the appropriate supports and backups

ऐश्वर्यस्य विभूषणं सुजनता शौर्यस्य वाक्संयमो

ज्ञानस्योपशमः कुलस्य विनयो वित्तस्य पात्रे व्ययः।

अक्रोधस्तपसः क्षमा बलवतां धर्मस्य निर्व्याजता

सर्वेषामपि सर्वकारणमिदं शीलं परं भूषणम्॥

भर्तृहरेः नीतिशतके ८०

aiśvaryasya vibhūṣaṇaṁ sujanatā śauryasya vāksaṁyamo

jñānasyopaśamaḥ kulasya vinayo vittasya pātre vyayaḥ|

akrodhastapasaḥ kṣamā balavatāṁ dharmasya nirvyājatā

sarveṣāmapi sarvakāraṇamidaṁ śīlaṁ paraṁ bhūṣaṇam||

bhartṛhareḥ nītiśatake 80

The philosopher king.. and poet and grammarian Bhartruhari in his Neeti Shatakam lists the most desirable qualities in men and also the qualities that add greater value such basic accomplishments.

When one is rich, his benevolence acts as an embellishment to such affluence.

When one is really valorous, he will gain great respect if he is restrained and very balanced in use of words

When he is highly learned, his humility would look like the crowning gem for such wealth of knowledge

The humble and restrained behaviour would be the indicator of his birth in a noble clan

The ultimate merit for his possession of money to spend would be judged by the way he spends his money for the right purposes and on the right people.

If he is endowed with spiritual attainments like penance and sadhana, the real ornament for such achievement is his capacity to control his anger even under great provocation.

The real ornament for a very strong person is his capacity to be patient with others

The peak decoration for the steadfastness in following the rules of dharma is the capacity for remaining honest and transparent.

Above all, over and above all the above attainments, the most distinctive ornament for a noble person is his spotless character..

subramania astakam

SUBRAMANIA ASTAKAM

with translation by k v ananthanarayanan

हे स्वामिनाथ करुणाकर दीनबन्धो श्रीपार्वतीश मुखपङ्कजपद्मबन्धो।

श्रीशादि देवगण पूजित पादपद्म वल्लीश नाथ मम देहि करावलंबम्॥१

श्रीसुब्रह्मण्याष्टके॥

he svāminātha karuṇākara dīnabandho 

śrīpārvatīśa mukhapaṅkajapadmabhandho|

śrīśādi devagaṇa pūjita pādapadma

vallīśa nātha mama dehi karāvalaṁbam||1

śrīsubrahmaṇyāṣṭake||

My Lord Swaaminatha.. the master and preceptor of the Supreme Lord Shiva Himself

you the source of eternal mercy for us

you the relative of all those who are suffering

you the one who is the darling Sun for the lotus that is the face of that Master of Parvathi and your father Shiva,whose face brightens up when his eyes fall on your lovely face

you whose pair of lotus feet are worshiped by Gods like the master of the Goddess of Wealth Lakshmi.. that narayana himself

you the consort of that hunter woman Valli

May you be pleased to extend a helping hand to me, the miserable one.. 

देवाधिदेवसुत देवगणाधिनाथ देवेन्द्रवन्द्यमृदुपङ्कजमञ्जुपाद l 

देवर्षिनारदमुनीन्द्रसुगीतकीर्ते वल्लीश नाथ मम देहि करावलम्बम्॥ २

श्री सुब्रह्मण्य अष्टके

devādhidevasuta devagaṇādhinātha devendravandyamṛdupaṅkajamañjupāda

devarṣināradamunīndrasugītakīrte 

vallīśa nātha mama dehi karāvalambam|| 2

śrī subrahmaṇya aṣṭake

My Lord, you the darling son of the Lord of Lords Shankara 

You the Lord, Master and Commander of the forces of the gods

You the great one whose most attractive pair of feet resembling lotuses are worshiped by none other than Indra.. the Lord of the Gods himself

You the Lord and master, whose great story is ever recited with glowing praise by the Divine Sage Narada 

you the consort of that hunter woman Valli

May you be pleased to extend a helping hand to me, the miserable one.. 

नित्यान्नदाननिरताखिल रोगहारिन् भाग्यप्रदानपरिपूरितभक्तकाम।

श्रुत्यागमप्रणववाच्यनिजस्वरूप वल्लीश नाथ मम देहि करावलम्बम्॥३

श्री सुब्रह्मण्य अष्टके

nityānnadānaniratākhila rogahārin bhāgyapradānaparipūritabhaktakāma|

śrutyāgamapraṇavavācyanijasvarūpa vallīśa nātha mama dehi karāvalambam||3

śrī subrahmaṇya aṣṭake

My Lord You who is ever pleased to remove all illness and diseases affecting people who are eager to provide daily food for all ( alternately.. You who who is pleased to distribute food for all every day and who is the remover of illness and diseases of all your devotees)

You are the source of great fortune for all your devotees

You are engaged in fulfilling all that your devotees desire for

Your real form is realized and praised through mantras contained in Vedas and Agamas and the greatest syallable Pranava or Omkaram itself.

you the consort of that hunter woman Valli

May you be pleased to extend a helping hand to me, the miserable one.. 

क्रौञ्चासुरेन्द्रपरिखण्डनशक्तिशूल चापादिशस्त्रपरिमण्डितशस्त्रपाणे।

श्रीकुण्डलीशधृततुण्डशिखीन्द्रवाह वल्लीशनाथममदेहि करावलम्बम्॥ ४

श्रीसुब्रह्मण्याष्टके॥

krauñcāsurendraparikhaṇḍanaśaktiśūla 

cāpādiśastraparimaṇḍitaśastrapāṇe|

śrīkuṇḍalīśadhṛtatuṇḍaśikhīndravāha

vallīśanāthamamadehi karāvalambam|| 4

śrīsubrahmaṇyāṣṭake||

Oh Lord,, you are adorned with the potent weapons like Shakthi (spear.. Vel), Shula (Trident), Chapa..Bow. which were used with great force in Shattering the great Asura by name Krauncha who manifested in the form of a mountain and fought a devastating battle with you..

You are the Lord of Kundaline Shakti..

You are seated on the mount of Shikhi.. the Peacock and you are holding its long round neck..

you the consort of that hunter woman Valli

May you be pleased to extend a helping hand to me, the miserable one.. 

(Note Lord Subramania took his incarnation to fight and destroy the demons Shoora padma, Tharaka etc.. The Lord, who took birth from the third eye of Lord Shankara Himself, was crowned as the commander in Chief of the Devas.. who were in exile, driven away by the Asura Shoora.. Tharaka and Simha Mukha were the brothers of Shoora and Krauncha was a cousin.

The first victorious battle of Subramania was with Krauncha.. who obstructed the path of the Lord, taking the shape of a huge mountain.. Lord Skanda.. the Subramania shattered this mountain using the Shakti or Vel presented to his by his mother Uma the Paravathi..)

देवादिदेवरथमण्डलमध्यमेत्य देवेन्द्रपीठनगरं दृढचापहस्त।

शूरं निहत्य सुरकोटिभिरीढ्यमान वल्लीश नाथ मम देहि करावलम्बम्॥५

श्री सुब्रह्मण्य अष्टके

devādidevarathamaṇḍalamadhyametya devendrapīṭhanagaraṁ dṛḍhacāpahasta|

śūraṁ nihatya surakoṭibhirīḍhyamāna vallīśa nātha mama dehi karāvalambam||5

śrī subrahmaṇya aṣṭake

My Lord, You, having stationed yourself in the chariot in the middle of other chariots occupied by the leaders of the Gods,

With very sturdy bow and arrow held in your arms,

You laid siege on the cities and citadels of the enemies of the Lord of Devas Indra.. and entered the city of Indra

After You finished off the demon Shoora and on your great victory crores of devas

( thirty three crores in number) paid respects to you and sang your praises.

You the consort of that hunter woman Valli

May you be pleased to extend a helping hand to me, the miserable one.. 

हीरादिरत्नवरयुक्तकिरीटहार केयूरकुण्डललसत् कवचाभिराम l

हे वीर तारकजयामरबृन्दवन्द्य वल्लीश नाथ मम देहि करावलम्बम्॥६

श्री सुब्रह्मण्य अष्टके

hīrādiratnavarayuktakirīṭahāra keyūrakuṇḍalalasat kavacābhirāma

he vīra tārakajayāmarabṛndavandya vallīśa nātha mama dehi karāvalambam||6

śrī subrahmaṇya aṣṭake

My Lord, You are shining forth in great beauty adorning yourself in gems like diamond studded to Crowns or Kireetam, garlands and necklaces, earrings, ornamental armours covering your arms and also your chest,

You, the most valorous one, you the one who scored a great victory in your battle with the fierce demon Taaraka, and you are having all the gods paying respects to you an d praising your glory for that victory, 

you the consort of that hunter woman Valli

May you be pleased to extend a helping hand to me, the miserable one.. 

पञ्चाक्षरादि मनुमन्त्रित गाङ्गतोयैःपञ्चामृतैः प्रमुदितेन्द्रमुखैर्म्मुनीन्द्रैः।

पट्टभिषिक्त मघवत्तनयासनाथ वल्लीशनाथममदेहि करावलम्बम्॥ ७

श्रीसुब्रह्मण्याष्टके॥

pañcākṣarādi manumantrita gāṅgatoyaiḥ

pañcāmṛtaiḥ pramuditendramuakhairmmunīndraiḥ|

paṭṭabhiṣikta maghavattanayāsanātha 

vallīśanāthamamadehi karāvalambam|| 7

śrīsubrahmaṇyāṣṭake||

Oh Lord You were anointed and appointed as the Commander in Chief of gods by the great Sages and the Lord of Gods Indra himself who were extremely happy to have Your Divine Grace leading their Armed forces 

You were offered ceremonial bath during the Pattabhishekam with waters of Holy Ganga consecrated through chant of great mantras Like Panchaksharam (NamaH Shivaya) 

and 

with Panchamrutam.. ( the five elixir like materials used for bathing the divine being .. Milk, Curd, Ghee, Honey and Cane sugar and fruit ) 

You are the dearest consort of Devasena the daughter of the chief of Gods and the protector of Yajnas, Indra Himself

You the darling consort of that hunter woman Valli

May you be pleased to extend a helping hand to me, the miserable one.. 

श्रीकार्तिकेय करुणमृतपूर्णदृष्ट्या कामादिरोगकलुषीकृतदुष्टचित्तम्।

सिक्त्वा तु मामव कलानिधिकोटिकान्त वल्लीश नाथ मम देहि करावलम्बम्॥८

श्री सुब्रह्मण्य अष्टके

śrīkārtikeya karuṇamṛtapūrṇadṛṣṭyā

kāmādirogakaluṣīkṛtaduṣṭacittam|

siktvā tu māmava kalānidhikoṭikānta

vallīśa nātha mama dehi karāvalambam||8

śrī subrahmaṇya aṣṭake

Oh Lord, you the adopted son of the Six Krithika Stars.. Kartikeya, may you be pleased to cleanse me through the glances of your eyes that are filled with the nectar of mercy

My mind has become dirty and wicked through maladies like lust and wrong desires.. 

By cleaning me like that may you be pleased to protect me

You are shining with the brightness of one crore moons.

You the darling consort of that hunter woman Valli

May you be pleased to extend a helping hand to me, the miserable one.. 

सुब्रह्मण्याष्टकं पुण्यं ये पठन्ति द्विजोत्तमाः l

ते सर्वे मुक्तिमायान्ति सुब्रह्मण्यप्रसादतःll

सुब्रह्मण्याष्टकमिदं प्रातरुत्थाय यः पठेत्।

कोटिजन्मकृतं पापं तत्क्षणात् तस्य नश्यति॥

श्री सुब्रह्मण्य अष्टके

subrahmaṇyāṣṭakaṁ puṇyaṁ ye paṭhanti dvijottamāḥ 

te sarve muktimāyānti subrahmaṇyaprasādataḥ|

subrahmaṇyāṣṭakamidaṁ prātarutthāya yaḥ paṭhet|

koṭijanmakṛtaṁ pāpaṁ tatkṣaṇāt tasya naśyati||

śrī subrahmaṇya aṣṭake

The Phalashruti of Subramanya Ashtakam

Oh Learned men, whoever reads this holy Subramania Ashtakama attain Moksham or liberation from worldly woes as they become blessed by the Lord

Whoever reads this Subramania Ashtakam in the early morning itself, all his sins accumulated in one crore lives would vanish at the same moment..

do not invite enmity even if you feel you are strong

बहुभिर्न विरोद्धव्यं दुर्बलैरपि धीमता।

स्फुरन्तमपि नागेन्द्रं भक्षयन्ति पिपीलिकाः॥

विष्णुशर्मणः पञ्चतन्त्रे॥३-११९

bahubhirna viroddhavyaṁ durbalairapi dhīmatā|

sphurantamapi nāgendraṁ bhakṣayanti pipīlikāḥ||

viṣṇuśarmaṇaḥ pañcatantre||3-119

A very worthy advise contained in the Panchatantam of Vishnu Sharma

=======

A sensible person should never incur the enmity of a large number of people even if those people are all very weak and of little value individually..

He should remember that even a poisonous snake moving about in great form, could be attacked by a large colony of ants and these ants could even eat the snake alive although in parts..

The strong and virulent person tends to look down upon the small things with contempt.. Often he fails to appreciate the fact that when such small things join together and launch an attack, the strong person may perish..

The small people have nothing to lose by attempting to get something big.. And when they join together, their strength actually increase to levels much higher than the mere adding of the individual strengths of the small constituents.. At the same time the big person is deluded with excessive self confidence.

All these factors finally forces the big one to capitulate.

Many arrogant kings, many arrogant feudal overlords.. have fallen when small and insignificant people just joined and raised in revolt.. All the revolutions in the history of mankind happened like this..

The revolutions of democracy through ballots also happen this way..

ബഹുഭിര്‍ന വിരോദ്ധവ്യം ദുര്‍ബലൈരപി ധീമതാ।

സ്ഫുരന്തമപി നാഗേന്ദ്രം ഭക്ഷയന്തി പിപീലികാഃ॥

വിഷ്ണുശര്‍മണഃ പഞ്ചതന്ത്രേ॥൩-൧൧൯

വിഷ്ണുശര്‍മയുടെ പഞ്ചതന്ത്രത്തില്‍ നിന്നുള്ള ഏറെ കഴമ്പുള്ള ഔര്‍ ഉപദേശം.

വിവരവും വിവേകവും ഉള്ള ആള്‍ തനിക്കു ചുറ്റും ഉള്ള ഒത്തിരി ആളുകള്‍, അവര്‍ വ്യക്തിപരമായി എത്രതന്നെ ശക്തി കുറഞ്ഞവര്‍ ആണെങ്കിലും, അവരോടെല്ലാം ശത്രുത വച്ചു പുലര്‍ത്തരുത്. അവരുടെ വിരോധം ചോദിച്ചു വാങ്ങരുത്.

എപ്പോഴും ഓര്‍ക്കണം, ഏറെ ശക്തിയേറിയ, ആരെയും വകവരുത്താന്‍ ശക്തിയുള്ള, വിഷം സ്വയം കൊണ്ടുനടക്കുന്ന ഒരു സര്‍പ്പത്തെപ്പോലും ഒരു വലിയ ഉറുമ്പിന്‍ കൂട്ടം സംഘം ചേര്‍ന്ന് ആക്രമിച്ചു എന്നിരിക്കും. ആ വലിയ കൂട്ടം ഉറുമ്പുകള്‍ ഒത്തു ചേര്‍ന്ന് ആ സര്‍പ്പത്തെ കൊന്നു കുറേശ്ശയായി ആഹാരം ആക്കി എന്നും വരാം.

ഏറെ ശക്തിയും ഊര്‍ജസ്വലതയും കൈമുതലായുള്ള ഒരാള്‍ തനിക്ക് ചുറ്റുമുള്ള ചെറുതും നിസ്സാരങ്ങള്‍ എന്ന് തോന്നുന്നവയും ആയ കാര്യങ്ങളെ ഏറെ അവജ്ഞയോടെ നോക്കിക്കാണുന്നത് സ്വാഭാവികമാണ്. അയാള്‍ ഉള്‍ക്കൊള്ളാന്‍ മടിക്കുന്ന വസ്തുത ഇതാണ്. ചുറ്റുമുള്ള കൊച്ചു വസ്തുക്കള്‍ എല്ലാം ഒത്തുചേര്‍ന്നു തന്നെ ആക്രമിച്ചാല്‍ തനിക്ക് ആ സംഘടിതബലത്തോട് അടിയറവു പറയേണ്ടി വരും.

ചെറിയ, ബലം കുറഞ്ഞ ആളുകള്‍ക്ക് വലുതായ വല്ലതും കിട്ടാനുള്ള ശ്രമം നടത്തുമ്പോള്‍ നഷ്ടപ്പെടാന്‍ ഒന്നും ഇല്ല. മാത്രമല്ല കുറെ ആളുകള്‍ ഒന്നിച്ച് നിന്ന് പൊരുതുമ്പോള്‍ പലപ്പോഴും ആ ഒരുമയുടെ ബലം പൊരുതുന്ന ഓരോ വ്യക്തിയുടെയും തനിച്ചുള്ള ബലത്തെക്കാള്‍ എത്രയോ വലുതായിരിക്കും. അതേസമയം അഹങ്കാരവും സ്വന്തം ശക്തിയിലുള്ള വേണ്ടതില്‍ അമിതമായ വിശ്വാസവും ശക്തനായ വ്യക്തിയെ പലപ്പോഴും തെറ്റിദ്ധരിപ്പിച്ചു പരാജയത്തിലെയ്ക്ക് തള്ളിവിടുകയും ചെയ്യും.

ഇക്കാരണം കൊണ്ടൊക്കെ ഏറെ വലിയവന്‍ കൊച്ചു വ്യക്തികളുടെ സംഘടിതമായ പോരാട്ടത്തിനു മുമ്പില്‍ തോല്‍വി നേരിടേണ്ടി വരുന്നു.

അഹങ്കാരവും താന്‍പോരിമയും നിറഞ്ഞ രാജാക്കന്മാരും മാടംപിമ്മാരും എല്ലാം പലപ്പോഴും തങ്ങളെ എതിര്‍ക്കുന്ന പൌരന്മാരുടെയും അടിയാന്മാരുടെയും ഒത്തു ചേര്‍ന്നുള്ള പോരാട്ടങ്ങള്‍ക്ക് മുമ്പില്‍ പിടിച്ചു നില്‍ക്കാനാവാതെ പിന്തിരിഞ്ഞു ഓടിയിട്ടുണ്ട്.

മാനവചരിത്രത്തിലെ മിക്ക വിപ്ലവങ്ങളുടെയും നാള്‍വഴി പരിശോധിച്ചാല്‍ അവയെല്ലാം ഇതുപോലെ സംഭവിച്ചവ ആയിരുന്നു എന്ന കാര്യം ബോധ്യപ്പെടും.

ജനാധിപത്യത്തില്‍ ബാലറ്റിലൂടെ സംഭവിക്കുന്ന വിപ്ലവങ്ങളും ഇതുപോലെ തന്നെ ആണല്ലോ.

glory of snuff

जपेषु जपमध्येषु जपान्तेषु पुनः पुनः 

नासिकाचूर्णमादाय कोटियज्ञफलं लभेत्

japeshu japamadhyeshu japaanteshu punaH punaH

naasikaachoornamaadaaya kotiyajna phalam labhet..

This is a  funny satirical couplet  which has gone the round among  purohitas and priest and  brahmins who  chant in  vedic sessions too.   The snuff was a favourite for  the priestly class.. perhaps the only luxury in their otherwise dreary yet very strict  life..

The meaning

 One who  inhales snuff at the beginning of a chant, during the  chant and also at the conclusion of the chant would attain  the  benefits of  one crore  Yajnas..

This is just a joke... No offence meant to anyone..

ജപേഷു ജപമദ്ധ്യേഷു ജപാന്തേഷു പുനഃ പുനഃ

നാസികാചൂർണ്ണമാദായ  കോടിയജ്ഞഫലം ലഭേത്

ജപം തുടങ്ങുന്ന സമയത്തും ജപം നടക്കുമ്പോഴും ജപം അവസാനിക്കുമ്പോഴും  പൊടി വലിക്കുന്നവന്  ഒരു കോടി യജ്ഞം ചെയ്ത ഫലം കിട്ടും  

 ഇത് വെറും തമാശയാണ്..  ആര്‍ക്കും പരിഭവം അരുതേ. 

carrying load like donkey

यथा खरश्चन्दनभारवाही भारस्य वेत्त न तु चन्दनस्य।

एवं हि शास्त्राणि बहून्यधीत्य अर्थेषु मूढाः खरवद्वहन्ति॥

सुश्रुतसंहितायाम्॥ सुभाषितरत्नभण्डागारे॥

yathā kharaścandanabhāravāhī bhārasya vetta na tu candanasya|

evaṁ hi śāstrāṇi bahūnyadhītya artheṣu mūḍhāḥ kharavadvahanti||

suśrutasaṁhitāyām|| subhāṣitaratnabhaṇḍāgāre||

Some people just read a lot, memorize a lot, and would even manage to repeat everything parrot-like impress all people around.. However, they would not have understood the meaning of what they read, and in most cases would not have made a sincere attempt to understand even a little of it. This phenomenon is universal. In music, in discourses, and even in our daily mundane transactions we come across such situations.. The subhashitam quoted equates this blind process of repetition to a donkey carrying its heavy burden without knowing what is the material that it is carrying

Meaning of the Sloka

Just like a donkey which is carrying a huge burden of logs of sandalwood could understand about the heaviness of the burden and not about the value and worth of the load it is carrying, many people who have formally read and imbibed many Shastras and sciences, but who are ignorant about the menaings or contents of what they have learnt, carry their learning too donkey-style..

യഥാ ഖരഃ ചന്ദനഭാരവാഹീ ഭാരസ്യ വേത്താ ന തു ചന്ദനസ്യ 

ഏവം ഹി ശാസ്ത്രാണി ബഹൂന്യധീയ അര്‍ത്ഥേഷു മൂഢാഃ

ഖരവദ്വഹന്തി

(സുഭാഷിത രത്നഭണ്ഡാഗാരം) 

ഭാരമേറിയ ചന്ദനമുട്ടികള്‍ ചുമലില്‍ കയറ്റി നടന്നുനീങ്ങുന്ന കഴുതയ്ക്ക് ഭാരം എന്താണെന്ന് നല്ലവണ്ണം അറിയാം പക്ഷെ ചന്ദനത്തിന്റെ വില ഒട്ടും വശമില്ല. 

 ഒട്ടേറെ ശാസ്ത്രങ്ങള്‍ അര്‍ത്ഥമറിയാതെ പഠിച്ചെടുക്കുകയും സ്ഥാനത്തും അസ്ഥാനത്തും വിളമ്പി കയ്യടി നേടാന്‍ ശ്രമിക്കുന്നവര്‍ പലരും ഈ കഴുതയെപ്പോലെ തന്നെയാണ് 

കഴുതക്കറിയുമോ കര്‍പ്പൂര വാസന ?

musings 68

A friend asked
പക്ഷേ, ഇപ്പോൾ mbbs, engg, പാസായാൽ ഉടനെ usa, uk യിലൊട്ടാണല്ലോ പോകുന്നത് നല്ല ജോലി തേടി

(But now, people who qualify in Medicine, Engineering etc try and manage to leave for US or UK)

{This was a rejoinder to a quote published by me where I had mentioned that own country or foreign country would make very little difference for the one who is really learned and efficient..}

My reply

There is no answer to such questions. Our ancient masters and philosophers presumed that certain levels of morals and ethical standards are inherent in our lives. But the society has disintegrated.
The ethical rules are formed with expectation of preponderance of fairness with minimal deviation.
You are talking about a society where deviation has overrun the normal.
I cannot quote the ancient masters and justify what is happening today.
For example, we always presumed that a woman is chaste and that husband and wife are faithful to one another to the utmost extent possible
If it is argued that it is not so at present then we can only cry in desperation.

My friend reminded me that what was right in olden times may not be so today.

My reply to that

Right and wrong vary with cultures. Our gurus have formed their ideas based on Indian ethos. The basic Indian ethics will not change. But the Indians of the present have mixed up our own ideas with some western ideas that are at loggerheads with our own. Like mixing milk and salt .. That is for our own detriment

Remark by the friend

Exactly. Till the early twentieth century, many women didn't wear upper garments to hide their torso. More particular in kerala. Now it is changed. Malabar muslim women are hibabs covering the entire body, putting even their counterparts of Pakistan put to shame. As u said, western ladies of late merrily walk around with barest minimum clothes. No wonder, we in india may also witness a similar sights in the near future



My reply to that

There were aberrations in every culture. Surely the dress code of Kerala mentioned by you was not an offshoot of any lofty philosophy. Often in arguments we tend to compare the things that need not be compared. Good and bad, sadaacharam and anaachaaram.. all were part of society at any point of time.

But basically honesty, respect for age, compassion non violence.. such ideas were stressed more in our culture when compared to any other. And chastity was also of highest order. The situation in Kerala arose in circumstances that were different.. and the dress code mentioned was not for all and not always..

the art of enjoyment ....

उपभोक्तुं न जानाति श्रियं प्राप्यापि मानवः।

आकण्ठजलमग्नोऽपि श्वा लिहत्यैव जिह्वया॥

upabhoktuṁ na jānāti śriyaṁ prāpyāpi mānavaḥ|

ākaṇṭhajalamagno'pi śvā lihatyaiva jihvayā||

An old saying found in many collections of Subhashitam..Could not trace the authorship

Most people do not know how to enjoy wealth even if they are blessed with a lot of money.

A dog, even if immersed in water upto its neck, still would drink water only through licking..

There is a Malayalam equivalent for this saying

നായ നടുക്കടലിൽ ചെന്നാലും നക്കിയേ കുടിക്കൂ.

Naaya nadukkadalil chennalum nakkiye kutikkoo..

Even if the dog goes to the middle of the ocean, it will drink only by licking..

Yes, capacity to earn and hoard comes to many..

But to enjoy the gifts in class comes only for very few..

It is a sad truth about life

And another funny thing is that some toil hard, really hard to earn.. but the fruits of such toil are enjoyed by others..

We see many prodigal sons

It will do good for everyone to balance his life between earning and enjoying..

word analysis

मानवः man

श्रियं wealth

प्राप्य अपि even after acquiring

उपभोक्तुं to consume, to enjoy

न जानाति does not know

आकण्ठ upto neck

जल मग्नः immersed in water

अपि even though

श्वा the dog

जिह्वया with its tongue

लिहति एव only lick

know the physical limitations...

यदशक्यं न तच्छक्यं यच्छक्यं शक्यमेव तत्।

नोदके शकटम् याति न नौका गच्छति स्थले॥

हितोपदेशे॥

yadaśakyaṁ na tacchakyaṁ yacchakyaṁ śakyameva tat|

nodake śakaṭam yāti na naukā gacchati sthale||

hitopadeśe||

A very realistic statement found in Hitopadesham

What is not possible, is just not possible

Only what is physicality capable of performance is really possible or viable

A cart will not move in water

A boat will not move on land..

It is a simple statement of reality.. But often we tend to believe this.. and try to believe that something impossible will happen..

But that is not likely to happen

If some smart guy says that a boat can be mounted on a truck and taken along the road,

of that

a cart can be pushed atop a raft and moved in water

there is no answer for that..

Analysis.

यत् कार्यं that task अशकयं which is not possible of execution तत् न शक्यं that task is impossible

यत् शक्यं what is possible of performance

तदेव शक्यं च that is possible too

उदके in water

शकटं cart

न याति does not ply

नौका boat

स्थले न गच्छति does not move on land..

ignore the silly and worthless

न सारणीया धीरेण रसना नीरसे जने।

को नाम कुरुते फेरौ नायकः सायकक्षतिम्॥

na sāraṇīyā dhīreṇa rasanā nīrase jane|

ko nāma kurute pherau nāyakaḥ sāyakakṣatim||

subhashitaratnabhandagaram 

=========

A really bold and noble man with some sense of purpose should never direct his words toward people of no substance or quality

Will a hero hunter train his arrow or waste his time trying to hit and kill a jackal?

==========

A sensible person should devote some diligence even in selecting his opponents..

The tendency to shout at insignificant useless and unworthy loudmouths and trollers is very rampant in the present day life and especially in social media..

A man worth his salt would be better off if he is choosy.. in his words and his targets too.

ന സാരണീയാ ധീരേണ രസനാ നീരസേ ജനേ।
കോ നാമ കുരുതേ ഫേരൌ നായകഃ സായകക്ഷതിം॥

സുഭാഷിതരത്നഭണ്ഡാഗാരത്തില്‍നിന്ന്

കഴിവും സ്വഭാവഗുണവും ദിശാബോധവും ഉള്ള ഒരാള്‍ തന്റെ വാക്കുകള്‍  ഒരിക്കലും നിസ്സാരന്മാരും മാന്യതയില്ലാതവരും ആയ വ്യക്തികള്‍ക്കു എതിരെ പ്രയോഗിച്ചു സ്വയം വില കുറഞ്ഞവനാവരുത്
അസ്ത്രവിദ്യയില്‍ വിദഗ്ദനായ ഒരു വീരന്‍ തന്റെ അസ്ത്രങ്ങള്‍ ഒരു കുറുനരിയെ  ഏയ്‌തു വീഴ്ത്താന്‍ വേണ്ടി ഉപയോഗിക്കാറില്ല.  

glory seeks the one who is well equipped...

नोदन्वानर्थितामेति सदाम्भोभिश्च पूर्यते।

आत्मा तु पात्रतां नेयः पात्रमायान्ति संपदः॥

महाभारते विदुरनीत्याम्॥

nodanvānarthitāmeti sadāmbhobhiśca pūryate|

ātmā tu pātratāṁ neyaḥ pātramāyānti saṁpadaḥ||

mahābhārate viduranītyām||
നോദന്വാനര്‍ത്ഥിതാമേതി സദാ അംഭോഭിശ്ച പൂര്യതെ
ആത്മാ തു പാത്രതാം നേയഃ  പാത്രമായാന്തി സമ്പതഃ 

മഹാഭാരതത്തിലെ വിദുരനീതി

സമുദ്രം ഒരിക്കലും വെള്ളം കിട്ടണേ എന്ന് അപേക്ഷിച്ചുകൊണ്ട്‌ ഓടി നടക്കുന്നില്ല.  പലേ സ്ഥലങ്ങളിലും നിന്ന് ധാരാളം വെള്ളം ഒഴുകിയെത്തി സമുദ്രത്തെ ഇപ്പോഴും വെള്ളം കൊണ്ടു നിറയ്ക്കുന്നു.
(എത്ര വെള്ളം ഒഴുകിവന്നാലും സ്വീകരിക്കാനുള്ള കഴിവ് സമുദ്രത്തിനുണ്ട്)
അതുപോലെ ഒരു വ്യക്തി  എല്ലാവിധത്തിലുള്ള സൌഭാഗ്യങ്ങളും സമ്പത്തുകളും തന്നില്‍ വന്നുചെരുവാനുള്ള യോഗ്യത നേടുവാന്‍ ശ്രമിക്കണം.  സമ്പത്ത് അവനെസ്വയം തേടിയെത്തിക്കോളും

A very sane remark by the great Statesman Vidura.. in Mahabharatham

The ocean never goes out begging or crying for water that would make it full.. The water from various sources flow in and fill the ocean voluntarily.

Just like that a person should just equip himself fully fit to earn glory and wealth.. Once the receptacle is ready, the contents.. wealth and welfare just flow in by themselves..

There are two dimensions to every activity.. There is one part which can be played and fulfilled by the individual.. There is the second part the performance of which has to happen through external agencies.. We have, if at all we have, control over only what we can do by ourselves.. The action by others is more their choice, and the individual has really no control over that.

Of course, the Individual can pray, persuade and persevere..

The ocean is getting filled with water because it has already enough space and the advantage of gravity to receive the inflow.. If that advantage is given up, no water can come in

Likewise, when affluence, and opportunities knock at our doors, we should be well equipped, well prepared..

Keep the pot clean.. the water will come and fill it..

But if the pot is not there, if the pot is leaky, then even a whole ocean cannot fill the pot..

Of course, we live in a society marked by aggressive marketing techniques.. The management pundits would canvas the idea that we should go out and seek the market.. and the market will not come to us..

Of course, that is also a valid idea.. But then the market would be of no use to the one who does not know his job, and who is not properly equipped..

musings 67

society just evolves...and as the priorities and approach of the constituent role players would vary, the mindset, behaviour and even their lifestyle would undergo change..

If there is no change, there will be only stagnation and stagnation means gradual deterioration.. Deterioration for the Individual and the society too..

Yes if the change happens in a very phased manner.. causing no jolts, there will be hardly any problem..

Often some overzealous people clamour for change prematurely.. before the society is really prepared and the psyche of the people are ripe enough.. and this causes strife and often struggle too..

Why should we think of plucking ripe mango fruit even when the tree is just sprouting tender leaves ?

The leaves would come, the flowers will come, the spring will come, the fruits too would come.. and along with the songs of the cuckoos too

पश्याधुना पल्लव सूति काले किं कल्पते चूतलता फलाय ?

as asked by Sukumara kavi in Srikrishna vilasam..

We cannot make the fruit ripen even before the flower has appeared...

poverty preferable to ill gotten wealth..

वरं दारिद्र्यमन्यायप्रभवाद्विभवादिह।

कृशताभिमता देहे पीनता न तु शोफतः॥

शार्ङ्गधरपद्धतिः १४४१

varaṁ dāridryamanyāyaprabhavādvibhavādiha|

kṛśatābhimatā dehe pīnatā na tu śophataḥ||

śārṅgadharapaddhatiḥ 1441

A great lesson from a worthy text..Sharangadhara Paddhati

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

Living in utter poverty is far better than possession of riches that are acquired through unjust and unfair means

It is better for a person to remain lean and emaciated in body than looking fat because of edema or collection of fluids in the body..

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

Only things that come to us naturally and without causing harm to others would do us good in the long run..

Some liability, some sin would be definitely clinging to things which are acquired through unfair means

Apparently the money got by selling a dog will not bark.. Many take this as an excuse..

But still the law of fairness.. the law that good comes from good and bad stems out of bad really work..

We need not find pride in having a body of very huge size when that enlargement happens because of swelling..

Analysis

दारिद्र्यं poverty..

अन्याय प्रभावात् arising out of unfair means

विभवात् wealth

इह वरं भवति is better in this world

देहे in human body

कृशता being lean, being emaciated

अभिमता preferable, desirable

भवति is

शोफतः through swelling due to body fluids wrongly collected

पीनता state of being fat

न तु not at all..

be careful in your choices

अवृत्तिकं त्यजेद्देशं वृत्तिं सोपद्रवं त्यजेत्।

त्यजेन्मायाविनं मित्रं धनं प्राणहरं त्यजेत्॥

सुभाषितरत्नभण्डागारे॥३४१५

avṛttikaṁ tyajeddeśaṁ vṛttiṁ sopadravaṁ tyajet|

tyajenmāyāvinaṁ mitraṁ dhanaṁ prāṇaharaṁ tyajet||

subhāṣitaratnabhaṇḍāgāre||3415

A very solid advise from Subhashitaratnabhandagaram

One should leave a country or place which does not give him opportunity to do some work to earn and live

One should give up a job or work which is causing him a lot of harm and nuisance

One should abandon a friend who is tricky, deceitful and not trustworthy

and

One should give up money which could cause loss of life to the one who has it..

In short one should try to steer clear of what is potentially harmful.. or which is of no use..

no empty formalities between friends..

उपचारः कर्तव्यो यावदनुत्पन्नसौहृदः पुरुषः।

उत्पन्नसौहृदानामुपचारः कैतवं भवति॥

सुभाषितरत्नभाण्डागारे॥

upacāraḥ kartavyo yāvadanutpannasauhṛdaḥ puruṣaḥ|

utpannasauhṛdānāmupacāraḥ kaitavaṁ bhavati||

subhāṣitaratnabhāṇḍāgāre||

A very matter of fact idea conveyed through a subhashitam in the compendium Subhashitaratnabhandagaram

A lot of formalities and gestures to please a person are necessary till real friendship has been stuck with a friend.. or if the friendship is meant only to be artificial and opportunistic

If real friendship has developed between persons, then such formalities become superficial, artificial and often false of contrived and unnecessary too..

Formalities between friends can be a killer of the true spirit of friendship..

Analysis.

पुरुषः a man

यावत् as long as

अनुत्पन्न सौहृदः friendship not generated

वर्तते remain

तावत् till that tie

उपचारः a lot of formal

gestures

कर्तव्यः should be gone through

उत्पन्न सौह्रुदानां when friendship is established

उपचारः formal gestures

कैतवं भवति become artificial, ornamental..

ഉപചാരഃ കര്‍തവ്യോ യാവദനുത്പന്നസൌഹൃദഃ പുരുഷഃ।
ഉത്പന്നസൌഹൃദാനാമുപചാരഃ കൈതവം ഭവതി॥
സുഭാഷിതരത്നഭാണ്ഡാഗാരേ॥

സുഭാഷിത രത്നഭാണ്ഡാഗാരം എന്ന ഗ്രന്ഥത്തില്‍ നിന്നുള്ള ഏറെ വിലയേറിയ ഒരു ഉപദേശം.
ഒരു വ്യക്തിയുമായി ഏറെ തീവ്രവും ആഴമേറിയതും ആയ സൗഹൃദം ഉരുത്തിരിയുന്നത് വരെ അയാളുമായുള്ള പെരുമാറ്റത്തിലും പരസ്പര ബന്ധത്തിലും അയാളെ തൃപ്തിപ്പെടുത്തുന്ന വിധത്തില്‍ ഏറെ ഔപചാരികതയും അതിനനുസരിച്ചുള്ള മര്യാദകളും നടപടിക്രമങ്ങളും എല്ലാം പിന്തുരേണ്ടാതാണ്. സൗഹൃദം കാര്യം നേടിയെടുക്കാനും ചില പ്രത്യേക കാരണങ്ങള്‍ക്ക് വേണ്ടിയും മാത്രമാണ് നിലനിക്കുന്നത് എങ്കിലും അത്തരം ഔപചാരികത തുടരേണ്ടത് തന്നെ.
പക്ഷെ ഒരു വ്യക്തിയുമായി മനസ്സില്‍ത്തട്ടി സൗഹൃദം വളര്‍ന്നു കഴിഞ്ഞാല്‍ അന്തിനു ശേഷം ഔപചാരികതയും കൃത്രിമമായ സ്നേഹപ്രകടനങ്ങളും എല്ലാം അധികപ്പറ്റ് ആവും എന്ന് മാത്രമല്ല അത്തരം കാട്ടിക്കൂട്ടലുകള്‍ ചങ്ങാത്തത്തെ നശിപ്പിക്കുകയും ചെയ്യും.

 

Romance at its best...

वृक्षमूलोऽपि दयिता यत्र तिष्टति तद् गृहम्।

प्रासादोऽपि तया हीनो ह्यरण्य सदृशो स्मृतः।

आपतन्ती विपत्पुंसां धीबलेन निवार्यते।

इयं प्राप्ता स्त्रिया धैर्यात्सुसह्यत्वं तु नीयते॥

vṛkṣamūlo'pi dayitā yatra tiṣṭati tad gṛham|

prāsādo'pi tayā hīno hyaraṇya sadṛśo smṛtaḥ|

āpatantī vipatpuṁsāṁ dhībalena nivāryate|

iyaṁ prāptā striyā dhairyātsusahyatvaṁ tu nīyate||

A set of Subhashitams.. I discovered in some text..

But could not trace the authorship.

Anyway the thoughts conveyed are really great and of great value to every human being .

So I just chose it as today's message..

The meaning of the quote is

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Even if a person is living just under the shadow of a tree (without any roof), if his wife is also staying with him there, then it is his house.

However, even if he is living in a palace or a mansion, and his life partner is not there, then that place is just like a forest.

When dangers confront a man, he faces them through the power of his intellect and knowledge.

However, if he has an understanding woman as life partner, then he would be able to overcome any challenging situation in life through the support and encouragement given by her... and the courage provided by her..

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

Yes, nature has made human beings like that. A man is not worth his salt if he is not having his woman..

This is not written with any gender bias.. No intention to state that the man is important and the woman is playing a supporting role..

We believe in the wholesome existence of Prakriti and Purusha together,, Shiva and Shakthi together..

never satisfied..

न जातु कामः कामानां उपभोगेन शाम्यति।

हविषा कृष्णवर्त्मेव भूय एवाभिवर्धते॥

श्रीमद्भागवते ९-१९-१४  महाभारते आदिपर्वणि  मनुस्मृत्याम् च

na jātu kāmaḥ kāmānāṁ upabhogena śāmyati|

haviṣā kṛṣṇavartmeva bhūya evābhivardhate||

srīmadbhāgavate 9-19-14 mahābhārate ādiparvaṇi

This statement can be found, among other places, in Mahabharatham, Bhagavatham and Manusmriti too..

Meaning 

Never once will our lust and yearnings would get satiated by repeatedly using the objects that would satisfy such desires and yearnings. Like fire fed with offerings like ghee and havis the desires would multiply and increase.. 

(Fire is called Krishnavartma because when it is burning it leaves behind a black trail of smoke )

ന ജാതു കാമഃ കാമാനാം ഉപഭോഗേന ശാമ്യതി 

ഹവിഷാ കൃഷ്ണ വര്‍ത്മേവ ഭൂയ എവാഭിവര്‍ധതെ

ഭാഗവതം നവമാസ്കന്ധം,മഹാഭാരതം,മനുസ്മൃതി

ചില കാര്യങ്ങളോടും വസ്തുക്കളോടും നമുക്ക് തോന്നുന്ന ആസക്തിയും കൊതിയും അവ വേണ്ടത്ര അനുഭവിച്ചതുകൊണ്ടു മാത്രം ശമിക്കില്ല,, ഒടുങ്ങില്ല

ഹവിസ്സ്‌ കൂടുതല്‍ കിട്ടിയ അഗ്നി പോലെ നമ്മുടെ ആസക്തിയും ആളിക്കത്തുകയെ ഉള്ളു.

doctors day

DOCTOR'S DAY

We revere the Lord of Lord Shankara, the Vaidyantha as the master Doctor

We revere Lord Dhanvantari, Lord Narayana as the master physician

We revere the twins Ashvins as the most benevolent healers..

There were doctors in every society wherever human beings lived..

And the doctors were there to provide relief from pain and to provide mental and physical reassurance to all and service to fellow human beings came to them first than anything else..

Even in a war a doctor has only a patient to treat and there is no enemy..

The original version of Hippocratic Oath when a doctor enters his profession

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

I swear by Apollo The Healer, by Asclepius, by Hygieia, by Panacea, and by all the Gods and Goddesses, making them my witnesses, that I will carry out, according to my ability and judgment, this oath and this indenture.

To hold my teacher in this art equal to my own parents; to make him partner in my livelihood; when he is in need of money to share mine with him; to consider his family as my own brothers, and to teach them this art, if they want to learn it, without fee or indenture; to impart precept, oral instruction, and all other instruction to my own sons, the sons of my teacher, and to indentured pupils who have taken the physician’s oath, but to nobody else.

I will use treatment to help the sick according to my ability and judgment, but never with a view to injury and wrong-doing. Neither will I administer a poison to anybody when asked to do so, nor will I suggest such a course. Similarly I will not give to a woman a pessary to cause abortion. But I will keep pure and holy both my life and my art. I will not use the knife, not even, verily, on sufferers from stone, but I will give place to such as are craftsmen therein.

Into whatsoever houses I enter, I will enter to help the sick, and I will abstain from all intentional wrong-doing and harm, especially from abusing the bodies of man or woman, bond or free. And whatsoever I shall see or hear in the course of my profession, as well as outside my profession in my intercourse with men, if it be what should not be published abroad, I will never divulge, holding such things to be holy secrets.

Now if I carry out this oath, and break it not, may I gain for ever reputation among all men for my life and for my art; but if I transgress it and forswear myself, may the opposite befall me

And the Modern version

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I swear to fulfill, to the best of my ability and judgment, this covenant:...

I will respect the hard-won scientific gains of those physicians in whose steps I walk, and gladly share such knowledge as is mine with those who are to follow.

I will apply, for the benefit of the sick, all measures which are required, avoiding those twin traps of overtreatment and therapeutic nihilism.

I will remember that there is art to medicine as well as science, and that warmth, sympathy, and understanding may outweigh the surgeon's knife or the chemist's drug.

I will not be ashamed to say "I know not," nor will I fail to call in my colleagues when the skills of another are needed for a patient's recovery.

I will respect the privacy of my patients, for their problems are not disclosed to me that the world may know. Most especially must I tread with care in matters of life and death. Above all, I must not play at God.

I will remember that I do not treat a fever chart, a cancerous growth, but a sick human being, whose illness may affect the person's family and economic stability. My responsibility includes these related problems, if I am to care adequately for the sick.

I will prevent disease whenever I can, for prevention is preferable to cure.

I will remember that I remain a member of society, with special obligations to all my fellow human beings, those sound of mind and body as well as the infirm.

If I do not violate this oath, may I enjoy life and art, respected while I live and remembered with affection thereafter. May I always act so as to preserve the finest traditions of my calling and may I long experience the joy of healing those who seek my help.

(Written in 1964 by Louis Lasagna, Academic Dean of the School of Medicine at Tufts University, and used in many medical schools today.)

FIRST DO NO HARM is the watchword for a doctor..

The place of a doctor should be just a little below God.. not much below..

On Doctors Day, Pranams and Greetings to all the Doctors and all the in Medical profession>

May God bless them abundantly, and bless us too through them..

Shanti durga

श्वेतद्वीपे शयाना फणिवरशयने पङ्कजं कंपयन्ती

दोष्णा वामेन लक्ष्मी मृदितभुजलता भूमिसंलालिताङ्घ्रीम्।

देवी देवैः सुरेन्द्रैः सकलमुनिजनैः स्तूयमानापदाना

घोरानर्थोपशान्त्यै भवतु भगवती शान्तिदुर्गाभिधाना॥

śvetadvīpe śayānā phaṇivaraśayane paṅkajaṁ kaṁpayantī

doṣṇā vāmena lakṣmī mṛditabhujalatā bhūmisaṁlālitāṅghrīm|

devī devaiḥ surendraiḥ sakalamunijanaiḥ stūyamānāpadānā

ghorānarthopaśāntyai bhavatu bhagavatī śāntidurgābhidhānā||

ശ്വേതദ്വീപേ ശയാനാ ഫണിവരശയനേ പങ്കജം കമ്പയന്തീ

ദോഷ്ണാ വാമേന ലക്ഷ്മീ മൃദിതഭുജലതാ ഭൂമി സംലാളിതാംഘ്രീം

ദേവീ ദേവൈ സുരെന്ദ്രൈഃ സകല മുനിജനൈർ സ്തൂയമാനാപദാനാ

ഘോരാനർത്ഥോപശാന്ത്യൈ ഭവതു ഭഗവതി ശാന്തി ദുർഗ്ഗാഭിധാനാ

That Surpeme Lady Bhagavati whose name is Shantidurga

who lies atop a bed of snake spread over Shweta Dveepa

who is slowly shaking a lotus flower in her hands

whose arm resembling a tender creeper is being pressed softly by Devi Lakshmi with her left arm

whose pair of feet are fondled by the Goddess of Earth, Bhumi

the Devi whose glory is praised aloud by gods including Indra and all the sages who are assembled in Her presence

May She be the remover of all terrible mishaps and misfortunes that confront us..

The story of Kanakadhara Stotram

The story of Kanakadhara Stotram

Kanakadharastotram is a sacred hymn of the Goddess of wealth, Lakshmi, attributed to Acharya Shankara Bhagavat Pada. 

There is a story behind the composition that would touch the heart of every devotee..
The origin of that work is described in the monumental creation named Shankara Digvijayam, written by Madhava Vidyaranya Swamigal

The text is given below along with translation

स हि जातु गुरोः कुले वसन् सवयोभिः सह भैक्ष्यलिप्सया।
भगवान् भवनं द्विजन्मनो धनहीनस्य विवेश कस्यचित्॥१
तमवोचत तत्र सादरं वटुवर्यं गृहिणः कुटुम्बिनी।
कृतिनो हि भवदृशेषु ये वरिवस्या प्रतिपादयन्ति ते॥२
विधिना खलु वञ्चिता वयं वितरीतुं वटवे न शक्नुमः।
अपिभैक्ष्यमकिञ्चनत्वतो धिगिदं जन्म निरर्थकं गतम्॥३
इति दीनमुदीरयन्त्यसौ प्रददावामलकं व्रतीन्दवे।
करुणं वचनम् निशम्य सोऽप्यभवज्ज्ञाननिधिर्दयार्द्रधीः॥४
स मुनिर्मुरभित्कुटुम्बिनीं पदचित्रैर्नवनीतकोमलैः।
मधुरैरुपतस्थिवांस्तवैर् द्विजदारिद्र्य दशा निवृत्तये॥५
अमुना वचनेन तोषिता कमला तद्भवनं समन्ततः
कनकामलकैरपूरयज्जनतायाः हृदयं च विस्मयैः॥६
अमरस्पृहणीयसम्पदं द्विजवर्यस्य निवेशमात्मवान्।
स विधाय यथा पुरं गुरोः सविधे शास्त्रवरान्यशिक्षत॥७
माधवविद्यारण्यकृते शङ्करदिग्विजये॥
sa hi jātu guroḥ kule vasan savayobhiḥ saha bhaikṣyalipsayā|
bhagavān bhavanaṁ dvijanmano dhanahīnasya viveśa kasyacit||1
tamavocata tatra sādaraṁ vaṭuvaryaṁ gṛhiṇaḥ kuṭumbinī|
kṛtino hi bhavadṛśeṣu ye varivasyā pratipādayanti te||2
vidhinā khalu vañcitā vayaṁ vitarītuṁ vaṭave na śaknumaḥ|
apibhaikṣyamakiñcanatvato dhigidaṁ janma nirarthakaṁ gatam||3
iti dīnamudīrayantyasau pradadāvāmalakaṁ vratīndave|
karuṇaṁ vacanam niśamya so'pyabhavajjñānanidhirdayārdradhīḥ||4
sa munirmurabhitkuṭumbinīṁ padacitrairnavanītakomalaiḥ|
madhurairupatasthivāṁstavair dvijadāridrya daśā nivṛttaye||5
amunā vacanena toṣitā kamalā tadbhavanaṁ samantataḥ
kanakāmalakairapūrayajjanatāyāḥ hṛdayaṁ ca vismayaiḥ||6
amaraspṛhaṇīyasampadaṁ dvijavaryasya niveśamātmavān|
sa vidhāya yathā puraṁ guroḥ savidhe śāstravarānyaśikṣata||7
mādhavavidyāraṇyakṛte śaṅkaradigvijaye||

Once upon a time the young initiate Shankara was staying in the Gurukulam... the residential school run by his preceptor.. There he stated in the company of other initiates of his own age.|
The Bhagavan set out one day, along with his friends, to seek alms or bhiksha for daily food as is the practice among the brahmacharis. He reached the doorsteps of a brahmin householder who was very poor. 1
The initiate asked for Bhiksha

The lady of the house told the young Vatu that she and her people were indeed very fortunate to have a chance to play host and offer honours to great persons like the young guest. 2

She informed him regretfully that she and her family were cheated by fate and thrown into utter poverty and did not have anything to offer to the young initiate who had appeared at their door. They could not offer Bhiksha to the young initiate and honour him, and therefore their whole life had gone waste.3

Thus crying miserably, she gave the young Vatu an Amla fruit (gooseberry)( which alone she was having in the house)
The young Shankara who is the storehouse of wisdom, when he listened to the pathetic story of the lady and watched her miserable state of affairs, and his heart was filled with sympathy for the miserable lady. 4

That young Sage praised the consort of the Lord who killed the demon Mura.. Mother Lakshmi, through a hymn that was composed with words and imageries as sweet and tender as fresh butter, praying to Her that the utter poverty of the Brahmin in whose house he had gone for alms should be removed forthwith. 5

The Goddess of wealth Kamala, was pleased with the hymn composed by the young recluse Shankara, and in her happiness, she showered gooseberry fruits made of Gold and filled the whole house with that shower of wealth... filling the house with prosperity and filling the hearts of all around with amazement. 6

The young initiate returned to the abode of his guru after endowing the household of the worthy brahmin with wealth that could be desired only by gods in heaven. And there at the feet of the preceptor, he learned all the great Shastras.. 7

I had already furnished a translation for Kankadhara Stotram .. The link for the same is given below
https://kanfusion.blogspot.com/2019/11/kanakadhaaraa-stotram.html

crime and punishment

अपराधानुरूपो दण्डः॥३२८

चाणक्यसूत्रे॥

aparādhānurūpo daṇḍaḥ||328

cāṇakyasūtre||

A crisp and seemingly obvious statement found and the 328th aphorism of Chanakya.. Lots and lots of Law, justice, and commonsense concentrated in two or three words

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

The rule means

Punishment should be commensurate with the offence committed..

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

The master implies that punishment is the most effective deterrent and also the keeper of social order.. but that the dynamics of legal process is always varying and issue specific.. Lesser punishment can make the victim confident and would make him commit more offences.. Punishment on an excessive scale can defeat the purpose of law and justice altogether..

दण्डः शास्ति प्रजाः सर्वाः दण्ड एवाभिरक्षति।

दण्डः सुप्तेषु जागर्ति दण्डं धर्मं विदुर्बुधाः॥

मनुस्मृत्याम्॥

daṇḍaḥ śāsti prajāḥ sarvāḥ daṇḍa evābhirakṣati|

daṇḍaḥ supteṣu jāgarti daṇḍaṁ dharmaṁ vidurbudhāḥ||

manusmṛtyām||

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

It is said in Manusmriti

The subjects are kept in discipline and order through the laws of punishment in place.. such laws alone protect people and maintain order in the State... The laws (of punishment) keep awake while everything else sleeps.. and therefore the wise and just consider the laws of punishment as the ideal virtue..

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

अदण्ड्यान् दण्डयन् राजा दण्ड्यांश्चैवाप्यदण्डयन्।

अयशो महदाप्नोति नरक्ञ्चादिगच्छति॥

adaṇḍyān daṇḍayan rājā daṇḍyāṁścaivāpyadaṇḍayan|

ayaśo mahadāpnoti narakñcādigacchati||

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

A king who metes out punishment to those who did not deserve punishment, and fails to punish those who deseve to be punished, would incur infamy and ultimately reach hell too.

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

वधोऽर्थग्रहणं चैव परिक्लेशस्तथैव च।

इति दण्डविधानज्ञैर्दण्डोऽपि त्रिविधः स्मृतः॥

vadho'rthagrahaṇaṁ caiva parikleśastathaiva ca|

iti daṇḍavidhanajñairdaṇḍo'pi trividhaḥ smṛtaḥ||

There are in general three types of punishments, varying in their intensity ..

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

Capital punishment, or death sentence

Fine, penalty or confiscation of all the wealth owned.

Physical punishment, of varying levels..

This is how the modes of punishment are broadly classified by those who are learned in law..

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Of course, statements like that of Master Chanakya have presented the sum and substance of judicial process that prevailed in India millenniums ago.

But when we find that even the most modern thinkers and jurists, after going through so much of material and after evaluating so much of precedence all over the so called civilized society just are forced to nod their heads in approval and marvel at the age old wisdom of the ancients .. we should feel reasonably humble.

.And excessively proud of our past.. perhaps..

That is all..

അപരാധാനുരൂപോ ദണ്ഡഃ॥൩൨൮

ചാണക്യസൂത്രേ॥

വളരെ ഹ്രസ്വവും അതേസമയം കാര്യമാത്ര പ്രസക്തവും യാഥാര്‍ഥ്യബോധം നിറഞ്ഞു നില്‍ക്കുന്നതും ആയ ഒരു ചാണക്യ സൂത്രം. ഏറെ പ്രസക്തിയോടെ നിയമം, നീതി, പ്രായോഗികത എന്നീ കാര്യങ്ങള്‍ രണ്ടോ മൂന്നോ വാക്കുകളില്‍ സംഗ്രഹിച്ചിരിക്കുന്നു.

അര്‍ത്ഥം

“ശിക്ഷ വിധിക്കുന്നതും നടപ്പാക്കുന്നതും ചെയ്ത് കുറ്റത്തിന്‍റെ ഗൌരവവും വ്യാപ്തിയും അനുസരിച്ചായിരിക്കണം. “

ആചാര്യന്‍ ഇവിടെ ഉദ്ദേശിക്കുന്നത് ഇതാണ്. രാഷ്ട്രത്തില്‍ നിലവിലുള്ള നിയമങ്ങള്‍ തെറ്റിക്കുന്നവര്‍ക്ക് ശിക്ഷ നല്‍കുകയും അത് നടപ്പാക്കുകയും ആണ് സമൂഹത്തെ ശരിയായ ദിശയില്‍ മുന്നോട്ടു കൊണ്ടുപോകുവാനും കുറ്റം ചെയ്യാനും നിയമങ്ങളെ അവഗനിക്കുവാനുമുള്ള പ്രവണത നിയന്ത്രിക്കുവാനും ഉള്ള ഏറ്റവും ശക്തമായ മാര്‍ഗ്ഗം. പക്ഷെ നീതിയുടെയും നിയമത്തിന്‍റെയും നിര്‍ദ്ദേശങ്ങള്‍ പ്രായോഗിക തലത്തില്‍ നടപ്പില്‍ വരുത്തുമ്പോള്‍ ശിക്ഷകളുടെ അളവും കാര്‍ക്കശ്യവും ഒരാള്‍ ചെയ്ത തെറ്റിന്‍റെ ഗൌരവവും പരിണിത ഫലങ്ങളും അനുസരിച്ച് മാത്രം നിശ്ചയിക്കപ്പെടെണ്ടാവയാണ്. ലഘുവായ ശിക്ഷ ശിക്ഷ ലഭിച്ച വ്യക്തിയ്ക്ക് തെറ്റുകള്‍ ആവര്‍ത്തിക്കാനുള്ള ആത്മവിശ്വാസം നല്‍കും. അതെ സമയം ശിക്ഷ നല്‍കുന്നത് തന്നെ തെറ്റ് ചെയ്തവനെ നന്മയുടെ വഴിയിലേക്ക് തിരിച്ചു കൊണ്ടുവരുവാനും ആ ശിക്ഷ മറ്റുള്ളവര്‍ക്ക് ഒരു താക്കീത് ആയി തോന്നുവാനും ഉള്ള ഉദ്ദേശത്തോടെയാണ്. ക്രൂരവും അളവില്‍കടന്നതും ആയ ശിക്ഷ നല്‍കുന്നത് ഈ ഉദ്ദേശത്തെ തികച്ചും പരാജയപ്പെടുത്തും. അത് നീതിയേയും നിയമവാഴ്ചയെയും തീരെ പരാജയപ്പെടുത്തും.

ദണ്ഡഃ ശാസ്തി പ്രജാഃ സര്‍വാഃ ദണ്ഡ ഏവാഭിരക്ഷതി।

ദണ്ഡഃ സുപ്തേഷു ജാഗര്‍തി ദണ്ഡം ധര്‍മം വിദുര്‍ബുധാഃ॥

മനുസ്മൃത്യാം॥

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മനുസ്മൃതി യില്‍ പറഞ്ഞിരിക്കുന്നത് ശ്രദ്ധിക്കുക

ശിക്ഷാ നിയമങ്ങള്‍ വേണ്ടവിധത്തില്‍ പ്രവര്‍ത്തിക്കുന്നത് കൊണ്ടാണ് രാജ്യത്തിലെ പ്രജകളെ അച്ചടക്കത്തോടും, ക്രമസമാധാനം നിറഞ്ഞ ജീവിതക്രമത്തോടും മുന്നോട്ടു കൊണ്ടുപോവാന്‍ ഭരണാധികാരിക്ക് സാധിക്കുന്നത്. അത്തരം നിയമങ്ങള്‍ മാത്രമാണ് പൌരന്മാരെ അച്ചടക്കത്തോടും സമാധാനത്തോടും ജീവിക്കാന്‍ സഹായിക്കുന്നത്. ജീവിക്കുന്നത്. എല്ലാവരും ഉറങ്ങുന്ന അവസരങ്ങളില്‍ പോലും ശിക്ഷാനിയമങ്ങള്‍ ഉണര്‍ന്ന് ജാഗ്രത പുലര്‍ത്തി സമാധാനം നിലനിര്‍ത്തുന്നു. അതിനാല്‍ ബുദ്ധിയും നീതിബോധവും ഉള്ള മഹാന്മാര്‍ ശിക്ഷാനിയമങ്ങളുടെ പ്രസക്തിയും അവയുടെ ഗുണങ്ങളെയും എപ്പോഴും ആദരവോടെ വീക്ഷിക്കുന്നു.

അദണ്ഡ്യാന്‍ ദണ്ഡയന്‍ രാജാ ദണ്ഡ്യാംശ്ചൈവാപ്യദണ്ഡയന്‍।

അയശോ മഹദാപ്നോതി നരകഞ്ചാദിഗച്ഛതി॥

ഒരു രാജാവ്, ഒരു ഭരണാധികാരി, ശിക്ഷ ഒട്ടും അര്‍ഹിക്കാത്ത വ്യക്തികള്‍ക്ക് ശിക്ഷ നല്‍കുകയും, ശിക്ഷ ശരിക്കും അര്‍ഹിക്കുന്നവരെ ശിക്ഷിക്കാതിരിക്കുകയും ചെയ്താല്‍ അയാളുടെ പ്രശസ്തിയും പൊതുജന പിന്തുണയും നഷ്ടപ്പെടുകയും അവസാന അയാള്‍ നരകത്തില്‍ എത്തുകയും ചെയ്യും.

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വധോഽര്‍ഥഗ്രഹണം ചൈവ പരിക്ലേശസ്തഥൈവ ച।

ഇതി ദണ്ഡവിധാനജ്ഞൈര്‍ദണ്ഡോഽപി ത്രിവിധഃ സ്മൃതഃ॥

സാധാരണ ഗതിയില്‍ കുറ്റങ്ങള്‍ക്ക് അനുസൃതമായി അവയുടെ കാഠിന്യം അനുസരിച്ച് മൂന്നു തരത്തിലുള്ള ശിക്ഷകള്‍ പ്രാബല്യത്തില്‍ ഉണ്ട്

വധശിക്ഷ

പിഴ, സ്വത്തെല്ലാം കണ്ട് കേട്ടാല്‍

ശാരീരികമായ പീഡനം.. ഇതിന്‍റെ കാഠിന്യം കുറ്റത്തിന്‍റെ ഗൌരവം കണക്കിലെടുത്ത് കൂടിയും കുറഞ്ഞും ആയിരിക്കാം.

ഇപ്രകാരമാണ് ശിക്ഷകളെ നിയമവിശാരദന്മാര്‍ ചിട്ടപ്പെടുത്തി നിശ്ചയിച്ചിരിക്കുന്നത്.

സഹസ്രാബ്ദങ്ങള്‍ക്കു മുമ്പ് തന്നെ ചാണക്യനെപ്പോലുള്ള പരിണതപ്രജ്ഞാരായ ഭാരതത്തിലെ രാഷ്ട്രമീമാംസകര്‍ നീതിയുടെയും നിയമത്തിന്‍റെ അന്തഃസത്ത തിരിച്ചറിഞ്ഞു അത് രേഖപ്പെടുത്തുകയും ചെയ്തിട്ടുണ്ട്.

ഇന്നത്തെ നിയമപണ്ഡിതരും ന്യായാധിപന്മാരും നിയമ നിര്‍മ്മാതാക്കളും എല്ലാം ഒട്ടേറെ അനുഭവങ്ങളും ദൃഷ്ടാന്തങ്ങളും പൂര്‍വപ്രമാണങ്ങളും ചൂണ്ടിക്കാട്ടി നമ്മുടെ ആചാര്യവര്യന്മാരുടെ നിര്‍ദ്ദേശങ്ങളെ അപ്പാടെ സ്വാഗതം ചെയ്യുന്നത് കാണുമ്പോള്‍ നമ്മുടെ പൂര്‍വികാരായ ആചാര്യന്മാരും ചിന്തകരും എല്ലാം ധിഷണാപരമായി ഏറെ ഔന്നത്യം വച്ച് പുലര്‍ത്തിയിരുന്ന കാര്യം ഏറെ വ്യക്തമായി നമുക്ക് മനസ്സിലാക്കാന്‍ കഴിയും. അവരുടെ മുന്നില്‍ ഏറെ താഴ്മയോടെ അതെ സമയം അഭിമാനത്തോടെ നമുക്ക് ശിരസ്സ്‌ നമിക്കാന്‍ കഴിയും.

നമുക്ക് നമ്മുടെ പൈതൃകത്തെക്കുറിച്ച് അഭിമാനിക്കാന്‍ ഏറെയുണ്ട്.