝐞𝐫 𝐚𝐛𝐨𝐮𝐭 𝐰𝐡𝐚𝐭 we get 𝐛𝐮𝐭 we are 𝐯𝐞𝐫𝐲 𝐮𝐧𝐡𝐚𝐩𝐩𝐲 𝐚𝐛𝐨𝐮𝐭 𝐰𝐡𝐚𝐭 𝐭𝐡𝐞 𝐨𝐭𝐡𝐞𝐫 𝐦𝐚𝐧 𝐠𝐞𝐭𝐬.

We can 𝐛𝐞 𝐡𝐚𝐩𝐩𝐲 𝐨𝐧𝐥𝐲 𝐢𝐟 we 𝐜𝐚𝐧 𝐞𝐧𝐬𝐮𝐫𝐞 𝐭𝐡𝐚𝐭 𝐩𝐞𝐨𝐩𝐥𝐞 𝐨𝐭𝐡𝐞𝐫 𝐭𝐡𝐚𝐧 us 𝐚𝐫𝐞 𝐥𝐞𝐬𝐬 𝐡𝐚𝐩𝐩𝐲 𝐭𝐡𝐚𝐧 us.

𝐓𝐡𝐞 𝐭𝐡𝐨𝐮𝐠𝐡𝐭 𝐢𝐬 𝐞𝐧𝐢𝐠𝐦𝐚𝐭𝐢𝐜.. 𝐈𝐫𝐫𝐚𝐭𝐢𝐨𝐧𝐚𝐥.. 𝐁𝐮𝐭 𝐰𝐞 𝐚𝐥𝐥 𝐡𝐚𝐯𝐞 𝐢𝐭..

𝐝𝐞𝐯𝐨𝐭𝐞𝐝 𝐬𝐞𝐫𝐯𝐢𝐜𝐞 𝐭𝐨 𝐭𝐡𝐞 𝐋𝐨𝐫𝐝 𝐒𝐡𝐢𝐯𝐚 𝐚𝐭 𝐕𝐚𝐫𝐚𝐧𝐚𝐬𝐢

 

कदा वारणस्याममरतटिनीरोधसि वसन्वसानः कौपीनं शिरसि निदधानोऽञ्जलिपुटम्।

अये गौरीनाथ त्रिपुरहर शंभो त्रिनयन प्रसीदेति क्रोशन्निमिषमिव नेष्यामि दिवसान्॥

इन्दिश्चे स्प्रूचे ५९४ भर्तृहरेः

kadā vāraṇasyāmamarataṭinīrodhasi vasanvasānāḥ kaupīnaṁ śirasi nidadhāno'ñjalipuṭam|

aye gaurīnātha tripurahara śaṁbho trinayana prasīdeti krośannimiṣamiva neśyāmi divasān||

indiśce sprūce 594 bhartṛhareḥ

𝐓𝐡𝐞 𝐩𝐨𝐞𝐭 𝐁𝐡𝐚𝐫𝐭𝐫𝐮𝐡𝐚𝐫𝐢 𝐢𝐬 𝐲𝐞𝐚𝐫𝐧𝐢𝐧𝐠 𝐟𝐨𝐫 𝐜𝐨𝐦𝐩𝐥𝐞𝐭𝐥𝐞 𝐚𝐧𝐝 𝐚𝐛𝐬𝐨𝐥𝐮𝐭𝐞 𝐝𝐞𝐯𝐨𝐭𝐞𝐝 𝐬𝐞𝐫𝐯𝐢𝐜𝐞 𝐭𝐨 𝐭𝐡𝐞 𝐋𝐨𝐫𝐝 𝐒𝐡𝐢𝐯𝐚 𝐚𝐭 𝐕𝐚𝐫𝐚𝐧𝐚𝐬𝐢. 𝐇𝐞 𝐰𝐚𝐧𝐭𝐬 𝐭𝐨 𝐝𝐨 𝐰𝐨𝐫𝐬𝐡𝐢𝐩 𝐟𝐨𝐫 𝐝𝐚𝐲𝐬 𝐨𝐧 𝐞𝐧𝐝 𝐛𝐮𝐭 𝐡𝐞 𝐢𝐬 𝐜𝐨𝐧𝐟𝐢𝐝𝐞𝐧𝐭 𝐭𝐡𝐚𝐭 𝐡𝐞 𝐰𝐨𝐮𝐥𝐝 𝐟𝐞𝐞𝐥 𝐭𝐡𝐚𝐭 𝐡𝐞 𝐡𝐚𝐝 𝐬𝐩𝐞𝐧𝐭 𝐨𝐧𝐥𝐲 𝐚 𝐟𝐞𝐰 𝐬𝐞𝐜𝐨𝐧𝐝𝐬 𝐢𝐧 𝐭𝐡𝐞 𝐬𝐞𝐫𝐯𝐢𝐜𝐞 𝐨𝐟 𝐭𝐡𝐞 𝐋𝐨𝐫𝐝 𝐞𝐯𝐞𝐧 𝐢𝐟 𝐡𝐞 𝐬𝐩𝐞𝐧𝐝𝐬 𝐥𝐨𝐭𝐬 𝐨𝐟 𝐝𝐚𝐲𝐬 𝐢𝐧 𝐭𝐡𝐞 𝐡𝐚𝐥𝐥𝐨𝐰𝐞𝐝 𝐛𝐚𝐧𝐤𝐬 𝐨𝐟 𝐆𝐚𝐧𝐠𝐚 𝐭𝐡𝐞 𝐁𝐡𝐚𝐚𝐠𝐞𝐞𝐫𝐚𝐭𝐡𝐢

𝐎𝐡 𝐥𝐨𝐫𝐝, 𝐖𝐢𝐥𝐥 𝐈 𝐞𝐯𝐞𝐫 𝐠𝐞𝐭 𝐚𝐧 𝐨𝐩𝐩𝐨𝐫𝐭𝐮𝐧𝐢𝐭𝐲 𝐭𝐨 𝐬𝐩𝐞𝐧𝐝 𝐦𝐚𝐧𝐲 𝐝𝐚𝐲𝐬 𝐢𝐧 𝐭𝐡𝐞 𝐜𝐢𝐭𝐲 𝐨𝐟 𝐕𝐚𝐫𝐚𝐧𝐚𝐬𝐢, 𝐢𝐧 𝐭𝐡𝐞 𝐡𝐚𝐥𝐥𝐨𝐰𝐞𝐝 𝐛𝐚𝐧𝐤𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐑𝐢𝐯𝐞𝐫 𝐨𝐟 𝐃𝐢𝐯𝐢𝐧𝐞 𝐨𝐫𝐢𝐠𝐢𝐧, 𝐆𝐚𝐧𝐠𝐚, 𝐬𝐭𝐚𝐲𝐢𝐧𝐠 𝐭𝐡𝐞𝐫𝐞 𝐚𝐥𝐦𝐨𝐬𝐭 𝐬𝐭𝐚𝐫𝐭𝐤 𝐧𝐚𝐤𝐞𝐝, 𝐰𝐞𝐚𝐫𝐢𝐧𝐠 𝐨𝐧𝐥𝐲 𝐭𝐡𝐞 𝐛𝐚𝐫𝐞 𝐥𝐨𝐢𝐧𝐜𝐥𝐨𝐭𝐡 𝐭𝐡𝐚𝐭 𝐰𝐨𝐮𝐥𝐝 𝐜𝐨𝐯𝐞𝐫 𝐭𝐡𝐞 𝐩𝐫𝐢𝐯𝐚𝐭𝐞 𝐩𝐚𝐫𝐭𝐬 , 𝐞𝐯𝐞𝐫 𝐡𝐨𝐥𝐝𝐢𝐧𝐠 𝐮𝐩 𝐭𝐡𝐞 𝐩𝐚𝐥𝐦𝐬 𝐚𝐧𝐝 𝐣𝐨𝐢𝐧𝐢𝐧𝐠 𝐭𝐡𝐞 𝐟𝐢𝐧𝐠𝐞𝐫𝐬 𝐚𝐛𝐨𝐯𝐞 𝐭𝐡𝐞 𝐡𝐞𝐚𝐝 𝐚𝐧𝐝 𝐜𝐫𝐲𝐢𝐧𝐠 𝐚𝐥𝐨𝐮𝐝 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐢𝐧𝐡𝐢𝐛𝐢𝐭𝐢𝐨𝐧,

“𝐎𝐡 𝐦𝐲 𝐌𝐚𝐬𝐭𝐞𝐫, 𝐓𝐡𝐞 𝐡𝐞𝐚𝐫𝐭 𝐭𝐡𝐫𝐨𝐛 𝐨𝐟 𝐭𝐡𝐚𝐭 𝐛𝐫𝐢𝐥𝐥𝐢𝐚𝐧𝐥𝐲 𝐰𝐡𝐢𝐭𝐞 𝐝𝐚𝐦𝐬𝐞𝐥 𝐆𝐚𝐮𝐫𝐢 𝐔𝐦𝐚 𝐩𝐚𝐫𝐯𝐚𝐭𝐡𝐢, 𝐎𝐡 𝐦𝐲 𝐋𝐨𝐫𝐝 𝐭𝐡𝐞 𝐝𝐞𝐬𝐭𝐫𝐨𝐲𝐞𝐫 𝐨𝐟 𝐭𝐡𝐞 𝐭𝐡𝐫𝐞𝐞 𝐜𝐢𝐭𝐢𝐞𝐬, 𝐓𝐫𝐢𝐩𝐮𝐫𝐚, 𝐎𝐡 𝐦𝐲 𝐋𝐨𝐫𝐝 𝐒𝐡𝐚𝐦𝐛𝐮 𝐭𝐡𝐞 𝐞𝐭𝐞𝐫𝐧𝐚𝐥 𝐫𝐞𝐬𝐞𝐫𝐯𝐨𝐢𝐫 𝐨𝐟 𝐚𝐥𝐥 𝐰𝐞𝐚𝐥𝐭𝐡, 𝐡𝐚𝐩𝐩𝐢𝐧𝐞𝐬𝐬 𝐚𝐧𝐝 𝐰𝐞𝐥𝐟𝐚𝐫𝐞, 𝐎𝐡 𝐦𝐲 𝐋𝐨𝐫𝐝 𝐰𝐡𝐨 𝐢𝐬 𝐡𝐚𝐯𝐢𝐧𝐠 𝐭𝐡𝐫𝐞𝐞 𝐞𝐲𝐞𝐬, 𝐭𝐡𝐞 𝐭𝐡𝐫𝐞𝐞 𝐞𝐲𝐞𝐬 𝐡𝐨𝐮𝐬𝐢𝐧𝐠 𝐭𝐡𝐞 𝐟𝐢𝐫𝐞, 𝐬𝐮𝐧 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐦𝐨𝐨𝐧, 𝐦𝐚𝐲 𝐲𝐨𝐮 𝐭𝐚𝐤𝐞 𝐦𝐞𝐫𝐜𝐲 𝐨𝐧 𝐦𝐞, 𝐦𝐚𝐲 𝐲𝐨𝐮 𝐛𝐞 𝐩𝐥𝐞𝐚𝐬𝐞𝐝 𝐰𝐢𝐭𝐡 𝐦𝐞, “ .

𝐄𝐯𝐞𝐧 𝐢𝐟 𝐈 𝐬𝐩𝐞𝐧𝐝 𝐦𝐚𝐧𝐲 𝐝𝐚𝐲𝐬 𝐰𝐨𝐫𝐬𝐡𝐢𝐩𝐩𝐢𝐧𝐠 𝐲𝐨𝐮𝐫 𝐆𝐫𝐚𝐜𝐞 𝐭𝐡𝐚𝐭 𝐰𝐚𝐲 𝐢𝐭 𝐰𝐨𝐮𝐥𝐝 𝐥𝐨𝐨𝐤 𝐭𝐨 𝐦𝐞 𝐭𝐡𝐚𝐭 𝐈 𝐡𝐚𝐯𝐞 𝐬𝐩𝐞𝐧𝐭 𝐨𝐧𝐥𝐲 𝐚 𝐟𝐞𝐰 𝐦𝐨𝐦𝐞𝐧𝐭𝐬 𝐢𝐧 𝐲𝐨𝐮𝐫 𝐰𝐨𝐫𝐬𝐡𝐢𝐩. ( 𝐃𝐚𝐲𝐬, 𝐲𝐞𝐚𝐫𝐬 𝐨𝐫 𝐞𝐨𝐧𝐬 𝐡𝐚𝐯𝐞 𝐧𝐨 𝐦𝐞𝐚𝐧𝐢𝐧𝐠, 𝐰𝐡𝐞𝐧 𝐰𝐞 𝐟𝐞𝐞𝐥 𝐭𝐡𝐚𝐭 𝐚𝐛𝐬𝐨𝐥𝐮𝐭𝐞 𝐨𝐧𝐞𝐧𝐞𝐬𝐬 𝐰𝐢𝐭𝐡 𝐒𝐚𝐝𝐚𝐚𝐬𝐢𝐯𝐚)

𝐅𝐫𝐨𝐦 𝐭𝐡𝐞 𝐩𝐡𝐢𝐥𝐨𝐬𝐨𝐩𝐡𝐞𝐫 𝐩𝐨𝐞𝐭 𝐁𝐡𝐚𝐫𝐭𝐫𝐮𝐡𝐚𝐫𝐢

𝐊 𝐕 𝐀𝐍𝐀𝐍𝐓𝐇𝐀𝐍𝐀𝐑𝐀𝐘𝐀𝐍𝐀𝐍

कदा when shall I, when can I be fortunate enough वाराणस्यां in the holy city of Varaanasi अमरतटिनी the river of Divine origin, the eternal River, Ganga रोधसि banks वसन् staying कौपीनं bare clothes just covering the private parts only, the loin cloth वसानः wearing शिरसि ovr the head अञ्जलि पुटं folded palms निदधानः holding high अये oh my glorious Lord, गौरीनाथ, the Master of that spotlessly white Damsel Gauri Uma Parvath त्रिपुरहर the annihilator of the three cities शम्भो oh Lords Shambhu, the source of all welfare and happiness त्रिनयन oh the three eyed one प्रसीद take pleasure on me, इति thus क्रोशन crying out loudly and without any inhibitions दिवसान्निमिषमिव days and days as if they are just mere seconds नेष्यामि spend

A house cannot be termed as a home without a lady presiding over

न गृहं गृहमित्याहुहिणी गृहमुच्यते।गृहं तु गृहिणीहीनमरण्यसदृशं मतम्।।2।।महाभारत, शान्तिपर्व, 145

na gṛhaṃ gṛhamityāhuhiṇī gṛhamucyate।gṛhaṃ tu gṛhiṇīhīnamaraṇyasadṛśaṃ matam।।2।।

mahābhārata, śāntiparva, 145

A house cannot be termed as a home, a house that is fit for peaceful living unless that is presided over and tended by a woman of proper behaviour, even temper and efficiency. It can be stated without hesitation that a home not having a nice lady taking care of it is nothing better than a wild forest

kva

गृहं a house, a home गृहं न इति आहु cannot be termed as a home (worth living) गृहिणी lady of the house गृहं उच्यते has to be considered as the home itself . गृहिणी हीनं without an efficient lady (to manage the home)गृहं the house अरण्य wild forest सदृशं तु similar to इति मतं this is the general view

the five to be revered

 

पञ्चैव पूजयन् लोके यशः प्राप्नोति केवलम्।

देवान्पितृन्मनुष्यांश्च भिक्षूनतिथिपञ्चमान्॥

इन्दिस्चे स्प्रुचे १६७४ महाभारते

pañcaiva pūjayan loke yaśaḥ prāpnoti kevalam|

devānpitṛnmanuṣyāṁsca bhikṣūnatithipañcamān||

indisce spruce 1674 mahābhārate

𝐀 𝐦𝐚𝐧, 𝐚 𝐡𝐨𝐮𝐬𝐞𝐡𝐨𝐥𝐝𝐞𝐫 𝐥𝐞𝐚𝐝𝐢𝐧𝐠 𝐚 𝐫𝐞𝐚𝐬𝐨𝐧𝐚𝐛𝐥𝐲 𝐠𝐨𝐨𝐝 𝐥𝐢𝐟𝐞 𝐰𝐨𝐮𝐥𝐝 𝐠𝐚𝐢𝐧 𝐧𝐚𝐦𝐞 𝐚𝐧𝐝 𝐟𝐚𝐦𝐞, 𝐬𝐩𝐢𝐫𝐢𝐭𝐮𝐚𝐥 𝐚𝐧𝐝 𝐦𝐚𝐭𝐞𝐫𝐢𝐚𝐥 𝐛𝐞𝐧𝐞𝐟𝐢𝐭𝐬, 𝐨𝐧𝐥𝐲 𝐛𝐲 𝐨𝐟𝐟𝐞𝐫𝐢𝐧𝐠 𝐫𝐞𝐬𝐩𝐞𝐜𝐭𝐬, 𝐚𝐜𝐜𝐨𝐫𝐝𝐢𝐧𝐠 𝐡𝐨𝐬𝐩𝐢𝐭𝐚𝐥𝐢𝐭𝐲 𝐚𝐧𝐝 𝐫𝐞𝐧𝐝𝐞𝐫𝐢𝐧𝐠 𝐡𝐞𝐥𝐩 𝐚𝐧𝐝 𝐭𝐡𝐮𝐬 𝐰𝐨𝐫𝐬𝐡𝐢𝐩𝐩𝐢𝐧𝐠 𝐚𝐥𝐥 𝐭𝐡𝐞 𝐟𝐢𝐯𝐞 𝐩𝐞𝐫𝐬𝐨𝐧𝐚𝐠𝐞𝐬 listed below

𝟏. 𝐓𝐡𝐞 𝐃𝐢𝐯𝐢𝐧𝐞 𝐛𝐞𝐢𝐧𝐠𝐬, 𝐆𝐨𝐝𝐬

𝟐, 𝐓𝐡𝐞 𝐝𝐞𝐩𝐚𝐫𝐭𝐞𝐝 𝐞𝐥𝐝𝐞𝐫𝐬, 𝐭𝐡𝐞 𝐦𝐚𝐧𝐞𝐬, 𝐩𝐢𝐭𝐫𝐮𝐬,

𝟑. 𝐈𝐦𝐩𝐨𝐫𝐭𝐚𝐧𝐭 𝐡𝐮𝐦𝐚𝐧 𝐛𝐞𝐢𝐧𝐠𝐬, 𝐡𝐮𝐦𝐚𝐧 𝐛𝐞𝐢𝐧𝐠𝐬 𝐭𝐨 𝐰𝐡𝐨𝐦 𝐨𝐧𝐞 𝐢𝐬 𝐛𝐞𝐡𝐨𝐥𝐝𝐞𝐧, 𝐥𝐢𝐤𝐞 𝐩𝐚𝐫𝐞𝐧𝐭𝐬, 𝐫𝐞𝐥𝐚𝐭𝐢𝐯𝐞𝐬, 𝐩𝐫𝐞𝐜𝐞𝐩𝐭𝐨𝐫𝐬, 𝐜𝐥𝐨𝐬𝐞 𝐟𝐫𝐢𝐞𝐧𝐝𝐬 𝐚𝐧𝐝 𝐫𝐞𝐥𝐚𝐭𝐢𝐯𝐞𝐬, 𝐩𝐞𝐨𝐩𝐥𝐞 𝐨𝐟 𝐞𝐱𝐭𝐫𝐚𝐨𝐫𝐝𝐢𝐧𝐚𝐫𝐲 𝐦𝐞𝐫𝐢𝐭 𝐚𝐧𝐝 𝐯𝐢𝐫𝐭𝐮𝐞𝐬

𝟒. 𝐒𝐚𝐧𝐧𝐲𝐚𝐬𝐢𝐬 𝐰𝐡𝐨 𝐡𝐚𝐯𝐞 𝐠𝐢𝐯𝐞𝐧 𝐮𝐩 𝐞𝐯𝐞𝐫𝐲𝐭𝐡𝐢𝐧𝐠 𝐢𝐧 𝐥𝐢𝐟𝐞 𝐚𝐧𝐝 𝐢𝐬 𝐣𝐮𝐬𝐭 𝐰𝐚𝐧𝐝𝐞𝐫𝐢𝐧𝐠 𝐚𝐫𝐨𝐮𝐧𝐝, 𝐬𝐭𝐚𝐧𝐝𝐢𝐧𝐠 𝐚𝐭 𝐭𝐡𝐞 𝐝𝐨𝐨𝐫 𝐨𝐟 𝐡𝐨𝐮𝐬𝐞𝐡𝐨𝐥𝐝𝐞𝐫𝐬 𝐰𝐚𝐢𝐭𝐢𝐧𝐠 𝐟𝐨𝐫 𝐬𝐨𝐦𝐞 𝐟𝐨𝐨𝐝 𝐨𝐫 𝐚𝐬𝐬𝐢𝐭𝐚𝐧𝐜𝐞, 𝐣𝐮𝐬𝐭 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐰𝐨𝐫𝐥𝐝𝐥𝐲 𝐬𝐮𝐫𝐯𝐢𝐯𝐚𝐥.

𝟓. 𝐇𝐨𝐧𝐨𝐮𝐫𝐞𝐝 𝐠𝐮𝐞𝐬𝐭𝐬 𝐰𝐡𝐨 𝐚𝐫𝐞 𝐩𝐚𝐲𝐢𝐧𝐠 𝐯𝐢𝐬𝐢𝐭 𝐭𝐨 𝐭𝐡𝐞 𝐡𝐨𝐮𝐬𝐞.

𝐓𝐡𝐞 𝐥𝐢𝐬𝐭 𝐢𝐬 𝐩𝐫𝐨𝐯𝐢𝐝𝐞𝐝 𝐛𝐲 𝐕𝐢𝐝𝐮𝐫𝐚 𝐭𝐡𝐞 𝐠𝐫𝐞𝐚𝐭 𝐬𝐞𝐞𝐫 𝐚𝐧𝐝 𝐬𝐭𝐚𝐭𝐞𝐬𝐦𝐚𝐧 𝐢𝐧 𝐡𝐢𝐬 𝐫𝐞𝐧𝐨𝐰𝐞𝐝 𝐭𝐫𝐞𝐚𝐭𝐢𝐬𝐞 𝐢𝐧 𝐌𝐚𝐡𝐚𝐛𝐡𝐚𝐫𝐚𝐭𝐚𝐡𝐚𝐦

kva

लोके in this world नराः people देवान् gods पितृन् departed should मनुष्यान् men of high stature भिक्षून् mendicants, sannyasins, wandering monks अतिथि पञ्चमान् guest who deserve utmost importance and reverence पञ्च एव all these five पूजयन् by offering worship, by showing respect केवलं in absolute terms यशः fame, personal and spiritual merits प्राप्नोति attain

There are various levels for the thinking process

There are various levels for the thinking process. We take note of the anomalies that are apparent to our macro perception as we see them. That is very simple.

However, there might be more than one ostensibly tangible explanations for the working of that infinite being. Irrespective of whether that being is working in an orderly fashion as perceived through our interpretative faculties or at times is operating at variance with our perceptions.

Our minds work through evaluation of facts with reference to some standards we have set for ourselves, and the Infinite might be functioning without confining itself to any yardsticks capable of calibration by the normal human mind or intellect.

Yatho Vaacho Nivartante...यतो वाचो निवर्तन्ते at one stage.. Aascharyavat pashyati kaschidenam....आश्चर्यवत पश्यति कश्चिदेन Anoraneeyaan mahato maheeyan..अणोरणीयान्महतो महीयान् when we are not capable of defining what is Anu and what is Mahat, the words retreat unable to pace with the mind

Some look at it in awe. Some speak of it with awe,, Some hear of it when it is spoken of with awe. However, no one ever was able to perceive what it was (gita)

It is smaller than the speck called Anu and at the same time bigger than the biggest Mahat.

We are gaping in awe. That is all

a female child faces too many challenges and vicissitudes to come up in life

I do agree with all my heart, with the spirit of respect for womanhood..

But have you not seen helpless parents just killing their children and then ending their own lives when life becomes impossible..

Many parents are just finishing off their female offspring at their germination stage itself not because they love them lesser..

In our society and country, in spite of all tall talks, a female child faces too many challenges and vicissitudes to come up in life, or have a reasonable life..

The boys at least could fend for themselves somehow or other..

So many parents discourage the existence of the female children because, predators are eagerly awaiting outside to treat the girl cruelly..

I am not justifying the attitude, but we have to think of the helplessness too.

We need to put a stop to double standards..

The chauvinistic attitude of the man and his society lingers on, and this is the basic toxin..

We have to neutralize the toxin, we have to treat the root cause of the malady, rather than trying to patch up peripherally..

Is it just a dream?

Or will our mothers, sisters and daughters be able to really walk safe around with their heads held high.. ?

Some girls have managed to achieve, and they might survive..But they are exceptions..

But think of the crying girl that is just delivered to this world of reality.. always crying louder than their brothers..

𝗧𝗵𝗲 𝗯𝗼𝗻𝗱𝗶𝗻𝗴 𝗯𝗼𝗿𝗻 𝗼𝘂𝘁 𝗼𝗳 𝘄𝗼𝗿𝗱𝘀 𝗶𝘀 𝗺𝗼𝗿𝗲 𝗱𝗲𝗲𝗽 𝗮𝗻𝗱 𝗲𝗻𝗱𝘂𝗿𝗶𝗻𝗴

 

एका प्रसूयते माता द्वितीया वाक्प्रसूयते।

वाग्जातमधिकं प्रोचुः सोद्र्यादपि बान्धवम्॥

इन्दिश्चे स्प्रूचे ५४२ पन्ञ्चतन्त्रे

ekā prasūyate mātā dvitīyā vākprasūyate|

vāgjātamadhikaṁ procuḥ sodharyādapi bāndhavam||

indiśce sprūce 542 panñcatantre

𝗧𝗵𝗲 𝗰𝗹𝗼𝘀𝗲 𝗽𝗲𝗿𝘀𝗼𝗻𝗮𝗹 𝗯𝗼𝗻𝗱𝗶𝗻𝗴 𝗯𝗲𝘁𝘄𝗲𝗲𝗻 𝗯𝗲𝗶𝗻𝗴𝘀 𝗰𝗮𝗻 𝗿𝗲𝘀𝘂𝗹𝘁 𝗳𝗿𝗼𝗺 𝘁𝘄𝗼 𝗵𝗮𝗽𝗽𝗲𝗻𝗶𝗻𝗴𝘀.

𝗙𝗶𝗿𝘀𝘁, 𝘁𝗵𝗲 𝗯𝗼𝗻𝗱𝗶𝗻𝗴 𝗼𝗳 𝗯𝗿𝗼𝘁𝗵𝗲𝗿𝗵𝗼𝗼𝗱, 𝘂𝘁𝗲𝗿𝗶𝗻𝗲 𝗰𝗼𝗻𝗻𝗲𝗰𝘁𝗶𝗼𝗻 𝗵𝗮𝗽𝗽𝗲𝗻𝗶𝗻𝗴 𝗯𝗲𝗰𝗮𝘂𝘀𝗲 𝘁𝗵𝗲 𝘀𝗮𝗺𝗲 𝗺𝗼𝘁𝗵𝗲𝗿 𝗴𝗶𝘃𝗲𝘀 𝗯𝗶𝗿𝘁𝗵 𝘁𝗼 𝘁𝘄𝗼 𝗽𝗲𝗿𝘀𝗼𝗻s.

𝗧𝗵𝗲 𝘀𝗲𝗰𝗼𝗻𝗱 𝗯𝗼𝗻𝗱𝗶𝗻𝗴 𝗵𝗮𝗽𝗽𝗲𝗻𝘀 𝗯𝗲𝗰𝗮𝘂𝘀𝗲 𝗼𝗳 𝗰𝗹𝗼𝘀𝗲 𝗶𝗻𝘁𝗲𝗿𝗮𝗰𝘁𝗶𝗼𝗻, 𝗲𝘅𝗰𝗵𝗮𝗻𝗴𝗲 𝗼𝗳 𝗻𝗶𝗰𝗲 𝘄𝗼𝗿𝗱𝘀, 𝗰𝗼𝗻𝗳𝗶𝗱𝗲𝗻𝗰𝗲𝘀 𝗮𝗻𝗱 𝗲𝘃𝗲𝗻 𝘀𝗲𝗰𝗿𝗲𝘁𝘀. 𝗧𝗵𝗮𝘁 𝗯𝗼𝗻𝗱 𝗰𝗮𝗻 𝗯𝗲 𝘀𝗮𝗶𝗱 𝗮𝘀 𝗵𝗮𝘃𝗶𝗻𝗴 𝗯𝗲𝗲𝗻 𝗴𝗶𝘃𝗲𝗻 𝗯𝗶𝗿𝘁𝗵 𝘁𝗵𝗿𝗼𝘂𝗴𝗵 𝘄𝗼𝗿𝗱𝘀.. 𝘄𝗼𝗿𝗱𝘀 𝗼𝗳 𝗲𝗻𝗱𝗲𝗮𝗿𝗺𝗲𝗻𝘁 𝗮𝗻𝗱 𝗰𝗼𝗻𝗳𝗶𝗱𝗲𝗻𝗰𝗲, 𝘄𝗼𝗿𝗱𝘀 𝗼𝗳 𝗺𝘂𝘁𝘂𝗮𝗹 𝘁𝗿𝘂𝘀𝘁 𝗮𝗻𝗱 𝗰𝗮𝗿𝗲 𝗳𝗼𝗿 𝗼𝗻𝗲 𝗮𝗻𝗼𝘁𝗵𝗲𝗿.

𝗧𝗵𝗲 𝗯𝗼𝗻𝗱𝗶𝗻𝗴 𝗯𝗼𝗿𝗻 𝗼𝘂𝘁 𝗼𝗳 𝘀𝘂𝗰𝗵 𝘄𝗼𝗿𝗱𝘀 𝗶𝘀 𝗮𝘁 𝗮𝗻𝘆 𝗽𝗼𝗶𝗻𝘁 𝗼𝗳 𝘁𝗶𝗺𝗲 𝗺𝗼𝗿𝗲 𝗱𝗲𝗲𝗽 𝗮𝗻𝗱 𝗲𝗻𝗱𝘂𝗿𝗶𝗻𝗴 𝘁𝗵𝗮𝗻 𝗲𝘃𝗲𝗻 𝘁𝗵𝗲 𝗳𝗶𝗹𝗶𝗮𝗹 𝗮𝗻𝗱 𝗯𝗿𝗼𝘁𝗵𝗲𝗿𝗹𝘆 𝗰𝗼𝗻𝗻𝗲𝗰𝘁𝗶𝗼𝗻

𝗧𝗵𝗶𝘀 𝗶𝘀 𝗮 𝗺𝗲𝘀𝘀𝗮𝗴𝗲 𝗳𝗿𝗼𝗺 𝗣𝗮𝗻𝗰𝗵𝗮𝘁𝗮𝗻𝘁𝗿𝗮𝗺.

𝗣𝗮𝗻𝗰𝗵𝗮𝘁𝗮𝗻𝘁𝗿𝗮𝗺 𝗶𝘀 𝘁𝗵𝗲 𝗰𝗼𝗻𝗰𝗲𝗻𝘁𝗿𝗮𝘁𝗲𝗱 𝗮𝗻𝘁𝗵𝗼𝗹𝗼𝗴𝘆 𝗼𝗳 𝗜𝗻𝗱𝗶𝗮𝗻 𝘄𝗶𝘀𝗱𝗼𝗺, 𝗮𝗻𝗱 𝗻𝗼𝘁 𝗮 𝗺𝗲𝗿𝗲 𝗰𝗼𝗹𝗹𝗲𝗰𝘁𝗶𝗼𝗻 𝗼𝗳 𝗮𝗻𝗶𝗺𝗮𝗹 𝘀𝘁𝗼𝗿𝗶𝗲𝘀. 𝗧𝗵𝗲 𝗮𝗻𝗶𝗺𝗮𝗹𝘀 𝘄𝗲𝗿𝗲 𝗶𝗻𝘁𝗿𝗼𝗱𝘂𝗰𝗲𝗱 𝗮𝘀 𝗰𝗵𝗮𝗿𝗮𝗰𝘁𝗲𝗿𝘀 𝗷𝘂𝘀𝘁 𝘁𝗼 𝗮𝘁𝘁𝗿𝗮𝗰𝘁 𝘁𝗵𝗲 𝗮𝘁𝘁𝗲𝗻𝘁𝗶𝗼𝗻 𝗼𝗳 𝗰𝗵𝗶𝗹𝗱𝗿𝗲 𝘁𝗼𝘄𝗮𝗿𝗱𝘀 𝘁𝗵𝗲 𝗽𝗿𝗶𝗰𝗲𝗹𝗲𝘀𝘀 𝗰𝗼𝗿𝗲 𝗼𝗳 𝗜𝗻𝗱𝗶𝗮𝗻 𝘁𝗵𝗼𝘂𝗴𝗵𝘁𝘀.

𝗞 𝗩 𝗔𝗡𝗔𝗡𝗧𝗛𝗔𝗡𝗔𝗥𝗔𝗬𝗔𝗡𝗔𝗡

एका the first (relationship) माता the mother प्रसूयते gives birth द्वितीया the second (mutual bonding, relationship) वाक् word, exchange of sincere words प्रसूयते give birth वाक् जातं born through words, through affectionate exchanges and interactions बान्धवं intimate bonding सोद्रायत् more than being uterine brothers अपि अधिकं even more close, even more binding, इति प्रोचुः thus said

Rudeness and tendency to be unfair are almost inborn human propensitie

Rudeness and tendency to be unfair are almost inborn human propensities. The attitudes of persons stem out from their experiences at the impressionable age In that way, if the children watch their parents misbehaving with their own elders, they are likely to justify such action.

Moreover, every individual’s life is his own concern. The society would do well if it avoids to the maximum extent throttling moral or even physical rules on the members. There may be special circumstances that might force the children to send the elderly to the old age homes. Sometimes the parents living along with children could have been vexatious beyond limits of tolerance. It is meaningless to form judgments indulge in moral policing.

If the parents had sufficient resources earned by themselves and the children threw them out after they appropriated all that the parents had by persuasion or by force, then that is unfair. That is a criminal act.

This is a social issue. It would serve no purpose if we attempt invoking god of quoting scriptures in such situations.

𝐄𝐱𝐜𝐞𝐩𝐭𝐢𝐨𝐧𝐬 𝐚𝐫𝐞 𝐟𝐨𝐫 𝐏𝐫𝐢𝐞𝐬𝐭, 𝐒𝐚𝐧𝐧𝐲𝐚𝐬𝐢𝐧𝐬, 𝐚𝐧𝐝 𝐩𝐞𝐫𝐬𝐨𝐧𝐬 𝐰𝐡𝐨 𝐡𝐚𝐯𝐞 𝐭𝐡𝐞 𝐬𝐭𝐚𝐭𝐮𝐬 𝐨𝐟 𝐦𝐨𝐭𝐡𝐞𝐫.

𝐌𝐚𝐧𝐲 𝐲𝐨𝐮𝐧𝐠 𝐚𝐧𝐝 𝐨𝐭𝐡𝐞𝐫𝐰𝐢𝐬𝐞 𝐧𝐢𝐜𝐞 𝐩𝐞𝐫𝐬𝐨𝐧𝐬 𝐟𝐚𝐢𝐥 𝐭𝐨 𝐮𝐧𝐝𝐞𝐫𝐬𝐭𝐚𝐧𝐝 𝐬𝐨𝐦𝐞 𝐬𝐨𝐜𝐢𝐚𝐥 𝐚𝐧𝐝 𝐫𝐞𝐥𝐢𝐠𝐢𝐨𝐮𝐬 𝐧𝐮𝐚𝐧𝐜𝐞𝐬 𝐚𝐛𝐨𝐮𝐭 𝐬𝐞𝐧𝐝𝐢𝐧𝐠 𝐛𝐥𝐞𝐬𝐬𝐢𝐧𝐠𝐬 𝐨𝐫 𝐛𝐥𝐞𝐬𝐬𝐢𝐧𝐠 𝐬𝐨𝐦𝐞 𝐨𝐭𝐡𝐞𝐫 𝐩𝐞𝐫𝐬𝐨𝐧..

𝐈𝐟 𝐭𝐡𝐞 𝐩𝐞𝐫𝐬𝐨𝐧 𝐰𝐡𝐨 𝐢𝐬 𝐛𝐞𝐢𝐧𝐠 𝐛𝐥𝐞𝐬𝐬𝐞𝐝 𝐢𝐬 𝐨𝐥𝐝𝐞𝐫 𝐭𝐡𝐚𝐧 𝐲𝐨𝐮, 𝐲𝐨𝐮 𝐚𝐫𝐞 𝐢𝐧𝐜𝐮𝐫𝐫𝐢𝐧𝐠 𝐬𝐢𝐧.. 𝐚𝐧𝐝 𝐬𝐮𝐜𝐡 𝐛𝐥𝐞𝐬𝐬𝐢𝐧𝐠𝐬 𝐰𝐢𝐥𝐥 𝐛𝐞 𝐨𝐟 𝐧𝐨 𝐮𝐬𝐞..

𝐈𝐟 𝐲𝐨𝐮 𝐚𝐫𝐞 𝐨𝐟𝐟𝐞𝐫𝐢𝐧𝐠 𝐞𝐯𝐞𝐧 𝐆𝐨𝐝𝐬 𝐛𝐥𝐞𝐬𝐬𝐢𝐧𝐠𝐬 𝐭𝐨 𝐬𝐨𝐦𝐞𝐨𝐧𝐞 𝐨𝐥𝐝𝐞𝐫, 𝐨𝐟𝐟𝐞𝐫 𝐡𝐢𝐦 𝐏𝐫𝐚𝐧𝐚𝐦𝐬 𝐨𝐫 𝐧𝐚𝐦𝐚𝐬𝐤𝐚𝐫𝐚𝐦𝐬, 𝐚𝐧𝐝 𝐭𝐡𝐞𝐧 𝐢𝐧𝐯𝐨𝐤𝐞 𝐆𝐨𝐝𝐬 𝐛𝐥𝐞𝐬𝐬𝐢𝐧𝐠 𝐨𝐧 𝐡𝐢𝐦.

𝐈𝐟 𝐲𝐨𝐮 𝐝𝐨 𝐧𝐨𝐭 𝐤𝐧𝐨𝐰 𝐭𝐡𝐞 𝐚𝐠𝐞, 𝐨𝐟𝐟𝐞𝐫 𝐩𝐫𝐚𝐧𝐚𝐦𝐬 𝐚𝐧𝐝 𝐭𝐡𝐞𝐧 𝐨𝐟𝐟𝐞𝐫 𝐃𝐢𝐯𝐢𝐧𝐞 𝐛𝐥𝐞𝐬𝐬𝐢𝐧𝐠𝐬 𝐭𝐨𝐨.. 𝐍𝐨𝐭 𝐨𝐭𝐡𝐞𝐫𝐰𝐢𝐬𝐞..

𝐄𝐱𝐜𝐞𝐩𝐭𝐢𝐨𝐧𝐬 𝐚𝐫𝐞 𝐟𝐨𝐫 𝐏𝐫𝐢𝐞𝐬𝐭, 𝐒𝐚𝐧𝐧𝐲𝐚𝐬𝐢𝐧𝐬, 𝐚𝐧𝐝 𝐩𝐞𝐫𝐬𝐨𝐧𝐬 𝐰𝐡𝐨 𝐡𝐚𝐯𝐞 𝐭𝐡𝐞 𝐬𝐭𝐚𝐭𝐮𝐬 𝐨𝐟 𝐦𝐨𝐭𝐡𝐞𝐫..

𝐓𝐡𝐞𝐲 𝐜𝐚𝐧 𝐛𝐥𝐞𝐬𝐬 𝐞𝐯𝐞𝐧 𝐨𝐥𝐝𝐞𝐫 𝐩𝐞𝐫𝐬𝐨𝐧𝐬 𝐨𝐧 𝐭𝐡𝐞𝐢𝐫 𝐨𝐰𝐧 𝐫𝐢𝐠𝐡𝐭𝐬..𝐖𝐡𝐞𝐧 𝐰𝐞 𝐨𝐟𝐟𝐞𝐫 𝐩𝐫𝐚𝐧𝐚𝐦𝐬 𝐭𝐨 𝐒𝐚𝐧𝐧𝐲𝐚𝐬𝐢𝐬 𝐰𝐞 𝐬𝐡𝐨𝐮𝐥𝐝 𝐨𝐟𝐟𝐞𝐫 𝐢𝐭 𝐭𝐡𝐫𝐢𝐜𝐞, 𝐚𝐧𝐝 𝐧𝐨𝐭 𝐨𝐧𝐜𝐞...

𝐄𝐯𝐞𝐧 𝐢𝐟 𝐰𝐞 𝐚𝐫𝐞 𝐢𝐧 𝐚 𝐭𝐞𝐦𝐩𝐥𝐞 𝐚𝐧𝐝 𝐚 𝐒𝐚𝐧𝐧𝐲𝐚𝐬𝐢 𝐢𝐬 𝐩𝐫𝐞𝐬𝐞𝐧𝐭, 𝐭𝐡𝐞 𝐟𝐢𝐫𝐬𝐭 𝐩𝐫𝐚𝐧𝐚𝐦𝐬 𝐬𝐡𝐨𝐮𝐥𝐝 𝐠𝐨 𝐭𝐨 𝐭𝐡𝐞 𝐒𝐚𝐧𝐧𝐲𝐚𝐚𝐬𝐢..

𝐏𝐫𝐚𝐧𝐚𝐦𝐬 𝐭𝐨 𝐇𝐚𝐫𝐚 𝐭𝐡𝐞 𝐒𝐡𝐚𝐧𝐤𝐚𝐫𝐚

हरं सर्पहारं चिता भूविहारं भवं वेदसारं सदा निर्विकारं।

श्मशाने वसन्तं मनोजं दहन्तं, शिवं शङ्करं शम्भु मीशानमीडे ॥

𝐏𝐫𝐚𝐧𝐚𝐦𝐬 𝐭𝐨 𝐇𝐚𝐫𝐚 𝐭𝐡𝐞 𝐒𝐡𝐚𝐧𝐤𝐚𝐫𝐚

𝐰𝐡𝐨 𝐢𝐬 𝐚𝐝𝐨𝐫𝐧𝐢𝐧𝐠 𝐡𝐢𝐦𝐬𝐞𝐥𝐟 𝐰𝐢𝐭𝐡 𝐠𝐚𝐫𝐥𝐚𝐧𝐝 𝐨𝐟 𝐬𝐧𝐚𝐤𝐞𝐬

𝐰𝐡𝐨 𝐝𝐚𝐧𝐜𝐞𝐬 𝐢𝐧 𝐭𝐡𝐞 𝐠𝐫𝐨𝐮𝐧𝐝 𝐰𝐡𝐞𝐫𝐞 𝐟𝐮𝐧𝐞𝐫𝐚𝐥 𝐩𝐲𝐫𝐞 𝐢𝐬 𝐥𝐢𝐭,

𝐰𝐡𝐨 𝐢𝐬 𝐁𝐡𝐚𝐯𝐚 𝐭𝐡𝐞 𝐨𝐫𝐢𝐠𝐢𝐧 𝐨𝐟 𝐞𝐯𝐞𝐫𝐲𝐭𝐡𝐢𝐧𝐠,

𝐰𝐡𝐨 𝐢𝐬 𝐭𝐡𝐞 𝐞𝐦𝐛𝐨𝐝𝐢𝐦𝐞𝐧𝐭 𝐚𝐧𝐝 𝐞𝐬𝐬𝐞𝐧𝐜𝐞 𝐨𝐟 𝐕𝐞𝐝𝐚𝐬,

𝐰𝐡𝐨 𝐢𝐬 𝐞𝐯𝐞𝐫 𝐝𝐞𝐯𝐨𝐢𝐝 𝐨𝐟 𝐚𝐥𝐥 𝐞𝐦𝐨𝐭𝐢𝐨𝐧𝐬 𝐚𝐧𝐝 𝐰𝐨𝐫𝐥𝐝𝐥𝐲 𝐝𝐞𝐬𝐢𝐫𝐞𝐬,

𝐰𝐡𝐨 𝐥𝐢𝐯𝐞𝐬 𝐢𝐧 𝐭𝐡𝐞 𝐛𝐮𝐫𝐢𝐚𝐥 𝐠𝐫𝐨𝐮𝐧𝐝𝐬,

𝐰𝐡𝐨 𝐡𝐚𝐬 𝐛𝐮𝐫𝐧𝐞𝐝 𝐊𝐚𝐦𝐚𝐝𝐞𝐯𝐚 (𝐭𝐡𝐞 𝐨𝐧𝐞 𝐛𝐨𝐫𝐧 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐦𝐢𝐧𝐝 𝐨𝐟 𝐕𝐢𝐬𝐡𝐧𝐮),

𝐰𝐡𝐨 𝐢𝐬 𝐒𝐡𝐢𝐯𝐚 𝐭𝐡𝐞 𝐜𝐚𝐥𝐦 𝐨𝐧𝐞, 𝐒𝐡𝐚𝐧𝐤𝐚𝐫𝐚 𝐨𝐧𝐞 𝐰𝐡𝐨 𝐛𝐥𝐞𝐬𝐬𝐞𝐬 𝐮𝐬, 𝐚𝐧𝐝 𝐒𝐡𝐚𝐦𝐛𝐮 𝐭𝐡𝐞 𝐠𝐫𝐞𝐚𝐭 𝐚𝐥𝐥 𝐩𝐞𝐫𝐯𝐚𝐝𝐢𝐧𝐠 𝐨𝐧𝐞 𝐚𝐧𝐝 𝐄𝐞𝐬𝐡𝐚𝐚𝐧𝐚..𝐭𝐡𝐞 𝐝𝐢𝐯𝐢𝐧𝐞 𝐨𝐧𝐞

never overlook the chance of retunn of vanquished enemy with new vigour

उपेक्षितः क्षीणबलोऽपि शत्रुः प्रमाददोषात्पुरुषैर्मदान्धैः।

साध्योऽपि भूत्वा प्रथमं ततोऽसावासाध्यतां व्याधिरिव प्रयाति॥

इन्दिश्चे स्प्रूचे ५०० पञ्चतन्त्रे

upekṣitaḥ kṣīṇabalo'pi śatruḥ pramādadoṣātpuruṣairmadāndhaiḥ|

sādhyo'pi bhūtvā prathamaṁ tato'sāvāsādhyatāṁ vyādhiriva prayāti||

indiśce sprūce 500 pañcatantre

𝐀𝐧 𝐞𝐧𝐞𝐦𝐲 𝐭𝐡𝐨𝐫𝐨𝐮𝐠𝐡𝐥𝐲 𝐯𝐚𝐧𝐪𝐮𝐢𝐬𝐡𝐞𝐝 𝐢𝐧 𝐚 𝐟𝐢𝐠𝐡𝐭 𝐰𝐨𝐮𝐥𝐝 𝐢𝐧 𝐚𝐥𝐥 𝐩𝐫𝐨𝐛𝐚𝐛𝐢𝐥𝐢𝐭𝐲 𝐛𝐞 𝐢𝐠𝐧𝐨𝐫𝐞𝐝 𝐚𝐧𝐝 𝐥𝐞𝐟𝐭 𝐮𝐧𝐰𝐚𝐭𝐜𝐡𝐞𝐝 𝐛𝐲 𝐭𝐡𝐞 𝐯𝐢𝐜𝐭𝐨𝐫𝐬 𝐰𝐡𝐨 𝐚𝐫𝐞 𝐚𝐥𝐫𝐞𝐚𝐝𝐲 𝐛𝐫𝐢𝐦𝐦𝐢𝐧𝐠 𝐰𝐢𝐭𝐡 𝐜𝐨𝐧𝐟𝐢𝐝𝐞𝐧𝐜𝐞 𝐚𝐧𝐝 𝐚𝐫𝐞 𝐞𝐱𝐜𝐞𝐬𝐬𝐢𝐯𝐞𝐥𝐲 𝐜𝐨𝐧𝐬𝐢𝐨𝐮𝐬 𝐨𝐟 𝐭𝐡𝐞𝐢𝐫 own 𝐬𝐮𝐩𝐞𝐫𝐢𝐨𝐫 𝐬𝐭𝐫𝐞𝐧𝐠𝐭𝐡.

𝐓𝐫𝐮𝐞, 𝐭𝐡𝐞 𝐟𝐚𝐥𝐥𝐞𝐧 𝐞𝐧𝐞𝐦𝐲 𝐰𝐨𝐮𝐥𝐝 𝐛𝐞 𝐜𝐨𝐦𝐩𝐥𝐞𝐭𝐞𝐥𝐲 𝐩𝐨𝐰𝐞𝐫𝐥𝐞𝐬𝐬 𝐚𝐧𝐝 𝐞𝐚𝐬𝐲 𝐭𝐨 𝐟𝐢𝐧𝐢𝐬𝐡 𝐨𝐟𝐟 𝐢𝐧 𝐭𝐡𝐞 𝐛𝐞𝐠𝐢𝐧𝐧𝐢𝐧𝐠.

𝐁𝐮𝐭 𝐭𝐡𝐞 𝐝𝐞𝐟𝐞𝐜𝐭 𝐨𝐟 𝐞𝐱𝐜𝐞𝐬𝐬𝐢𝐯𝐞 𝐜𝐨𝐧𝐟𝐢𝐝𝐞𝐧𝐜𝐞 𝐚𝐧𝐝 𝐚𝐫𝐫𝐨𝐠𝐚𝐧𝐜𝐞 𝐨𝐧 𝐭𝐡𝐞 𝐩𝐚𝐫𝐭 𝐨𝐟 𝐭𝐡𝐨𝐬𝐞 𝐰𝐡𝐨 𝐝𝐞𝐟𝐞𝐚𝐭𝐞𝐝 𝐡𝐢𝐦 𝐰𝐨𝐮𝐥𝐝 𝐦𝐚𝐤𝐞 𝐭𝐡𝐞𝐦 𝐨𝐛𝐥𝐢𝐯𝐢𝐨𝐮𝐬 𝐭𝐨 the possibility of the enemy’s 𝐫𝐞𝐬𝐭𝐨𝐫𝐚𝐭𝐢𝐨𝐧 𝐭𝐨 𝐨𝐥𝐝 𝐬𝐭𝐫𝐞𝐧𝐠𝐭𝐡 𝐢𝐧 𝐭𝐢𝐦𝐞, 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐞𝐧𝐞𝐦𝐲 𝐜𝐨𝐮𝐥𝐝 𝐚𝐠𝐚𝐢𝐧 𝐠𝐚𝐢𝐧 𝐠𝐫𝐞𝐚𝐭 𝐬𝐭𝐫𝐞𝐧𝐠𝐭𝐡 𝐣𝐮𝐬𝐭 𝐥𝐢𝐤𝐞 𝐚 𝐝𝐢𝐬𝐞𝐚𝐬𝐞 which is not treated in time 𝐜𝐨𝐮𝐥𝐝 𝐛𝐞𝐜𝐨𝐦𝐞 𝐢𝐦𝐩𝐨𝐬𝐬𝐢𝐛𝐥𝐞 𝐭𝐨 𝐝𝐞𝐟𝐞𝐚𝐭 𝐨𝐫 𝐬𝐮𝐩𝐩𝐫𝐞𝐬𝐬 𝐚𝐟𝐭𝐞𝐫 a while.

𝐖𝐞 𝐤𝐧𝐨𝐰 𝐦𝐨𝐬𝐭 𝐝𝐢𝐬𝐞𝐚𝐬𝐞𝐬 𝐬𝐭𝐚𝐫𝐭 𝐨𝐧 𝐚 𝐥𝐨𝐰 𝐧𝐨𝐭𝐞, 𝐚𝐧𝐝 𝐥𝐚𝐜𝐤 𝐨𝐟 𝐜𝐚𝐫𝐞 𝐚𝐧𝐝 𝐞𝐱𝐜𝐞𝐬𝐬𝐢𝐯𝐞 𝐬𝐞𝐥𝐟 𝐜𝐨𝐧𝐟𝐢𝐝𝐞𝐧𝐜𝐞 𝐨𝐧 𝐨𝐮𝐫 𝐩𝐚𝐫𝐭 𝐭𝐞𝐦𝐩𝐭 𝐮𝐬 𝐭𝐨 𝐢𝐠𝐧𝐨𝐫𝐞 𝐭𝐡𝐞 𝐝𝐢𝐬𝐞𝐚𝐬, 𝐚𝐧𝐝 𝐨𝐧𝐜𝐞 𝐭𝐡𝐞 𝐝𝐢𝐬𝐞𝐚𝐬𝐞 𝐠𝐞𝐭𝐬 𝐭𝐡𝐞 𝐮𝐩𝐩𝐞𝐫 𝐡𝐚𝐧𝐝 𝐢𝐭 𝐦𝐢𝐠𝐡𝐭 𝐟𝐢𝐧𝐢𝐬𝐡 𝐮𝐬 𝐭𝐨𝐨.

𝐀 𝐬𝐚𝐠𝐞 𝐚𝐝𝐯𝐢𝐬𝐞 𝐟𝐫𝐨𝐦 𝐩𝐚𝐧𝐜𝐡𝐚𝐭𝐚𝐧𝐭𝐫𝐚𝐦.

𝐊 𝐕 𝐀𝐍𝐀𝐍𝐓𝐇𝐀𝐍𝐀𝐑𝐀𝐘𝐀𝐍𝐀𝐍

क्षीण depleted, weakened बलः strength अपि even if शत्रुः eenem प्रमाद through oversight, over confidence दोषात् defect of मदान्धैः made blind by over confidence, too much of arrogance पुरुषैः men, heroes, warriors उपेक्षितः igrnored, left alone प्रथमं at first साध्यः easy to defeat सन् being असौ he व्याधिरिव like a disease असाध्यथां invincibility, difficulty to overcom प्रयाति gains