no method on this earth that could ever turn an evil fellow in a sensible and decent gentleman

दुर्जनं सज्जनं कर्तुं उपायो न हि भूतले।

अपानं शतथा धौतं न श्रेष्टं इन्द्रियं भवेत्॥

durjanaṁ sajjanaṁ kartuṁ upāyo na hi bhūtale|

apānaṁ śatathā dhautaṁ na śreṣṭaṁ indriyaṁ bhavet||

It would appear that there is  no conceivable method or trick on the surface of this earth that could ever turn an evil minded fellow in a sensible and decent gentleman

See, even if one’s anus is washed a hundred times, that will not turn into a noble organ of the body..

repay in the same coin

 

उद्धताः अलमुद्धर्तुमौद्धत्यं दुरितात्मनाम्।

क्षाराणामेव सामर्थ्यं मलनाशाय वाससाम्॥

सुभाषितार्णवे इन्दिश्चे स्प्रूचे १२३९ mahaasubhaashitasangrahe 6818

uddhatāḥ alamuddhartumauddhatyaṁ duritātmanām|

kṣārāṇāmeva sāmarthyaṁ malanāśāya vāsasām||

subhāṣitārṇave indiśce sprūce 1239

We can counter Arrogance and violence most of the time only through reply in the same coin. If a rowdy bull is charging against you, you cannot stop it by chanting mantras from Vedas or by playing music. Attack by force, using heavy sticks etc., only would do the trick. This couplet from an old compilation Subhaashitarnava, underlines this idea. To counter the evil activities, brash talk and action coming from people who are intent on creating trouble, people who are arrogant and are raring to abuse us and attack us, the people best suited are the ones who are themselves brash, arrogant and who are not averse to using brutal force and equally harsh words.

See, if your clothes have got dirty heavily, mild washing and soft treatment will not help in removing the dirt. You have to use concentrated alkaline preparations like potash, lime, or washing soda concentrate, to clean the garment. Maybe you have to apply some beating too.

k v a

दुरितात्मनां arrogant people intent on harming औद्धत्यं arrogance and vanity उद्धर्तुं to uproot and remove उद्धताः arrogant, brash people अलं are suited, are best suited वाससां of clothes मलनाशाय for removal of dirt सामर्थ्यं capacity, efficiency क्षाराणां corrosive, alkaline mixture एव alone

look back may not mend everything

 

उत्पन्न परितापस्य बुद्धिर्भवति यादृशी।

तादृशी यदि पूर्वं स्यात्कस्य स्यान्न महोदयः॥

इन्दिश्चे स्प्रूचे १२१० वृद्धचाणक्य

utpanna paritāpasya buddhirbhavati yadṛśī|

tadṛśī yadi pūrvaṁ syātkasya syānna mahodayaḥ||

indiśce sprūce 1210 vṛddhacāṇakya

Even the man with worst mind-set and attitude would soften and be remorseful and would reveal sufficient tolerance and understanding once he has faced a setback and has just recovered from the situation, groaning with mental and physical bruises. In that state of mind, he would be prepared to be more genial, more understanding. Vriddha Chanakya here raise a poser

If a person, who is normally cantankerous would look genial and accommodative after having faced a difficult situation. Had he shown the same level of tolerance and understanding even before the onset of such adverse situation, he would have perhaps not faced the situation at all. In addition, even if he had to face adversity, he would have been far more stoic and even happier. Is it not?

We feel sorry after pulling the trigger, after using unpardonable words, after committing grave errors. All these are just like crying over spilt milk. On some occasions, we may be able to repair some damages. Nevertheless, broken fences never mend perfectly.

kva

उत्पन्न after the onset परिपातस्य remorse, repentance, second thoughts नरस्य man यादृशी of the same type बुद्धिः mind-set, attitude, behaviours भवति happens तादृशी of that same type बुद्धिः attitude यदि if पूर्वं earlier स्यात् is there कस्य for whom न not महोदयः भवति great happiness and celebration happens?

sustained initiative alone can keep the society afloat

 

उत्थान हीनो राजा हि बुद्धिमानपि नित्यशः। प्रघर्षणीयः शत्रूणां भुजङ्ग इव निर्विषः॥ इन्दिश्चे स्प्रूचे १२०० ३७७१ महाभारते

उत्थानेनामृतं लब्धं उत्थानेनासुराः हताः उत्थानेन महेन्द्रेण श्रैष्ठ्यं प्राप्तं दिवीह च॥ इन्दिश्चे स्प्रूचे१२०१ ३७७२ महाभारते

उत्थानेनैधयेत्सर्वमिन्धनेनेव पावकम्। श्रियं हि सततोत्थायि दुर्बलोऽपि समश्नुते॥ इन्दिश्चे स्प्रूचे१२०२ ४४९ कामान्धकीयनीतिसारे

utthāna hīno rājā hi buddhimānapi nityaśaḥ| pragharṣaṇīyaḥ śatrūṇāṁ bhujaṅga iva nirviṣaḥ|| indiśce sprūce 1200 3771 mahābhārate

utthānenāmṛtaṁ labdhaṁ utthānenāsurāḥ hatāḥ utthānenan mahendreṇa śraiṣṭhyaṁ prāptaṁ divīha ca|| indiśce sprūce1201 3772 mahābhārate

uthānenaidhayetsarvamindhaneneva pāvakam| śriyaṁ hi satatotthāyi durbano'pi samaśnute|| indiśce sprūce1202 449 kāmāndhakīyanīti

A king, a leader of the people, a ruler, even if he is very wise and skilful, if he does not exhibit initiative, strength and willingness to be in action on a sustained and continuous basis, would become the target of derision and attack by enemies, and he would rather look like a snake which has no venom within.

It was only through sustained action, unrelenting efforts and great initiative that the Gods could churn out the milky ocean and obtain ambrosia or amrutham. The same initiative kept them afloat and enabled them to defeat their enemies the Asuras and to retain their suzerainty. It was through great collective initiative that Mahendra could establish his unchallenged authority in heaven and in this earth too.

One should ensure that augments his resources, valour and initiative on a continuous basis, just as if one maintains a burning fire aflame through adding sufficient fuel. A person who is in the peak of action and enthusiasm, motivated by initiative, even if he is somewhat weak compared to the adversaries, manages to score victories, and for him glory, accolade and material benefits too would follow in plenty.

A saga of pep messages from ancient texts.

K v a

उत्थान हीनः lacking in initiative, lacking in capacity to lead from the front राजा the king बुद्धिमान् wise and learned too सन् being अपि still नित्यशःevery day, on a day to day basis निर्विषःpoison less, non-venomous भुजङ्ग snake इव like शत्रूणां of enemies प्रघर्षणीयः target for easy defeat, target of insult and slightening भवति. Becomes

उत्थानेन through valour and initiative अमृतं ambrosia लब्धं was won, churned out उत्थानेन through initiative असुराः the inmical demons हताः were defeated and killed महेन्द्रेण by mahendra, the Indra उत्थानेन एव through valour and initiative alone दिवि in heaven इह here on earth च too श्रैष्ठ्यं प्राप्तं superiority was attained.

It is a million dollar question.

 

Nice presentation and seamless vocabulary coupled with use of mellifluous words can create a positive impact initially.

However, the content alone carries the day ultimately.

There are writers of porno whose style and skills of presentation can beat even the best, and the most articulate and erudite authors

There are singers of limericks and parodies who can present music at par with the greatest classicists or star singers.

Often they attract our attention and the attractive packaging and window dressing often prompt us to praise them undeservedly, and we even take the wrong route, deviating far too from what is proper

However, can fingers and throat carry a person in the path of popularity forever?

Alternatively, is it not right to convince ourselves that heart, brain, emotions, and discretion should apply proper brakes at right moments and guide us?

It is a million dollar question.

INADEQUATE APPLICATION OF KNOWLEDGE

 

असम्यगुपयुक्तं हि ज्ञानं सुकुशलैरपि ।

उपलभ्यं चाविदितं विदितं चाननुष्ठितम् ।।

- विदुरनीतिः

asamyagupayuktaṃ hi jñānaṃ sukuśalairapi ।

upalabhyaṃ cāviditaṃ viditaṃ cānanuṣṭhitam ।।

- viduranītiḥ

Even those who are masters or great experts in some strain of knowledge fail to put to use such knowledge and expertise adequately.

Moreover, most people are pathetically unaware of the wealth of knowledge that is at their disposal, that too without any restriction.

Added to this they never act positively and decisively either to acquire such knowledge or to apply such knowledge optimally even when they are well aware of the wealth of resources placed at their easy disposal.

the knot tied is for ever

 

प्रेत्यभावे हि कल्याण स्सङ्गमो मे सह त्वया।श्रुतिर्हि श्रूयते पुण्या ब्राह्मणानां यशस्विनाम्।।2.29.17।।

इहलोके च पितृभिर्या स्त्री यस्य महामते।अद्भिर्दत्ता स्वधर्मेण प्रेत्यभावेऽपि तस्य सा।।2.29.18।। valmikiramanyanam ayodhyaakaandam.

pretyabhāve hi kalyāṇa ssaṅgamo me saha tvayā।śrutirhi śrūyate puṇyā brāhmaṇānāṃ yaśasvinām।।2.29.17।।

ihaloke ca pitṛbhiryā strī yasya mahāmate।adbhirdattā svadharmeṇa pretyabhāve'pi tasya sā।।2.29.18।।

This quote from Valmikiramayanam, Ayodhyaa Kandam sarga 29, is not just an emotional outpour. It is a solid statement confirming the value of marriage as an institution, as conceived in our culture, according to our greatest Epic.

Kaikeyi destroys or short-circuits the plan for coronation of Rama as the heir apparent of Ayodhya. The boon of Dasaratha binds Rama and he has to adjourn to a life in forest for fourteen year. Rama tells Sita that he would obey the orders of his father and move to forest. Nevertheless, Sita could continue to live in the Palace of Ayodhya. There was no bar for that.

However, the very idea of separation from Rama is even beyond the remotest thoughts of Sita. She insists that she should accompany Rama wherever he goes. The strongest argument she has underlined in the statement given in these two couplets.

“My Lord of immense strength, character and righteousness, the one and only course of glory, welfare and righteousness for me is to be in your inseparable company for ever, in this world. In addition, even if I am dead and become an invisible presence only. I must continue to have that company. Please remember that the most celebrated lawmakers of exemplary repute have all concluded on the authority of Vedas or Shruti that when the parents or people of the clan equivalent to parents, give or entrust her to a man, through pouring water signifying such handing over, the union is irrevocable. The elders conduct the ritual in the traditions prescribed by the rules and practices, and that woman belongs to him and should keep him company in this life and the life afterwards too.

Of course, we Indians value marriage as extremely sacred and as an inseparable bondage between a man and a woman. All civil laws and legislations would keep in view the binding nature of this bond.

But a statement of this fact, when it comes from Sita, especially in a situation ridden by crisis, would provide a great instruction or message for all concerned.

k v a

प्रेत्यभावेऽपि even if I attains the state of preta, even if I am physically dead , त्वया सह सङ्गमः inseparable company with you, मे is for me , कल्याणः the only desirable and auspicious choice in life , यशस्विनाम् by the learned and celebrated ब्राह्मणानाम् scholars पुण्या well defined, auspicious, dharmic श्रुतिः prescription from the Vedas, श्रूयते is understood महामते oh my generous and mighty lord, या स्त्री that woman, when a woman इह लोके in this world, पितृभिः by parents, by the clan, by persons of the status of parents यस्य to whom, स्वधर्मेण in accordance with one's own tradition, according to the dharmic ruls अद्भि: with waters, offered with pouring of water दत्ता is given, is handed over प्रेत्यभावेऽपि even after death, even if the woman dies सा she, तस्य belongs to him. Keeps him constant company.

bad words pounce upon the listeners like a rowdy bull and bring havoc

 

गौर्गो कामदुघा सम्यक्प्रयुक्ता स्मर्यते बुधैः।

दुष्प्रयुक्ता पुनर्गौत्वं प्रयोक्तुः सैव शंसति॥

इन्दिश्चे स्प्रूचे ४०३४ काव्यादर्शे

gaurgo kāmadughā samyakprayuktā smaryate budhaiḥ|

duṣprayuktā punargautvaṁ prayoktuḥ saiva śaṁsati||

indiśce sprūce 4034 kāvyādarśe

In this slokam, the author uses the word Go-गो in two contexts. “Go” can mean speech, words. Go can also mean the cow and cattle of that genre.

The meaning of the Slokam is

A well articulated, a well presented, speech, just like the wish yielding Kamadhenu would grand the speaker all that he wishes. A good speech can make a good impression and bring benefits to the speaker

On the other hand, if the speaker or writer misuses the words, if speeches become abuses, then the same words would be like a bull or a brazen rowdy cattle which runs amuck. The misused words reveal the brazen nature of the speaker. In addition, they would fetch him the evil consequences too.

Here, in this subhashitam the author gives a reminder that the way of speaking, the manner in which we use words, can surely make or mar us. Good words give the benefit equal to Kamadhenu, while bad words pounce upon the listeners like a rowdy bull and bring havoc.

गो is a word with many meanings in Sanskrit.. It can mean wealth or Lakshmi, a cow, the earth, the words, and so on.

k v a

सम्यक् well प्रयुक्ता made, articulated, presented गौः words कामदुघा the one who grants all the wishes गो cow the Kamadhenu इव like वर्तते happens

दुष्प्रयुक्ता misused, used inappropriately, without finesse, सा that एव गौः speech, words प्रयोक्तुः who uses it गौत्वं the animal nature, the beastly nature शंसति betrays

the impossible cynic

 

गुणशतशालिनि पिशुनः केवलदोषं निभालयति।

कोलः कमलतडागे कर्दममात्रं गवेषयति॥

इन्दिस्च्चे स्प्रूचे ४०१६ कवितामृतकूपे॥

guṇaśataśālini piśunaḥ kevaladoṣaṁ nibhālayati|

kolaḥ kamalataḍāge kardamamātraṁ gaveṣayati||

indiscce sprūce 4016 kavitāmṛtakūpe||

The habitual faultfinder, the one who specializes only in spotting defects in something and highlighting it, would ferret out a single defect, even though such defect is rare and is negligible when compared to the hundreds of virtues he finds in a person or object. The wild pig, when it enters a lotus pond filled with lots and many blooming flowers, would straightaway seek only the dirt at the bottom of the pond. It would never care about the beauty of the blooming lotuses.

A statement from Kavitaamruta Koopam. Of course, we find such cynics and critics everywhere, in every epoch

K v a

पिशुनः the back biter, the inveterate cynic, the habitual faultfinder गुण शत hundred virtues शालिनि one who is having केवल one, single दोषं flaw निभालयति notices, highlights कोलः the boar, the wild pig कमलतडागे in the lotus pond कर्दम dirt मात्रं alone गवेषयति seeks and finds

blatant lies circulate as anecdotes on the lives of our Revered gurus

In the name of spirituality, Hinduism, and Brahmanism so many false messages are floating.

Another trend is false translation on an estimate basis. Presuming meanings and ideas that are not either present or even implied or remotely intended in the original text.

This result in conveying of very wrong messages.

Moreover, blatant lies circulate as anecdotes on the lives of our Revered gurus.

Instead of doing well to the community and society, such things would make our community and culture appear as very cheap and deceitful.

People can better keep quiet instead of doing such misrepresentation.

And the very “wise” followers who really know nothing but who want to show off share and forward such things without even reading- lock stock and barrel.

I confess that I too present a slokam or two in these columns

However, before posting I refer to all possible and available sources, and resources.

In addition, to carry out a translation of a Sanskrit or Vedic mantram even in a crude way it takes hours and hours of labour. References to texts, and modern libraries and traditional lexicons like Shabda Kalpadrumam, Vachaspateeyam, Nighantu, Amaram and so on.

In addition, bhasyams of great masters like Shankara, Sayanaacharya, and Bhattabhaskara among others.

So I get genuinely uneasy when I see such destructive trends.

I cannot help it. God is a business for some. God is a showpiece for some. God is a vehicle for gaining cheap and undeserving popularity for some. It is just moral ethical and spiritual degradation. When I see such gimmicks, I feel like running away

But I keep coming back too because there are a set of genuine friends for me here, and I cannot find them elsewhere

patience is always great

 

क्षमेदशक्तः सर्वस्य शक्तिमान्धर्मकारणात्।

अर्थानर्थौ समौ यस्य तस्य नित्यं क्षमा हिता॥

इन्दिश्चे स्प्रूचे ३९९४ महाभारते

kṣamedaśaktaḥ sarvasya śaktimāndharmakāraṇāt|

arthānarthau samau yasya tsya nityaṁ kṣamā hitā||

indiśce sprūce 3994 mahābhārate

A very sensible statement in Vidura neeti of Mahabharatham

When a person is weak, when he is having no advantages or bargaining power, he has to be patient with everyone. For sheer existence, he has to tolerate everything. He has little choice in the matter

The person who is privileged, who is in control, who has all the advantages, would still show patience and tolerance because the Dharma or laws of propriety expect him to show such forbearance.

For persons who are just floating along in society with advantages and disadvantages delicately balanced, for whom advantage may turn into disadvantage or vice versa in a short span of time, the best policy is to show patience. Show of patience, tolerance and forbearance are the best behavioural patterns for them.

See how realistic Vidura is..

k v a

अशक्तःthe weak person, the person who is downtrodden सर्वस्य क्षमेत् should and would forgive or tolerate the actions of all धर्मकारणात् for the sake of the rules of propriety and social niceties शक्तिमान् the strong person क्षमेत् too may show forbearance, tolerance यस्य whose अर्थ advantages अनर्थौ disadvantages समौ equal, eqully blanced भवतः are नित्यं daily तस्य for him क्षमा showing patience हिता is best to his advantage.

to wear thripundraka bhasmam

if you have to wear thripundraka bhasmam (pasted holy ashes in three parallel and horizontal strands) in the evening, you have to take a bath.. or something equivalent to bath.(there are many substituted rituals equivaltent to bath.. but a strightforward bath in a riverside, pond on under a shower is the best). and for performing sayam sandhya full bhasmadharanam( wearing of holy ashes ritualistically) is a must for smarthas..

(Of course I have read some texts where it is prescribed that ashes should not be soaked in water if they are worn in the evening..

But as a shistacharam, I have seen most bramins in Palakkad wearing holy ashes soaked in water too.. in the evening... provided they take bath..

Of course, there cannot be any hard and fast prescription for this in Vedas or major Smritis.. It comes rather by tradition)

Dont know what vaishnavism prescribes about sreechurnam and gopi.. that is their secret.. I am an out and out shaivite..

We have now forgotten performing maadhyahnikam..

If we are doing madhyahnikam, sastras prescribe a bath just before midday and then also vibhuthi has to be worn in detail

Sure, vibhuti pattai(or smear of holy ashes made into a semisolid paste) is to be worn all over the body, at least on selected sixteen on eighteen places on the body.. and not only on the forehead..

the vibhoothi lines should never be crossed with any other pottus (other tilaks or marks) or ornamentation like sandal paste, kumkumam etc..

The rules are elaborate and strict.. , this Pattai with viboothi is a very serious affair..

Acts of omission or disrespect of the holy ashes will enrage the killer of killer Lord Shiva and you can guess what can happen..

But the rules are even more strict for pure Shaivas.. like Sivacharyas, Gurukkal etc, who perform poojas in our Shiva temples..

Among Lingayattas, men and ladies too wear thripundrakam and also wear Shivalinga in their upper body..

Thripundrakam is not usually prescribed for our smartha ladies .. although some old paattis(grandmas) wear it that way as per local customs..

Especially elderly widows who have been initiated to Panchaksharam sometimes wear thripundra..

In fact they can wear only dry holy ash in a single line.

That practice of wearing elaborate marks with ashes mixed in water may be right for the old ladies according to the custom , but our smrithis do not prescribe it.. It is again a tradition.

We have even ceased to recognize that such Guruparampara is still there to guide us

 

Namasmaranam is not prescribed by Shruti or Smritis.. the maxim “Kalau Sankeetya Keshavam” is not derived from any Dharmasastra. I just want to underline one point. If we are not able to perform, it is a weak point for us. We can choose to denounce smritis. Or just perform rituals as much as possible and just leave it at without making any justifications. Some are even forced to leave their old parents at Old age homes, some are forced to keep the dead body of dear ones in morgue even a month. That is all helplessness. For helplessness, no justification or explanation is necessary. However, Namasmaranam will not substitute for Sandyavandanam, Pooja, or Sraddham. The helplessness is not a fault, but trying to find justification in treading a path not prescribed as an alternative will just not do.

If a Brahmin is saying that he is not going to perform Sandhya or Sraddham, no one is blaming him anyway. He is a brahma bandhu rather than a Brahmin.. That is all.

Amendments have been made to rituals by great people like Vaidyanatha Deekshita, with the consent of Gurus of the status or pontiffs of Kanchi and Sringeri. In fact the age-old Sraddham and Aparakriya procedures were impossible to follow.The Sapindeekaranam was to be conducted only on the first annual anniversary. And if the Kartha dies by that time, the departed soul had no way of reaching pitru hood. For Tamil Brahmins this provision was amended by our gurus. I think some other Brahmins actually face the problem even now. By consensus, even now our great gurus are there, great scholars and Vedic pandithas are there. Vidvat Sadas Can be convened and amendments can be effected.. without change to the basic principles contained in the shastras.. In fact the Supreme Court Decision in the case of Meenaakshi Temple Priests is such an attempt.. The Honourable Bench did it- the issue must have been decided by the Gurus for the Shivacharya, the Kanchi and Sringeri Mutt, and various Aadheenams in that State... This I state with utmost respect for the Apex Court. I am no one to challenge the Wisdom of the Hon’ble Court..

Of course our problems is that, instead of using the August offices of our Gurus for advice and guidance in the proper running of our religious and social lives, we just pay lip service to them.. We have even ceased to recognize that such Guruparampara is still there to guide us.

the universe as a whole is happy.. the demons fless in trepidation

स्थाने हृषीकेश तव प्रकीर्त्या जगत् प्रहृष्यत्यनुरज्यते च। रक्षांसि भीतानि दिशो द्रवन्ति सर्वे नमस्यन्ति च सिद्धसङ्घाः।।11.36

11-36 of Bhagavat Gita

arjuna uvāca

sthāne hṛṣīkeśa tava prakīrtyā

jagat prahṛṣyaty anurajyate ca

rakṣāḿsi bhītāni diśo dravanti

sarve namasyanti ca siddha-sańghāḥ

Arjuna Says..

"Krishna the Hrishikesha, the world unitedly meets and celbrates your praise.. the universe as a whole is happy.. the demons fless in trepidation. The divine groups of Sidhas are all offering pranams to you..'

this mantra or shlokam from Bhagavat Gita is being used as a mantram to ward off evil spirits.

. the mantramm is called Gita Thrishtup..

(may be with some variants and some bheeja akshara added0

The context of the Sloka is that when the Lord showed his universal form, the evil spirits are bolting.. True..

But Neither Vyasa, nor Krishna or Arjuna or anyone even intended this statement by Arjuna to be used as a chant by sorcerors to exorcise evil spirit..

Now half a dozen of priests sit around fire and chant this mantram in thousands and offer twigs, rice, clarified butter etc to fire and people around are delirious with bhakti and all..

One instance of disuse of the great philosophical text and misuse of the same at the hands of avaricious and showy sorecerors and priests..

This is just one instant..

This mantram now is a very effective tools with Jolsyars and priests..

Of course it is their profession.. let them earn..

But others have a right to know the facts..

for the realized souls no formal rituals are warranted

मृता मोहमयी माता जातो बोधमयः सुतः।

उभयोः सूतकं जातं कथं सन्ध्यामुपास्महे॥

इन्दिश्चे स्प्रूचे ४९४६ सुभाषितार्णवे

mṛtā mohamayī mātā jāto bodhamayaḥ sutaḥ|

ubhayoḥ sūtakaṁ jātaṁ kathaṁ sandhyāmupāsmahe||

indiśce sprūce 4946 subhāṣitārṇave

A plain meaning of the slokam is The mother representing delusion, wordly wishes and tendency for pefroming formal religious rituals is dead. This delusion represents darkness of the night, which disappears when the morning red dawns. The son in the shape of bright morning sun representing enlightenment is born. We are placed in the junction, Sandhya. Both as son to the dead mother and father to the newly born son, there is pollution, death pollution in the case of mother and birth pollution in the matter of son. So when there is multiple pollution how can we worship the Sandhya?

A laymans excuse for not doing sandhya vandanam, because the sandhya or dawn is the child of the dark night and the night is dead when the dawn is born. So there is death pollution. The dusk immediately gives birth to the Sun, who is the embodiment of knowledge. Because of the birth of sun there is birth pollution too.

Once delusion disappears and enlightenment arrives, the rituals and observances meanst for ordinary persons become redundent.

Let us view this from the angle of the enlightened person. The darkness of ignorance is removed from him. The ignorance which was like mother to him is dead. Immediately enlightenment is born, as if it is his son. For a jnani who is under the spell of death pollution of mother in the shape of ignorance and the birth polution in the shape of birth of son representing enlightenme, how can worship of Sandhya, the ordinary rituals, be performed. Here it is implied that for the realizes souls no formal rituals are warranted.

Religious rites are prohibited when one has pollution. Therefore how can one worship Sandhya? A very clever excuse.

k v a

मोहमयी the embodiment of delusion माता mother मृता is dead बोधमयः in the shape of enlightenment सुतः son जातः is born उभयोः for both सूतकं pollution जातं happen संध्यां the dawn कथं उपास्महे how can we worship

symbols are sacrosanct

 

The idea that one should respect national symbols was always there in social customs as well as in statutes.

The courts did not invent National anthem.

When the people refused to respect the thing that they must give respect, the courts just interpreted law.

The argument that the courts should not interpret the issue is not right. If we continue to extend or stretch that argument many more serious laws like that on murder and manslaughter, taxation, property rights, and even the sovereignty of the country can be challenged on the pretext that enforceability of the law and interpretation of the court would interfere with the sanctity of the principle of liberty.

We should remember that the courts intervened because people transgressed the sanctity already.

Civil disobedience and even flouting of law might become a weapon to guard individual liberty in certain grave circumstances.

But a directive by the Apex Court that National Anthem should be respected cannot be such a situation where civil disobedience is called for.

Yes, protocols grow around many practices and such protocols are sacrosanct.

A uniformed officer always salutes his senior. If the argument is that this would make inroads into the sanctity of the relation between the officer and the subordinate, I have very little to say..

He is my refuge..Krishna.. He is my refuge

भजे व्रजैकमण्डनम् समस्तपापखण्डनम्

स्वभक्तचित्तरञ्जनम् सदैव नन्दनन्दनम्॥

सुपिञ्छगुच्छमस्तकम् सुनादवेणुहस्तकम्

अनङ्गरङ्गसागरम् नमामि कृष्णनागरम्॥१

bhaje vrajaikamaṇḍanam samastapāpakhaṇḍanam

svabhaktacittarañjanam sadaiva nandanandanam||

supiñchagucchamastakam sunādaveṇuhastakam

anaṅgaraṅgasāgaram namāmi kṛṣṇanāgaram||1

The jewel nonpareil of the pastoral land

The sole panacea for sins limitless

The supreme spring of glee for loving minds

That ever sweet darling boy of Nanda

His curly locks tied with shiny peacock feather

Music fit for Heaven pouring forth from His flute

That connoisseur of the art of cupid

That urbanised rustic.. that beauty in black

He is my refuge..Krishna.. He is my refuge..

the more you climb, the steeper you fall

 

पादन्यासं क्षितिधरगुरोर् मूर्ध्नि कृत्वा सुमेरोः

क्रान्तं येन क्षपिततमसा मद्यमं धाम विष्णोः।

सेऽयं चन्द्रः पतति गगणादल्पशेषैर्मयूखैः

अत्यारूढिर्भवति महतामप्यपभ्रंशनिष्ठा॥

इन्दिश्चे स्प्रूचे १७५९ अभिज्ञान शाकुन्तलम् कालिदास कृतं शार्ङ्गधरपद्धति

pādanyāsaṁ kṣitidharaguror mūrdhni kṛtvā sumaroḥ

krāntaṁ yena kṣapitatamasā madyamaṁ dhāma viṣṇoḥ|

se'yaṁ candraḥ patati gagaṇādalpaśeṣairmayūkhaiḥ

atyārūḍhirbhavati mahatāmapyapabhraṁśaniṣṭhā||

indiśce sprūce 1759 śākuntala śārṅgadharapaddhati

A beautiful slokam from Abhijnaana Shakuntalam, the magnum opus drama of Great Kalidasa. This description appears in the Fourth Act

It would appear that the full moon all through the bright night traverses the sky. He is shedding its brilliant rays on the surface of the earth. As the night comes to a close and the day is dawning, the moon looks dull as if he has distributed all its bright rays and has very little glow left in him. In addition, the exhausted moon sinks into the southern seas. Kalidasa wonders- when a person, however valorous and powerful he is, if he rises too much upwards is sure to sink into abysmal depths ultimately. The greater the rise, the steeper the slide and fall.

The meaning of the slokam

See, this glorious moon appeared first in all his brilliance, atop the tallest Northern Mountain, Sumeru, placing his feet firmly on the topmost peak of the leader of the mountains, the golden mountain, Mahameru.

He started his journey through the middle world of Lord Vishnu, the sky, covering the air and atmosphere, and in his regal journey he distributed his brilliant rays in profusion and lightest up the earth below, all through the night, all the time proceeding towards the south.

The night is ending and another day is dawning, and the moon has reached near the southern seas. After distributing all his light and energy during his long journey, now the moon looks jaded with very few rays left with him.

In this state, he sinks into the southern seas.

The moon started in glory. Rose to greater glory and distributed almost all he possessed. He reached the peak of his brilliance. Reached dizzy heights. Then the fall started. He became pale and finally sank into the sea.

Even the best among people, who climb up to dizzy heights, can ever expect abysmal falls

The fall too is likely to be steeper when the rise is too high.

Indeed a very beautiful imagery by the greatest poet ever, Kalidasa.

k v a

क्षितिधर of all the great mountains that keep the earth in place गुरोः best, biggest among सुमेरोः of Sumeru, of mountain Sumeru मूर्ध्नि head पादन्यासं placement of feet कृत्वा done क्षपित तमसा after removing darkens by shedding its rays येन by whom विष्णोः मध्यमं धाम the middle abode of Vishunu.. (the sky, air space.. the three worlds of Vishnu are bhuH, bhuvaH and suvaH.. क्रान्तं covered with great enthusiasm and elan सः अयं that same चन्द्रः moon अल्पशेषैः whatever little is left of मयूखैः rays गगनात् from the high skies पतति falls महतां अपि even for the biggest, occupying the highest status अत्यारूढि too much of climb upwards अपभ्रंशनिष्ठा in steep fall भवति happens

It is just a tight rope walk, sure, life life is

 

Nothing is moral or criminal in the absolute terms; it is the definition of the society or a major chunk of the populace that ultimately evolves into law. What is de facto becomes de jure by efflux of time. This is an established social dictum. If today I say that the sight of someone other than my wife excites me, people call me a pervert or criminal. However, emotionally or in the biological sense, no one can really find fault with me, because nature has created human mind like that.

Human race, and the two sexes, man and woman, existed and the institution of marriage evolved later only as a matter of social safety and security. I know what I posted here will seem abhorrent to some or even to many.

Law is just a creation of the society, a sort of imposition or restriction on the Individual liberty, brought about by some sort of consent, some operation of the idea of checks and balances.

However, we lull ourselves to the belief that certain laws existed even before the start of civilized society. It is not so. I am here talking about Law we see in courts, worn in the collars of advocates and higher judiciary and not biological laws or scientific theories. But the social law tends to override even the laws of biological propensities and laws of statics, dynamics and thermodynamics.

The issue will be inconclusive because human mind is not exactly capable of defining absolute morality or the lack of it. Great philosophers might have reached very near the conclusion but like Absolute Zero in thermodynamics, the summit is beyond reach. Moreover, we the ordinary mortals are far off the summit. Life is just moving ahead, making instant, temporary, semi-permanent or even permanent adjustments and compromises. A simple person can easily accept it and come to terms with it, but we complicate the issues.

When considered from the perspective of social stability, no one can find fault with the restrictions the society clamps unless they stymie the individual into non-existence or self-annihilation. The present social order cannot subsist without reasonable controls. It is ultimately a dynamic balance between interests of the Individual, molecular family, larger family, region, state, Nation and humanity as a whole. The priorities can vary with mind-set, time and other circumstances. However, we end up with false notions when we try comparison among things that are by nature contradicting. Only a sensible balance is the viable solution. The wisdom of the social group alone can lead us to success in such a balancing act.

It is not that I oppose law and social order and i would not dream of entertaining thoughts of carnal and avaricious nature and I have never coveted the things that belonged to anyone else. My idea is rather to point out that there are some basic materials inside our minds which when left without channelling can create problems of adjustment for ourselves with the external world. It is just a tight rope walk, sure, life life is.

Duniya ek Circus hai..

I am seeing people going gaga about being very happy for having friends, for having acquired new connections, gadgets, abodes, having additions in the family, change of job,

or may be the departure of mother in law to the land of Shiva.

But I feel that happiness is just a state of mind..

Each Individual reaches that state in his own way..

Some become happy by flaunting their fashionability.

Some do it by flaunting their sense of antiquity or frugality..

Some become happy when they see others happy at least apparently,

and some have to switch on their happiness by seeing the misery of others..

And some find happiness if flaunting their apparent equanimity, saying that Yoga and spirituality would imply a state of neutrality..

There is no rule of the thumb for happiness.. and generalization do not appear to be of any use except in literature or in a Facebook post..

Duniya ek Circus hai..

can we afford to risk it?

 

These days anyone can just publish his own untested views as gospel truth in the web. Someone would quote them and some other people might publish them through cut and paste. No one would ever check whether such statements sprang out after any research, test, or verification of any kind at any point of time.

True, our knowledge or understanding of the diseases and their causes, diagnosis and treatment would appear to be much more advanced with the advent of Information revolution, but still the body and its ailments hold too much of strength to yield to medicine. A doctor is always experimenting and the body itself and perhaps God are curing the ailment

There are people, call them doctors or physicians or whatever you would like, who openly declare that we can get relief from diabetes by eating excessive amount of sweets and exercising and all. However, I am a diabetic. I personally would not risk it.

Diabetes ultimately is the inability of the pancreas to generate and apply sufficient quantity and quality of Insulin. One can understand the treatment of introducing insulin into the body to have at least temporary reprieve. Even the chemicals and drugs we consume are just meant to squeeze out whatever the glands can do, or to neutralize the sugar content.

If one can find some chemical like in perceivable quantities in potato, it is nice.

However, the difficulty with natural remedies is that the potions contain very small quantities of any drugs, too little to make much of an impact.

In allopathy, at least, the concentration appears to be higher, and guinea pigs have already lost their lives in dozens already through research.

We may be telling lies even when we lie in our grave

I hate people who are not good to their words..

I do not claim I am able to live up to my own words always..
But I make an honest attempt..
And frankly I hate myself intensely when I could not keep my word even it happens for things beyond my control..

In fact one of the causes for conflict with myself all through my life was for this reason..

But I have seen many who just dish out reassurances, sweet words, and solemn(?) promises in public too many times and then just fail to remember those words and do things contradicting themselves ever and ever..

The majority of us have become like that..

Lies in words, lies in action, lies in life, lies in spirit, lies to God, lies to devil..

We may be telling lies even when we lie in our grave..

We proclaim that God is Truth.. every religion says so..

Maybe it is also a lie..

Who else other than Krishna can protect us?

वेद्यो वैद्यः सदा योगी वीरहा माधवो मधुः vedyo vaidyaH sadaa yogee veeraha maadhavo madhuH.......

He is the doctor

औषधं जगतः सेतुः aushadam jagathaH sethuH

He is the medicine

पुण्यो दुःस्वप्ननाशनः punyo DuHswapna Naashanah

He dispels bad dreams

भूशयो भूषणो भूतिर विशोकः शोकनाशनः bhooshayo bhooshano bhoothir vishokaH shokanaashanaH

He saves us by destroying all our miseries

लोकबन्धुर्लोकनाथो माधवो भक्तवत्सलःlokabandhurlokanaatho maadhavo bhaktavatsalaH He is the relative of all,

He is the master of all.

And He loves us all.

प्रमाणं प्राणनिलयः प्राणभृत प्राण जीवनः pramaanam praana nilayaH praanabhrut praanajeevanaH

He is life,

He is the source and abode of life

these are all from Vishnu Sahasranamam.. (of course I have described only the protective features of the Lord.. and the quotes have greater meanings)

Who else other than Krishna can protect us?

We then become mere machines

We may be forced to engage ourselves in some activity, whether we like it or not, just to eke out our livelihood..

We may be compelled to consent to some social and group activities by virtue of our location, family connections and friendships too..

Sure, these are facets of our lives over which we have really no control.

But when we do something creative, innovative and nice beyond normal necessities, we can afford to place our personal satisfaction ahead of everything else and we can enjoy the thrill arising out of such creative actions..

However when our creativity becomes subject to and servile to the likes and dislikes, praises and criticisms of others beyond a certain level,

we would cease to be creative ..

We then become mere machines

quirky functions of mind can be set right by mind alone

 

Diseases or dysfunctions of the mind appear to be following similar pattern as issues affecting the physical body.

Time just cures minor ailments. We have to overcome some other diseases by some mild curative action. Some require medicines, surgery, doctors, chemotherapy and so on. And there are ailments which will leave us only along with our own lives.

The same logic applies to the mind too..

Those who contract that terminal state of mental dysfunction. - we can find many among us in that state though appearing sane and sanguine...nothing can help them..

May be God can save.

One enigma is that we can analyse and diagnose the ailments of the body by application of mind- and when the mind faces quirky functions there, again we can depend on mind alone. That is a major handicap.

depend for their livelihood and even existence on six distinct categories of people

 

षडिमे षड्सु जीवन्ति सप्तमो नोपलभ्यते।

चौराः प्रमत्ते जीवन्ति व्याधितेषु चिकित्सकाः।

प्रमदाः कामयानेषु यजमानेषु याजकाः।

राजा विवदमानेषु नित्यं मूर्खेषु पण्डिताः॥

इन्दिश्चे स्प्रूचे ३०६७ ३०६८ महाभारते

ṣaḍime ṣaḍsu jīvanti saptamo nopalabhyate|

caurāḥ pramatte jīvanti vyādhiteṣu cikitsakāḥ|

pramadāḥ kāmayāneṣu yajamāneṣu yājakāḥ|

rājā vivadamāneṣu nityaṁ mūrkheṣu paṇḍitāḥ||

indiśce sprūce 3067 3068 mahābhārate

There are six categories of people who thrive on, who exist making use of, who depend for their livelihood and even existence on six distinct categories of people

First, the thieves, pilferers, frauds and exploiters thrive on the gullibility and carelessness of their victims.

Second, the doctors are in place, treating, consulting, and prescribing medicines only because there are people who are sick in some manner or other.

Third, Attractive damsels celebrate their lives in pomp and celbrations because they have devoted suitors who pursue them with romantic intent,ready to satisfy any and all of their whims and fancies.

Fourth, The priests and people who are directly involved in organizing and deputizing for rituals, their satellites and event managers perhaps, survive only because there are people who would conduct the rituals in their capacity as the sponsors, suppliers or funds and other materials to the priests and their people by way of presents and offerings in cash and kind.

Fifth, The king or ruler can survive and thrive only if he has judges and law enforcers, policy makers and executors in his employment. If there is no proper administration, arbitration and enforcement, there can be no stability. And the people who want the intervention of law for their protection, keep the government in place, pay the taxes and the king and his retinue lives happily on that revenue alone.

And sixth and final, the learned persons, comparatively few in number compared to the proliferation of ignorant people and idiots thrive on the latter because the men with education get employment, occupation and social standing and also many a times chance to exploit the illiterate and credulous nature of the ordinary man.

Yes, the mutually complementing six categories of gents cover almost the entire population. It is indeed a daunting task to identify such a perfectly matching seventh set, says the narrator of the slokam

A quote from Mahabharatham.

k v a

इमे these षड् six types of people षड्सु depending on, based on the strength or weakness of the following six types/categories of people जीवन्ते subsist, survive, eke out livelihood सप्तमः seventh category न उपलभ्यते not able to locate readily

चौराः thieved, frauds, robbers प्रमत्ते careless, excessively pompous जीवन्ति live on, living using them चिकित्सका the doctors व्याधितेषु people afflicted by diseases जीवन्ति survive on कामयानेषु suitors, those who run after with romance प्रमदाः attractive girls जीवन्ति thrive याजकाः the priests, those who conduct religious ceremony यजमानेषु people who arrange, fund and preside over yajnas and rituals जीवन्ति survive on विवादमाणेषु arbitrators, expostulators and interpreters of law and enforcers of the royal dicta राजा the rule जीवति rely for survival पण्डिताः learned men, those who have knowledge मूर्खेषु on ignorant people, जीवन्ति survive.

education that is possessed by the inefficient parson

अप्रगल्भस्य या विद्या कृपणस्य च यद्दनम्

यच्च बाहुबलम् भीरोः व्यर्थमेतत् त्रयम् भुवि॥४८

भल्लालदेवकृते भोजप्रबन्धे

apragalbhasya yā vidyā kṛpaṇasya ca yaddanam

yacca bāhubalam bhīroḥ vyarthametat trayam bhuvi||48

bhallāladevakṛte bhojaprabandhe

अप्रगल्भस्य या विद्या भवति the education that is possessed by the inefficient parson with no initiative

यद् धनं कृपणस्य भवति च also the money available in abundance with a miser

भीरोः यच्च बाहुबलं भवति and further, brute physical strength obtaining with a coward

एतद् त्रयम् भुवि व्यर्थं एव all these three are simply wasted on this earth..

This is from Bhojaprabhandam

Whatever knowledge that is possessed by a fellow without skill, the money hoarded by a miser, and physical strength available to a coward are of no value either for himself or for others.. Their possessions are waste and they in turn are wasted..

We learn something so that we can apply that knowledge for the benefit of ours as well as others..

We earn money not to hold on to it for ever without spending but to use it again for our own good living and perhaps to help others too.

And

If we grow up with huge muscles and torso and immense power and still we are not mentally bold enough to use them on the face of a crunch situation, that strength is futile

We can possess a lot in this world and still we can be of no use to anyone including ourselves..

Indeed many of us are just like that...

the bellow also breathes in air and blows out air too

यस्य धर्मविहीनस्य दिनान्यायान्ति यान्ति च।

स लोहकारभस्त्रीव श्वसन्नपि न जीवति॥

पञ्चतन्त्राद्

yasya dharmavihīnasya dinānyāyānti yānti ca|

sa lohakārabhastrīva śvasannapi na jīvati||

pañcatantrād

A quote from panchatantram..

A person whose days just come and go but his life is spent without any aherence to Dharma, virtues and morality, is just breathing in air and exhaling the air too just like a bellow in the yard of a blacksmit.. just breathing but not living

The bellow (usually made of leather) in the smithy is used by the worker to take in air from the open and direct it toward the fire..

So just like human lung, the bellow also breathes in air and blows out air too..

But then the bellow has no life.. It just gets inflated and deflated according to the movements of the hands of the worker who lets in air from one side and closes that side of the bellow and then presses it so that the air rushes through the pipe leading to the fire..

.

A fellow just living on without any sort of order and adherence to virtues is just as good as dead..

Every man who is born will have to live till he is dead..

But that life is of little use to anyone including himself..

The life has to be productive and virtuous..

peaise the good but be silent about defects in others

 

गुणदोषौ बुधो गृह्णन् इन्दुक्षेडाविवेश्वरः।

शिरसा श्लाखते पूर्वं परं कण्ठे नियच्छति॥

सुभाषितशतकत्रये॥

guṇadoṣau budho gṛhṇan indukṣeḍāviveśvaraḥ|

śirasā ślākhate pūrvaṁ paraṁ kaṇṭhe niyacchati||

subhāṣitaśatakatraye||

A wise man gives the similar treatment to good and bad just as how Lord Shiva treats the crescent moon, and the poison

Shiva gave an honourable place to moon by keeping its crescent in his matted locks, as an adornment. However, when Shiva saw the poison of Vasuki flowing out during the churning of milky ocean, he just swallowed it and fixed it in His throat, ensuring that it never comes out.

Similarly, when a wise person sees good things, he praises them very high

Nevertheless, when he sees bad things, he just keeps it safe under his throat, keeping quiet and by never talking about it.

Here the poet compares to the Moon and compares the bad to the poison.

We can be lavish in praising and patronising good things.

However, we have to suppress bad things, bad thoughts and bad actions.

the stamp of class

 

एतदेव कुलीनत्वं एतदेव गुणार्जनम्। यत्सदैव सतां सत्सु विनयावनतं शिरः॥

क्षेमेन्द्रस्य् दर्पदलने। महासुभाषितसङ्ग्रहे ७८१७

etadeva kulīnatvaṁ etadeva guṇārjanam| yatsadaiva satāṁ satsu vinayāvanataṁ śiraḥ||

kṣemendrasy darpadalane| mahāsubhāṣitasaṅgrahe 7817

The man of class, the man of high birth, the man of great character should ever be prepared; he should never hesitate, to approach great personages with utter humility and keeping heads bent down showing great respect. This indeed is the hallmark of person’s class, birth and breeding in a great family.

This is the sure means, the method that would never fail him in learning, accumulating and keeping intact one’s great qualities and virtues

A very worthy advice from Darpadalanam of Kshemendra, one of the greatest poets, grammarians and linguists of Sanskrit

K v a

एतद् this एव alone कुलीनत्वं is the sign, is the exhibition of high birth, class एतद् this एव alone गुणार्जनं is the means to accumulate virtues यत् that is सदा एव ever, always सतां for good and noble people सत्सु in respect of respectable persons विनयावनतं bowing as a token of great respect शिरः head