sreechakra meru

today is a great day for mother srividya, lalithatripurasundari.  please see the attachement of the picture of meru of Srividaya manthra...srichakarameru, May mother bless us all
namaskarams.....ananthanarayanan/kanfusion

women defined in Mahabharatham anusasika parvam

The Mahabharata in Sanskrit

Book 13
Chapter 38

1 [य] सत्रीणां सवभावम इच्छामि शरॊतुं भरतसत्तम सत्रियॊ हि मूलं दॊषाणां लघु चित्ताः पितामह 2 [भ] अत्राप्य उदाहरन्तीमम इतिहासं पुरातनम नारदस्य च संवादं पुंश्चल्या पञ्च चूडया 3 लॊकान अनुचरन धीमान देवर्षिर नारदः पुरा ददर्शाप्सरसं बराह्मीं पञ्च दूडाम अनिन्दिताम 4 तां दृष्ट्वा चारुसर्वाङ्गीं पप्रच्छाप्सरसं मुनिः संशयॊ हृदि मे कश चित तन मे बरूहि सुमध्यमे 5 एवम उक्ता तु सा विप्रं परत्युवाचाथ नारदम विषये सति वक्ष्यामि समर्थां मन्यसे च माम 6 [न] न तवाम अविषये भद्रे नियॊक्ष्यामि कथं चन सत्रीणां सवभावम इच्छामि तवत्तः शरॊतुं वरानने 7 [बः] एतच छरुत्वा वचस तस्य देवर्षेर अप्सरॊत्तमा परत्युवाच न शक्ष्यामि सत्री सती निन्दितुं सत्रियः 8 विदितास ते सत्रियॊ याश च यादृशाश च सवभावतः न माम अर्हसि देवर्षे नियॊक्तुं परश्न ईदृशे 9 ताम उवाच स देवर्षिः सत्यं वद सुमध्यमे मृषावादे भवेद दॊषः सत्ये दॊषॊ न विद्यते 10 इत्य उक्ता सा कृतमतिर अभवच चारुहासिनी सत्री दॊषाञ शाश्वतान सत्यान भाषितुं संप्रचक्रमे 11 [प] कुलीना रूपवत्यश च नाथवत्यश च यॊषितः मर्यादासु न तिष्ठन्ति स दॊषः सत्रीषु नारद 12 न सत्रीभ्यः किं चिद अन्यद वै पापीयस्तरम अस्ति वै सत्रियॊ हि मूलं दॊषाणां तथा तवम अपि वेत्थ ह 13 समाज्ञातान ऋद्धिमतः परतिरूपान वशे सथितान पतीन अन्तरम आसाद्य नालं नार्यः परतीक्षितुम 14 असद धर्मस तव अयं सत्रीणाम अस्माकं भवति परभॊ पापीयसॊ नरान यद वै लज्जां तयक्त्वा भजामहे 15 सत्रियं हि यः परार्थयते संनिकर्षं च गच्छति ईषच च कुरुते सेवां तम एवेच्छन्ति यॊषितः 16 अनर्थित्वान मनुष्याणां भयात परिजनस्य च मर्यादायाम अमर्यादाः सत्रियस तिष्ठन्ति भर्तृषु 17 नासां कश चिद अगम्यॊ ऽसति नासां वयसि संस्थितिः विरूपं रूपवन्तं वा पुमान इत्य एव भुञ्जते 18 न भयान नाप्य अनुक्रॊशान नार्थहेतॊः कथं चन न जञातिकुलसंबन्धात सत्रियस तिष्ठन्ति भर्तृषु 19 यौवने वर्तमानानां मृष्टाभरण वाससाम नारीणां सवैरवृत्तानां सपृहयन्ति कुलस्त्रियः 20 याश च शश्वद बहुमता रक्ष्यन्ते दयिताः सत्रियः अपि ताः संप्रसज्जन्ते कुब्जान्ध जड वामनैः 21 पङ्गुष्व अपि च देवर्षे ये चान्ये कुत्सिता नराः सत्रीणाम अगम्यॊ लॊके ऽसमिन नास्ति कश चिन महामुने 22 यदि पुंसां गतिर बरह्म कथं चिन नॊपपद्यते अप्य अन्यॊन्यं परवर्तन्ते न हि तिष्ठन्ति भर्तृषु 23 अलाभात पुरुषाणं हि भयात परिजनस्य च वधबन्धभयाच चापि सवयं गुप्ता भवन्ति ताः 24 चल सवभावा दुःसेव्या दुर्ग्राह्या भावतस तथा पराज्ञस्य पुरुषस्येह यथा वाचस तथा सत्रियः 25 नाग्निस तृप्यति काष्टाहां नापगानां महॊदधिः नान्तकः सर्वभूतानां न पुंसां वामलॊचनाः 26 इदम अन्यच च देवर्षे रहस्यं सर्वयॊषिताम दृष्ट्वैव पुरुषं हृद्यं यॊनिः परक्लिद्यते सत्रियः 27 कामानाम अपि दातारं कर्तारं मानसान्त्वयॊः रक्षितारं न मृष्यन्ति भर्तारं परमं सत्रियः 28 न कामभॊगान बहुलान नालंकारार्थ संचयान तथैव बहु मन्यन्ते यथा रत्याम अनुग्रहम 29 अन्तकः शमनॊ मृत्युः पातालं वडवामुखम कषुर धारा विषं सर्पॊ वह्निर इत्य एकतः सत्रियः 30 यतश च भूतानि महान्ति पञ्च; यतश च लॊका विहिता विधात्रा यतः पुमांसः परमदाश च निर्मितस; तदैव दॊषाः परमदासु नारद

1 [y] strīṇāṃ svabhāvam icchāmi śrotuṃ bharatasattama striyo hi mūlaṃ doṣāṇāṃ laghu cittāḥ pitāmaha 2 [bh] atrāpy udāharantīmam itihāsaṃ purātanam nāradasya ca saṃvādaṃ puṃścalyā pañca cūḍayā 3 lokān anucaran dhīmān devarṣir nāradaḥ purā dadarśāpsarasaṃ brāhmīṃ pañca dūḍām aninditām 4 tāṃ dṛṣṭvā cārusarvāṅgīṃ papracchāpsarasaṃ muniḥ saṃśayo hṛdi me kaś cit tan me brūhi sumadhyame 5 evam uktā tu sā vipraṃ pratyuvācātha nāradam viṣaye sati vakṣyāmi samarthāṃ manyase ca mām 6 [n] na tvām aviṣaye bhadre niyokṣyāmi kathaṃ cana strīṇāṃ svabhāvam icchāmi tvattaḥ śrotuṃ varānane 7 [bḥ] etac chrutvā vacas tasya devarṣer apsarottamā pratyuvāca na śakṣyāmi strī satī nindituṃ striyaḥ 8 viditās te striyo yāś ca yādṛśāś ca svabhāvataḥ na mām arhasi devarṣe niyoktuṃ praśna īdṛśe 9 tām uvāca sa devarṣiḥ satyaṃ vada sumadhyame mṛṣāvāde bhaved doṣaḥ satye doṣo na vidyate 10 ity uktā sā kṛtamatir abhavac cāruhāsinī strī doṣāñ śāśvatān satyān bhāṣituṃ saṃpracakrame 11 [p] kulīnā rūpavatyaś ca nāthavatyaś ca yoṣitaḥ maryādāsu na tiṣṭhanti sa doṣaḥ strīṣu nārada 12 na strībhyaḥ kiṃ cid anyad vai pāpīyastaram asti vai striyo hi mūlaṃ doṣāṇāṃ tathā tvam api vettha ha 13 samājñātān ṛddhimataḥ pratirūpān vaśe sthitān patīn antaram āsādya nālaṃ nāryaḥ pratīkṣitum 14 asad dharmas tv ayaṃ strīṇām asmākaṃ bhavati prabho pāpīyaso narān yad vai lajjāṃ tyaktvā bhajāmahe 15 striyaṃ hi yaḥ prārthayate saṃnikarṣaṃ ca gacchati īṣac ca kurute sevāṃ tam evecchanti yoṣitaḥ 16 anarthitvān manuṣyāṇāṃ bhayāt parijanasya ca maryādāyām amaryādāḥ striyas tiṣṭhanti bhartṛṣu 17 nāsāṃ kaś cid agamyo 'sti nāsāṃ vayasi saṃsthitiḥ virūpaṃ rūpavantaṃ vā pumān ity eva bhuñjate 18 na bhayān nāpy anukrośān nārthahetoḥ kathaṃ cana na jñātikulasaṃbandhāt striyas tiṣṭhanti bhartṛṣu 19 yauvane vartamānānāṃ mṛṣṭābharaṇa vāsasām nārīṇāṃ svairavṛttānāṃ spṛhayanti kulastriyaḥ 20 yāś ca śaśvad bahumatā rakṣyante dayitāḥ striyaḥ api tāḥ saṃprasajjante kubjāndha jaḍa vāmanaiḥ 21 paṅguṣv api ca devarṣe ye cānye kutsitā narāḥ strīṇām agamyo loke 'smin nāsti kaś cin mahāmune 22 yadi puṃsāṃ gatir brahma kathaṃ cin nopapadyate apy anyonyaṃ pravartante na hi tiṣṭhanti bhartṛṣu 23 alābhāt puruṣāṇaṃ hi bhayāt parijanasya ca vadhabandhabhayāc cāpi svayaṃ guptā bhavanti tāḥ 24 cala svabhāvā duḥsevyā durgrāhyā bhāvatas tathā prājñasya puruṣasyeha yathā vācas tathā striyaḥ 25 nāgnis tṛpyati kāṣṭāhāṃ nāpagānāṃ mahodadhiḥ nāntakaḥ sarvabhūtānāṃ na puṃsāṃ vāmalocanāḥ 26 idam anyac ca devarṣe rahasyaṃ sarvayoṣitām dṛṣṭvaiva puruṣaṃ hṛdyaṃ yoniḥ praklidyate striyaḥ 27 kāmānām api dātāraṃ kartāraṃ mānasāntvayoḥ rakṣitāraṃ na mṛṣyanti bhartāraṃ paramaṃ striyaḥ 28 na kāmabhogān bahulān nālaṃkārārtha saṃcayān tathaiva bahu manyante yathā ratyām anugraham 29 antakaḥ śamano mṛtyuḥ pātālaṃ vaḍavāmukham kṣura dhārā viṣaṃ sarpo vahnir ity ekataḥ striyaḥ 30 yataś ca bhūtāni mahānti pañca; yataś ca lokā vihitā vidhātrā yataḥ pumāṃsaḥ pramadāś ca nirmitas;

women as described in anusasika parva of Mahabharatham in the words of Bheeshmapitamaha

SECTION XXXVIII

(mahabharatham anusasika parvam [13th parva] translation by kisar mohan ganguly)

"Yudhishthira said, 'O best of the Bharatas, I wish to hear thee discourse on the disposition of women. W omen are said to be the root of all evil. They are all regarded as exceedingly frail.'

"Bhishma said, 'In this connection is cited the old history of the discourse between the celestial Rishi Narada and the (celestial) courtezan Panchachuda. Once in ancient times, the celestial Rishi Narada, having roamed over all the world, met the Apsara Panchachuda of faultless beauty, having her abode in the region of Brahman. Beholding the Apsara every limb of whose body was endued with great beauty, the ascetic addressed her, saying, 'O thou of slender waist, I have a doubt in my mind. Do thou explain it.'

"Bhishma continued, 'Thus addressed by the Rishi, the Apsara said unto him, 'If the subject is one which is known to me and if thou thinkest me competent to speak on it, I shall certainly say what is in my mind.'

"Narada said, 'O amiable one, I shall not certainly appoint thee to any task that is beyond thy competence. O thou of beautiful face, I wish to hear from thee of the disposition of women.'

"Bhishma continued, 'Hearing these words of the celestial Rishi, that foremost of Apsaras replied unto him, saying, 'I am unable, being myself a woman, to speak ill of women. Thou knowest what women are and with what nature they are endued. It behoveth thee not, O celestial Rishi, to set me to such a task.' Unto her the celestial Rishi said, 'It is very true, O thou of slender waist! One incurs fault by speaking what is untrue. In saying, however, what is true, there can be no fault.' Thus addressed by

him, the Apsara Panchachuda of sweet smiles consented to answer Narada's question. She then addressed herself to mention what the true and eternal faults of women are!'

"Panchachuda said, 'Even if high-born and endued with beauty and possessed of protectors, women wish to transgress the restraints assigned to them. This fault truly stains them, O Narada! There is nothing else that is more sinful than women. Verily, women, are the root of all faults. That is, certainly known to thee, O Narada! Women, even when possessed of husbands having fame and wealth, of handsome features and completely obedient to them, are prepared to disregard them if they get the opportunity. This, O puissant one, is a sinful disposition with us women that, casting off modesty, we cultivate the companionship of men of sinful habits and intentions. Women betray a liking for those men who court them, who approach their presence, and who respectfully serve them to even a slight extent. Through want of solicitation by persons of the other sex, or fear of relatives, women, who are naturally impatient of all restraints, do not transgress those that have been ordained for them, and remain by the side of their husbands. There is none whom they are incapable of admitting to their favours. They never take into consideration the age of the person they are prepared to favour. Ugly or handsome, if only the person happens to belong to the opposite sex, women are ready to enjoy his companionship. That women remain faithful to their lords is due not to their fear of sin, nor to compassion, nor to wealth, nor to the affection that springs up in their hearts for kinsmen and children. Women living in the bosom of respectable families envy the condition of those members of their sex that are young and well-adorned with jewels and gems and that lead a free life. Even those women that are loved by their husbands and treated with great respect, are seen to bestow their favours upon men that are hump-backed, that are blind, that are idiots, or that are dwarfs. Women may be seen to like the companionship of even those men that are destitute of the power of locomotion or those men that are endued with great ugliness of features. O great Rishi, there is no man in this world whom women may regard as unfit for companionship. Through inability to obtain persons of the opposite sex, or fear of relatives, or fear of death and imprisonment, women remain, of themselves, within the restraints prescribed for them. They are exceedingly restless, for they always hanker after new companions. In consequence of their nature being unintelligible, they are incapable of being kept in obedience by affectionate treatment. Their disposition is such that they are incapable of being restrained when bent upon transgression. Verily, women are like the words uttered by the wise. 1 Fire is never satiated with fuel. Ocean can never be filled with the waters that rivers bring unto him. The Destroyer is never satiated with slaying even all living creatures. Similarly, women are never

satiated with men. This, O celestial Rishi. is another mystery connected with women. As soon as they see a man of handsome and charming features, unfailing signs of desire appear on their persons. They never show sufficient regard for even such husbands as accomplish all their wishes, as always do what is agreeable to them and as protect them from want and danger. Women never regard so highly even articles of enjoyment in abundance or ornaments or other possessions of an agreeable kind as they do the companionship of persons of the opposite sex. The destroyer, the deity of wind, death, the nether legions, the equine mouth that roves through the ocean, vomiting ceaseless flames of fire, the sharpness of the razor, virulent poison, the snake, and Fire--all these exist in a state of union in women. That eternal Brahman whence the five great elements have sprung into existence, whence the Creator Brahma hath ordained the universe, and whence, indeed, men have sprung, verily from the same eternal source have women sprung into existence. At that time, again, O Narada, when women were created, these faults that I have enumerated were planted in them!'"

---

Footnotes

5:1 Such words are unseizable and unintelligible for their depth of meaning. Women are equally unseizable and unintelligible.

mookam karothi vaachaalam

मूकं करोति वाचालंवपङ्गुं लङ्घयते गिरिम् ।

यत्कृपा तं अहं वन्दे परमानन्द माधवम् ।।

mookam karothi vaachaalam pangum langhayathey girim

yat kripaa tham aham vandhey paramaananda maadhavam

His sweet grace makes the dumb one the most eloquent, He enables the crippled to scale tallest mountains  to that eternal source of bliss, Madhava, do I surrender

only for once at least let me praise my real master

മൂകം കരോതി വാചാലം പങ്ഗും ലങ്ഘയതേ ഗിരിം

യത്കൃപാ തം അഹം വന്ദേ പരമാനന്ദ മാധവം

സംസാരശേഷി ഇല്ലാത്തനെപ്പോലും വാഗ്മി ആക്കുന്നു  കാലുകളുടെ ചലനശക്തി  നഷ്ടപ്പെട്ടവന് പോലും  പര്‍വ്വതം കയറിയിറങ്ങുവനുള്ള കഴിവ് നല്‍കുന്നു...
അതാണ്‌ അവന്റെ  കാരുണ്യം..
പരമാനന്ദത്തിന്റെ ഉറവിടമായ ആ മാധവനെ ആ കൃഷ്ണനെ  ഞാന്‍ വന്ദിക്കുന്നു.
വല്ലപ്പോഴും എങ്കിലും  എന്റെ യഥാര്‍ത്ഥ ഉടയോനെ പുകഴ്ത്തട്ടെ

allergies of Lakshmi

मूर्खो यत्र न पूज्यन्ते धान्यं यत्र सुसञ्जितं। 

दम्पत्यो कलहो नास्ति तत्र श्री स्वयमागता।। 

moorkho yathra na poojyanthey dhaanyam yathra susajjitham

dampathyo kalaho naasthy tattra sree swayamaagathaa 

chanakya neethi

where the arrogant and idiotic people are not honoured, where food grains are well stored, where there is absence of constant quarrel between husband and wife, the goddess of wealth Lakshmi resides there on her own.

remember the allergies of goddess of wealth---idiocy and arrogance in people, lack of proper care for food grains, and constant bickering amongst couples.

മൂര്‍ഖോ യത്ര ന പൂജ്യന്തേ ധാന്യം യത്ര സുസജ്ജിതം

ദമ്പത്യോ കലഹോ നാസ്തി തത്ര ശ്രീ സ്വയമാഗതാ
ചാനക്യനീതി.

ക്രൂരന്മാരും അഹങ്കാരികളും ബഹുമാനിക്കപ്പെടാത്ത സ്ഥലങ്ങളിലും
ധാന്യങ്ങള്‍ നിറഞ്ഞുകവിയുകയും, ആഹാരസാധനങ്ങള്‍ വേണ്ടത്ര ലഭ്യമാവുകയും  ചെയ്യുന്നിടത്തും
ഭര്‍ത്താവും ഭാര്യയും തല്ലു കൂടാതെ ജീവിക്കുന്ന വീടുകളിലും 
ലക്ഷ്മീദേവി സ്വയം എഴുന്നള്ളുന്നു.

thank you death you are the truth

To  enable me move in this twilight
Heaven, show me a little sheet of  light
Lead me from the twilight to the black hole
To a heavenly niche for me again to be whole
Lost am I here sans friends sans peace
Never to find here any hearty solace
With hopes and faith  and love  I built the bright piece
Sobbing hapless stand I  before a crumbling edifice
The larger the mansion I have  built up on faith
The wider it opens its lap for me to slumber in death.
Thank you death, you are the truth.

the real ornament

केयूरा न विभूषयन्ति पुरुषं हारा न चन्द्रोज्ज्वला
न स्नानं न विलेपनं न कुसुमं नालङ्कृता मूर्धजा ।
 वाण्येका समलङ्करोति पुरुषं या संस्कृता धार्यते
क्षीयन्ते खलु भूषणानि सततं वाग्भूषणंभूषणम् ।।

keyoora na vibhooshayanthi purusham haaraah na chandrojjwalaah
na snaanam na vilepanam na kusumama naalankritha moordhajaa
vaanyekaa samalankarothi purusham ya samskrithaa dhaaryathey
ksheeyanthey khalu bhooshanaani sathatam vaagbooshanam booshanam



Bharthruhari

wearing fitting and gemstudded bracelets, 
ornamental chains shining like the moon itself adorning the bosom, ceremonial bath, 
unguents, 
decoration with rare and beautiful flowers 
or 
ornamentation of the tuft with  great efforts and spectacular effects
 ---
such artificial embellishments of a man will not fetch  any permanent glory, beauty or glamour to a man. 
However if the only civilized language which is known as refined (Samskritham) adorns fills to the brim the minds and thought and words of a man, he is the  one who is really decorated. 
 The artificial trinkets get decayed and dilapidated with the passage of time, however the ornament in the shape of good erudition always remains with him

In fact  the ornaments mentioned above may give the wearer  the look of a tinsel hero in a puranic film... but what  more?

കേയൂരാ ന വിഭൂഷയന്തി പുരുഷം ഹാരാ ന ചന്ദ്രോജ്ജ്വലാ
ന സ്നാനം ന വിലേപനം ന കുസുമം നാലങ്കൃതാ മൂര്ദ്ധജാ
വാണ്യേകാ സമലങ്കരോതിപുരുഷം യാ സംസ്കൃതാ ധാര്യതേ

കഷീയന്തേ ഖലു ഭുഷണാനി സതതം വാഗ്ഭൂഷണം ഭുഷണം

ഭര്‍തൃഹരി
രത്നം പതിച്ച കൈവളകളോ നിലാവിനെപ്പോലെ വെട്ടിത്തിളങ്ങുന്ന മാലകളോ ഒരാള്‍ക്ക്‌ യഥാര്‍ത്ഥ അലങ്കാരമാവുകയില്ല.
  സുഗന്ധം കലര്‍ത്തിയ നീരില്‍  കുളിച്ചാലോ കറിക്കൂട്ടുകളും പൂക്കളും 
അണിഞ്ഞതു കൊണ്ടോ  വിശേഷരൂപങ്ങളിലും ഭാവങ്ങളിലും  തലമുടി കെട്ടിവച്ചതുകൊണ്ടോ  ഒരാളുടെ ആകര്‍ഷണീയത വളരെയൊന്നും കൂടാന്‍ പോകുന്നില്ല.

പക്ഷേ അയാള്‍  സംസാരിക്കുന്നതും ഉപയോഗിക്കുന്നതും  സംസ്കാരത്തിന്റെ ഉന്നതി പ്രകടമാക്കുന്ന (സംസ്കൃതത്തിലുള്ള) വാക്കുകളാണ്  എങ്കില്‍ അതാണ്‌ അയാളുടെ ഏറ്റവും  ഉചിതമായ  അലങ്കാരം.
മറ്റു ആടയാഭരണങ്ങളും അലങ്കാരങ്ങളും  കാലം കഴിയുമ്പോള്‍ പ്രാധാന്യം ഇല്ലതവയായിത്തീരും..
പക്ഷെ  നല്ല വാക്കുകള്‍ പ്രയോഗിക്കാനുള്ള കഴിവ് എന്ന  ആഭരണം  ഒരു മനുഷ്യന്റെ ഒരിക്കലും ചേതം പറ്റാത്ത  അലങ്കാരമായി നിലനില്‍ക്കും

യഥാര്‍ത്ഥ സൌന്ദര്യം വാക്കുകളില്‍ ആണ്.. അതും സംസ്കൃതത്തില്‍ ആയാല്‍ പിന്നെ പറയാനുമില്ല. 

Fwd: inherent lustre

: inherent lustre

यस्य नैसर्गिकी शोभा तन्न संस्कारमर्हति
कःकलां शशिनो मर्ष्ठि कौस्स्तुभःकेन रज्यते।

yasya naisarghikee shobha tad na samskaram arhathi
kah kalaam saisno marshthi, kaustubhah kena rajyathey

an object which has inherent lustre (greatness) will not require further embellishments to make it presentable or marketable. nobody travels to moon to clean its surface, nor anybody tries to polish the Kaustuba gem adorning the bosom of Krishna.
I think the modern marketing pundits will not entirely agree. Window dressing and packaging are part of their promotion drives... they will better try to polish a metallic piece to such perfection that it sells in the market as lunar crescent and with a grinding stone and a more grinding tongue they may market a pebble as the original Kaustubham and also make people believe that Krishna in his austerity drive has already sent his prime gem for auction

workload management

कोऽतिभारः समर्थानां किं दूरं व्यवसायिनाम्।
को विदेशः सविद्यानां कः परः प्रियवादिनाम्॥

ko'tibhāraḥ samarthānāṁ kiṁ dūraṁ vyavasāyinām|
ko videśaḥ savidyānāṁ kaḥ paraḥ priyavādinām||
ko athibhaarah samarthaanaam kim dooram vyavasaayinam
ko videshah savidhyaanaam, kah parah priyavaadhinaam
attributed to Chanakya 

For an efficient person,  no burden would be excessive.. 
For an industrious person, no distance would seem challenging
For an educated and skilled person,  no land would seem foreign or alien land
and 
For a person who would talk with others with empathy and softness,  there could be no enemies.

കോ അതിഭാരഃ സമര്‍ത്ഥാനാം കിം ദൂരം വ്യവസായിനാം
കോ വിദേശഃ സവിദ്യാനാം കഃ പരഃ പ്രിയവാദിനാം

ചാണക്യന്‍

നല്ല കഴിവും നൈപുണ്യവും ഉള്ള ആള്‍ക്ക്  ഒന്നും ഒരു ഭാരമല്ല
പരിശ്രമം ശീലമാക്കിയവന്  ദൂരം ഒരു പ്രശ്നമല്ല 

നല്ലവണ്ണം  പഠിച്ചവന്  ഒരു നാടും വിദേശം ആവില്ല
നല്ലത് നല്ലതരത്തില്‍ പറയുന്നവന്  ഒരു ശത്രുവും ഉണ്ടാവില്ല.


how can there be excessive burden of work for the really efficient and clever (they will manage it to put it on the heads of less efficient subordinates and threaten to give adverse ACRS) what would distance count for businessmen (they would simply migrate to the remotest corner of the world once they swindle sufficient funds from others...not even the set of most efficient astrologers, nor CBI or Scotland Yard and the hawks of the IRS can ever spot them for their life afterwards) for the really educated, there cannot be any foreign countries ( in practice smugglers and international thugs are the most learned) and who can be an enemy to a man who has the gift of the gab ( we all know chamchagiri is the best profession, manthara, iago and a long queue of them with some of us at the other end of the queue will prove this.)

Fwd: life as gita perceives it

सुख दुःखौ समे कृत्वा लाभालाभौ जयाजयौ 

ततो युद्धाय युज्यस्यं न त्वम् पापमवाप्स्यसि 

भगवद्गीता

sukha dukhau samey kritwaa laabhaalaahau jayaa ajayau

thato yudhdhay yujyaswa na twam paapam avapsyasi

 gita

without considering the consequences of the war, whether it will be victory unto you or otherwise, whether it will be comfortable to you or not, whether it will bring profit to you or loss, or whether it will end in your victory or capitulation, you prepare for the war, because it is your bounden duty, and no sin will visit you for this proper action.

this is the essence of geetha, conveyed also in Kramanyey.....

It takes a real character to advise this and a still tougher character to follow it.. These are the Krishna and Arjuna for you

Substitute the idea of war to any other enterprise and there is the lifes science for you even without Carnegie Covey Chopra and many others. 

determination

रत्नैर् महाब्धेः तुतुषुर्न देवाः
न भेजिरे भीमविषेण भीतिं।
सुधां विना न प्रययुर्विरामं
न निश्चितार्त्थाद् विरमनित् धीराः॥
भर्तृहरेः नीतिशतकं॥७१॥
ratnair mahābdheḥ tutuṣurna devāḥ
na bhejire bhīmaviṣeṇa bhītiṁ|
sudhāṁ vinā na prayayurvirāmaṁ
na niścitārtthād viramanit dhīrāḥ||
bhartṛhareḥ nītiśatakaṁ ||71||

ratnair mahaabdhey tututshurna devaah na bhejirey bheemavishena bheethim
sudhhaam vinaa na prayayaur viraamam na nischitharthat viramanthi dheeraah

when we set our eyes on a target, there should be no second thoughts and we should not be content with the second best by products of our attempts. In the history of churning the Oceans for amrutha or the producer of eternal youth, this is evident. The Devaas set out for the amrutha.. First, the churning of the milk ocean brought out great, invaluable gems..some of the minions took them away but the devas were not satisfied. Then came the calamity of the churning rope, the great snake vasuki vomiting the killer poison halahala, (usually second step in investigation) then the devas did not run away in fear (they found a calm sage of a God Lord Siva to drink all the poison...the poor guy was very kind but had his wife not managed to fix the poison on his throat itself and not allowed it to go down he would have attained martyrdom, it is a different story) . The devas stopped only when they got the nectar ultimately (thank god, they were not Income taxmen, if it were so they would have continued to churn up facts and more fiction and they would have confiscated the gems, consumed the poison without any ill effects --they were the better candidates than siva for no poison ever kills the source itself-- and seized the ambrosia and with notices for additional demands dried up the milky ocean and even put the owner of the ocean lord krishna to civil prison.) The moral of the story is that the really bold people do not stop until the ultimate goal is reached

Fwd: time is the essence

---------- Forwarded message ----------
From: Ananthanarayanan Vaidyanathan <kvananthanarayanan@gmail.com>
Date: Wed, Dec 23, 2009 at 5:12 AM
Subject: time is the essence
To:

ko desah kaani mitraani kah kaalah kau vyayaagamau
kah cha aham kaa cha me sakthih iti chinthyam muhurmuhuh


one has to ask himself the following questions very often (and answer to himself)
in which country or area of earth i live?( even people living in the remotes corners of this beautiful land are caught by the foreign spirit and sometimes behave as if they are in manhattan or buffalo)
who are my friends?(this is a vital question, the best friend is likely to be the one who may remove your loincloth and bolt before you wink twice)
is the time appropriate? (timing sense is a gift, one need not fatten the pocket of an astrologer or soothsayer)
what are my sources of income and expenditure? ( this is for ones own reference, necessarily not to tell the incometax officer)
who in fact am I ?(most of us do not know either in the physical sense or spiritual context)
What is my strength ( even a puny pakru may think he is mike tyson)(intellectually also ..you just think of this kanfusion)

Fwd: tongue tied

लक्ष्मीर्वसति जिह्वाग्रे जिह्वाग्रे मित्रबान्धवाः 

 जिह्वाग्रे बन्धनं प्राप्तं जिह्वाग्रे मरणं ध्रुवं 

सुभाषित रत्न भाण्डागारे

Lakshmeer vasathy jihwaagrey jihwaagrey mithrbandhavaah

jihvaagrey bandhanam praptham   jihwagrey maranam dhruvam

subhaashitaratna bhadagaaram 

Lakshmi, meaning  one's wealth can be kept in her place only  if you have a disciplined tongue . ( Nice words can bring  prosperity.  But Loose and indiscrete talk can make one a beggar)

 Friends and relatives can be retained well only if you use your tongue properly  (If one uses bad words to family and relatives,  his existence is doomed to misery)

One can end up in captivity or imprisonment by  misusing the tongue

 ( Using words at wrong time and in the wrong place can land us on the wrong side of the law and can even find us in jail 

 And the tip of the tongue can cause even death for  us (either foolish words or foolish foods)

ലക്ഷ്മീര്‍ വസതി ജിഹ്വാഗ്രേ 

ജിഹ്വാഗ്രേമിത്രബാന്ധവാ

  ജിഹ്വാഗ്രേ ബന്ധനം പ്രാപ്തം 

ജിഹ്വാഗ്രേ  മരണം ധ്രുവം

സുഭാഷിത രത്ന ഭാണ്ഡാഗാരം    

ലക്ഷ്മി, അതായത് നമ്മുടെ  സമ്പന്നത  നമ്മുടെ നാവിന്‍തുമ്പത്താന് കുടികൊള്ളുന്നത. (നല്ല വാക്കുകള്‍ നമുക്ക് സമ്പാദ്യവും സമൃദ്ധിയും നല്‍കും.  വിവരക്കേടു നിറഞ്ഞ വാക്കുകള്‍ നമ്മെ കുത്തുപാള എടുപ്പിക്കും.)

സുഹൃത്തുക്കളും ബന്ധുക്കളും നമ്മുടെ നാവിന്‍ തുമ്പത്താണ് ( കുടുംബത്തെയും ബന്ധുക്കളെയും  ചീത്ത വിളിച്ചുകൊണ്ടെയിരുന്നാല്‍ നമ്മുടെ ജീവിതം ദുസ്സഹമാവും. തിരിഞ്ഞുനോക്കാന്‍ ആരും ഉണ്ടാവില്ല )

നാവിന്‍തുമ്പു കൊണ്ട് നാം ബന്ധനത്തില്‍ പെട്ടുവെന്നു വരും.  (വിവരക്കേടും ചീത്തയായവയും മറ്റുള്ളവര്‍ക്ക് അപകടം വരുത്തുന്ന തരത്തിലുള്ള  വാക്കുകളും പ്രയോഗിച്ചാല്‍  നാം ജയിലില്‍ എത്തിപ്പെടാം )

മനുഷ്യന്റെ മരണവും നാവിന്‍ തുമ്പില്‍ തന്നെയാണ്

(അബദ്ധജടിലങ്ങളും  അനവസരത്തില്‍  ഉള്ളവയും ആയ വാക്കുകളും,  ആരോഗ്യത്തിനു ഹാനികരമായ  ഭക്ഷണങ്ങളും.. രണ്ടും.. നമ്മെ മരണത്തിലേക്ക് തള്ളിവിടും )

Fwd: causes of divorce

---------- Forwarded message ----------
From: Ananthanarayanan Vaidyanathan <kvananthanarayanan@gmail.com>
Date: Mon, Dec 21, 2009 at 7:47 PM
Subject: causes of divorce
कुचेलिनं दन्तमलोपधारिणं
महाशनं निष्ठुरवाक्यभाषणं।
सूर्योदये चाऽस्तमये च शायिनं
जहाति लक्ष्मीरपि चक्रधारिणं॥
kucelinaṁ dantamalopadhāriṇaṁ
mahāśanaṁ niṣṭhuravākyabhāṣaṇaṁ|
sūryodaye cā'stamaye ca śāyinaṁ
jahāti lakṣmīrapi cakradhāriṇaṁ||

kuchelinam dandha malopadhaarinam mahaasanam nishtura vaakya bhaashanam
sooryodhaye cha asthamayey cha saayinam jahaathi lakshmee api chakradhariam

chanakya neethi

The goddess of wealth (Lakshmi) takes leave of a fellow who wears dirty clothes, who does not keep oral hygiene, whose pleasure is life is eating and eating more, who specialisies in cruel talk, and who adjusts his sleeping time to synchronise with the rise and fall of the sun (dawn and dusk), even if the fellow happens to be her own husband, vishnu, the wielder of discus.

futile entreaties

रे रे चातक सावधानमनससा मित्र क्षणं श्रूयता-
मम्बोदा बहवो भवन्ति गगने सर्वे अपि  नैतादृशाः।
केचित् वृष्टिभिरार्द्रयन्ति वसुधां गर्जन्ति केचित् वृथा
यं यं पश्यसि तस्य तस्यपुरतो मा ब्रूहि दीनं वचः।।
rey rey chathaka saavadhaanamanasaa mithtrs, kshanam srooryatham
ambodhaa bhahavao bhavanthi gaganey sarve apir naaithaadrusaah
kechith vrishthibhirardrayanthi vasudhdaam garjanth kechi vrudhaa
yam yam pasyasi tasya tasya purathio maa broohi deenam vachah
രേ രേ ചാതക സാവധാനമനസാ മിത്ര ക്ഷണം ശ്രൂയതാ-
മംബോദാഃ ബഹവോ ഭവന്തി ഗഗനേ സര്‍വ്വേ അപി നൈതാദൃശാഃ
കേചിത് വൃഷ്ടിഭിരാര്‍ദ്രയന്തി വസുധാം ഗര്‍ജ്ജന്തി കേചിത് വൃഥാ
യംയം പശ്യസി തസ്യ തസ്യ പുരതോ മാബ്രൂഹി ദീനംവചഃ
bharthru hari

Oh my dear friend chataka bird,  for a moment, please listen to my words with careful attention.   There are many types of clouds appearing in the sky and all are not alike. Some clouds fill the earth with bountiful rains but some just remain in their place making futile roars.  So please do not approach everyone you see and  unravel your tale of woe

The chathaka is a mythological bird and it is believed that its throat is cut and hence can drink water through its upturned open beaks, from the raindrops   that fall direct on earth straight from the cloud in the  sky during rain.

 So  whenever it sights a cloud in the sky it starts making a pitiable cry as if begging for water from the cloud.
 The poet advises the bird not to cry for drops of water to every cloud.  Clouds are many and are dissimilar in character. 
Some really pour as rain on the earth  making it fertile but some other clouds  just remain there in high skies and make
 roaring announcements by way of thunder but   never pouring rain to  help the bird.

The poet's advice is also directed to people who, in their misery, try to approach every person of note with their tales of woe in the hope of redressal of their grievances. Some really good people respond positively and would give  some help also. But others (like the grievance redressal forums  in government offices or the loud mouthed politicians) just make reassuring  promises that would never be kept. 

what is poison

अनभ्यासेविषं विद्या अजीर्णेभोजनं विषं। विषं गोष्ठी दरिद्रस्य भोजनान्ते जलं विषम् ।।
anaabhyaase visham vidhya ajeerney bhojanam visham goshtee daridrasya bhjananthe jalam visham
അനാഭ്യാസേ വിഷം വിദ്യാ അജീര്ണേ ഭോജനം വിഷം വിഷം ഗോഷ്ഠീ ദരിദ്രസ്യ ഭോജനാന്തേ ജലം വിഷം chanakya neethi
for a person not properly trained mere education can prove to be poison, for one suffering from indigestion further consumption food can become poisonous, for the poor fellow company of very rich people can prove disastrous like poison, and drinking of excessive water after a full meal also have the disadvantageous effect of poison.

education without proper development of working skills can kill, excessive food for one suffering from indigestion cannot be good, when a poor guy lands up in the gang of rich and unruly men he will be suffering humiliation and even physical assault, and when we drink excessive quantities of water after heavy food the digestive juices get diluted and the food already consumed cannot get absorbed in the body properly

an apology

sirs, I prepared many emails and forwarded to you all, but when I took stock of the messages, I have committed spelling errors in every mail... may be it is the reason that my right eye is getting affected by cataract and also because most of the things are composed at about two o clock in the morning.  I have no time slot except this.  Please bear with my spelling devils.. I am further a left hander and the fingering often confuses me
respects  KVA

crow is not cuckoo

काकः कृष्णः पिकः कृष्णः को भेदः पिककाकयोः

वसन्तकाले संप्राप्ते काकः काकः पिकः पिकः।

कुवलयानन्दं

kaakaH krishnaH pikaH krishanaH ko bhedaH pikakaakayoH.

vasantha kaaley samprapthey kakah kakah  pikah pikaH

kuvalayaananda 

കാകഃ കൃഷ്ണ: പികഃ കൃഷ്ണ: കോ ഭേദ: പികകാകയോ:

വസന്തകാലേ സംപ്രാപ്തേ കാകഃ കാകഃ പികഃ പികഃ

the crow is black in colour and  so also black is cuckoo.

  when the spring arrives the crow is crow and the cuckoo is cuckoo

till the arrival of spring the birds have not much to sing and they are hardly heard... most of the sound we hear till then will be the crowing of the crow. the crow and the cuckoo are in their infancy strange lookalikes and the mother cuckoo even commits the deceit of laying her eggs in the nest of a mother crow who hatches the baby cuckoo thinking it also as her own offspring. But by the arrival of the spring season the cuckoo baby gains enough strength to fly and she soars in the skies to sing  her heavenly notes.  The poor crow can only make its usual crowing noises... Similarity in form can be deceptive...at the proper time the quality shows.

let us be united

।।ऐकमत्यसूक्तम् ।।

ऊँ संसमिद्दुवसे वृषन्नग्ने विश्वान्नर्य आ

इळस्पदे समिद्ध्यसे स नो वसून्न्या भर ।।

संगच्छध्वं संवदध्वं संवो मनांसि जानतां

देवा भागं यथापूर्वे संजानाना उपासते ।।

समानो मन्त्रस्समितिस्समानी

समानं मनः सहचित्तमेषां ।।

समानं मन्त्रमभिमन्त्रये वः

समानेन वो हविषा जुहोमि ।।

समानी व आकूतिस्समानो हृदयानि वः

समानमस्तु वो मनो यथा वस्सुसहासति ।।

. THOU, mighty Agni, gatherest up all that is precious for thy friend.
Bring us all treasures as thou art enkindled in libation's place
Assemble, speak together: let your minds be all of one accord,
As ancient Gods unanimous sit down to their appointed share.
The place is common, common the assembly,

common the mind, so be their thought united.
A common purpose do I lay before you,

and worship with your general oblation.
One and the same be your resolve,

and be your minds of one accord.
United be the thoughts of all that all may happily agree.

ऐकमत्यसूक्तम्

।।ऐकमत्यसूक्तम् ।।

ऊँ संसमिद्दुवसे वृषन्नग्ने विश्वान्नर्य आ

इळस्पदे समिद्ध्यसे स नो वसून्न्या भर ।।

संगच्छध्वं संवदध्वं संवो मनांसि जानतां

देवा भागं यथापूर्वे संजानाना उपासते ।।

समानो मन्त्रस्समितिस्समानी

समानं मनः सहचित्तमेषां ।।

समानं मन्त्रमभिमन्त्रये वः

समानेन वो हविषा जुहोमि ।।

समानी व आकूतिस्समानो हृदयानि वः

समानमस्तु वो मनो यथा वस्सुसहासति ।।

. THOU, mighty Agni, gatherest up all that is precious for thy friend.
Bring us all treasures as thou art enkindled in libation's place
Assemble, speak together: let your minds be all of one accord,
As ancient Gods unanimous sit down to their appointed share.
The place is common, common the assembly,

common the mind, so be their thought united.
A common purpose do I lay before you,

and worship with your general oblation.
One and the same be your resolve,

and be your minds of one accord.
United be the thoughts of all that all may happily agree.

Beginning of sundarakanda paarayayanam

Beginning of sundarakanda paarayayanam

वागीशाद्या सुमनसः सर्वार्थानामुपक्रमे
 यं नत्वाकृतकृत्याः स्युः तं नममि गजाननम्।

दोर्भिर्युक्ता चतुर्भिः स्फटिकमणिमयीमक्षमालां दधाना

हस्तैनैकेन पद्मं सितमपि च शुकं पुस्तकं चापरेण

भासा कुन्देन्दुशंखस्फटिकमणिनिभा भासमाना असमाना

सा मे वाग्देवतेयं निवसतु वदने सर्वदा सुप्रसन्ना ।

कूजन्तं रामरामेति मधुरं मधुराक्षरं आरुह्य कविताशाखां वन्दे वात्मीकि कोकिलम्।

वाल्मीकेर्मुनिसिंहस्य कवितावनचारिणः शृण्वन् राम कथानादं को न याति परां गतिम्।

यः पिबन् सततं रामचरितामृत सागरं अतृप्तस्तं मुनिं वन्दे प्राचेतसमकल्मषम्।

गोष्पदीकृतवाराशीं मशकीकृतराक्षसं रामायणमहामालारत्नं वन्दे अनिलात्मजम्।

अञ्जनानन्दनं वीरं जानकीशोकनाशनं कपीशमक्षहन्तारं वन्दे लङ्काभयङ्करम्।

उल्लङ्घ्यसिन्धेः सलिलंसलीलं यःशोकवह्निं जनकात्गजायाः।

आदाय तेनैव ददाह लङ्कां नमामि तं प्राञ्जलिराञ्जनेयम् ।।

आञ्जनेयमतिपाटलाननं काञ्जनाद्रिकमनीयविग्रहम् । 

पारिजाततरुमूलवासिनं भावयामि पवमाननन्दनम् ।।

यत्र यत्र रघुनाथकीर्तनम् तत्र तत्र कृतमस्तकाञ्जलिम्।

बाष्पवारिपरिपूर्णलोचनम् मारुतिं नमत राक्षसान्तकम् ।। 

मनोजवं मारुततुल्यवेगं जितेन्द्रियं बुद्धिमतां वरिष्ठम् ।

वातात्मजं वानरयूथमुख्यम् श्रीरामदूतं शिरसा नमामि।।

यःकर्णाञ्जलिसम्पुटैरहरह सम्यक् पिबत्याद-

राद्वाल्मीकेर्व्वदनारविन्दगलितं रामायणाख्यं मधुः।

जन्मव्याधिजराविपत्तिमरणैरत्यन्तसोपद्रवम्

संसारं स विहाय गच्छति पुमान्विष्णोः पदं शाश्वतम् ।।

तदुपगतसमाससन्धियोगं सममधुरोपनतार्त्थवाक्यबद्धम् ।

रघुवरचरितं मुनिप्रणीतं दशशिरसश्च वधं निशामयध्वम् ।।

वाल्मीकिगिरिसंभूता रामसागरगामिनी
पुनाति भुवनंपुण्या रामायणमहानदी ।।

श्लोकसारजलाकीर्णं सर्ग्गकल्लोलसङ्कुलं

काण्डग्राह महामीन वन्दे रामायणार्णवम् ।।

वेदवेद्ये परे पुंसि जाते दशरथात्मजे वेदः

प्राचेतसा आसीत् साक्षात् रामायणात्मना ।

वैदेहीसहितं सुरद्रुमतले हैमे महामण्डपे

मध्येपुष्पकगासने मणिमये वीरासने सुस्थितम् ।

अग्रे वाचयतिप्रभञ्जनसुते तत्त्वं मुनिभ्यः परं व्याख्यान्तं

भरतादिभिः परिवृतं रामं भजे श्यामळम् ।।

वामे भूमिसुता पुरश्च हनुमान् पश्चात्सुमित्रासुतः

शत्रुघ्नो भरतश्च पार्श्व दलयोर्वाय्वादिकोणेषु च ।

सुग्रीवश्च विभीषणश्चयुवराट् तारासुतो जांबवान्

मध्ये नीलसरोजकोमळरुचिं रामं भजेश्यामळम् ।।

नमोस्तु रामाय सलक्ष्मणाय देव्यै च तस्यै जनकात्मजायै ।

नमोस्तु रुद्रेन्द्र यमानिलेभ्यः नमोस्तु चन्द्रारक मरुद्गणेभ्यः ।।

conclusion of sundarakandam

Conclusion of sundarakanda parayanam


स्वस्ति प्रजाभ्यःपरिपालयन्तां न्याय्येन मार्गेण महीं महीशाः ।
गोब्राह्मणेभ्यः शुभमस्तु नित्यम् लोकाः समस्ताःसुखिनो भवन्तु ।।
काले वर्षतु पर्जन्यः पृथ्वी सस्यशालिनी देशोयं क्षोभरहितः ब्राह्मणाः सन्तु निर्भयाः।।
अपुत्राः पुत्रिणः सन्तु पुत्रिणः सन्तु पौत्रिणः अधनाः सधनाः सन्तु जीवन्तु शरदां शतम् ।।
चरितं रघुनाथस्य शतकोटिप्रविस्तरं एकैकमक्षरं प्रोक्तं महापातकनाशनम्।।
श्रृण्वन् रामायणं भक्त्या यः पादं पदमेव वा स याति ब्रह्मणः स्थानं ब्रह्मणा पूज्यते सदा।।
रामाय राम भद्राय रामचन्द्राय वेधसे रघुनाथाय नाथाय सीतायाः पतयेनमः।।
यन्मङ्गळं सहस्राक्षे सर्वदेवनमस्कृते वृत्रनाशे समभवत् तत्तेभवतु मङ्गळम्।।
यन्मङ्गळं सुपर्ण्णस्य विनता अकल्पयत् पुरा अमृतं प्रार्थयानस्य तत्तेभवतु मङ्गळम्।।
अमृतोत्पादने दैत्यान् घ्नतो वज्रधरस्य यत् अदितिर्मंगळं प्रादात् तत्तेभवतु मङ्गळम्।।
त्रीन् विक्रमान् प्रक्रमतो विष्णोरमिततेजसः यदासीन् मङ्गळम्र् राम तत्तेभवतु मङ्गळम्।।
ऋतवः सागराः द्वीपाः वेदाः लोका दिशश्च च मंगळाणि महाबाहो दिशन्तु तच सर्वदा ।।
कायेन वाचा मनसेन्द्रियैर्वा बुद्ध्यात्मना वा प्रकृतेःस्भावात्
करोमि यद्यद् सकलम् परस्मै नारायणायेति समर्पयामि।.

bagavath geetha the scene of war

The scene of war

                           The scene of war is Kurukshetra, the Dharmakshetra or the field of Dharma.  Dharma has many connotations.  The literal meaning virtuousness indicates that ultimately right will be done. Dharma is the name of  Yama the God of death and sure he is going to have sumptuous fodder in this war. It is presided over on side by none other than the son of Dharma who again is the embodiment of Dharma.

                  Although the Kauravas are larger in number and army strength,  the psychological advantage and popular backing are in favour of Pandavas.  The opening words of Duryodhana the King of Kurus amply reflects Hamletian dilemma.  Even the lion like roar of the conch shell  of Bhishma is subdued by the Panchanjanya of Krishna. The entry of Arjuna to the warfield is also very impressive.  He has the chariot given by his father Indra, Lord Anjaeya guards the flagstaff and  more than anything else Achyutha is his driver- the achyutha who never encounters any fall.  Four immaculately white horses drawing the great chariot enters the battlefield,  with Arjuna,  giving an emphatic command to his driver Krishna, “ oh achyutha  take my chariot to the middle of the two armies.” His intention is to have a last detailed view of his own people for  whom he is going to bring  glory and to the foes whom  he is going to slay mercilessly.

Suddenly a cloud of anguish arises in his mind.  On both sides  he could see only kinsmen, relatives by marriages, gurus, friends and at the worst, some evil people.  He is haunted by the doubt as to what achievement could match the loss of all these kinsmen, and alternately what virtue can be there in slaying the sinners.  For a moment, he tends to forget that the very purpose of his birth is to kill the enemies and mercy for others and self-pity  should have no place in his psyche. But his psychological burnout is a fait accompli.  He drops down like ninepins on the floor of the chariot declaring to Govinda the Krishna that  “I will not fight”

                             Now the entire focus shifts to Krishna.  He had many choices.  He could have empathized with Arjuna and as bidden he could have taken him away from the battle.  That action could have reduced the death toll in Bharatha war at least by half.  Alternately Krishna could have taken  Arjuna away from warfront for some time ( This strategy actually cost dear for Kauravas  where Karna had refused to enter war till Bheeshma was in)  But Krishna did something better.  It is meaningless to show kindness and dish out sweet words to a recalcitrant friend.  Knowing Arjuna to be a hot-blooded Kshatriya, whose hesitancy was only temporary, Krishna started admonishing  and chiding him in very tough words

Kuthastwa kasmalamidham vishame samupasthitham,

anaaryajusta maswargyam  akeerthikaramarjuna

Klaibhyam ma sma gam paartha naithat twayyupapadhyathe

kshudram hrudaya daurbhalyam thykthothishta paramtapa

  

               Here I would summarise the words of Krishna, “Arjuna, your mind is turbid, depressed, unbecoming of a sane person. You are inviting eternal infamy, You are behaving like a eunuch. You abandon this state of  mind and raise up”

                 Now  the great Master reveals his tricks of the trade one after another to drag the ace archer Arjuna from his temporary  state of stupour.  Krishna is very quick in reading the mind of Arjuna.  The primary  reservation that plays on the psyche of Arjuna is indecisiveness and sense of inadequacy before an array of warriors like Dronacharya,  Bheeshmapitamaha,  Aswathama, Karna,  and maybe to a lesser degree, his hundred valiant cousins.   Of course to camouflage his fear  he  presents it as his reluctance to take arms against Bheeshma and Drona.  “katham bheesmam aham saankhye, dronam cha madhusoodhana, ishubhih pratiyotsyami,  poojarhau arimardhdhana.” Krishna had anticipated  this argument  and that is why he does not hesitate to rebuke him as behaving like a eunuch.  (It should be remembered here that the same Arjuna, in the garb of a eunuch  Brihannala, staying in Virata Rajya  had defeated the whole Kaurava army including all the so called stalwarts and saved that kingdom  from disaster)    Another lame excuse presented by Arjuna is that he, along with his army was fighting for the Kingdom and the riches attached to it only to keep  their kinsmen in happiness and prosperity and that many of such relatives are arrayed in the war against him , willy nilly, offering themselves to be the fodder for his arrows. Here what Arjuna forgets is that greater number of relatives and kinsmen have assembled on his own side, depending solely on him for victory and restoration of their honour. 

Now the blessed lord makes his first attempts to drill in  some reason

into the muddled  mind of Arjuna.

                     He starts by declaring that Arjuna was crying over the fate of group which   deserved no sympathy, His argument was an exhibition of pseudo intellectualism at its worst. Moreover, those who have real knowledge will not cry over either whose lives have not been lost or those whose lives were still intact, because life was ephemereal.

“Asochyaan annwasochasthwam  pranjnaavaadhamsch bhashsey

Gathasoon  agathasson cha  na anucsochanthi  Pandithaah”

                     The Lord goes on to state that the existence of the vital force in the human body was  a transient phenomenon. Just as the body starts with infancy and grows to adolescence and maturity and finally to decay related to old age, the cessation of life in one body and the germination of the same in another body (may be it is human or any other living being) is  but a natural process and the man with strong mind  should not lose his good sense over such occurrence. 

                      

                       Further the one who considers himself as the killer or the one who is taken as killed, both of them do not  understand that  the former is not the killer and the latter in not the victim, but only time does the trick.

“Ya enam veththi hanthaaram yaschainam manyathey hatham

Ubhau tau na vijaaneetho, naayam hanthi na hanyathey.”

          The Atman temporarily attributed to the body through illusion is imperishable. It is neither born nor will it die.  “Ajo nithyah saaswathoyam puranah, na hanyathe hanyamaaney sareerey…”

            Then the lord gives  a beautiful example.  We wear nice clothes.  We wash them many times and use them repeatedly.  But when the clothes  become torn and colourless, we discard those clothes, and  cover our bodies with newly made clothes.  In the same way the vital force also takes leave of the body which is rendered useless either through injuries, diseases or old age and finds a new body to occupy comfortably. Where is the room for regret in this  change of clothes?

“Vaasaamsi   jeernaani yadhaa vihaay  navaani grihnaathi naro aparani

Thadha sareeraani vihaaya jeernaanyannyani samyathi  navaani dehee..”

                   The understanding of the geriatric process in the body, the inevitability of war, the need for capacity to view at things with non attachment and equanimity are all relevant for all humans  as canvassed by the Blessed Lord in Gita.

                    But Arjunas mind is utterly confused.  Such gentle admonitions  could  cut very little ice with him.

       

                    The lord knows  it and he reveals more and more techniques of reaffirmation to effect the recovery of Arjuna to his normal state of mind  and the process unveils over more than seven hundred slokas  of Geetha.   Hopefully the  Lord’s strategy and its successful execution will  unwind themselves in the future editions.