राकाचन्द्रसमानकान्तिवदना नाकाधिराजस्तुता

राकाचन्द्रसमानकान्तिवदना नाकाधिराजस्तुता।
मूकानामपि कुर्वती सुरधुनी नीकाशवाग्वैभवम्।
श्रीकाञ्चीनगरीविहाररसिका शोकापहन्त्री सतां
एका पुण्यपरंपरा पशुपतेराकारिणी राजते॥
मूकपञ्चाशती

rākācandrasamānakāntivadanā nākādirājastutā|
mūkānāmapi kurvatī suradhunī nīkāśavāgvaibhavam|
śrīkāñcīnagarīvihārarasikā śokāpahantrī satāḥ
ekā puṇyaparaṁparā paśupaterākāriṇī rājate||
mūkapañcāśatī

രാകാചന്ദ്രസമാനകാന്തിവദനാ നാകാധിരാജസ്തുതാ।
മൂകാനാമപി കുര്‍വതീ സുരധുനീ നീകാശവാഗ്വൈഭവം।
ശ്രീകാഞ്ചീനഗരീവിഹാരരസികാ ശോകാപഹന്ത്രീ സതാം
ഏകാ പുണ്യപരംപരാ പശുപതേരാകാരിണീ രാജതേ॥
മൂകപഞ്ചാശതീ



The supreme lordess of the household of Pashupati, the Shiva

The heavenly damsel who has a beautiful face resembling the moon on a paurnami day
That mother beyond all description who is ever praised by the supreme Lord of Heaven, Indra Himself

The affectionate mother who has converted even dumb guiless human beings into speakers with sweet and dexterous voice resembling the great musical insturments and musical notes of heaven

The Divine mother who ever loves to be present and stay comfortably in the glorious city of Kanchi

The ever merciful mother who removes all the sorrows of people who are good at heart

That glorious lady who is the quintessance of all the virtuous deeds or Punyas Is shining forth protecting us in Her Royal Splendour

त्वयैव जगदंबया

त्वयैव जगदंबया भुवनमण्डलं सूयते त्वयैव करुणार्द्रया तदपि रक्षणं नीयते।त्वयैव खरकोपया नयनपावके हूयते वयैव किल नित्यया जगति सन्ततं स्थीयते॥मूकपञ्चाशत्यां
tvayaiva jagadaṁbayā bhuvanamaṇḍalaṁ sūyate tvayaiva karuṇārdrayā tadapi rakṣaṇaṁ nīyate|
tvayaiva kharakopayā nayanapāvake hūyate vayaiva kila nityayā jagati santataṁ sthīyate||
mūkapañcāśatyāṁ
My lovely mother Kamaskshi,
This globe of earth has been given birth by your merciful grace who indeed is the mother of the whole univers
This whole earth with its entire occupants is provided protection and given lead for for movement ahead by your eminent Grace in your limitless mercy
The same orb of earth with all things within and without could be burned to ashes in a split second if the sparks of fire of destruction emanate from your if you develop solid anger
Mother, it is you the eternal one, the ever loving mother, who is just keeping alive, safe and happy all of us existing on this earth
Pranams to the mother.. the eternal source of mercy happiness and wefare
Sree maatre namaH.

musings 141

the first step in the learning process is to abandon inhibitions..
We will commit errors, and many errors would be laughed at or criticized,
we cannot expect the audience to be genial..
Remember, the field of academics and system of education over the entire period of human existence was like that..
And there is some logic in the mentors being rather harsh to the wards.. friendly corrections would not have the desired impact..
When one commits errors and such errors are washed and cleaned in public, the errant student may feel embarrassed,
but that will prod him to apply more and more and add shine and sheen to his learning process..
No teacher actually chides a student with any ulterior motive...
We of a past generation actually learned things receiving thrashes from the teachers..
And if a teacher finds that there is some great potential in a student, he becomes more demanding, he becomes a taskmaster, just keeping the future glory of the student in sight..
Now people tend to be edgy..
There are certain things in life where inhibitions can be defeating..
Eating, Romance, Education, and even earning money.. are some such limbs of our life..
Begging borrowing or stealing money might be heinous
but begging borrowing and stealing in the matter of acquiring knowledge is almost noble, sublime...
Take the example of Karna lying to Parasurama to gain knowledge in archery, or Kacha impersonating in Shukraacharyas ashram for the same purpose
We can gain nothing in life by being touchy..
Yes, nature somehow fills humans with inhibitions and more inhibitions..
But such inhibitions have to be killed..
Remember, to become the best policeman, one has to learn and understand all the tricks of a thief..

Procedure on conclusion of Pratishta as per Karika in the vaikhanasa Agamam

Procedure on conclusion of Pratishta as per Karika in the vaikhanasa Agamam
( Sanskrit text extracted from the Vaikhanasa Agama Kosha published by Srivenkatesa University.. Tirumala Tirupati Devastanam )
प्रतिष्ठान्तरं अर्चनोक्तवत् अर्चनं कृत्वा वेदादिघोषं कारयित्वा पायसान्नं निवेदयित्वा होमं हुत्वा बलिं दत्वा बलिबिंबं आलयस्य प्रदक्षिणं कारयत्। आपराह्णे प्रतिष्ठान्तोत्सवं कुर्यात्। नवाहं सप्ताहं पञ्चाहं त्र्यहं वा उत्सवोक्ताविधानेन उत्सवं कारयेत्। एकाहिकं चेत् द्वजारोहणं न कुर्यात्। उत्सवान्तदिने रात्रौ स्नपनं कुर्यात्। प्रतिष्टायां उपयुक्तं वस्त्रधान्याधिकं सर्वं आचार्याय दद्यात्। काष्टाधिकं तु शिष्टं दाहयेत्। अप्सु वा क्षिपेत्।स्रुवजुहूदर्विदर्भमाल्याधिकं तत्रैव परिरक्षयेत्। कुम्भस्थजलेनैव यः स्नायात् आत्मानं प्रोक्षयेत् वा सः सर्वपापैः प्रमुच्यते।विधिवत्प्रतिष्ठाकरणेन एकविंशति पूर्वान् तथा एकविंशतिपरान्श्च कुलजान् आत्मना सह विष्णुलोकं नयति॥
pratiṣṭhāntaraṁ arcanoktavat arcanaṁ kṛtvā vedādighoṣaṁ kārayitvā pāyasānnaṁ nivedayitvā homaṁ hutvā baliṁ datvā balibiṁbaṁ ālayasya pradakṣiṇaṁ kārayaet| āparāhṇe pratiṣṭhāntotsavaṁ kuryāt| navāhaṁ saptāhaṁ pancāhaṁ tryahaṁ vā utsavoktāvidhānena utsavaṁ kārayet| ekāhikaṁ cet dvajārohaṇaṁ na kuryāt| utsavāntadine rātrau snapanaṁ kuryāt| pratiṣṭāyāṁ upayuktaṁ vastradhānyādhikaṁ sarvaṁ ācāryāya dadyāt| kāṣṭādhikaṁ tu śiṣṭaṁ dāhayet| apsu vā kṣipet| sruvajuhūdarvidarbhamālyādhikaṁ tatraiva parirakṣayet| kumbhasthajalenaiva yaḥ snāyāt ātmānaṁ prokṣayet vā saḥ sarvapāpaiḥ pramucyate| vidhivatpratiṣṭhākaraṇena ekvaviṁśati pūrvān tathā ekaviṁśatiparānśca kulajān ātmanā saha viṣṇulokaṁ nayati||
On conclusion of the Pratishta the Archanam.. or procedural ritualistic worship pooja according to the texts should be done.
Vedaghosham.. loud chanting of Vedas should follow.
Paayasam and Rice in good quantities should be offered as naivedya. The homams prescribed as per agama should be performed.
The bali.. offer of food to the upadevatas and parivaras should be perfomed, and this should be done all around the temple to the accompaniment of the procession of the Balibimbam ( the small representative idol.. like Chakram etc representing the core deity),,
After the midday on the date of consecration, the Utsavam as a process of conclusion of the pratishta should be done
The utsavam can be observed as per the detailed rules for nine days, seven days, five days, three days or at least one day..
If the utsavam is for one day there need not be ceremonial flag hoisting.
On the night of conclusion of this Utsavam, the deity should be offered ceremonial bath or thirumanjanam
Whatever clothes, cereals etc are left over after the ceremony should be given to the acharya..
If firewood, logs etc are left behind they should be burnt. Alternately they could be left in flowing deep flowing waters.
The homa materials like Sruva, darvee, maalya or garlands etc can be retained in the temple premises itself (for future use)
If one takes bath, or sprinkles on himself the remnants of waters available in the Kumha after pratishta, he would be relieved of sins himself and twenty one generations of his clan who were born before him and twentyone generations after him would be relieved of all sins and they would all reach Vishnu lokam..

भुवनजननी भूषाभूतचन्द्रे

भुवनजननी भूषाभूतचन्द्रे नमस्ते कलुषशमनी कम्पातीरगेहे नमस्ते।
निखिलनिगमवेद्ये नित्यरूपे नमस्ते परमशिवमयी पाशच्छेदहस्ते नमस्ते॥
मूकपञ्चाशती
bhuvanajananī bhūṣābhūtacandre namaste kaluṣaśamanī kampātīragehe namaste|
nikhilanigamavedye nityarūpe namaste paramaśivamayī pāśacchedahaste namaste||
mūkapañcāśatī
My dearest mother Kamakshi pranams to you who has converted the lunar crescent as an attarctive ornament to adorn your comely locks
My dearest mother kamakshi, pranams to you who is ever engaged in removing the flaws, blemishes, confusions, evil thought arising in my mind
My dearest mother Kamakshi, pranams to you who has made your Royal Abode the temple in Kanchi, built in the banks of the holy River Kampa
My dearest mother Kamakshi, Pranams to you, who are praised, realized and worshipped through the greatest scriptures, Vedas
My dearest mother Kamakshi, Pranams to you, who has assumed a presence and manifestation which is eternal
My dearest mother Kamakshi, Pranams to you, who is ever of placid nature, who is ever ready to bring peace and harmony all around, and who is ever remaining merged in body and thoughts with that eternal Lord,, Paramashiva
My dearest mother Kamakshi, Pranams to you, who is Paasa Hastaa and Paasha Hantree too ( see Lalitha Sahasranaamama), who holds the rein of the universe, who affectionately controls everything and who also finally cuts of all connection of this worldly woes that afflict us and grant us ultimate Moksham
(This namaskara slokam from Mookapanchaashati was the favourite of Maha periyavaa.. who lived as God, and is remaining as God)

चन्द्रापीडां चतुरवदनां

चन्द्रापीडां चतुरवदनां चञ्चलापाङ्गलीलां
कुन्दस्मेरां कुचभरनतां कुन्तलोद्धूतभृंगाम् ।
मारारातेर्मदनशिखिनं मांसलं दीपयन्तीं
कामाक्षीं तां कविकुलगिरां कल्पवल्लीमुपासे ॥
candrāpīḍāṃ caturavadanāṃ cañcalāpāṅgalīlāṃ
kundasmerāṃ kucabharanatāṃ kuntaloddhūtabhṛṃgām ।
mārārātermadanaśikhinaṃ māṃsalaṃ dīpayantīṃ
kāmākṣīṃ tāṃ kavikulagirāṃ kalpavallīmupāse ॥
ചന്ദ്രാപീഡാം ചതുരവദനാം ചഞ്ചലാപാങ്ഗലീലാം
കുന്ദസ്മേരാം കുചഭരനതാം കുന്തലോദ്ധൂതഭൃംഗാം ।
മാരാരാതേര്മദനശിഖിനം മാംസളം ദീപയന്തീം
കാമാക്ഷീം താം കവികുലഗിരാം കല്പവല്ലീമുപാസേ ॥ ൬ ॥
I serve and worship with great regularity and ultimate devotion that Mother Kamakshi
Who is having the crescent moon as ornament in the crown (and the consort of the Lord Shankara who wears crescent moon in his head)
Who is having and intensely brilliant and attractive face (some believe she is four headed in her manifestation as Sarasvati) (and She is the consort of the Lord Brahma who is having four heads)
Who is moving her attractive sideway glances playfully causing amusement and sweet agony to all around
Who is smiling sweetly showing an attractive row of teeth, so white and shining like the Kunda or jasmine flowers
Who is crouching forward as if the weight of her buxom breasts pull her down
Who is having bees humming all around, the bees who are visiting her hair decorated with divine flowers from all over the universe
Who is kindling the intense fire of desire of the Lord Shankara who is indeed the arch enemy of the God of intense desires Kamadeva himself
Who is the sweetness, sweet thing that visits the entire community of the poets
Who is the Wish yielding Kalpavalli creeper in the Garden of Divine beings, the creeper that bestows
on the devotees all that they desire
Note.. there is a story that when Kamadeva succumbed to the fire of the third eye of Lord Shiva and turned into ashes, at the same time the Mother Goddess Kamakshi too took birth from those ashes.

त्रियम्बककुटुम्बिनीं

त्रियम्बककुटुम्बिनीं त्रिपुरसुन्दरीमिन्दिरां
पुलिन्दपतिसुन्दरीं त्रिपुरभैरवीं भारतीम् |
मतङ्गकुलनायिकां महिषमर्दनीं मातृकां
भणन्ति विबुधोत्तमा विहृतिमेव कामाक्षि ते ‖80‖
From Mooka Panchasathi
triyambakakuṭumbinīṃ tripurasundarīmindirāṃ
pulindapatisundarīṃ tripurabhairavīṃ bhāratīm |
mataṅgakulanāyikāṃ mahiṣamardanīṃ mātṛkāṃ
bhaṇanti vibudhottamā vihṛtimeva kāmākṣi te ‖80‖
ത്ര്യംബകകുടുംബിനീം ത്രിപുരസുന്ദരീമിന്ദിരാം
പുളിന്ദപതിസുന്ദരീം ത്രിപുരഭൈരവീം ഭാരതീം ।
മതംഗകുലനായികാം മഹിഷമര്‍ദ്ദനീം മാതൃകാം
ഭണന്തി വിബുധോത്തമാ വിഹൃതിമേവ കാമാക്ഷി തേ ‖൮൦‖
മൂക പഞ്ചാശതി
Mother Kamakshi, it is Your merciful Grace that has manifested in the forms of Mother in various shrines and incarnations.
The great Divine beings and sages praise you and worship you in all these forms.
You are the consort of that three eyed Shiva Thryambaka
You are the darling of the one who annihilated the three Cities..so you are Tripurasundari
You are the consort of Vishnu, in that glorious form of Lakshmi the Indira
You have manifested yourself as the damsel of the Mountains, Parvathi, you manifested as the lady of Kirata when Shiva took the shape of a hunter, (and you are also the daughter of the Hunter.. Valli the consort of Skanda )
You are the imposing Lady Bhairavi, the consort of Tripura Bhairava at Varanasi
You are Bharathi, the Saraswathi, the mother of muses, the mother of Letters and Arts, the consort of Brahmadeva
You are the darling daughter of sage Matanga, the pride of the clan of Matanga
You are the most powerful Chamunda who annihilated the vile demon Mahisha
You have manifested yourself as the Seven Matrikas.. the seven powers of various Divinities… Brahmi, Maheshwari, Kaumari, Vaishnavi, Varahi, Indrani and Chamundeshwari.
Note.. The epithets given for the Mother would also in most cases represent Her Gracious manifestation in such names in Major Shakti Peetas.

पाण्डित्यं परमेश्वरि

पाण्डित्यं परमेश्वरि स्तुतिविधौ नैवश्रयन्ते गिरां
वैरिञ्चान्यपि गुम्फनानि विकलद्गर्वाणि शर्वाणि ते।
स्तोतुं त्व्वं परिफुल्लनीलनलिनश्यामाक्षि कामाक्षि मां
वाचालीकुरुते तथापि नितरां त्वत्पादसेवादरः॥१॥
मूकपञ्चाशती स्तुतिशतकं
pāṇḍityaṁ parameśvari stutividhau naivaśrayante girāṁ
vairiñcānyapi gumphanāni vikaladgarvāṇi śarvāṇi te|
stotuṁ tvvaṁ pariphullanīlanalinaśyāmākṣi kāmākṣi māṁ
vācālīkurute tathāpi nitarāṁ tvatpādasevādaraḥ||1||
mūkapañcāśatī stutiśatakaṁ
My beloved mother Kamaskhi,
the supreme godhead, consort of Shiva,
lovely lady with eyes resembling the full blossoms of the blackest neelotpala (black lotus) flowers,
my erudition does not come to my help while trying to utter some words in your praise.
Even t he Vedas originating from Brahamadeva when they try to invoke your glory are rendered ineffective in comparison to your glory and they retreat after being rendered effete..
Still my deep and abiding devotion for your lotus feet, makes me bold and gives me loquacity in my attempt to praise you.
This is the first stanza of Mooka Panchasati, Stuti Shatakam renedered by the Poet Muuka in praise of Mother Kamakshi..
The whole work five hundred Stanzas are spread over five chapters. Aaraya shatakam.Stuti Shatakam, Paadaravinda Shatakam Mandasmita Shatakam, and Kataksha Satakam.
Scholarship, Erudition in Scriptures and worldly achievements are not effective when a devotee is attempting to connect with the supreme soul.
Only abiding devotion is the bridge that can bind the bhakta with the godhead.
The poet is called Muuka because he was born dumb both in words and spirit but he gained great knowledge by the Grace of the Divine mother.
Mookapanchasati is a sublime treatise on the Glory of Mother Kamakahi..
True, the language used is quite tough but the composition is set in an elegant metre .

musings 140

Happened to see a post somewhere that an Old man who is apparently a brahmin would have gone to the extent of accepting even a Christian Lady as his daughter in law, because he would do anything for the sake of his children.. There was an ad lib that the question was only hypothetical..
I could not help reacting..
My reply, for archives here
It is not a hypothetical question for anyone today..
That is happening everywhere..
It is a Hobson's choice for the parents..
Accept it, all will be happy..
Do not accept it and lose your offspring and happiness too..
But there is no guarantee that any amount of love shown to Mary mol and all is going to make any difference..
The cultural alienation will be a glaring reality..
But we have to embrace it when we have no choice..
But the portrayal of this as a heroic action or as a sacrifice for the sake of the offspring, is just a silly empty claim..
The boy and girl are going to have their choices whether the old dandy likes it or not..
And it is a fact that once the Son or Daughter acquire a spouse, their preferences for parents would take the backseat
I know many old persons would claim that Appa, Amma, etc are very revered and the children exhibit copious affection..
But in my view that exhibition is only a stage show..
Of course, it is better to accept realities rather than having pipe dreams..
And in the fitness of things too a person should love his spouse more than either his or her parents or the offspring..
That unique love is the foundation for all other family and social ties.
.
Sorry, I had no business to comment, but could not help making this remark...
Why are we using double talk always?

musings 139

now temple worship is usually confined to the following activities.

1.Paying dakshina and other perks to priests and his satellites..

2.Preparing a lot of food as offering to the deity and sumptuous community eating..

3. Feasts for the persons who are actively celebrating eating away at the expense of all..

4. Fireworks, and temporary decorations...

Of course, we will have to search very hard to find the presence of God and the intended spirit of worship.. That is another issue..

True, some professional priests artists, cooks, and some specialist bhaktas benefit out of it..

They are professionals.. they should also live.. No issues about that..

But do we ever go beyond this.. ?

To maintain the heritage, to uphold the social milieu, and so on?

People just spend their money far beyond their means on festivals..

Those who show off their affluence are considered the superior members of the society

and those who are either poor or conservative

and even those who are opposed by conviction against such practices and wasteful frittering away of resources are simply chided and berated..

Those in celebration mood would not mind murdering such people who murmur.

Whenvever a big festival is announced, the budget is mostly on eatables and dakshina to the priests..

I am not able to persuade myself to digest the idea..

We just sweat and evaporate our blood to eke out a livelihood..

but we see easy means of eating and prospering for some set of people..

Really at a loss to come to terms with such things..

Note...

I am sure this happens in Marriages too..

A good percentage of the lifetime earnings of the parents are just wasted in dining and dakshina.. Why should we not confine the ostentation to the optimum.. and if possible use the saved funds as investment for the nice future of the couple who get married

woman protects the home

वित्तेन रक्ष्यते धर्मो विद्या योगेन रक्ष्यते।

मृदुना रक्ष्यते भूपः सत्स्त्रिया रक्ष्यते गृहम्॥

चाणक्यनीत्याम्॥

vittena rakṣyate dharmo vidyā yogena rakṣyate|

mṛdunā rakṣyate bhūpaḥ satstriyā rakṣyate gṛham||

cāṇakyanītyām||

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

A very worthy statement by Chanakya..

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

The order and virtue are protected by possession of wealth

The education is protected by dligent practice and attention

The king is safe.. he is protected by his soft and benevolent behaviour

and

A house is protected, maintained and kept in order only by the presence and activities of a nice woman..

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

There is always an element of unruliness in social behaviour Law and order can be in place only if there is proper defence mechanism..

This involves deployment of trained personnel exclusively for ensuring proper order.

And this involves money in terms of maintenance..

So dharma or its maintenance depends on wealth.

------

Eagerness to learn may come off an for people..

They may start but are likely to drop out sooner or later.. Education can be quite boring and monotonous..

To overcome all these discipline on the part of the teacher as well and the taught is a prime necessity..

This comes through training of the mind through yogic practices..

Therefore yoga is a must for learning.

-------

A king may be very powerful.. but after all he is also human being.

He is surrounded by others assisting him in affairs of the State, and also to look after his own personal needs..

By virtue of his power and wealth he may think that he can act tough for ever..

But if he is not soft and humane, he will alienate even people in his own closest circle.. and this can prove dangerous or even fatal..

So soft considerate behaviour is essential even for a powerful king

----------

And this is not a anti feminist idea.. Nor a feminist idea. Only a fact

God has created females with an instinct to maintain construct and embellish things.. Maybe it is the mother's instinct.. She has to ensure that she lives in a cozy niche.. because there alone her children can grow comfortably.. So if a house is to be kept nicely the presence of a nice and considerate woman is a must.. It has been said often that there can be any type of houses, but there cannot be a home without a woman..

-----------

Chanakya is always right. always relevant.

Dhanvantari Mantram धन्वन्तरी मन्त्रम् ധന്വന്തരി മന്ത്രം

 

Dhanvantari Mantram

धन्वन्तरी मन्त्रम्

ധന്വന്തരി മന്ത്രം

Stotram dhyanam സ്തോത്രം ധ്യാനം

अच्युतानन्द गोविन्द नामोच्चारण भेषजात्। नश्यन्ति सकला रोगाः सत्यं सत्यं वदाम्यहम्।

अच्युतानन्द गोविन्द विष्णो नारायणामृत। रोगान् मे नाशयाशेषान् आशु धन्वन्तरे हरे॥

अच्युतानन्द गोविन्द विष्णो धन्वन्तरे हरे। वासुदेवाखिलानस्य रोगान् नाशय नाशय।

अच्युतानन्द गोविन्द सच्चिदानन्द शाश्वत। मच्चेतो रमतां नित्यं त्वच्चारु चरणाम्बुजे॥


acyutānanda govinda nāmoccāraṇa bheṣajāt| naśyanti sakalā rogāḥ satyaṁ satyaṁ vadāmyaham|

acyutānanda govinda viṣṇo nārāyaṇāmṛta| rogān me nāśayāśeṣān āśu dhanvantare hare||

acyutānanda govinda viṣṇo dhanvantare hare| vāsudevākhilānasya rogān nāśaya nāśaya|

acyutānanda govinda saccidānanda śāśvata| macceto ramatāṁ nityaṁ tvaccāru caraṇāmbuje||


അച്യുതാനന്ദ ഗോവിന്ദ നാമോച്ചാരണ ഭേഷജാത്। നശ്യന്തി സകലാ രോഗാഃ സത്യം സത്യം വദാമ്യഹം।

അച്യുതാനന്ദ ഗോവിന്ദ വിഷ്ണോ നാരായണാമൃത। രോഗാന്‍ മേ നാശയാശേഷാന്‍ ആശു ധന്വന്തരേ ഹരേ॥

അച്യുതാനന്ദ ഗോവിന്ദ വിഷ്ണോ ധന്വന്തരേ ഹരേ। വാസുദേവാഖിലാനസ്യ രോഗാന്‍ നാശയ നാശയ।

അച്യുതാനന്ദ ഗോവിന്ദ സച്ചിദാനന്ദ ശാശ്വത। മച്ചേതോ രമതാം നിത്യം ത്വച്ചാരു ചരണാംബുജേ॥

आरोग्यं दीर्घमायुष्यं बलं तेजो धियं श्रियं

स्वभक्तेभ्योऽनुगृह्णन्तं वन्दे धन्वन्तरिं हरिम्॥

ārogyaṁ dīrghamāyuṣyaṁ balaṁ tejo dhiyaṁ śriyaṁ

svabhaktebhyo'nugṛhṇantaṁ vaṁde dhanvaṁtariṁ harim ||

ആരോഗ്യം ദീര്‍ഘമായുഷ്യം ബലം തേജോ ധിയം ശ്രിയം

സ്വഭക്തേഭ്യോഽനുഗൃഹ്ണന്തം വന്ദേ ധന്വന്തരിം ഹരിം॥

शंखं चक्रं जलौकां दधदमृतघटं चारुदोर्भिश्चतुर्भिः।

सूक्ष्मस्वच्छातिहृद्यांशुक परिविलसन्मौलिमम्भोजनेत्रम्।

कालांभोदोज्ज्वलाङ्गं कटितटविलसच्चारुपीतांबराढ्यम्।

वन्दे धन्वन्तरिं तं निखिलगदवनप्रौढदावाग्निलीलम्॥

śaṁkhaṁ cakraṁ jalaukāṁ dadhadamṛtaghaṭaṁ cārudorbhiścaturbhiḥ |

sūkṣmasvacchātihṛdyāṁśuka parivilasanmaulimambhojanetram |

kālāṁbhodojjvalāṅgaṁ kaṭitaṭavilasaccārupītāṁbarāḍhyam |

vaṁde dhanvantariṁ taṁ nikhilagadavanaprauḍhadāvāgnilīlam ||

ശംഖം ചക്രം ജലൌകാം ദധദമൃതഘടം ചാരുദോര്‍ഭിശ്ചതുര്‍ഭിഃ।

സൂക്ഷ്മസ്വച്ഛാതിഹൃദ്യാംശുക പരിവിലസന്മൌലിമംഭോജനേത്രം।

കാലാംഭോദോജ്ജ്വലാങ്ഗം കടിതടവിലസച്ചാരുപീതാംബരാഢ്യം।

വന്ദേ ധന്വന്തരിം തം നിഖിലഗദവനപ്രൌഢദാവാഗ്നിലീലം॥



धन्वन्तरेरिमं श्लोकं भक्त्या नित्यं पठन्ति ये।

अनारोग्यं न तेषां स्यात् सुखं जीवन्ति ते चिरम्॥।

dhanvaṁtarerimaṁ ślokaṁ bhaktyā nityaṁ paṭhanti ye |

anārogyaṁ na teṣāṁ syāt sukhaṁ jīvaṁti te ciram || |

ധന്വന്തരേരിമം ശ്ലോകം ഭക്ത്യാ നിത്യം പഠന്തി യേ।

അനാരോഗ്യം ന തേഷാം സ്യാത് സുഖം ജീവന്തി തേ ചിരം॥।



മന്ത്രം... mantram

ॐ नमो भगवते वासुदेवाय धन्वन्तरये अमृतकलशहस्ताय सर्वामय विनाशनाय त्रैलोक्यनाथाय श्री महाविष्णवे स्वाहाः। ॐ नमो नारायणाय।

om namo bhagavate vāsudevāya dhanvantaraye amṛtakalaśahastāya sarvāmaya vināśanāya trailokyanāthāya śree mahāviṣṇave svāhāḥ| om namo nārayaṇāya|

ഓം നമോ ഭഗവതേ വാസുദേവായ ധന്വന്തരയേ അമൃതകലശഹസ്തായ സര്‍വാമയ വിനാശനായ ത്രൈലോക്യനാഥായ ശ്രീ മഹാവിഷ്ണവേ സ്വാഹാഃ। ഓം നമോ നാരായണായ।



മന്ത്രം ( പാഠഭേദം) mantram (alternate)

ॐ नमो भगवते महासुदर्शनाय वासुदेवाय धन्वन्तरये अमृतकलशहस्ताय सर्वभयविनाशाय सर्वरोगनिवारणाय त्रैलोक्यपतये त्रैलोक्यनिधये श्रीमहाविष्णुस्वरूप श्रीधन्वन्तरीस्वरूप श्री श्री श्री औषधचक्र नारायणाय स्वाहा।

om namo bhagavate mahāsudarśanāya vāsudevāya dhanvantaraye amṛtakalaśahastāya sarvabhayavināśāya sarvaroganivāraṇāya trailokyapataye trailokyanidhaye śrīmahāviṣṇusvarūpa śrīdhanvantarīsvarūpa śrī śrī śrī auṣadhacakra nārāyaṇāya svāhā |

ഓം നമോ ഭഗവതേ മഹാസുദര്‍ശനായ വാസുദേവായ ധന്വന്തരയേ അമൃതകലശഹസ്തായ സര്‍വഭയവിനാശായ സര്‍വരോഗനിവാരണായ ത്രൈലോക്യപതയേ ത്രൈലോക്യനിധയേ ശ്രീമഹാവിഷ്ണുസ്വരൂപ ശ്രീധന്വന്തരീസ്വരൂപ ശ്രീ ശ്രീ ശ്രീ ഔഷധചക്ര നാരായണായ സ്വാഹാ।



Dhanvantari gayatri

ॐ वासुदेवाय विद्महे सुधाहस्ताय धीमहि।

तन्नो धन्वन्तरिः प्रचोदयात्।

om vāsudevāya vidmahe sudhāhastāya dhīmahi |

tanno dhanvantariḥ pracodayāt |

ഓം വാസുദേവായ വിദ്മഹേ സുധാഹസ്തായ ധീമഹി।

തന്നോ ധന്വന്തരിഃ പ്രചോദയാത്।



Dhanvantari taraka mantram

ॐ धं धन्वन्तरये नमः।

om dhaṁ dhanvantaraye namaḥ

ഓം ധം ധന്വന്തരയേ നമഃ।

the greatest astrologers and astronomers

सूर्यः पितामहो व्यासो वसिष्ठोऽत्रिः पराशरः।
कश्यपो नारदो गर्गो मारीचिर्मनुरङ्गिराः॥
लोमशः पुलिशश्चैव च्यवनो यवनो भृगुः।
शौनकोऽष्टादशश्चैते ज्योतिःशास्त्रप्रवर्त्तकाः॥
sūryaḥ pitāmaho vyāso vasiṣṭho'triḥ parāśaraḥ।
kaśyapo nārado gargo mārīcirmanuraṅgirāḥ॥
lomaśaḥ puliśaścaiva cyavano yavano bhṛguḥ।
śaunako'ṣṭādaśaścaite jyotiḥśāstrapravarttakāḥ॥
The eighteen preceptors or pioneers in the science of JyothiH Shastra.. Astrology.. are
1 Surya 2. Pitamaha (Brahma) 3. Vyasa 4. Vasishta 5. Atri 6.Parashara 7.Kashyapa
8 Narada 9 Garga 10- Mareechi 11 Manu 12 Angiras 13Lomasha
14 Pulisa 15chyavana 16 yavana 17 Bhrugu 18 Shaunaka

Dharma defined by shastras..

Dharma defined by shastras..

धृतिः क्षमा दमोऽस्तेयं शौचमिन्द्रियनिग्रहः।

ह्रीर्विद्या सत्यमक्रोधः दशकं धर्मलक्षणम्॥

मनुस्मृति ६-२२

धृतिः धैर्यम्। अपराधेऽपि चित्तस्याविकारः क्षमा। अन्तःकरणसंयमः दमः। अस्तेयं अदत्तास्वीकारः। शौचं बाह्यमाभ्यन्तरं च। इन्द्रियनिग्रहः निषिद्धेभ्यः इन्द्रियाणां निवारणम्। ह्रीः अकार्यनिवृत्तिः। विद्या आत्मज्ञानम्। सत्यं यथार्थवचनम्। तच्च प्रियमेव वेदितव्यम्।

dhṛtiḥ kṣamā damo'steyaṁ śaucamindriyanigrahaḥ|

hrīrvidyā satyamakrodhaḥ daśakaṁ dharmalakṣaṇam||

manusmṛti 6-22

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

A quote from manusmriti, with commentary in Smritichandrainka

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

The ten essential characteristics that would define Dharma or proper moral and spiritual conduct are

धृतिः --धैर्यम्। Dhruti or boldness, courage.. Dharmam can be in place only if those follow it are courageous.. to the extent that the law of Dharma would be implemented whether it is pleasant and convenient tor not

क्षमा अपराधेऽपि चित्तस्याविकारः क्षमा। patience, tolerance to a very prfound level.. even if a constituent commits a breach of rules.. Even if something wrong is done, the mind should not act with emotion but the response should be objective and just.

दमः अन्तःकरणसंयमः दमः। complete control of ones inner .. intellect and emotions should be under absolute control

अस्तेयं अदत्तास्वीकारः। lack of graft and tendency to steal.. that should be in absolute terms.. whatever is not ours, and whatever is not given to us voluntarily should never be appropriated or taken as ones own..

शौचं बाह्यमाभ्यन्तरं च। cleanliness.. and purity.. both of mind and body.. purity of mind is attained only with a lot of training .. it is easier to clean the body.. water and soap or some nut powder would do that..

इन्द्रियनिग्रहः निषिद्धेभ्यः इन्द्रियाणां निवारणम् conscious, consceintious and meticulous control of the sense and motor organs... denying such organs any chance to think of or act on anything that is prohibited by law.. Indriyanigraham.. is a quality which only the greatest of yogins have managed to attain.. This would mean that Dharma has been taken to the ultimate spiritual level by Manu and the other Sages..

ह्रीः अकार्यनिवृत्तिः। Sense of shame, sense of abhorrence when one is tempted to do something which is not to be perfomed as per law and moral standars.

विद्या आत्मज्ञा नम्। adequate and proper knowledge and training.. that would lead one to realize and face too the realities of life..

सत्यं यथार्थवचनम्। truth, integrity, the determination to speak about or report on facts and things just exactly as one has perceived them through sense and motor organs.. in the process not adding, removing or twisting anything..

(तच्च प्रियमेव वेदितव्यम्। there too only what is generally pleasant should be said.. adds the commentator.. Manu did not included that in the definition)

Any judicial and social system,, anywhere in human epoch, could have thrived only if such high moral standards were in place.. India did have a continous flow of history, because we tried to keep in place the ten great principles.. although no one could reach perfection.. because we are just human.. And the gap between the ideal and real is always very real and pronounced..

Happiness in the household

सन्तुष्टो भार्यया भर्ता भर्त्रा भार्या तथैव च।

यस्मिन्नेव कुले नित्यं कल्याणं तत्र वै ध्रुवम्॥

मनुस्मृत्याम्॥३-६०

santuṣṭo bhāryayā bhartā bhartrā bhāryā tathaiva ca|

yasminneva kule nityaṁ kalyāṇaṁ tatra vai dhruvam||

manusmṛtyām||3-60

A dictum from Manusmriti, which even the worst critics of Manu cannot abuse.. verbally

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

There will be welfare and prosperity for ever in a family and a society or clan where the husband is always happy with his wife and the wife is always pleased with her husband

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

( It is also true that there can be prosperity and welfare only if the happiness of he husband and wife in their mutual relationship binds them eternally)

And for such happiness with each other, a sense of mutual trust and fidelity is a decisive factor..

So such fidelity was accorded a very high value in priority in life by our traditionals thinkers..

I really wonder whether the establishment called family, and the social extensions built up entirely on such nuclear family units could survive without that understanding between the husband and the wife..

The ownership of a person by another need not come by the force of law..

We consider ourselves as the property of God not because there is a registered document in a sub registrars office or a patta issuesd by the revenue authorities..

And we consider marriage as absolute commitment not because of a marriage certificate issued by some authority says so..

Some trends are simply baffling..

Lingashtakam

 

लिङ्गाष्टकम्

ब्रह्ममुरारिसुरार्चितलिङ्गं निर्मलभासितशोभितलिङ्गम् ।
जन्मजदुःखविनाशकलिङ्गं तत् प्रणमामि सदाशिवलिङ्गम् ॥१॥

देवमुनिप्रवरार्चितलिङ्गं कामदहं करुणाकरलिङ्गम् ।
रावणदर्पविनाशनलिङ्गं तत् प्रणमामि सदाशिवलिङ्गम् ॥२॥
सर्वसुगन्धिसुलेपितलिङ्गं बुद्धिविवर्धनकारणलिङ्गम् ।
सिद्धसुरासुरवन्दितलिङ्गं तत् प्रणमामि सदाशिवलिङ्गम् ॥३॥

कनकमहामणिभूषितलिङ्गं फणिपतिवेष्टितशोभितलिङ्गम् ।
दक्षसुयज्ञविनाशनलिङ्गं तत् प्रणमामि सदाशिवलिङ्गम् ॥४॥
कुङ्कुमचन्दनलेपितलिङ्गं पङ्कजहारसुशोभितलिङ्गम् ।
सञ्चितपापविनाशनलिङ्गं तत् प्रणमामि सदाशिवलिङ्गम् ॥५॥
देवगणार्चितसेवितलिङ्गं भक्त्या भाव सुभावित लिङ्गम् ।
दिनकरकोटिप्रभाकरलिङ्गं तत् प्रणमामि सदाशिवलिङ्गम् ॥६॥
अष्टदलोपरिवेष्टितलिङ्गं सर्वसमुद्भवकारणलिङ्गम् ।
अष्टदरिद्रविनाशितलिङ्गं तत् प्रणमामि सदाशिवलिङ्गम् ॥७॥
सुरगुरुसुरवरपूजितलिङ्गं सुरवनपुष्पसदार्चितलिङ्गम् ।
परात्परं परमात्मकलिङ्गं तत् प्रणमामि सदाशिवलिङ्गम् ॥८॥
लिङ्गाष्टकमिदं पुण्यं यः पठेत् शिवसन्निधौ ।
शिवलोकमवाप्नोति शिवेन सह मोदते ॥

ലിംഗാഷ്ടകം



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തത് പ്രണമാമി സദാശിവലിംഗം ॥൨॥



സര്‍വസുഗന്ധിസുലേപിതലിംഗം ബുദ്ധിവിവര്‍ധനകാരണലിംഗം । സിദ്ധസുരാസുരവന്ദിതലിംഗം

തത് പ്രണമാമി സദാശിവലിംഗം ॥൩॥



കനകമഹാമണിഭൂഷിതലിംഗം ഫണിപതിവേഷ്ടിതശോഭിതലിംഗം ।

ദക്ഷസുയജ്ഞവിനാശനലിംഗം

തത് പ്രണമാമി സദാശിവലിംഗം ॥൪॥



കുങ്കുമചന്ദനലേപിതലിംഗം പങ്കജഹാരസുശോഭിതലിംഗം ।

സഞ്ചിതപാപവിനാശനലിംഗം

തത് പ്രണമാമി സദാശിവലിംഗം ॥൫।।



ദേവഗണാര്‍ചിതസേവിതലിംഗം

ഭക്ത്യാ ഭാവ സുഭാവിത ലിംഗം ।

ദിനകരകോടിപ്രഭാകരലിംഗം

തത് പ്രണമാമി സദാശിവലിംഗം ॥൬॥



അഷ്ടദളോപരിവേഷ്ടിതലിംഗം സര്‍വസമുദ്ഭവകാരണലിംഗം ।

അഷ്ടദരിദ്രവിനാശിതലിംഗം

തത് പ്രണമാമി സദാശിവലിംഗം ॥൭॥



സുരഗുരുസുരവരപൂജിതലിംഗം സുരവനപുഷ്പസദാര്‍ചിതലിംഗം ।

പരാത് പരം പരമാത്മകലിംഗം

തത് പ്രണമാമി സദാശിവലിംഗം ॥൮॥



ലിംഗാഷ്ടകമിദം പുണ്യം

യഃ പഠേത് ശിവസന്നിധൌ ।

ശിവലോകമവാപ്നോതി

ശിവേന സഹ മോദതേ ॥










brahmamurārisurārcitaliṅgaṃ nirmalabhāsitaśobhitaliṅgam ।

janmajaduḥkhavināśakaliṅgaṃ tat praṇamāmi sadāśivaliṅgam ॥1॥



devamunipravarārcitaliṅgaṃ kāmadahaṃ karuṇākaraliṅgam ।

rāvaṇadarpavināśanaliṅgaṃ tat praṇamāmi sadāśivaliṅgam ॥2॥

sarvasugandhisulepitaliṅgaṃ buddhivivardhanakāraṇaliṅgam ।

siddhasurāsuravanditaliṅgaṃ tat praṇamāmi sadāśivaliṅgam ॥3॥

kanakamahāmaṇibhūṣitaliṅgaṃ phaṇipativeṣṭitaśobhitaliṅgam ।

dakṣasuyajñavināśanaliṅgaṃ tat praṇamāmi sadāśivaliṅgam ॥4॥

kuṅkumacandanalepitaliṅgaṃ paṅkajahārasuśobhitaliṅgam ।

sañcitapāpavināśanaliṅgaṃ tat praṇamāmi sadāśivaliṅgam ॥5॥

devagaṇārcitasevitaliṅgaṃ bhāvairbhaktibhireva ca liṅgam ।

dinakarakoṭiprabhākaraliṅgaṃ tat praṇamāmi sadāśivaliṅgam ॥6॥

aṣṭadalopariveṣṭitaliṅgaṃ sarvasamudbhavakāraṇaliṅgam ।

aṣṭadaridravināśitaliṅgaṃ tat praṇamāmi sadāśivaliṅgam ॥7॥

suragurusuravarapūjitaliṅgaṃ suravanapuṣpasadārcitaliṅgam ।

parātparaṃ paramātmakaliṅgaṃ tat praṇamāmi sadāśivaliṅgam ॥8॥

liṅgāṣṭakamidaṃ puṇyaṃ yaḥ paṭhet śivasannidhau ।

śivalokamavāpnoti śivena saha modate ॥



LINGASHTAKAM

लिङ्गाष्टकम्

ब्रह्ममुरारिसुरार्चितलिङ्गं निर्मलभासितशोभितलिङ्गम् ।
जन्मजदुःखविनाशकलिङ्गं तत् प्रणमामि सदाशिवलिङ्गम् ॥१॥
I offer my Pranams and fall at the feet of that eternal Master, Sadashiva in the Linga form

That Linga which is offered floral tributes by Brahamadeva, Vishnu the Murari and all the occupants of Heaven,

That Linga which shines forth without blemish, with unearthly brilliant shine and which is decorated with great beauty
That Linga, which on sincere worship would divest the devotee of all the sorrow arising out of life and Karma in this world



देवमुनिप्रवरार्चितलिङ्गं कामदहं करुणाकरलिङ्गम् ।
रावणदर्पविनाशनलिङ्गं तत् प्रणमामि सदाशिवलिङ्गम् ॥२॥

I offer my Pranams and fall at the feet of that eternal Master, Sadashiva in the Linga form

That Linga which is offered worship and floral tributes by the foremost among gods, sages and saints

That Linga that burnt to ashes the God of Love Kamadeva

That Linga which is the eternal source and reservoir of mercy for the devotees

That Linga which subjugated the arrogance of the Rakshasa king Ravana and brought him to his knees



सर्वसुगन्धिसुलेपितलिङ्गं बुद्धिविवर्धनकारणलिङ्गम् ।
सिद्धसुरासुरवन्दितलिङ्गं तत् प्रणमामि सदाशिवलिङ्गम् ॥३॥

I offer my Pranams and fall at the feet of that eternal Master, Sadashiva in the Linga form

That Linga which is eminently anointed with all available cosmetics and fragrant unguents

That Linga that would be the root cause for kindling the intellects of the devotees



That Linga which is respectfully served and worshipped by siddhas, Suras, the Gods and Asuras, the demons



कनकमहामणिभूषितलिङ्गं फणिपतिवेष्टितशोभितलिङ्गम् ।
दक्षसुयज्ञविनाशनलिङ्गं तत् प्रणमामि सदाशिवलिङ्गम् ॥४॥

I offer my Pranams and fall at the feet of that eternal Master, Sadashiva in the Linga form

That Linga which is ceremonially and royally decorated with ornaments of pure gold and all precious gems
That Linga which is encircled by the Lord of Serpents, Vasuki
That Linga which caused the breaking up and destruction of the huge Yajna conducted by Prajapathi Daksha



कुङ्कुमचन्दनलेपितलिङ्गं पङ्कजहारसुशोभितलिङ्गम् ।
सञ्चितपापविनाशनलिङ्गं तत् प्रणमामि सदाशिवलिङ्गम् ॥५॥

I offer my Pranams and fall at the feet of that eternal Master, Sadashiva in the Linga form

That lingam with is copiously smeared with pastes of Kumkumam and Sandal
That Linga which is decorated with a beautiful garland made of Lotus flower

That Linga which destroys the age-old sins of the devotees accumulated over many lives



देवगणार्चितसेवितलिङ्गं भक्त्या भाव सुभावित लिङ्गम् ।
दिनकरकोटिप्रभाकरलिङ्गं तत् प्रणमामि सदाशिवलिङ्गम् ॥६॥

I offer my Pranams and fall at the feet of that eternal Master, Sadashiva in the Linga form

That Linga which is offered worship and floral tributes by flocks of Divine beings of Heaven
That Linga which is held in extreme devotion and utter faithfulness by all people around

That Linga which shines with a glow that would provide brilliance for one crore Suns



अष्टदलोपरिवेष्टितलिङ्गं सर्वसमुद्भवकारणलिङ्गम् ।
अष्टदरिद्रविनाशितलिङ्गं तत् प्रणमामि सदाशिवलिङ्गम् ॥७॥

I offer my Pranams and fall at the feet of that eternal Master, Sadashiva in the Linga form

That Linga which is consecrated on a yogic lotus with eight petals

That Linga which is the source and beginning point for all the great and auspicious activities happening in this Universe
That Linga which removes eight types of poverty afflicting the devotees

(The eight types of damages or affliction by way of poverty are.. damage to life, damage to health, damage to prosperity, damage to progeny. Children, grandchildren etc., damage to physical possessions, damage to Victory, damage to mental peace, damage to good name and fame –Worship of Lord Sadshiva would ensure that such damages never occurs)

सुरगुरुसुरवरपूजितलिङ्गं सुरवनपुष्पसदार्चितलिङ्गम् ।
परात्परं परमात्मकलिङ्गं तत् प्रणमामि सदाशिवलिङ्गम् ॥८॥

I offer my Pranams and fall at the feet of that eternal Master, Sadashiva in the Linga form

That Linga which is worshipped by Lord Brihaspathi, the guru of the Devas and also worshipped by other major Gods
That Linga which receives floral tributes through flowers collected from the great gardens of heaven

That Linga which represents the Supreme being even above the Supreme one
That Linga which is the Universal Brahman, the paramatma itself


लिङ्गाष्टकमिदं पुण्यं यः पठेत् शिवसन्निधौ ।
शिवलोकमवाप्नोति शिवेन सह मोदते ॥

This octet on the Lord Sadashiva manifesting in the form of Linga.. If this is recited or read in the august presence of Lord Shiva…

in the Shrine of Lord Shiva..

The one who recites the hymn would reach the supremely sacred world of Shiva at the conclusion of his sojourn on the face of earth, and would enjoy the bliss of company of Lord Shiva for ever and ever

The foible and failure of a Hindu

The foible and failure of a Hindu is obvious.. Whereas the followers of other faiths and religions would forget even major schisms inter se and gel together to defend their faiths even on the face of a minor challenge, the Hindus just practice so many varied things and never hesitate to fight for their own restricted and narrow and sectarian dogmas which do not affect the wide canvas of Hinduism even a little. They fight for their sectarian ideas, be it belief in a particular deity, caste, region, language, or any other variation, and they fight destructively.. If Hindus as a class cannot eschew this sectarianism, the faith cannot ever bring uniformity and welfare for the followers as a whole.

Legislation should succeed social consent. Not the other way.

manusmriti, its relevance 2

The presence and existence of a law text of such fundamental nature as Manusmriti.. on par with similar texts and edicts like that of Hammurabi (Babylon) in other parts of the globe is a reality and Manusmriti forms(ed) the solid foundation of Indian Law and its evolution. We may consider other texts too ...like that of Yajnavalkya, Brihaspati, Shukra, Vishnu etc in the same basket, but every other text drew its authority from Manu..

Maybe the discussions in the penultimate parvams of Mahabharatham (Anushaasika, Shanti) have a great and substantial persuasive value,, and the instructions and revelations of Vedas or Shrutis , though they lack openness and clarity formed the basic source, and Manusmriti still, is very important as an ancient source of Indian Legal System.

Religion, Karma etc can be quoted by some hardcore afficianados of Vedas and Smritis strictly from a theological angle, but Manusmriti has to be viewed in the context of evolution of society from sociological angle and not from bhakti or karma angle alone.

I am not in agreement with the idea of confining or restricting any socially relevant text tying it wholly to the yoke of Karma and fate. Doing so would be a shortsigted action.

Sure, Manusmriti has a social relevance. Its critics have their relevance too. And we need not look at the critics in our own society as aliens or unfortunate persons. They are just holding their own views. That is all. They are neither fortunate or unfortunate.

The relevance of Manusmriti has to be explained, expounded, defended by giving stress on its meritorious parts.. and relevant principles of law and justice held aloft by it for generations.

Every idea gains its social acceptability or receives brickbats entirely based on the identification or perception of morality and ethics prevalent in the set up in which such idea is floated. Nothing is right or wrong for all, and in absolute terms.

Neither worshipping Manusmriti as a sacred text, nor burning it as blasphemous is of much use.

Manusmriti and its relevance

People just quote Manu from secondary or tertiary sources..

and many things are quoted out of context too.

Added to this some views which could have been relevant or tolerable during the period when the smrithi evolved but obviously, could not be applied these days..

And Most of us are flaunting our views without even having a simple reading of the text.. running to 2700 or so stanzas with twelve chapters..

The jurisprudence, and the basic framework of social and spiritual ethics developed and propounded in the Manusmriti, even if we remove many part of which would appear to be objectionable for many in their secular avatar, is still a fine and educative work and can be a great guide and reference even now..

But such situation is not unique to Manusmriti..

Any ancient text of the East or the West or anywhere, be is Gita, or Iliad or Odyssey cannot be relevant if they are quoted to explain many items which are unique to modern life but were alien to lifestyles eons back ..

Even Vedas and Upanishads are like that .. They may look out of place in certain contexts

a calm and happy mind...source of all that is good.. Maitrayani Upanishad

चित्तस्य हि प्रसादेन हन्ति कर्म शुभाशुभम्।

प्रसन्नात्मात्मनि स्थित्वा सुखमव्ययमश्नुते॥

मैत्र्युपनिषद् ( मैत्रायन्युपनिषद् ) १-६

cittasya hi prasādena hanti karma śubhāśubham|

prasannātmātmani sthitvā sukhamavyayamaśnute||

maitryupaniṣad ( maitrāyanyupaniṣad) 1-6

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

A simple and matter of fact statement found in Maitrayanai Upanishad..

This is what all the psyhologists and psychiatrists and lifestyle gurus canvas in so many words

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

Meaning

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

Only through the composure and relatively positive state of the mind can a person handle all actions whether such actions have favourable or unfavourable, positive or negative outcome.

The calm and composed person, concentrating on the positive attitude of the mind would attain everlasting, eternal comfort and happiness.

( Staying positive and steadfast in oneself implies that one invokes the ever positive divinity in mental frame)

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

A happy and composed mind alone can keep a human being in place..

We suffer from temporary lack of balance too often and face the consequence..

When the balance is lost completely, then we are mad.. That is another thing.

The importance of having a calm mind for a healthy existence is often touted as a recent concept..

But it is nice to find such views in our Upanishads and scriptures penned millenniums ago.

We know yoga philosophy and practice came into vogue just to keep the mind and body healthy,,, and the stress was more on mind than the body.

It is important to note that even when one faces adversities and problems in life the positive texture of the mind should be kept up.. Then alone he can survive such bad patches in life..

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

word analysis

नरः Man

चित्तस्य of mine

प्रसादेन composure, positive state

हि only

शुभाशुभं कर्म action with positive and not so positive results

हन्ति face, negotiate successfully

प्रसन्नात्मा नरः man with composed and happy mind

आत्मनि स्थित्वा remaining steadfast in his calm self

अव्ययं सुखं अश्नुते enjoys eternal happiness, lives in eternal comfort.

तमादिमध्यान्त विहीनमेकं

तमादिमध्यान्त विहीनमेकं विभुं चिदानन्दमरूपमदभुतम्

उमासहायं परमेश्वरं प्रभुं त्रिलोचनं नीलकण्ठं प्रशान्तम्।''

-कैवल्य उपनिषद्

tamaadimdhyaanta vihiinameka vibhum chidanandamaroopamadbhutham

 umaasahaayam parameshwaram prabhum thrilochanam neelakantam prasaantham...

kaivalya upanishad

I bow to the Lord of Lords

who is bereft of beginning, middle or end in existence,

who is the only One god,

who is capable of giving us all we want throug his Grace,

who is the quintessence of exterme ecstacy,

who is without any form and

who is kindles great curiosity on us,

who is the greatest help and companion of Uma the sakthi ( only shakthi and siva together can sustain the world),

who is the supreme of all the deities,

who is a great giver of benefits to all

who are dependent on him .

who is having three eyes and a blue neck.

and who is absolutely calm.

On Rebirth... a quote from Brihadaaranyaka upanishad..

On Rebirth...
a quote from Brihadaaranyaka upanishad..
तदेष श्लोको भवति। तदेव सक्तः सहकर्मणैति लिङ्गं मनो यत्र निषक्तमस्य।
प्राप्यान्तं कर्मणस्तस्य यत्किञ्चेह करोत्ययं। तस्मात् लोकात् पुनरैत्यस्मै लोकाय कर्मण इति नु कामयमानोऽथाकामयमानो
योऽकामो निष्कामः आप्तकामो आत्मकामो न तस्य प्राणा उत्क्रामन्ति ब्रह्मैव सन् ब्रह्माप्येति
tadeṣa śloko bhavati| tadeva saktaḥ sahakarmaṇaiti liṅgaṁ mano yatra niṣaktamasya| prāpyāntaṁ karmaṇastasya
yatkiñceha karotyayaṁ| tasmāt lokāt punaraityasmai lokaya karmaṇa iti nu kāmayamāno'thākāmayamāno
yo'kāmo niṣkāmaḥ āptakāmo ātmakāmo na tasya prāṇā utkrāmanti brahmaiva san brahmāpyeti
बृहदारन्यकोपनिषत् ९ उप्।ई।३-४--३५
bṛhadāranyakopaniṣat 9 (up|ī|3-4)--35
On the question of rebirth there is a sloka
To whatever object a man's mind is attached, to that goes his inner self with the deed, being attached to it alone.
After exhausting the results of whatever works he had in this world, he comes back from that world to this world for work again.
So much for the man who desires.
But as to the man
who does not desire,
who is without desire,
who is freed from desire,
whose desire is satisfied,
whose desire is for Supreme Self only --
his vital spirit does not depart elsewhere.
Being Brahman he goes to Brahman.
This mantra comes by way of expostulation of the secret of the emancipation from the cycle of births, by Yaajnavalkya to Janaka.
When a man departs from this earth with unfulfilled desires for mundane pleasure, he is led to worlds which are designed to enable him to enjoy or expiate the earthly virtues and sins he has committed in the immediately past chapter of life.
Once the enjoyment or expiation is over, he is born in this earth again to be engaged in Karma (work) the results of which again draws him to the cycle of births and death without stop.
But for a person who has given up all his desires in this world even before death and has become absolutely detached, when he casts off his mortal coils, he is led to the Supreme Self, being part of the Supreme self Himself and he merges with the supreme self.
For him there are no comebacks.
The Supreme soul he is. he remains blissful for ever.
This upanishad vakya finds a shadow in Gita in many occasions..
Yam kim vapi smaran bhavam tyajatyanthe kalebharam....
gita 8-6
Karmanenaiva samsiddhim aasthithah janakaadayah...
कर्मणैव हि संसिद्धिमास्थिता जनकादयः ।
लोकसङ्ग्रहमेवापि सम्पश्यन्कुर्तुमर्हसि ॥ gita 3-20 ३.२० ॥
the idea is spun with a golden thread in gita.
That would require a lot of discussion.
Talking of desire one has to marvel at Yajnavalkya's razor sharp intellect which defines the abandonment of desire so tersely..
man who does not desire,
who is without desire,
who is freed from desire,
whose desire is satisfied, whose desire is for Sureme Self only
(of course by self it is meant here the aatma... jeevatama and paramaatma for those who see them as two or for the advaitin the absolute Supreme soul.
It should not be confused with this mundane body and mind conglomerate,
the gasbag filled with ego, arrogance and self pity)

musings 138

While starting his commentary on taittariya upanishad, as also in some other places Shankara expresses the view that gods always put fetters in the path of persons pursuing higher knowledge.

His reasoning is that the normal human being who lives on with matter of fact allegiance to rituals and performances are entirely servile to gods more or less like domestic cattle.

Maybe each set of humans flock around some chosen god expecting his sponsorship and protection.

In return the men make offerings like oblations and homams and thus the comfortable existence with adequate supply is ensured for the Gods.

But when people start questioning the basics and pursue and seek truth, they would discover that servility to gods and abject obedience to them could provide only limited returns..

Only Brahma jnaanam which can lead to emancipation and escape from the results of Karmas and attaining Moksham would appeal to a man if he is somewhat learned..

And this realization in turn would cause severe loss to devas or gods because they would lose some of their blind followers just as a farm owner losing his cattle..

And no sensible farm owner, nor any god would be happy about losing their flock .

So they will take all precautions and play every trick to avoid loss of their followers..

And even in spiritual Sadhana, the seeker encounters many impediments..

It would appear that even the supreme brahma is willing to reveal itself only to the best, the most sincere and steadfast among the seekers..

Significance of Guru.. Vedarambham.. Nitya karmam.. Brahmin Rituals. upakarma

Significance of Guru.. Vedarambham.. Nitya karmam.. Brahmin Rituals. upakarma 
लक्ष्मीनाथ समारम्भां नाथयामुन मध्यमां ।।
अस्मदाचार्य पर्यन्तां बन्दे गुरुपरंपरां ।।
Lakshmeenaatha samarambhaam naathayaamuna madhyamaam asmadaachaarya paryantaam vande guruparamparaam
for Vaishnava Parampara..

and
सदाशिव समारंभाम् शङ्कराचार्य मध्यमाम्।
अस्मदाचार्यपर्यन्ताम् वन्दे गुरुपरंपराम्॥
sadaashiva samaarambhaam shankaraachaaryam madhyamaam asmadaachaarya paryantaam vande guruparamparaam
is the Smartha Shaiva parampara..

The first stanza of first of the Vedas.. rigvedam.. calls agni as purohita and offers pranams to him.. Puro Hita... is the one who leads us from the front, and whom we just follow.. it is none other than the Guru.. Agnimeeley Purohitam..
Why, whenever we sit to chant a mantram,in fact just before that, we place our fingers on the head mentioning the rishi.. what is it.?.
We are paying respect to the guru.who was the drashta of the mantram and gave it to us...
we place the guru in a place as high as possible..
We offer pranams to Krishna, and all the dwijas before starting the gayatri upasana..
Namo Brahmnaya... नमो ब्रह्मण्य देवाय गो ब्राह्मण हिताय च जगद्दिताय कृष्णाय गोविन्दाय नमो नमः Aabrahmalokaat... आ ब्रह्मलोकादाषेशाद् आलोका लोक पर्वतात् ये वसन्ति द्विजा देवा तेभ्यो नित्यं नमो नमः
Maybe such actions have become so common that their significance is lost on us..
Guru is the first and foremost in our lives at every stage..
We perform the Vedavyasa pooja and Kandarshi tarpanam on Upakarma..
Every Brahmayjanam is an offering to the Vedas, upanishads, Kandarishis, Itihasam Puranam, Kalpam... the list is long..
We do not celebrated Guru Purnima only because it appears to be in the realm of yatis.. a prelude to chaturmasyam..

the upakarma rules.

the upakarma rules.

( about what we nowadays celebrate as avani avittam)

The celebration we observe as Avani Avittam is technically called upakarma..

In fact it is a very vital functin in our lives as Dvijas or brahmins.. We are supposedly starting the study of our own ordained Sakhas of Vedas from that day..

The rules as prescribed by Manu and Apastamba are given below.

श्रावण्यां प्रोष्टपद्यां वा उपाकृत्य यथाविधि।

युक्तश्चन्दाम्स्यधीयेत मासान्विप्रोऽर्धपञ्चमाम्।

पुष्ये तु छन्दसां कुर्याद्बहिरुत्सर्जनं द्विजः।

माघशुक्लस्य वा प्राप्ते पूर्वाह्णिप्रथमेऽहनि॥

मनु

Manu says.. The dvijas should do upakarma in Shravan or proshtapada months ( roughly corresponding to Chingam and Kanni .. often overlapping Karkidakam too) and should study the vedas prescribed for them for five and half month..

And in Pusha month ( corresponding to Thai, or Makaram..) they should stop their studies and stir out of their villages or static stations.. This stoppage of studies ( adhyaaya utsarjanam can be done on the Pournamasi of Magha.. thai amavasai.. or the previous or the next day)

The idea is that the dwijas have other functions too to performed and they should not get bogged down to learning Sakhas of Vedas alone..

In fact non stoppage of studies or adhyaya utsarjanam is considered a sin.. and the Apasthambeeya krishna yajurvedis perfoms prayaschittam for non performance of this adhyaya utsarjanam by chanting Kamokaarsheed mantram one thousand eight times on the morning of their upakarma.

श्रावण्यां पौर्णम्यामध्यायमुपाकृत्य मासं प्रदोषे नाधीयत तैष्यां पौर्णमास्यां रोहिण्यां वा विरमेदर्धपञ्चातुरो मासानित्येके॥

आपस्तंबः॥

अध्वर्यूणां श्रावण्यां प्रोष्टपद्यां छान्दोग्यानामिति॥

śrāvaṇyāṁ proṣṭapadyāṁ vā upākṛtya yathāvidhi|

yuktaścandāmsyadhīyeta māsānvipro'rdhapañcamām|

puṣye tu chandasāṁ kuryādbahirutsarjanaṁ dvijaḥ|

māghaśuklasya vā prāpte pūrvāhṇiprathame'hani||

manu

śrāvaṇyāṁ paurṇamyāmadhyāyamupākṛtya māsaṁ pradoṣe nādhīyata taiṣyāṁ paurṇamāsyāṁ rohiṇyāṁ vā viramedardhapañcāturo māsānityeke||

āpastaṁbaḥ||

Apastambha says

A dvija should perforum upakarma in the Srvani month, and continue his studies through the month, excluding the pradosha period ( and anadhyaya periods prescribed too) and should give up such studies on the day when the pushyam star and the full moon.. come together.. that is the pouranami of Makaram of Thai month.. or the preceding day when Rohini month.. This study will go on for five months, five and half months or four and half months as the case may be..

The difference in months is because some texts prescribe the study of Vyakaranam and other Vedgangas too for a month..

अध्वर्यूणां श्रावण्यां प्रोष्टपद्यां छान्दोग्यानामिति॥

adhvaryūṇāṁ śrāvaṇyāṁ proṣṭapadyāṁ chāndogyānāmiti||

The upakarma is in the Sravani month for Adhvaryus and for Chandogas it is in the Proshtapada month..

The Yajurveda Avani Avittam happens on the Pournami.. mostly thiruvonam or avittam also falling on that day.. or avittam.. in Sravana month.. For Rigveda Upakarmam..shravanam or thiruvonam in Shraavanee month is a must.

The Samaveda upakarmam is on the star Hastam in the proshtapada month.. roughly corresponding with Atham Chaturthi..

The exact rules have been prescribed in great detail in texts like Dharma Sindhu, Nirnaya Sindhu, Smritichandrika, Deekshiteeyam etc..

Upakarmam and Purohita

What the purohita does is that he informs the day upakarma well in time distributes poonal etc and gives prior guidance.
The idea of performing upakarmam and vedarambham without a vadhyar is not envisaged at all.
If we are doing that presuming that we know how to do it ..that has no religious sanction.
The senior guru also performs upakarmam himself while guiding others and he performs vedarambham by leading the chant and performing vyasa/Kanda rishi pooja and Homam as per the shakhas and sutrams.
There is nothing odd about it.
If you are going to do upakarmam reading a piece of paper or book then you can do it the way you want..
but then you need not look either for jeaar or periyavaal or sannidhanam or brihaspathi swami or any shastri in the web..
Skipping the ritual seems to be better than doing vedarambham without a guru.
And after deciding to do vedarambham and upakarmam without a vadhyar or guru further questions are irrelevant

Yes, if you have respect for our traditions,  we should involve our Vadhyaar at least in Upakarmam.

Jyothisham, Jathakam, Vedas

 

I gave my views on Jathakams.. in a thread..

Just sharing my views for my own archives..
My comments on the issue

"Jyothisham as a part of the six vedangas..
shiksha
vyakaranam
chandas
kalpam
niruktham
and
jyothisham
originated when study of vedas became standardised..
we can estimate the period to about between 5000 to 2000 years ago. Some place the origin of Vedas as early as ten thousand years ago..
But vedic jyothisham was intended only to fix the calendar for start of study of vedas shastras etc. compulsory holidays called anadhyayams, fixing of months adhimasas , darsha or new moon, poorna or full moon etc and thereby dates for nitya naimittika rituals. (nitya.. obligatory daily rituals.. Naimittika means rituals becoming necessary due to certain happenings )
By the time of mahabharatham (say three thousand years ago) the dates for war coronation and even the planetary location at the time of birth etc were fixed through jyothisha calculations.
The epic Valmikiramayanam records the lagnam, star and panetary positions at the time of birth of Rama.
But comparison of birth rasi chakram and navamshakam for marriage compatibility came into vogue only with adoption of such ideas of probability too to jyothisham in astrological texts that originated within 5 to 6 centuries prior to the current century.
So comparison of horoscopes for marriage is not a part of vedic smartha or tantric or agamic Hinduism. although prasnam, muhurtham etc got interpolated into vedic and agamic rituals much later.
I am not giving any views on the merits of rasi or navamsha studies in deciding marriage compatibility
This is a matter of belief..
Life is gloriously uncertain for all..
No one knows what would happen the next second..
All religious faith, and scripture arose essentially out of our deep anxiety and concerns about the uncertainty of existence.
No two lives are similar..
Shiva and Uma or Sita and Rama are not exactly like me and my wife..
So drawing comparisons have limitations.
Many ideas that have appeared and have been accepted in our socio-religious traditions are not derived from ancient scriptures..
They just happen at some stage of the life of the society and is continued as tradition..
Who can really decide that such traditions are right or wrong..?
Confidence and ease are the foundations for our happy life..
If I or may parents or my children have some faith in jathakam and if any one would feel uneasy beyond endurance if the matching is not done, is it not better to try such matching.. ?
It is the choice of the followers of a religion, members of a caste or social group or even tharavadu or gothram to decide what they should follow..
And even within those groups closely knit nuclear groups have their own traditions and rituals as long as they do not harm others..
Here the individuals can decide..for themselves..
They can choose to follow jathakam or not .. It is their own sweet choice..
But in such matters why should anyone prescribe general rules.. What authority we have to do that?
In our country, the problem of browbeating either people with faith or those who or have lack of faith by the opposing groups.. bullying and trolling people who have varying ideas.. has become the culture..
What happened in Ramayanam or Mahabharatam or between Lakshmi or Vishnu and Shiva or Uma is not relevant at all
Only what happens in the minds of the contracting parties and their immediate relatives would be of consequence..
Let me ask, the learned persons here are making calls for marriage without horoscopes.. and are giving social and sociological interpretations.. If they initiate some such marriages and such marriages fail.. will they take the responsibility for the deviation..?
If opinions are formed, they are not merely for publishing or spoken..
They should be acted upon .
Giving opinions on subjects when such views cannot be acted upon is unbecoming of decent human beings.

musings 137

To a query why a person who is vegetarian and who is living a very ethical life by social standards should wear sacred thread and other religious symbols to remain as a Brahmin…

My thoughts on the subject.

Vegetarianism, Ahimsa etc are more tenets of Budhism and Jainism rather than HInduism, ( and such ideas have entered Hinduism through the back door) and in Vedic Brahminism, we have reason to believe that animals were sacrificed in offering to fire, and even the remaining parts were eaten as ceremonial prasadams..

Being initiated into upanayanam is an essential samskara for a brahmin..

in fact brahmana is a dwija..

born twice,

once when he is delivered by brahmin woman impregnated by a brahmin,

and second time when he goes through the samskara cullminating in Upanayanam..

Wearing of yajnopaveetam is a symbol that the person had had upanayanam..

It is not clearly stated that wearing of a cotton or silk or leather thread is inevitable to gain brahminhood.. but the history of yajnopaveetham is like this..

The primordial father of all of us, prajaapathi, was born wearing a set of sacred thread..

Yajnopaveetham Paramam Pavithram PrajaapatheH yat sahajam purastaad..

यज्ञोपवीतं परमं पवित्रं प्रजापतेः यः सहजं पुरस्ताद

Yajnopaveetham is supremely sacred and it was born with Prajapathi himself..

The purpose of the thread is stated as

srauta smaartha vihita sadaachara nityakarma anushtaana yogyataa siddhyartham brahmatejo abhivriddhyartham ...

श्रौत स्मार्त विहित सदाचार नित्यकर्म अनुष्ठान योग्यता सिध्यर्थं ब्रह्मतेजो अभिवृद्ध्यर्थं

meaning.. wearing of the thread is to gain eligibility to perform daily rituals which are prescribed by veda, upanishads and sastras (shruti and smriti), eligibility to perform the oblation to sandhya and other obligatory rituals, and for enhancement of tthe effulgence which can happen tto us only by worshipping Brahma.. the supreme soul..

So, if you are interested in remaining a brahmin according to vedas and sastras you have to wear the thread.

Practicing good conduct, non violence, integrity etc are social qualities unrelated to religion.. And you cannot claim exception from rituals just because you are practicing those virtues..

Today I find a set of youth who are trained in modern thoughts tend to presume that good conduct alone is enough..

It is okey if you do not want to attach yourself to any religiion..

But if you are within a religion, you have to follow the rules of the religion too..

If you say that you will remain as a brahmin and will not observe the rituals, it is not permitted by scriptures..

Such persons can be called only brahmana bandhus..

Personally, I am not a stickler to rituals or formalism, and I have read as much secular and even atheistic literature as much as religious texts..

But I would not mix the two.

musings 136 chukkuvella sastry

an agraharamite can understand..

Some people talk of ostensibly simple lifestyle especially when it involves expenditure to the public treasury.

I remember of one Sastrigal (brahmin priest) whom we used to refer to as chukkuvellam sastrigal.

( chukkuvellam.ചുക്കുവെള്ളം is drinking water made aromatic and tasty by adding powdered dried ginger and our mama would have got that name because of his penchant to drink such liquid off and on)..

If he is invited for snacks.. first he will decline leaving just enough room to renew the invitation.

Once he sits to eat, he will say that he is on very frugal diet and that he requires only half a idly (the most enduring food item of South India.. usually no one takes less than two of these at a time)

So he will insist on such a small piece of food being served.

He will make a lot of fuss about eating, but in time he will persuade himself and the host also would have to serve another half idly more...

And this process of persuasion, bargaining, fake protests and all will go on ...

and by the time the sastrigal leaves his plantain leaf, he would have eaten at least a dozen idlies healthily soaked in chutney, sambar and other condiments,

and if there are a few Vadas and Dosas , would have eaten them them too, and if some naivedya payasam is available..that also would not have been rejected...

the rigmarole will go on..

That is a typical agraharamite.. yes.. you and me..

Long live chukkuvella sastry and his half idlies.

a healthy donkey and a nasty wife

The leading scholar in the Royal court was praising the benefits of magnanimity.

"You should divide all that you get equally between all those who are dear to you."

" Don't you agree?" He was asking the courtiers.

Stingy as they were, the other scholars could not see eye to eye with their colleague in this matter.

However Mulla Naziruddin interjected

" I do agree with you wholeheartedly. I divide all that I get equally between my donkey and my wife "

"Nice, so what is the result?" asked the courtiers.

" I have ended up with a healthy donkey and a nasty wife " , said Mulla.

musings 135

It is the writer's bounden duty to disclose the source materials and references when he presents any material or work ..

I am shocked to see that vital rule is ignored and even flouted too often.

The greater sin is to quote wrongly and out of context..

That is the pastime for many..

Slokams of Sanskrit and Indian languages are transliterated without any basis, and the hapless reader ( the only relief is that hardly anyone reads such things.. may be such things are posted in expectation of punyam.. but abusing even gods by such wonderful deeds, can it bring any punyam?)..

If prayers are be transliterated, there are standard notations and transliteration tools, ( of course, the reader can understand only if he also knows the notations) like Itrans,balram.csx IAST unicode Velthus Harward Kyoto.. . etc.

.And some mahamantras like Dhanvantari mantram are quoted and posted in the most wrong absurd manner, ..what to do.?

( People do not read normally, but there are a few who do .. If anyone copied and read and recited it wrongly, it can invite death rather that give relief..)

Why this murderous trend ?

I have seen too many posts like this and I am posting this with a broken heart..

A situation is quoted in Veda..

मन्त्रो हीनः स्वरतो वर्णतो वा मिथ्याप्रयुक्तो न तमर्थमाह स वाग् वज्रो यजमानं हिनस्ति यथेन्द्र्शत्रुः स्वरतो अपराधात्

mantro heenaH swarato varnato vaa mithyaaprayuktho na tamarthamaaha sa vaag vajro yajamaanam hinasti yathedrashatruH svarato aparaadhaat..

Once Thwashtaa conducted a yajna seeking the boon that the enemies of Indra should increase and Indra should be ruined..

But he uttered the word Indrashatru resorting to the samasam bahuvreehi..instead of tatpurusha.samasam.

the intonation intended was

" may the enemies of Indra Increase" ,

but it was rendered as

"may Indra become a strong enemy to me"

and in the process Thwashta lost his fight against Indra..

So they say words uttered wrongly would hit on us like thunderbolts..

Reading wrong things is a punishment..