The thief is always ahead of the police..

The thief is always ahead of the police..

Basically, the citizens give rights to the State as and when they cannot handle or resolve any issue individually because of clash of interests.. be it at macro level like mercy killing, freedom of expression, etc,,or even at the micro level like selling of peanuts ..

There is no right vested with the State to declare any blanket ban on any action or commodity or activity.. at least in a democratic and law abiding political setup..

If one brand is banned, the issue may remain dormant for few days, and the same thing will appear in a different name.. again kill or pollute, again would get banned and the cycle goes on..

Like Rakshasaas raising their heads one after the other and God also coming out in many successive incarnations to combat those evil fellows..

But then an enlightened set of citizens can make things better.

you would become such beggars if you refuse to share and help others wth what you have

बोधयति न याचन्ते भिक्षाहारा गृहे गृहे। 

याचकस्य प्रदातव्यम् अदत्तफलमीदृशम्॥ 

इन्दिश्चेह् स्प्रुचे ४४८९ १९८९ शार्ङ्गधर पद्धति

bodhayati na yācante bhikṣāhārā gṛhe gṛhe| 

yācakasya pradātavyam adattaphalamīdṛśam|| 

indiśceh spruce 4489 1989 śārṅgadhara paddhati

The wayside beggars who stand at the gate of every house asking for food are not exactly begging. Their visit is a reminder and campaign. The message they convey is that you would become such beggars if you refuse to share and help others wth what you have.

kṛṣṇāya vāsudevāya haraye paramātmane| praṇatakleśanāśāya govindāya namo namaḥ||

संसारसागरे मग्नं दीनं मां करुणानिधे

कर्मग्राहगृहीताङ्गं मामुद्धर भवार्णवात्||

भवे भवे यथा भक्तिः पादयोस्तव जायते।

तथा कुरुष्व देवश नाथस्त्वं नो यतः प्रभो॥

नामसङ्कीर्तनं यस्य सर्वपाप प्रणाशनम्

प्रणामो दुःख शमनं तं नमामि हरिं परम्॥

कृष्णाय वासुदेवाय हरये परमात्मने।

प्रणतक्लेशनाशाय गोविन्दाय नमो नमः॥

देव देव जगन्नाथ पुण्यश्रवणकीर्तन।

यदूत्तमोत्तम श्लोक नारायण नमोऽस्तु ते॥

श्रीमद् भागवते

saṁsārasāgare magnaṁ dīnaṁ māṁ karuṇānidhe

karmagrāhagṛhītāṅgaṁ māmuddhara bhavārṇavāt||

bhave bahave yathā bhaktiḥ pādayostava jāyate|

tathā kuruṣva devaeśa nāthastvaṁ no yataḥ prabho||

nāmasañkiirtanaṁ yasya sarvapāpa praṇāśanam

praṇāmo duḥkha śamanaṁ taṁ namāmi hariṁ param||

kṛṣṇāya vāsudevāya haraye paramātmane|

praṇatakleśanāśāya govindāya namo namaḥ||

deva deva jagannātha puṇyaśravaṇakīrtana|

yadūttamottama śloka nārāyaṇa namo'stu te||

śrīmad bhāgavate

Oh my Master Krishna, you are the reservoir and treasurehous of compassion. I am drowning in the quagmire of worldly worries and sins and the crocodile in the shape of Karma or the force of past deeds has sunk its sharp teeth on my feet and is dragging me down at great speed. May you be pleased to lift me and save me from this ocean of worldy woes.

Oh my Master Krishna, I am humbly making this request to you surrendering myself at your lotus feet, please do things, please arrange things in such a way that I would have unflinching devotion to you in every slice of time, every birth I take

I am paying my respects to Hari, the Krishna and falling at his feet, When the name of Krishna the Hari is sung and praised, all my sins are removed. When I fall at His feet in utter supplication all my sorrows are removed.

Pranams again and again to Krishna, the son of Vasudeva, the remover of all sins Hari, the supreme sould paramatma, the one who removes all the difficulties of persons who approach Him in humility for protection, who is the protector of the cows Govinds, the master who lifted the Govardhana mountain

Oh Lord Jagannatha, the master of the Universe, The recital of your glorious stories and listening to such recitals would relief and grace to all. You are the best among the great heroes of the Yadu clan. You are the one who is praised with greatest respect by all lore and literature. Pranams to you again and again, my Master Krishna, the Narayana.

സംസാരസാഗരേ മഗ്നം ദീനം മാം കരുണാനിധേ

കര്‍മ്മഗ്രാഹഗൃഹീതാങ്ഗം മാമുദ്ധര ഭവാര്‍ണവാത്||

ഭവേ ഭവേ യഥാ ഭക്തിഃ പാദയോസ്തവ ജായതേ।

തഥാ കുരുഷ്വ ദേവശ നാഥസ്ത്വം നോ യതഃ പ്രഭോ॥

നാമസങ്കീര്‍ത്തനം യസ്യ സര്‍വപാപ പ്രണാശനം

പ്രണാമോ ദുഃഖ ശമനം തം നമാമി ഹരിം പരം॥

കൃഷ്ണായ വാസുദേവായ ഹരയേ പരമാത്മനേ।

പ്രണതക്ലേശനാശായ ഗോവിന്ദായ നമോ നമഃ॥

ദേവ ദേവ ജഗന്നാഥ പുണ്യശ്രവണകീര്‍ത്തന।

യദൂത്തമോത്തമ ശ്ലോക നാരായണ നമോഽസ്തു തേ॥

ശ്രീമദ് ഭാഗവതേ

കൃഷ്ണാ അവിടുന്ന് കാരുണ്യത്തിന്‍റെ നിധികുംഭമാണ്, കരുണയുടെ വറ്റാത്ത ഉറവിടമാണ്. സംസാരം എന്ന കടലില്‍ കഷ്ടപ്പാടുകളും വേവലാതികളും ഒരുക്കുന്ന ചുഴിയില്‍ ഞാന്‍ മുങ്ങിത്താഴുകയാണ്. കര്‍മ്മം എന്ന വന്‍ മുതല എന്‍റെ കാലുകളില്‍ മൂര്‍ച്ചയേറിയ പല്ലുകള്‍ അമര്‍ത്തി എന്നെ ശക്തിയോടെ താഴേയ്ക്ക് വലിച്ചു കൊണ്ടിരിക്കുകയാണ്. എന്നെ ഈ ഗര്‍ത്തത്തില്‍ നിന്നും വലിച്ചുകയറ്റി രക്ഷിക്കുവാന്‍ അവിടുത്തെ തിരുവുള്ളം ഉണ്ടാവണേ

കൃഷ്ണാ അവിടുത്തെ തൃപ്പാദങ്ങളില്‍ ശരണം പ്രാപ്രിച്ചു അവിടുത്തോട്‌ കേണപേക്ഷിക്കുകയാണ്. എവിടെയെല്ലാം എത്ര പ്രാവശ്യമെല്ലാം ഞാന്‍ ജന്മം എടുക്കുകയാണെങ്കിലും അപ്പോഴെല്ലാം ആ ജന്മങ്ങളില്‍ എല്ലാം അവിടുത്തെ തൃപ്പാദങ്ങളില്‍ എന്നും ഭക്തി ഉണ്ടായിരിക്കാന്‍ അവിടുന്ന് അനുഗ്രഹിക്കേണമേ

ഞാന്‍ ഹരിയായ കൃഷ്ണനെ പ്രണമിക്കുന്നു. ആ ദിവ്യനാമം ഉച്ചരിക്കുമ്പോള്‍, ആ നാമം പാടി പുകഴ്തുമ്പോള്‍ നമ്മുടെ പാപം എല്ലാം നശിക്കുന്നു. ആ കാലിണകളില്‍ പ്രണമിക്കുമ്പോള്‍ നമ്മുടെ ദുഃഖങ്ങള്‍ എല്ലാം തീരുന്നു.

കൃഷ്ണന് വീണ്ടും വീണ്ടും പ്രണാമം.. വസുദേവന്‍റെ ഒമാനമാകനായ കൃഷന് പ്രണാമം. പാപമെല്ലാം നീക്കുന്ന ഹരിക്ക് പ്രണാമം. പരമാത്മാവിന് പ്രണാമം. ജീവിതത്തില്‍ നല്ല മാര്‍ഗ്ഗം കണ്ടെത്താന്‍ വേണ്ടി തങ്ങളുടെ ക്ലേശങ്ങളെല്ലാം പേറിക്കൊണ്ടു അവിടുത്തെ കാലിണയെ ശരണം പ്രാപിക്കുന്നവര്‍ക്ക് എല്ലാ അല്ലലുകളും അകറ്റി അനുഗ്രഹം ചൊരിയുന്ന ഭഗവാന് പ്രണാമം. ഗോക്കളുടെ നാഥനായ, ഗോവര്‍ദ്ധനം ഉയര്‍ത്തി ഗോകുലം രക്ഷിച്ച ഗോവിന്ദന് പ്രണാമം.

കൃഷ്ണ, ജഗന്നാഥ, പ്രപഞ്ചത്തിന്‍റെ ഉടയോനെ, അവിടുത്തെ മഹത്തായ ചരിതങ്ങള്‍ പാടുന്നവര്‍ക്കും അവ കേള്‍ക്കുന്നവര്‍ക്കും നന്മയും സമൃദ്ധിയും സമാധാനവും കൈവരുന്നു. മഹത്തുക്കള്‍ നിറഞ്ഞ യദുകുലത്തിലെ ഏറ്റവും ഉത്തമനായ വ്യക്തി യാണ് അവിടുന്ന്. ലോകത്തിലെ എല്ലാ സാഹിത്യവും സ്തോത്രങ്ങളും എല്ലാം ആത്യന്തികമായി അവിടുത്തേയാണ് പുകഴ്ത്തുന്നത്. നാരായണ, കൃഷണ അവിടുത്തേക്ക്‌ വീണ്ടും വീണ്ടും പ്രണാമം

ശ്രീമദ്‌ ഭാഗവതത്തില്‍ നിന്ന്.

I cannot give up my poonool and Krishna and continue to live

I am seeing so many posts about conversion new types of worship and so on.

I just asked myself..

"If you are offered all wealth comforts and promises of heaven far beyond what you do have, will you just cut off your poonool give up your Krishna and convert?.

After all Is it not true that your poonool or Krishna give more difficulties than comforts?"

Yes it looks to be true that poonool and Krishna give me difficulties than comforts.

But I cannot give up my poonool and Krishna and continue to live.

I will prefer to die with the name of Krishna in my my lips and my poonool will burn to ashes only with me.

My religion and faith are so simple.

My religion is just a part of me.

I cannot change it

We can talk of things tending toward zero but we are helpless when something becomes zero

Molecular biology.. genetic engineering.. the progress in these fields may be path breaking.. but everything pauses on the point when the life and the chemical content of the biological mass are keeping good company to one another.

Once the threshold is crossed and we are faced with the fact that what is called life. and signs thereof have left the biological mass now called carcass or dead body, we stand dumb folded..

Our basic belief.. of Hinduism and Vedas was that there is a controlling force in rtm ऋतम् and सत्यं

we see the Harihara swaroopam

in rtgm satyam param brahma purusham krishnapingalam oordhwaretham viroopaaksham vishvaroopaya vai Namah.

ऋतं सत्यं परंब्रह्म पुरुषं कृष्णपिङ्गलं ऊर्ध्वरेतम् विरूपाक्षं विश्वरूपाय वै नमः .

( we chant this prayer at least thrice a day.. the lord Hari and Hara are one and they are the embodiment of rthm and satyam.. (translation of the other parts of the slokam are not relevant here)..

The basic principle is that the function of the whole universe is controlled by Him applying His will which is the exalted truth..

rthm is truth,( the structure or rule of truth.). but many things more than mere truth as we who have learned science in modern terms and the logic thereon can interpret or perceive..

The theory of Karma has also its genesis here.. right things beget right and wrong ones the opposite.

So the living being is also expected to obey the Divine truth and follow it.. but we are given a little freedom and we tend to move away from the exalted order a little and we get tarnished by Karma..

Of course, the precept of the primal Truthfulness and objectiveness of the Maker has to be accepted without proof.. either because there is no proof or because our minds have not yet grown enough to grapple with that proof..

And most of the Vedic principles have emanated from this baisc tenet..

True, the lesser humans have added a lot of muck to the basic foundation.. but then that happens even in science.

. Are we anywhere near absolute truth in Science? What about the strange behaviours of matter energy mix as conceived by Max Planck and Einstein.. at the uncertainty principle level.?.

most of the research findings are ultimately estimations..

the value of something very small as a tiny variable which is relatable to it tends to become zero.. even in differentiation in maths.. We can talk of things tending toward zero but we are helpless when something becomes zero..

Some actions and gestures are very difficult to understand primarily..

Some actions and gestures are very difficult to understand primarily..

But we would come accustomed to them and would even realize the meaning and spirit behind such acts after long periods..

Most of the time we would understand that such actions had a lot of right in it..

Even as a boy and upto the time he treacherously left for heaven when I was just thirty..

I used to watch my father and his methods of worship.

Of course he was very hawkish in performing the Sandhyavandhanam, and chanting some mantrams which he had acquired from his father and certain most revered Nambuthiri gurus, especially the Arithoittathil Swamigal and Madangarli swamigal  and he gave most of the mantram to me too.. so if I start my pooja and rituals in the morning I would have to be engaged at least for one year..

But more than that he would start praying calling the names of every deity with whom he had grown or visited..

Lord Shiva of Thrikkandiyur near Tirur.. and the Vettakkaran there would be the first in his list as he grew as a child there..

This would be followed by Visvanathaswamy and Visalakshy of Koduvayur, Sreeraama of Thrikkandiyur and the list would contain a hundred addresses of Gods,

Vishnu, Shiva, Ayyappa, Ganapathi, Devi..And our Swamy.. the Pazhani Andavar.the murugan

God is same everywhere..

God has no religions even..

I was wondering why such a simple and straightforward believer was calling so many gods every morning and evening..

I could not find any rational answer to this while he was alive, and I have even tried to make fun of him for reading aloud the address list..

But in retrospect, I understand the spirit...

The man was living his whole life over and over again by mentioning the Pratishtas in various temples with which he had occasion to be in touch..

For his simple frugal and straightforward life, the focal point was always God and the deities in the temple

A son understands his father only when the son is sufficiently old and most probably the father is just a memory.

For the last few years, I would add to a written list kept in a book the names of all the deities I have got in touch in my life including the temples of Jesus, Allah or for that matter any God or God in any shape, and just would read the list at least once in the day..

Maybe it is raw idolatry, obscurantism.. but there is some peace in that process.

greatness of a tree in its spontaneous eagerness to be of service to one and all

व्याकुर्महे बहु किमत्र तरो सदैव नैसर्गिको यदुपकाररसः परेषु।

उन्मूलितोऽपि मरुता बत वारिदुर्गे मार्गे यदन्यजनसंक्रमतामुपेतः॥

सदुक्ति कर्णामृते १८८४

vyākurmahe bahu kimatra taro sadaiva naisargiko yadupakārarasaḥ pareṣu|

unmūlito'pi marutā bata vāridurge mārge yadanyajanasaṁkramatāmupetaḥ||

sadukti karṇāmṛte 1884

It is not surprising, it is not exaggeration, if we are praising the greatness exhibited by a tree in its spontaneous eagerness to be of service to one and all.. See, even when the tree is uprooted and brought down by a wind, the tree falls across the flooded water-logged ares and streams and serves as a bridge which enable all the pedestrians to walk along to their desired destination.

तरोः of the tree परेषु in respect of others यद् what नैसर्गिकः spontaneous उपकाररसः eagerness to be of service तद् that बहुः in great quantity, व्याकुर्महे spread, praise, describe with approval किं अत्र what is there to be surprised about that

बत indeed तरु the tree मरुता by the wind उन्मूलितः uprooted अपि too वारि दुर्गे made impossible to cross due to flooding by water मार्गे path अन्यजन other people संक्रमतां उपैतः function as bridge,

വ്യാകുര്‍മഹേ ബഹു കിമത്ര തരോ സദൈവ 

നൈസര്ഗികോ യദുപകാരരസഃ പരേഷു|

ഉന്മൂലിതോഽപി മരുതാ ബത വാരിദുര്‍ഗേ 

മാര്‍ഗേ യദന്യജനസംക്രമതാമുപേതഃ||

സദുക്തി കര്‍ണ്ണാമൃതേ ൧൮൮൪

ഒരു മരത്തെക്കുറിച്ചു പുകഴ്ത്തിപ്പറയുന്നതിലും അത് എല്ലായ്പ്പോഴും ഏതു അവസ്ഥയിലും മറ്റുള്ളവർക്ക് ഉപകാരം ചെയ്യുവാൻ സ്വയം സന്നദ്ധത എന്ന നൈസർഗ്ഗികമായ ഗുണം നിറഞ്ഞു നിൽക്കുന്നതാണെന്നു സമ്മതിക്കുന്നതിൽ എന്ത് തെറ്റാണുള്ളത് ? കാറ്റിൽ കടപുഴകി നിലത്ത് വീണാൽ പോലും അത് വെള്ളം നിറഞ്ഞ ചതുപ്പുകളുടെയും അരുവികളുടെയും തോടുകളുടെയും ഇരു കരകൾക്കും കുറുകെ കിടന്ന് മനുഷ്യർക്കു നടക്കാനും അക്കരെ പറ്റാനും കഴിയാത്ത വഴികളിൽ പാലങ്ങളായി സ്വയം അർപ്പിച്ചു സേവനം അനുഷ്ഠിക്കുന്നു.

Runamochana nrusimha stotrm

ऋणमोचन नृसिंह स्तोत्रम्

देवताकार्यसिद्ध्यर्थं सभास्तम्भसमुद्भवम् ।

श्री नृसिंहं महावीरं नमामि ऋणमुक्तये ॥ १ ॥

लक्ष्म्यालिङ्गितवामाङ्गं भक्तानां वरदायकम्।

श्री नृसिंहं महावीरं नमामि ऋणमुक्तये ॥ २ ॥

आन्त्रमालाधरं शङ्ख चक्राब्जायुध धारिणं ।

श्री नृसिंहं महावीरं नमामि ऋण मुक्तये ॥ ३ ॥

स्मरणात् सर्वपापघ्नं कद्रूजविषनाशनम्।

श्री नृसिंहं महावीरं नमामि ऋणमुक्तये ॥ ४ ॥

सिंहनादेन महता दिग्दन्तिभयनाशनम् ।

श्री नृसिंहं महावीरं नमामि ऋणमुक्तये ॥ ५ ॥

प्रह्लादवरदं श्रीशं दैत्येश्वरविदारणम् ।

श्री नृसिंहं महावीरं नमामि ऋणमुक्तये ॥ ६ ॥

क्रूरग्रहैः पीडितानां भक्तानामभयप्रदम् ।

श्री नृसिंहं महावीरं नमामि ऋणमुक्तये ॥ ७ ॥

वेदवेदान्तयज्ञेशं ब्रह्मरुद्रादि वन्दितम् ।

श्री नृसिंहं महावीरं नमामि ऋणमुक्तये ॥ ८ ॥

य इदं पठते नित्यं ऋणमोचन संज्ञितम् ।

अनृणी जायते सद्यः धनं शीघ्रमवाप्नुयात् ॥ ९ ॥

ṛṇamocana nṛsiṃha stotram

devatākāryasiddhyarthaṃ sabhāstambhasamudhbavam ।

śrī nṛsiṃhaṃ mahāvīraṃ namāmi ṛṇamuktaye ॥ 1 ॥

lakṣmyāliṅgitavāmāṅgaṃ bhaktānāṃ varadāyakam।

śrī nṛsiṃhaṃ mahāvīraṃ namāmi ṛṇamuktaye ॥ 2 ॥

āntramālādharaṃ śaṅkha cakrābjāyudha dhāriṇaṃ ।

śrī nṛsiṃhaṃ mahāvīraṃ namāmi ṛṇa muktaye ॥ 3 ॥

smaraṇāt sarvapāpaghnaṃ kadrūjaviṣanāśanam।

śrī nṛsiṃhaṃ mahāvīraṃ namāmi ṛṇamuktaye ॥ 4 ॥

siṃhanādena mahatā digdantibhayanāśanam ।

śrī nṛsiṃhaṃ mahāvīraṃ namāmi ṛṇamuktaye ॥ 5 ॥

prahlādavaradaṃ śrīśaṃ daityeśvaravidāriṇam ।

śrī nṛsiṃhaṃ mahāvīraṃ namāmi ṛṇamuktaye ॥ 6 ॥

krūragrahaiḥ pīḍitānāṃ bhaktānāmabhayapradam ।

śrī nṛsiṃhaṃ mahāvīraṃ namāmi ṛṇamuktaye ॥ 7 ॥

vedavedāntayajñeśaṃ brahmarudrādi vanditam ।

śrī nṛsiṃhaṃ mahāvīraṃ namāmi ṛṇamuktaye ॥ 8 ॥

ya idaṃ paṭhate nityaṃ ṛṇamocana saṃjñitam ।

anṛṇī jāyate sadhyaḥ dhanaṃ śīghramavāpnuyāt ॥ 9 ॥

ഋണമോചന നൃസിംഹ സ്തോത്രം

ദേവതാകാര്യസിദ്ധ്യര്‍ഥം സഭാസ്തംഭസമുദ്ഭവം ।

ശ്രീ നൃസിംഹം മഹാവീരം നമാമി ഋണമുക്തയേ ॥ ൧ ॥

ലക്ഷ്മ്യാലിംഗിതവാമാംഗം ഭക്താനാം വരദായകം।

ശ്രീ നൃസിംഹം മഹാവീരം നമാമി ഋണമുക്തയേ ॥ ൨ ॥

ആന്ത്രമാലാധരം ശങ്ഖ ചക്രാബ്ജായുധ ധാരിണം ।

ശ്രീ നൃസിംഹം മഹാവീരം നമാമി ഋണ മുക്തയേ ॥ ൩ ॥

സ്മരണാത് സര്‍വപാപഘ്നം കദ്രൂജവിഷനാശനം।

ശ്രീ നൃസിംഹം മഹാവീരം നമാമി ഋണമുക്തയേ ॥ ൪ ॥

സിംഹനാദേന മഹതാ ദിഗ്ദന്തിഭയനാശനം ।

ശ്രീ നൃസിംഹം മഹാവീരം നമാമി ഋണമുക്തയേ ॥ ൫ ॥

പ്രഹ്ളാദവരദം ശ്രീശം ദൈത്യേശ്വരവിദാരണം ।

ശ്രീ നൃസിംഹം മഹാവീരം നമാമി ഋണമുക്തയേ ॥ ൬ ॥

ക്രൂരഗ്രഹൈഃ പീഡിതാനാം ഭക്താനാമഭയപ്രദം ।

ശ്രീ നൃസിംഹം മഹാവീരം നമാമി ഋണമുക്തയേ ॥ ൭ ॥

വേദവേദാന്തയജ്ഞേശം ബ്രഹ്മരുദ്രാദി വന്ദിതം ।

ശ്രീ നൃസിംഹം മഹാവീരം നമാമി ഋണമുക്തയേ ॥ ൮ ॥

യ ഇദം പഠതേ നിത്യം ഋണമോചന സംജ്ഞിതം ।

അനൃണീ ജായതേ സദ്യഃ ധനം ശീഘ്രമവാപ്നുയാത് ॥ ൯ ॥

Translation

With a fond prayer that I may be discharged of all the financial liabilities and debts I owe, I offer my obeisance to the all-powerful and valorous Lord Narasimha who, with a view to fulfil the prayers of the Gods and to bring them success, once took birth in the broken pillars of the Royal Court of (Hiranya Kashipu),

With a fond prayer that I may be discharged of all the financial liabilities and debts I owe, I offer my obeisance to the all-powerful and valorous Lord Narasimha, who is being embraced by Mother Lakshmi sitting on His left thigh, the Lord, who is ever pleased to grant all desired boons to his devotees

With a fond prayer that I may be discharged of all the financial liabilities and debts I owe, I offer my obeisance to the all-powerful and valorous Lord Narasimha, who is wearing the intestine of the demon (Hiranya) around his neck as if it were a garland, the lord who is wearing the conch, the discus an lotus as adornments and weapons

With a fond prayer that I may be discharged of all the financial liabilities and debts I owe, I offer my obeisance to the all-powerful and valorous Lord Narasimha, who annihilates the sins of all people who meditate on Him, the lord who is capable of removing the poison emitted or administered by snakes who are all descendants and offspring of Mother Kadru

With a fond prayer that I may be discharged of all the financial liabilities and debts I owe, I offer my obeisance to the all-powerful and valorous Lord Narasimha, who emits the thunder-like roar befitting a terrible lion and removes all the threats caused by the presence of elephants occupying all the cardinal points on the universe

With a fond prayer that I may be discharged of all the financial liabilities and debts I owe, I offer my obeisance to the all-powerful and valorous Lord Narasimha, who showered the young devotee Prahlada with all blessings and boons, the Lord who is the master of Mother Lakshmi the Goddess of wealth, the lord who killed and mutilated the body of the leader of demons Hiranya kashipu

With a fond prayer that I may be discharged of all the financial liabilities and debts I owe, I offer my obeisance to the all-powerful and valorous Lord Narasimha who offers relief and succour to human beings who are tormented by unfavourably cruel planets, the Lord who offers protective shelter to the devotees who reach his lotus feet

With a fond prayer that I may be discharged of all the financial liabilities and debts I owe, I offer my obeisance to the all-powerful and valorous Lord Narasimha, who is the deity who is the subject matter and Lord as described in Vedas, the philosophies of Vedantas and the presiding deity to whom all offering in yajnas are offered, the Lord who is worshipped all Gods including Brahmadeva and Lord Shankara.

Whoever recites on all days, this hymn, named Runa Moachan, becomes discharged of all debts and liabilities owed by him and such person would become immensely rich very soon.

slokams, chatuslokams and subhasitams

I posted a story essentially to drive home the point that a few words of praise can get a lot of benefits in return.. In fact, as a serious student of Sanskrit language and literature, just like most other students and scholars, I have found that the authors and poets left little for us to learn about their identity, location and time in history..The scholars and researchers have not succeeded much in fixing the identity of Kalidasa.. and even his place of origin.. whether it was in India or whether he came from outside. And although he pays respects to vedas, brahmins, and gods identified with higher castes, some feel that the name, his tilt towards Shakti or Kali and even his name Dasa would indicate that he did not belong to the high caste.. Dandi of course was a brahmin, as per the lore.. But apart from some later eulogies conveniently penned to enhance the glory of some poet or writer at the cost of someone else, there is hardly any evidence to show that Kalidasa and Dandi were contemporaries.. and that Bhoja was contemporary with them.. Dandi was essentially a prose writer more than a poet..his magnum opus is Dashakumaracharitam.. a semi historic narrative of the lives of a prince and nine of his friends.. Kaavyaadarha is his other great work..

Some eulogies flock together Dandi, Bharavi, Kalidasa and Magha.. but scholars assign them to various stages of development and maturity in literary style.. Though simple, pleasant and romantic, the puritans often hold the view that Kalidasa has his own limitations in grammar, craft and vocabulary, and that he was the earliest one.. Dandi, of a more refined and puritanic style must have come later,, and then Bharavi and then alone Magha.. and still later the Sriharsha, . and so on.. as judged by the pundits in development and refinement of the language.

We just mention some free slokas.. called Chaatu slokas.. for occasions to drive home certain points in Shastras and lifestyle.. the ideas are appealing but can never say for sure that the source is authentic.. The fruit is sweet but we do not know from which tree it is plucked, but we tend to name the tree according to our limited data or even our convenience..

There is a sloka in circulation comparing the greatness of Dandi and Kalidasa.. that too umpired by Bhoja.. nice to read but without any authenticity..

Once the matter as to who was great as a poet between Dandi and Kalidasa was taken to the doors of Devi Kali.. king Bhoja was also a witness to the proceedings. The three were assembled before the doors of the Devi which was just getting opened in the morning..

Seeing Dandi, Kali is reported to have said,

kavir dandiH kavir dandiH kavir Dandirna SashayaH

meaning three times I say, Dandi is the greatest poet.

Kalidasa was very sad.. but looking at his sad face, Mother Kali said.

Twamevaaham Twamevaaham Twamevaahama na samshayaH

meaning I declare thrice without any room for doubt that you are myself

who is greater?

So many such stories are there, with so many local variations in description and content..

So each can say things in the way he has learnt it..

Like perhaps the ten blind men who visited an elephant and described its form and qualities according to their perception..

chunkathu nondi

chunkathu nondi

( No disrespect intended to differently abled friends.. Just narrating an old story.. to convey a very different things..)

Nondi is a lame person.. a person who cannot walk..

There is a story about a lame person guarding a customs check post.. or chugam..

The businessmen and traders passing though did not know that the person was lame..

The man would lie in a cabin with his body fully covered by blanket..

And whenever some person wanted to cross the checkpost, this man would shout..

"Do not do anything unlawful. Remit the tax here honestly and move on.. You do not know what all things I will do to punish you if I am prompted to come towards you"..

The statement would be in very authoritarian tones.. and the people walking along were under the impression that a very strong person what resting under the blanket and if they cause disturbance to his authority, he would charge at them and finish them off..

But the reality was that if the blanket is removed, they would find only a person without any capacity to walk..

People who make tall claims but could do practically nothing are called Chukattu Nondis..

Their bluff could be called within seconds..

For the lame customs man it was just as thick as a blanket

The inherent talent cannot be taken away.

The inherent talent cannot be taken away.

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

अम्भोजिनीवननिवासविलासमेव हंसस्य हन्ति कुपितो विधाता।

न त्वस्य दुग्धजलभेदविधौ प्रसिद्धां वैदग्ध्यकीर्तिमपहर्तुमसौ समर्थः॥१८

भर्तृहेरे नीतिशतके

ambhojinīvananivāsavilāsameva haṁsasya hanti kupito vidhātā|

na tvasya dugdhajalabhedavidhau prasiddhāṁ vaidagdhyakīrtimapahartumasau samarthaḥ||18

bhartṛhere nītiśatake

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The philosopher poet and king Bhartruhari in Neetishatakam is trying to underline that fact that certain accomplishments of a being will remain with it even if its materials circumstances take a turn to the worse.. Whatever be the external circumstances, the inborn capacities cannot be taken away..

The message is quite clear.. The poet expects all to respect a person for his inherent inner qualities, rather than the affluent way he lives or the riches and pomp he exhibits in his life.. The riches can be confiscated by a stronger person at any time, but the qualities like character and erudition would remain with the subject for ever..

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Meaning

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

If and when the God of Creation Brahma becomes angry with a swan, he can easily confiscate or destroy its facility to stay happily in a forest of lotuses..

However that Brahmadeva is not capable enough to take away the expertise of the Swan to discriminate between milk and water, and the fame arsing to the bird out of such capacity..

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

Note..

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The poetic imagery of the capacity of the Swan to taken in the milky.. solid part of a mixture of milk and water.. and to just reject the water content, is very famous.

Kalidasa has used it in Abhijnaana Shakuntalam.

He says

हंसो हि क्षीरं आदत्ते तन् मिश्राः वर्जयत्यपः.. hamso his ksheeram aadatte tanmishraa varjayatyapaH.. the swan drinks the milk but rejects the water mixed with the milk.

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word analysis

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हंसस्य of the Swan

अम्भोजिनी lotus वन निवास विलासं the pleasure of happily living in the forest (full o lotuses )एव (only ) कुपितो the angry

विधाता the lord of creation, Brahma

हन्ति destroys

(परन्तु ) but

अस्य his of the swan प्रसिद्धां famous, celebrated

दुग्ध milk

जल water

भेद विधौ the capacity to separate

वैदगध्य the expertise

कीर्तिं the fame acquired

अपहर्तुं to rob, to take away forcibly

असौ न समर्थः. He ( that Brahma) is not capable..

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Regards

K v ananthanarayanan

my take on Dvaitam and Advaitam philosophies

to a query on my take on Dvaitam and Advaitam philosophies

There is essentially no difference between the two systems.. in their quest for the Supreme one..

Maybe dvaitham, in its humility gives a superior place to the collective manifestation of the supreme energy over that is manifest in the individual beings..

And advaitam, is not keen to acknowledge that the spirit present in everything is to be given a special treatment when it is treated as a collective one..

Salt or sugar will have the same taste whether it is present in a few crystals or is available in sackfuls..

Maybe we reach advaitam stage travelling through dvaitam.

But quarrel or schism on the basis of these two philosophies or strains of thought is never envisaged.

Further on Dvaitam and Advaitam

Further on Dvaitam and Advaitam

It is a matter of interpretation.. tat twam asi..

That is you..

or

Aham brahma asmi.. meaning I am the same as brahma..

if seen in their Upanishadic context are not dealing with the issue as to whether tat meaning that or twam meaning you is superior or aham me or brahma the Supreme being is superior..

The dichotomy lies there.

Mind you, you are yourself when you sleep, when you have ordinary thoughts and when you have very exalted mind-set too..

You are the same one when you are unclean without a bath.. 

and when you are clean and fresh after bath..

You are the same when you are sick and when you are healthy too..

 If it is presumed that you are better when you are clean and healthy than when you are unclean and sick,

that is your choice..

That is true  in relative terms too..

But if you consider the physical structure or internal organs in biological or anatomical terms you are the same .. one and the same..

That idea is also true..

In fact the two strains arose with reference to different states of perception.. and the masters of both knew that the conflicting view was equally valid..

But like political parties or groups they stuck to their own views as superior and did not mind having even fights on that basis..

For a neutral student that means nothing.

it is only perception.. just like beliefs in religion for some that Vishnu is greater than Shiva or vice versa..

Theories have their limitations..

Of course each is entitled to adhere to his views.. but the variance need not produce conflict..

There can be many truths.. and many untruths too..

After all the object, the viewer, and the instrument that views- with its calibration- decides the impact on the target..

We can never determine a thing switching off all of the three or any of the three and perceive a thing..

And what is the use in perception if it will lead only to conflict?

defects like thorns, dust and darkness are never noticed . Only sweet aroma matters.

पत्राणि कण्टकशतैः परिवेष्टितानि वार्तापि नास्ति मधुनो रजसान्धकारः।

आमोदमात्ररसिकेन मधुव्रतेन नालोकितानि केतकि तव दूषणानि॥

इन्दिश्चे स्प्रुचे १६९० शार्ङ्गधरपद्धती

patrāṇi kaṇṭakaśataiḥ pariveṣṭitāni vārtāpi nāsti madhuno rajasāndhakāraḥ|

āmodamātrarasikena madhuvratena nālokitāni ketaki tava dūṣaṇāni||

indiśce spruce 1690 śārṅgadharapaddhatī

Oh Ketaki flower (Thaazhampoo) The leaves of your plant are full with hundreds of thorns, and there is no indication about honey in you because your whole body is covered with flower dust creating near darkness. The honey bee, just comes straight to you attracted merely by the sweet aroma generated by you. The defects like thorns, dust and darkness are never noticed by the honeybee. Only your sweet aroma matters.

When there is overwhelming merit and beauty, defects are just ignored.

പത്രാണി കണ്ടകശതൈഃ പരിവേഷ്ടിതാനി വാര്‍ത്താപി നാസ്തി മധുനോ രജസാന്ധകാരഃ।

ആമോദമാത്രരസികേന മധുവ്രതേന നാലോകിതാനി കേതകി തവ ദൂഷണാനി॥

ഇന്ദിശ്ചേ സ്പ്രുചേ ൧൬൯൦ ശാര്‍ങ്ഗധരപദ്ധതീ

കൈതപ്പൂവേ, നിന്‍റെ ഇലകള്‍ നൂറു നൂറു മുള്ളുകള്‍ കൊണ്ട് നിറഞ്ഞവയാണ്. നിന്നില്‍ തേന്‍ ഉണ്ടോ എന്ന കാര്യം ആര്‍ക്കും ഒരു നിശ്ചയവും ഇല്ല.. നിന്‍റെ ശരീരം മുഴുവന്‍ പൂമ്പൊടി കൊണ്ട് നിറഞ്ഞ് നിന്നെ കാണുവാന്‍ തന്നെ പറ്റാത്തവിധം അന്ധകാരമാണ് നിനക്ക് ചുറ്റും. പക്ഷെ വണ്ടുകളും തേനീച്ചകളും നിന്‍റെ അദമ്യമായ സുഗന്ധത്താല്‍ ആകൃഷ്ടരായി മാത്രം നിന്നെ തേടിയെത്തുന്നു. മുള്ളുകളും, പൊടിപടലവും, ഇരുട്ടും ഒന്നും അവര്‍ക്ക് ഒരു വിഷയമേ അല്ല. നിന്‍റെ സുഗന്ധം മാത്രമാണ് അവരുടെ ലക്ഷ്യം.

ഏറെ വൈശിഷ്ട്യവും ഭംഗിയും ഒക്കെ ഉണ്ടെങ്കില്‍ പിന്നെ കൊച്ചു കൊച്ചു ദോഷങ്ങള്‍ ആരും ശ്രദ്ധിക്കില്ല

richest fellow who will not help others is merely a wretch

धनिनोप्यदान विभवाः गण्यते धुरि महादरिद्राणाम्।

हन्ति न यतः पिपासतां अतः समुद्रोऽपि मरुरेव॥

बल्लालकवेः भोजप्रबन्धे॥

dhaninopyadāna vibhavāḥ gaṇyate dhuri mahādaridrāṇām|

hanti na yataḥ pipāsatāṁ ataḥ samudro'pi marureva||

ballālakaveḥ bhojaprabandhe||

Very rich people, people who have a lot of money and resources under their control, can be considered only in the category of very poor and indigent ones if they have no mind to share with others through gifts what they possess. The sea which is full of water is no better than the driest desert for us because the salty water filling the sea will never help us in quenching our thirst.

From bhojaprabandham

आदान विभवाः without gifting, withous sharing धनिनः अपि even very rich, affluent people महादरिद्राणां of extremely poor धुरि in the category, in the row गण्यते are considered . यतः because समुद्रः the salty sea पिपासतां thirst न हन्ति does not quench अतः सः therefore it मरुः desert एव गण्यते considered only as, considered only in that category

ധനിനോപ്യദാന വിഭവാഃ ഗണ്യതേ ധുരി മഹാദരിദ്രാണാം।

ഹന്തി ന യതഃ പിപാസതാം അതഃ സമുദ്രോഽപി മരുരേവ॥

ബല്ലാലകവേഃ ഭോജപ്രബന്ധേ॥

എത്ര പണക്കാര്‍ ആയാലും എത്ര സ്വത്തും ധാടിയും മോടിയും ഒക്കെ ഉള്ളവര്‍ ആയാലും തങ്ങള്‍ക്കുള്ളത് മറ്റുള്ളവരുമായി പങ്കുവയ്ക്കാന്‍ മനസ്സില്ലാതവരെയും അങ്ങിനെ ആരെയും സഹായിക്കാത്തവരെയും ദരിദ്രവാസികളുടെ കൂട്ടത്തില്‍ മാത്രമേ പരിഗണിക്കാന്‍ സമൂഹത്തിനു കഴിയൂ.
കടലില്‍ ധാരാളം വെള്ളം ഉണ്ടെങ്കിലും ഒരു തുള്ളി പോലും ആ ഉപ്പുവെള്ളം കുടിച്ചു ദാഹമടക്കാന്‍ ആര്‍ക്കും കഴിയില്ല. മരുഭൂമിയില്‍ പോയാല്‍ വെള്ളം കിട്ടാതെ ദാഹിച്ചു വലയും. അപ്പോള്‍ കടലിനെ മരുഭൂമിയെക്കാള്‍ നല്ലതായി കണക്കാക്കാന്‍ പറ്റുമോ ?

ഭോജപ്രബന്ധത്തില്‍ നിന്ന്.

knowledge without its application is merely a dead weight

अवशेन्द्रियचित्तानां हस्तिस्नानमिव क्रिया ।

दुर्भगाभरणप्रायो ज्ञानं भारः क्रियां विना ॥

Sanskrit quote nr. 3276 (Maha-subhashita-samgraha) hitopadesham

avaśendriyacittānāṃ hastisnānamiva kriyā |

durbhagābharaṇaprāyo jñānaṃ bhāraḥ kriyāṃ vinā

If the mind, organs and limbs of a person are not within control all the activities undertaken by a person would go waste simply like the bath given to an elephant ( An elephant even when it is given a thorough bath, smears its whole body with dust and dirt immediately on emerging from the pond. So the bath is just a waste. )

Mere knowledge without its application for useful activities is merely a dead weight and a liability…just like the ornaments worn by a lady who is neither attractive nor lucky.

अवश not in control इन्द्रिय organs and senses चित्तानां mind क्रियाः action, work हस्तिelephant स्नानं bath इव like व्यर्थं wasteful भवति becomesदुर्भगा luckless, attractionless lady आभरण ornaments प्रायःlike ज्ञानं knowled क्रियां action विना without भारं dead weight भवति becomes

അവശേന്ദ്രിയചിത്താനാം ഹസ്തിസ്നാനമിവ ക്രിയാ |

ദുര്‍ഭഗാഭരണപ്രായോ ജ്ഞാനം ഭാരഃ ക്രിയാം വിനാ

ഹിതോപദേശം മഹാസുഭാഷിത സംഗ്രഹം 3276

ഇന്ദ്രിയങ്ങളും മനസ്സും പൂര്‍ണ്ണമായും സ്വന്തം നിയന്ത്രണത്തില്‍ സൂക്ഷിക്കുവാന്‍ കഴിയാത്ത ഒരു വ്യക്തി ചെയ്യാന്‍ പുറപ്പെടുന്നതും ചെയ്തു തീര്‍ക്കുന്നതും ആയ (മിക്കവാറും) എല്ലാ കാര്യങ്ങളും പരാജയത്തില്‍ കലാശിക്കും. അത് ആനയെ കുളിപ്പിക്കുന്നത് പോലെയാണ്. കുളിച്ച് ഉടനെ ശരീരം മുഴുവന്‍ മണ്ണ് ചീറ്റി ആന വീണ്ടും പഴയപോലെ പൊടി പുരണ്ടു നില്‍ക്കുന്നത് കാണാറില്ലേ?

നല്ല കാര്യങ്ങള്‍ വേണ്ടവിധത്തില്‍ ചെയ്തു തീര്‍ക്കാന്‍ ഉതകാത്ത അറിവ്, അത് എത്ര വലുതാണെങ്കിലും ഭാഗ്യവും ഭംഗിയും കുറഞ്ഞു പോയ പെണ്ണ് അണിയുന്ന ആഭരണങ്ങള്‍ പോലെ വെറും പാഴ് ചുമടായിരിക്കും

where can you find a darker niche to hide ?

क्षीरसारमपहृत्य शङ्कया स्वीकृतं यदि पलायनं त्वया।

मानसे मम नितान्त तामसे नन्दनन्दन कथं न लीयसे॥

kṣīrasāramapahṛtya śaṅkayā svīkṛtaṁ yadi palāyanaṁ tvayā|

mānase mama nitānta tāmase nandanandana kathaṁ na līyase||

You thief, son of Nanda, Krishna, are you running for shelter, fearing discovery, capture and punishment after stealing butter ? If that is so why don’t you hide inside my mind, my mind which is filled with eternal darkness ?

Krishna has to find a dark corner to hide, as he has stolen butter and is afraid of being caught. He is actually running around searching for a place to hide. The poor devotee tells the Lord.. Krishna, the darkest place, where there can never be any light of enlightenment is my own mind. Why do not you occupy the dark shelter that is my dark mind?

The poet thinks that there could be no darker space to hide, than his own mind.

The poet perhaps forgets the fact that once that butter-thief occupies his mind, that space would be converted into a region of eternal brightness.

हे नन्दनन्दन You son of Nadagopa त्वया by you क्षीरसारं butter अपहृत्य having robbed, having stolen शङ्कया in fear of being found out, being caught पलायनं flight for shelter यदि if स्वीकृतं adopted चेत् if that is so त्वं you नितान्त तामसे where there is eternal, permanent darkness मम my मानसे mind कथं न why not लीयसे you stay hiding ?

ക്ഷീരസാരമപഹൃത്യ ശങ്കയാ സ്വീകൃതം യദി പലായനം ത്വയാ।

മാനസേ മമ നിതാന്ത താമസേ നന്ദനന്ദന കഥം ന ലീയസേ॥

കൊച്ചു കള്ളാ, നന്ദഗോപന്‍റെ മകനെ, കൃഷ്ണാ, നീ വെണ്ണ കട്ടെടുത്ത ശേഷം ആ കളവു കണ്ടുപിടിക്കപ്പെടുമെന്നും അടി കിട്ടും എന്നും ഭയന്ന് തൊണ്ടിമുതലുമായി ഒളിസങ്കേതം തേടി ഓടി നടക്കുകയാണല്ലേ.?

നിനക്ക് എന്നും (അറിവില്ലായ്മടെയും പാപത്തിന്‍റെയും )ഇരുട്ട് മാത്രം നിറഞ്ഞ എന്‍റെ മനസ്സില്‍ക്കയറി ഭദ്രമായി ഒളിച്ചിരുന്നൂടെ ?

ആ ഇരുട്ടില്‍ നിന്നെ ആര് കണ്ടുപിടിക്കാനാണ് ?

അജ്ഞതയുടെ അന്ധകാരം ചൂഴുന്ന സ്വന്തം മനസ്സിനേക്കാള്‍ ഇരുണ്ട ഒരു ഇടവും ഉണ്ടാവാനിടയില്ല എന്നാണ് കവി കരുതുന്നത്.

പക്ഷെ കവി ഒരു കാര്യം മറക്കുന്നു. വെണ്ണ കട്ട ആ കുട്ടിക്കുറുമ്പന്‍ അദ്ദേഹത്തിന്‍റെ മനസ്സില്‍ കയറിയാല്‍ പിന്നെ അവിടമെല്ലാം അനശ്വരമായ പ്രകാശം കൊണ്ട് നിറഞ്ഞു പോവില്ലേ ?

state without a leader

यथा ह्यनुदकाः नद्यो यथा वाप्यतृणं वनम्।

अगोपाला याथा गावः थथा राष्ट्रमनायकम्॥

इन्दिश्चे स्प्रुचे २३३८ वाल्मीकिरामायणे

yathā hyanudakāḥ nadyo yathā vāpyatṛṇaṁ vanam|

agopālā yāthā gāvaḥ thathā rāṣṭramanāyakam||

indiśce spruce 2338 vālmīkirāmāyaṇe

A state without an effective leader is simply like a river without water, a jungle where not even grass grows and a herd of cattle without a cowherd.. Total disorder and insecurity.

I worship Rama, the Ragava, the glorious scion of the Raghu race

कालांभोधर कान्तिकान्तमनिशं वीरासनाध्यासितम्।

मुद्रां ज्ञानमयीं दधानमपरं हस्तांबुजं जानुनि

सीतां पार्श्वगतां सरोरुहकरां विद्युन्निभां राघवं

पश्यन्तं मुकुटाङ्गदादि विविधाकल्पोज्वलाङ्गं भजे॥

kālāṁbhodhara kāntikāntamaniśaṁ vīrāsanādhyāsitam|

mudrāṁ jñānamayīṁ dadhānamaparaṁ hastāṁbujaṁ jānuni

sītāṁ pārśvagatāṁ saroruhakaraam vidyunnibhāṁ rāghavaṁ

paśyantham mukuṭāṅgadādi vividākalpojvalāṅgaṁ bhaje||

from Ramarkshastotram

I worship Rama, the Ragava, the glorious scion of the Raghu race

who is shining forth brilliantly with the glow of blackest rain cloud

Rama who is eternal, who is ever victorious

Rama who is giving audience in Veerasana, the posture befitting the great warrior and here

Rama who is manifesting the mudra or Sign of Supreme knowledge through one hand

Rama who is keeping his other hand, resembling a lotus on his knee

Rama who is viewing with all affection Sita who is standing by His side, Sita who is attractively brilliant emitting the glow similar to lightning, sita who is holding a lotus in Her hands,

Rama who is attractively , brilliantly and ceremoniously clad in various adornments and insignia like crown, armour etc

कालांभोधर blackest rain cloud कान्ति brilliance कान्तं shining अनिशं endless, destructionless, bright, wihout darkness वीरासन अध्यासितं giving audience in the Veeraasana or posture of a great hero warrior ( हस्ते) with one handज्ञानमयीं मुद्रां the jnanamudra.. the gesture of absolute knowledge दधानं manifesting, showing अपरं the other हस्त अम्बुजं hand resembling lotus जानुनि दधानं placed on the knee पार्श्वगतां the one who is present on the side सरोरुह करां who is holding alotus in her hand विद्युत् निभां shining with the brightness of lightning सीतां seetha पश्यन्तं seeing मुकुट crown, kireeta अङ्गद armour आदि etc विविध various आकल्प adornments, उज्वलाङ्गं with a shining form राघवं भजे I worship Raghava, the Rama

കാലാംഭോധര കാന്തികാന്തമനിശം വീരാസനാധ്യാസിതം।

മുദ്രാം ജ്ഞാനമയീം ദധാനമപരം ഹസ്താംബുജം ജാനുനി।

സീതാം പാര്‍ശ്വഗതാം സരോരുഹനിഭാം വിദ്യുന്നിഭാം രാഘവം

പശ്യന്തം മുകുടാങ്ഗദാദി വിവിധാകല്‍പോജ്വലാങ്ഗം ഭജേ॥

രാമരക്ഷാ സ്തോത്രത്തില്‍നിന്ന്

രഘുവംശത്തിൻറെ അഭിമാനമായ രാഘവനെ, രാമനെ ഞാൻ ആരാധിക്കുന്നു

കറുത്തിരുണ്ട മഴമേഘത്തിൻറെ ശോഭയോടെ തിളങ്ങുന്ന രാമൻ

നിത്യനും ഒരുനേരവും ഒരു വിധത്തിലും കോട്ടം തൊട്ടു തീണ്ടാത്തവനും ആയ രാമൻ

ഉത്തമനായ ധീരനു, അനുയോജ്യമായ വീരാസനത്തിൽ ദർശനം നൽകുന്ന രാമൻ

ഒരു തൃക്കയ്യിൽ ജ്ഞാനമുദ്ര പ്രകടിപ്പിക്കുന്ന സർവജ്ഞനായ രാമൻ

താമരയൊത്ത ഒരു കരം സ്വന്തം മുട്ടിൽ ഉറപ്പിച്ചു നിൽക്കുന്ന രാമൻ

മിന്നല്പിണറിൻറെ തിളക്കത്തോടെ അരികെ നിൽക്കുന്ന താമരമലർ കയ്യിലേന്തിയ സൗന്ദര്യധാമമായ സീതാദേവിയെ പ്രേമപൂർവ്വം കടാക്ഷിക്കുന്ന രാമൻ

കിരീടം, കവചം എന്നുവേണ്ട എല്ലാ ചിഹ്നങ്ങളും ആയുധങ്ങളും ഏന്തി രാജാധി രാജനായി നിൽക്കുന്ന രാമൻ.

never utter scandals in public

परपरिवादः परिषदि कथंचन पण्डितेन न कर्तव्यः।

सत्यमपि तन्न वाच्यं यदुक्तमसुखावहं भवति॥

नीतिद्विषष्ठिका

paraparivādaḥ pariṣadi kathaṃcana paṇḍitena na kartavyaḥ।

satyamapi tanna vācyaṃ yaduktamasukhāvahaṃ bhavati॥

nītidviṣaṣṭhikā

A man of learning and wisdom should never utter words or make speeches which are scandalous and causing damages to other, in public or in popular assemblies Even if such speeches or utterances are based on facts and convey truth, they should be avoided since such words cause discomfort and pain to all.

Many eyebrows will be raised when this is read. In the present era of trolls and excessive media activism, whistleblowing is the sureshot way to popularity.

पण्डितेन by a man of learning कथंचन on any occasion परिषदि in an assembly (of respectable persons ) परपरिवादः talks belittling, point out the defects in others, न कर्तव्यः should never be done . यद् उक्तं what is spoken असुखावाहं unpleasant, causing distress भवति is सत्यमपि even it is truth, even it is based on facts तद् that न वाच्य should not be spoken

പരപരിവാദഃ പരിഷദി കഥംചന പണ്ഡിതേന ന കര്‍തവ്യഃ।

സത്യമപി തന്ന വാച്യം യദുക്തമസുഖാവഹം ഭവതി॥

നീതിദ്വിഷഷ്ഠികാ

വിവരവും വിവേകവും ഉള്ള ഒരു മനുഷ്യന്‍ ഒരിക്കലും ഒരു സഭയിലോ സമിതിയിലോ അതുപോലുള്ള പൊതു വേദികളിലോ മറ്റുള്ളവരുടെ കുറ്റങ്ങളും കുറവുകളും വിളിച്ചു പറയുന്ന വാക്കുകള്‍ പരസ്യമായി ഉപയോഗിക്കരുത്. ഒരുപക്ഷെ അത്തരം കുറ്റപ്പെടുത്തലുകളും വിമര്‍ശനങ്ങളും എല്ലാം മതിയായ തെളിവോടെയും യാഥാര്‍ഥ്യ ത്തില്‍ അധിഷ്ടിതങ്ങളും ആയിരിക്കാം. എങ്കിലും അത്തരം വാക്കുകള്‍ എല്ലാവര്‍ക്കും വിഷമവും പ്രയാസങ്ങളും ഉണ്ടാക്കും.

ഇന്നത്തെ ട്രോളുകളുടെയും മാധ്യമങ്ങളുടെ അളവറ്റ വാര്‍ത്താ ദാഹത്തിന്റെയും കാലഘട്ടത്തില്‍ ഇത് വായിക്കുന്നവര്‍ ഇതിനെ എതിര്‍ക്കാം. പരിഹസിക്കാം.

മറ്റുള്ളവരുടെ തെറ്റുകളും കുറ്റങ്ങളും വിളിച്ചു പറയുക എന്നതാണ് പലരും വിജയത്തിലേക്കുള്ള വഴിയായി ഇപ്പോഴൊക്കെ മുന്നില്‍ കാണുന്നത്.

What a dedication..What an erudition.. What a tenacity..

Saw the book, History of Dharmasatras by Kane..

It is a huge creation in seven or eight volumes( five volumes with some volumes divided into parts..varying according to the edition) each running to an average seven hundred pages..

Could not manage even to read more than fifty pages of the first volume..

But I was simply dumb folded..

The author has read and digested all the major texts on Vedas, Upanishads and Dharmasastras and the commentaries thereon.. and has referred even to the contemporaneous articles on various subjects of the period in which it was written (1920s to 1940s).. and has added indexes to include views based on articles published after the book went to press..

What a dedication..What an erudition.. What a tenacity..

The author was an eminent scholar and a great jurist.. and authority in HIndu law..

Those are the lives which have really meaning.

swocasing oseudo erudition

One need not be a politician to have a good collection of Sanskrit books or for that matter any type of book.., and also to have a desire to read..

Luckily most of the treasures of Sanskrit literature are nowadays available in digitized form.. practically free of cost...

Of course one can understand about the huge collection of books by Dr S Radhakrishnan seen in public libraries,, He was a scholar first and scholar last and incidentally was the President of India too..

In many showcases and libraries of showy people we can see the leather-bound shells of great books with golden inscriptions, arranged neatly and permanently fixed to shelves which are locked for ever..

I have no business to remark, but could not help it when I saw some remark about the book collections of politicians in India..

I have downloaded at least twenty to thirty thousand ebooks(maybe because they are free), but could not read even a hundred volumes and my humble personal library collected over thirty years may contain a couple of thousand unread printed books..

Life is a waste.

This is the traditional belief of every Indian, every Hindu

रेवातीरे तपस्तप्येत् पिण्डं दद्यात् गयाशिरे।

दानं दद्यात् कुरुक्षेत्रे मरणं जाह्नवीतटे॥

स्कान्द पुराणे

revātīre tapastapyeta piṇḍaṁ dadyāt gayāśire|

dānaṁ dadyāt kurukṣetre maraṇaṁ jāhnavītaṭe||

skaanda puraanam

This is the traditional belief of every Indian, every Hindu

The ideal place for doing penance, performing austerities and find peace in life, is the banks of River Narmada the Reva

The most appropriate piece of land where ceremonial cakes made of grains (Pindam) should be offered to the departed souls is Gaya ( In the presence of Vishnupada and Akshyavata)

The terrain most suited for offering gifts to leaned persons, elders and the needy is Kurukshetra

and

The most sacred place for a person to die is the banks of Jahnavi the Ganga

रेवा तीरे in the banks of River Reva or Narmada तपः तप्येत् one should do penance and perform austerities गयाशिरे in the hilly terrains of Gaya पिण्डं दद्यात् one should offer ceremonial rice cakes to the departed elders कुरुक्षेत्रे in the terrain of Kurukshetra दानं दद्यात् gifts should be offered मरणं death जाह्नवी तटे in the banks of Jahnavee, the Ganga भूयात् should happen

രേവാതീരേ തപസ്തപ്യേത പിണ്ഡം ദദ്യാത് ഗയാശിരേ।

ദാനം ദദ്യാത് കുരുക്ഷേത്രേ മരണം ജാഹ്നവീതടേ॥
സ്കാന്ദപുരാണം

പാവനങ്ങളും മനുഷ്യ ജന്മത്തിനു ധന്യത നല്‍കുന്നവയും ആയ  പുണ്യസ്ഥലങ്ങളെക്കുറിച്ചുള്ള ഭാരതീയ സങ്കല്‍പം

രേവയെന്ന നര്‍മ്മദയുടെ തീരത്ത് തപസ്സിരിക്കുക .

ഗയയില്‍ ഗയയിലെ വിഷ്ണുപാദത്തിന്റെയും അക്ഷയ വടത്തിന്‍റെയും മുന്നില്‍ മറഞ്ഞു പോയ പിതൃക്കള്‍ക്ക് പിണ്ഡം അര്‍പ്പിക്കുക

ധര്‍മ്മത്തിന്‍റെ വിളനിലമായ കുരുക്ഷേത്രം സന്ദര്‍ശിച്ചു ആ ഭൂമിയില്‍ നിന്നുകൊണ്ട് ദാനധര്‍മ്മങ്ങള്‍ ചെയ്യുക

അവസാനം

ജാഹ്നവിയായ ഗംഗയുടെ തീരങ്ങളില്‍ ജീവിച്ചു പ്രാണന്‍ വെടിയുക

the depth and seriosity of the situation has to experienced personally

अनुभूतं न यद् येन रूपं नावैति तस्य सः।

न स्वतन्त्रो व्यथां वेत्ति परतन्त्रस्य देहिनः॥

नलविलासे ६-७

anubhūtaṁ na yad yena rūpaṁ nāvaiti tasya saḥ|

na svatantro vyathāṁ vetti paratantrasya dehinaḥ||

nalavilāse 6-7

A person who has not personally experienced something or faced some challenging situation would not be able to realize the depth and seriosity of the situation or experience.

A human being who is enjoying liberty, a person who is free to move about and carry on with his own business without control from others, would never understand the miserable plight of a person who has lost his liberty and is under the control and manipulation of another person or entity.

येन by whom यद् न what is not अनुभूतं experienced, perceived, suffered तस्य रूपं its form सः he नnot अवैति know, understand, realize

परतन्त्रस्य bound, one who is in captivity, one who is under the control of others देहिनः human being व्यथां misery, स्वतन्त्रः one who is free, one who is not shackled न वेत्ति does not understand

അനുഭൂതം ന യദ് യേന രൂപം നാവൈതി തസ്യ സഃ।

ന സ്വതന്ത്രോ വ്യഥാം വേത്തി പരതന്ത്രസ്യ ദേഹിനഃ॥

നലവിലാസേ ൬-൭

ജീവിതത്തിൽ വെല്ലുവിളികളും പ്രശ്നങ്ങളും നേരിട്ട് കഷ്ടങ്ങൾ മുഖാമുഖം അറിഞ്ഞു അനുഭവിക്കാത്ത ഒരു വ്യക്തിക്ക് മറ്റുള്ളവരുടെ പ്രശ്നങ്ങളും വ്യഥകളും വ്യാകുലതകളും എന്താണെന്ന് ഒരിക്കലും മനസ്സിലാവുകയില്ല.

ഏറെ സ്വാതന്ത്ര്യം ആസ്വദിച്ചു കൊണ്ട് സ്വന്തം പ്രവർത്തികൾ മറ്റുള്ളവരുടെ നിയന്ത്രങ്ങളും ഇടങ്കോലുകളും നേരിടാതെ ചെയ്തു ജീവിക്കുന്ന ഒരു മനുഷ്യന് സ്വാതന്ത്ര്യം നഷ്ടപ്പെട്ടു മറ്റൊരാളുടെ വരുതിയിൽ അടിമയെപ്പോലെ ജീവിക്കുന്നവൻറെ ഗതികേടും ദുഃഖവും എന്താണെന്ന് എങ്ങിനെ അറിയാനാണ് ?