The story of Shivas Bow..

The story of Shivas Bow..

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In chapter 66 of Balakandam of Valmiki Ramayanam, we find Sage Vishvamitra accompanied by the princes Rama and Lakshmana is reaching the yajna ground, where King Janaka is conducting a Sacrifice.. The story of the great bow of Shiva and the birth of Sita.. unfurls here..

In Valmikis words...

Sage Visvamitra had reached Mithila accompanied by the young princes Rama and Lakshmana.

They are received with honours by the king Janaka Himself.

Janaka is in the process of conducting a yajna and therefore, after providing suitable accommodation and comforts to the great sage and the two princes,

Janaka requested them to visit the Yajna Bhoom the next morning.

Accordingly early next morning, the king conducted the sage and the princes to the hallowed land where his yajna was in progress.

Affer offering the honours befitting the exalted status of the guests, Janaka enquired Vishvamitra as to what service Janaka could render to the sage and the princes..

Visvamitra replied.

" Oh King, these two youngsters are the sons of Emperor Dasharatha.

They are famous all over the world.

They are accomplised experts in the art of archery and as you know, they are known as Rama and Lakshmana. .

They would love to see the great bow of Shiva (thryambaka bow) which is in your possession.

I would suggest that you send for that bow and show it to these boys..

I am sure that such a gesture would bring you everlasting benefits and welfare.

.(The Sage was foreseeing the great and happy marriage which was to happen soon)"

On hearing this Janaka narrated the history of the bow to the sage and the two princes..

"There was a king by name Devarata, sixth in line to King Nimi ( all of the Vidheha lineage.. to which Janaka belonged). Lord Shiva Himself had handed over the bow to that king for safe custody.

Lord Shiva, after having been insulted during the yajna conducted by his father in law, Dakshaprajapathy, disrupted the ritual and terminated it abruptly..

He was enraged at the devas who participated in and supported the yanja and took out a bow and declared.

." You gods...devas, you partook in the yajna in which I was not offered my reverential dues..or havirbhagam. I am going to cut off the heads of all off you.. "

Saying this, he trained his bows and arrows at the Devas..

However the Devas praised the Lord in glorious terms, fulling knowing that even though he was angry, he was merciful and would calm down soon..

The Lord who is Aashuthosha, did calm down, and instead of sending the arrows, He handed over the bow itself to the Devas..

And the gods in turn handed over the bow to king Devarata, and our family is keeping that bow safe and in great reverence from then onwards.."

Janaka continues his narrative..

" Subsequently, when I was ploughing the land for a yajna, a cute girl arose from the recesser of the earth and stuck to the tip of the plough.

I named her Sita.( The channels of soil made on the arable land by the movement of plough are called Sita..)

The girl, who is mother Lakshmi herself having come to me as daughter although not born in the womb of a mother (ayonija) grew up in my home and is at present a beautiful damself of marriageable age..

As I was aware of the greatness of her exalted origin, I decided that I should give her in marriage only to a youngster who really proved his valour..

This beautiful girl, born to earth, was being sought after in marriage by all the kings and noble men around.

But whenever someone sought her hand, I informed them that she could be given in marriage only as a prize to genuine and proven valour.

On learning that, the kings around made beeline to Mithila and enquired as to what was the test for such valour..

And to test the strenght and valour of the suitors, the bow of Shiva was kept in the open and the prospective suritors were asked to handle the bow..

None of the suitors could even lift the bow from the earth and to hold it ready for tying the string..

The kings and suitors who had all failed in the test were rejected outright..

They in turn, joined together and laid siege on Mithila for a year. and I was struggling hard to withstand the combined onslaught. Then I performed penance and pleased the gods and they granted as boon to me a very strong army to protect us..

On seeing the strenght of such a grand army, the kings who had encircled us with aggressive intent all fled for their lives..

And Oh, Revered Sage, I shall now send for the great Thryambaka Bow, and show it to the two princes Rama and Lakshmana.."

The rest is history..Rama later on lifted the bow with great ease and when he bent it to tie the string.. the bow broke.. And it was marriage time.. Rama and Sita, Urmila and Lakshmana, Mandavai and Bharatha, and Shrutakeerthi and Shatrugna..

( would love to write about that some other time)

Regards,

k v ananthanarayanan

empty but ornamental and flowery

I find that using high sounding but empty words and phrases,
be it in any language, that attracts lots and lots of likes..
especially from people who are neither ignorant nor as learned as they think they are ..comes so natural to many including me..
It is mainly because such words and posts look elegant on surface, and the readers who assume themselves as connoisseurs mark " like"s and shower accolades without even knowing what is being conveyed..
It is a sad reflection on the one who posts as also the reader..
But it is a fact of life..
In retrospect, I have been doing exactly that..
I confess I want to be more fair to myself and to others too..
But the propensity to use ornate words and present obscure ideas persist with me, force my mind and fingers to churn out such nasty output..
When will I learn to be natural.. and simple?
To be natural is to be simple .
Is it a defect unique to me, or is it present in others too?
I wonder, but I do not know..

ज्येष्ठो भ्राता पिता वापि यश्च विद्यां प्रयच्छति

like father like son

ज्येष्ठो भ्राता पिता वापि यश्च विद्यां प्रयच्छति।

त्रयस्ते पितरो ज्ञेया धर्मे पथि हि वर्तिनः॥

यवीयानात्मनः पुत्रः शिष्यश्चापि गुणोदितः।

पुत्रवत्ते त्रयश्चिन्त्या धर्मश्चेदत्र कारणं॥

वात्मीकिरामायणम् किष्किन्धाकाण्डं १८ १३--१४

jyeṣṭho bhrātā pitā vaapi yaśca vidyāṁ prayacchati|

trayaste pitaro jñeyā dharme pathi hi vartinaḥ||

yavīyānatmanaḥ putraḥ śiṣyaścāpi guṇoditaḥ|

putravatte trayaścintyā dharmaścedatra kāraṇaṁ||

vātmīkirāmāyaṇam kiṣkindhākāṇḍaṁ 18 13--14

Meaning

Our elder brother and the great preceptor who imparts knowledge to us are to be given respect equal to our own father, yes, all of them are our fathers.

Likewise, the younger brother and the virtuous disciple are to be treated by us with equal affection as is due to our own sons, yes all of them are our own sons.

The reason for such direction is that it is prescribed so in Dharmas..

Comments

The above two slokas as from the Epic Valmikiramayanam.. Kishkindaakandam

The elder monkey king Vali is fatally wounded by an arrow of Rama, and on the throes of death, Vali is just demanding an explanation from Rama for hitting him with an arrow..

This is part of Ramas reply..

Vali had flouted all dharmas by attempting to kill his own younger brother Sugriva, driving him away and capturing his wife Ruma.. In fact a younger brother is just like a son, and it follows that his wife is just like a daughter or daughter in law to Vali.. But then the way he behaved to her was unbecoming of one who is bound by dharma..

Of course the above sloka is relevant in any context..

Analysis of words

ज्येष्ठो भ्राता the elder brother

पिता father

वा अपि यः च विद्यां प्रयच्छति and one who gives or imparts knowledge

ते त्रयः those three

धर्मे पथि वर्तिनः for one who is following the path or righteousness, dharma

पितरः ज्ञेयाः should be reckoned, should be understood as parents of fathers.

यवीयान् आत्मनः पुत्रः younger brother or own son

गुणोदितः of sterling character

शिष्यः disciple

च अपि too

एते त्रयः these three

पुत्रवत् ते चिन्त्याः you are bound to consider as

अत्र धर्मः कारणं चेद् the reason for this is the rule of Dharma

Uma, Shankara, Sharavana, Karthikeya.. and Uma's curse..

Uma, Shankara, Sharavana, Karthikeya.. and Uma's curse..
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In the Balakandam of Valmikiramayanam, the union between Uma the daughter of Himavan and Shankara, is described in Sargams 36 and 37
Rama and Lakshmana accompany sage Vishvamitra, on a mission to safeguard the yajna being conducted by the sage.
After successful completionn of the the Yajna, Sage Visvamitra takes Rama and Laksmana to the Kingdom of Videha..
They walk alongside the banks of Ganga.. bhagirathi..
During the journey, Visvamitra recounts the stories of the daughters of Himavan, Ganga and Parvathi, Parvathis marriage with Lord Shankara, the union between Uma and Shankara, the birth of Karthikeya and so on..
All that happened after that Shiva with a dark blue neck married Uma the darling of the Snowy mountain are describe in Sarga 36 of Balakandam.
Visvamitra tells Rama..
Rama, Lord Nilakanda of great spiritual powers married Devi Uma, and with great romantic desire, mated with her.. Their co habitation went on and on for thousand years.
Even after such a long mating the the birth of a child was not in sight. The Gods were apprehensive of the consequences.
They along with Brahma were worried as to how the universe would bear the power of a child born to Uma and Shankara .
So the Gods approache the Lord of the Universe, Shankara, prostrated befor him and requested as follows.
“ Our lord Mahadeva, your Grace is always eager to do only what is good and favourable to this world. We the Gods are making a request to you and may you be pleased to consider it. If the potency of yours is being born as a child in Uma, this world would not be able to bear it..Therefore, may you be pleased to stop this copulation with Uma and may both of you proceed on a penance.
For the protection of the world may you be pleased to just retain your potency within your own body ( and not transfer it to Uma) and thus may you be pleased not to destroy the whole world.
Listening to the entreaties of the Gods, Lord Shanakra replied that he would definitely do what was requested of him.
He assures that he would maintain his potency (retas) with himself without transmitting it to Uma.. But he asked as to where he should deposit the retas which has already moved from its static position in his body.
The Gods requested Shankara to deposit his retas which is flowing from his agitated self, on the earth, and said that the earth would carry it on her surface.
Thus told, the Lord transmitted his retas all over the earth and the flow covered the whole earth with all mountains and forests..
The spread was becoming unbearable for the earth, and so the Gods told the God of fire to enter the mass of retas somehow in the company of wind too. By the action of fire and wind the mass of energy flowing from Shiva took the shape of a huge white mountain with a massive growth of Shrubs of Kusha called sharavana..
It was from this massive Sharavana that Lord Karthikeya was born.
Then the Gods along with Sages worshipped uma and Shiva with a happy mind.
Then Uma the daughter of the mountains told the Gods.
“You Gods, you have managed to do something which is the most displeasing and painful to me. You are sure to suffer for causing me such displeasure. “
Saying so, Uma who shone like the Sun itself, took a little water in her palm and looked around at all the Gods assembled aroud, and made a curse as follows.
“ With fond desire to have a child I was mating with my Lord and you have put an end to that desire. Therefore, you Gods, you will never have any children born in your wives. And from this day onwards, may your wives bear any children.”
She cursed the earth too..
“ You earth, you thwarted my desire to have a child. Therefore you will have to bear the presence of many husbands of many forms. ( Every king is supposed to be the husband of the earth.) And you earth, you will never have the fortune of having the affection of a son.”
The Devas were filled with shame as they had deprived the Divine couple of their own child.
Uma and Shankara then proceeded in the diretion of Varuna and occupied the peaks of mount Himavat Sringa ( Kailas(?)
पुरा राम कृतोद्वाहो नीलकण्ठो महातपाः।
दृष्ट्वा च स्पृहया देवीं मैथुनायोपचक्रमे।६
नीलकण्ठस्य देवस्य दिव्यं वर्षशतं गतं।
न चापि तनयो राम तस्यामासित् परन्तप॥७
ततो देवाः सुमुद्विग्नाः पितामहपुरोगमाः।
यदिहोत्पद्यते भूतं कस्तात् प्रतिसहिष्यते॥८
अभिगम्य सुराः सर्वे प्रणिपत्येदमब्रुवन्॥९
देव देव महादेव लोकस्यास्य हिते रत।
सुराणां प्रणिपातेन प्रसादं कर्तुमर्हसि॥१०
न लोका धारयिष्यन्ति तव तजः सुरोत्तम।
ब्राह्मेण तपसा युक्तो देव्या सह तपश्चर॥११
त्रैलोक्यहितकामार्थां तेजस्तेजसि धारय।
रक्ष सर्वानिमान् लोकान् नालोकं कर्तुमर्हसि॥१२
देवतानां वचः श्रुत्वा सर्वलोकमहेश्वरः।
बाढमित्यब्रवीत् सर्वान् पुनश्चेदमुवाच ह॥१३
धारयिष्याम्यहं तेजस्तेजस्येव सहोमया।
त्रिदिशाः पृथिवी चैव निर्वाणमधिगच्छतु॥१४
यदिदम् क्षुभितं स्थानान्मम तेजो ह्यनुत्तमम्।
धारयिष्यति कस्तन्मे ब्रुवन्तु सुरसत्तमाः॥१५
एवमुक्तास्ततो देवाः प्रत्यूचुर्वृषभध्वजम्।
यत्तेजः क्षुभितं ह्येतत् तद्धरा धारयिष्यति॥१६
एवमुक्तः सुरपतिः प्रमुमोच महीतले।
तेजसा पृथिवी येन व्याप्ता सगिरिकानना॥१७
ततो देवाः पुनरिदमूचुश्चाथ हुताशनम्।
आविश त्वं महातेजो रौद्रं वायुसमन्वितः॥१८
तदग्निना पुनर्व्याप्तं सञ्जातः श्वेतपर्वतः।
दिवम् शरवणं चैव पावकादित्यसन्निभम्।
यत्र जातो महातेजाः कार्तिकेयोऽग्निसंभवः॥ १९
अथोमां च शिवं चैव देवाः सर्षिगणास्तदा।
पूजयामासुरत्यर्त्थं सुप्रीतमनसस्ततः।२०
अथ शैलसुता राम त्रिदशानिदमब्रवीत्।
अप्रियस्य कृतस्याद्य फलं प्राप्स्यथ मे सुराः॥२१
इत्युक्त्वा सलिलं गृह्य पार्वती भास्करप्रभा।
समन्युरशपत् सर्वान् क्रोधसंरक्तलोचना॥२२
यस्मान्निवारिता चाहं सङ्गता पुत्रकाम्यया।
अपत्यम् स्वेषु दारेषु नोत्पादयितुमर्हथ॥२३
अद्यप्रभृति युष्माकमप्रजा सन्तु पत्नयः।
एवमुक्त्वा सुरान् सर्वान् शशाप पृथिवीमपि॥२४
अवने नैकरूपा त्वं बहुभार्या भविष्यसि।
न च पुत्रकृताम् प्रीतिं मत्क्रोधकलुषिकृता।
प्राप्स्यसि त्वं सुदुर्मेधे मम पुत्रमनिच्छती॥२५
तान् सर्वान् व्रीडितान् दृष्ट्वा सुरान् सुरपतिस्तदा।
गमनायोपचक्राम दिशं वरुणपालिताम्॥२६
स गत्वा तत्र आतिष्ठत् पार्श्वे तस्योत्तरे गिरेः।
हिमवत् प्रभवे शृङ्गे सहदेव्या महेश्वरः॥२७
श्रीमद्वाल्मीकीये रामायणे बालकाण्डे सर्गः ३६
purā rāma kṛtodvāho nīlakaṇṭho mahātapāḥ |
dṛṣṭvā ca spṛhayā devīṁ maithunāyopacakrame|6
nīlakaṇṭhasya devasya divyaṁ varṣaśataṁ gataṁ|
na cāpi tanayo rāma tasyāmāsit parantapa||7
tato devāḥ sumudvignāḥ pitāmahapurogamāḥ|
yadihotpadyate bhūtaṁ kastāt pratisahiṣyate||8
abhigamya surāḥ sarve praṇipatyedamabruvan||9
deva deva mahādeva lokasyāsya hite rata|
surāṇāṁ praṇipātena prasādaṁ kartumarhasi||10
na lokā dhārayiṣyanti tava tajaḥ surottama|
brāhmeṇa tapasā yukto devyā saha tapaścara||11
trailokyahitakāmārthāṁ tejastejasi dhāraya|
rakṣa sarvānimān lokān nālokaṁ kartumarhasi||12
devatānāṁ vacaḥ śrutvā sarvalokamaheśvaraḥ|
bāḍhamityabravīt sarvān punaścedamuvāca ha||13
dhārayiṣyāmyahaṁ tejastejasyeva sahomayā|
tridiśāḥ pṛthivī caiva nirvāṇamadhigacchatu||14
yadidam kṣubhitaṁ sthānānmama tejo hyanuttamam|
dhārayiṣyati kastanme bruvantu surasattamāḥ||15
evamuktāstato devāḥ pratyūcurvṛṣabhadhvajam|
yattejaḥ kṣubhitaṁ hyetat taddharā dhārayiṣyati||16
evamuktaḥ surapatiḥ pramumoca mahītale|
tejasā pṛthivī yena vyāptā sagirikānanā||17
tato devāḥ punaridamūcuścātha hutāśanam|
āviśa tvaṁ mahātejo raudraṁ vāyusamanvitaḥ||18
tadagninā punarvyāptaṁ sañjātaḥ śvetaparvataḥ|
divam śaravaṇaṁ caiva pāvakādityasannibham|
yatra jāto mahātejāḥ kārtikeyo'gnisaṁbhavaḥ|| 19
athomāṁ ca śivaṁ caiva devāḥ sarṣigaṇāstadā|
pūjayāmāsuratyartthaṁ suprītamanasastataḥ|20
atha śailasutā rāma tridaśānidamabravīt|
apriyasya kṛtasyādya phalaṁ prāpsyatha me surāḥ||21
ityuktvā salilaṁ gṛhya pārvatī bhāskaraprabhā|
samanyuraśapat sarvān krodhasaṁraktalocanā||22
yasmānnivāritā cāhaṁ saṅgatā putrakāmyayā|
apatyam sveṣu dāreṣu notpādayitumarhatha||23
adyaprabhṛti yuṣmākamaprajā santu patnayaḥ|
evamuktvā surān sarvān śaśāpa pṛthivīmapi||24
avane naikarūpā tvaṁ bahubhāryā bhaviṣyasi|
na ca putrakṛtām prītiṁ matkrodhakaluṣikṛtā|
prāpsyasi tvaṁ sudurmedhe mama putramanicchatī||25
tān sarvān vrīḍitān dṛṣṭvā surān surapatistadā|
gamanāyopacakrāma diśaṁ varuṇapālitām||26
sa gatvā tatra ātiṣṭhat pārśve tasyottare gireḥ|
himavat prabhave śṛṅge sahadevyā maheśvaraḥ||27
śrīmadvālmīkīye rāmāyaṇe bālakāṇḍe sargaḥ 36

variations in puranas and epics in finer details

A respected friend was pointing out about variations in description of certain episodes in puranams and itihasas. I can only reply as follows
What I dealt with was only one sargam in valmikiramayanam.
The skanda episode differs slightly even in the next sargam which I propose to post next.
Daksha yagam bears different descriptions in bhagavatham skandam Siva puranam etc.
We need not worry about minor details and logic.
Broad storylines alone may agree.
Hinduism in general stresses importance of six deities..shiva Vishnu Devi surya subramania and ganesha.
And to varying degrees some other deities too. This is broadly called shanmatam.
The followers of each view the others differently.
And the literature is so vast on any or all of these.
So it would seem sensible not to analyse peripheral details.
They are only opinions .

musings 156

Funny is my life.. People who are retired should have time in excess.. not knowing how to fill in the minutes, hours, days and months.. I am now retired from active professional life for the past four years or more.. and perhaps even during my official career, and espcially after retirement, I have done practically nothing that was really profitable...
But for me time is always at great shortage.. To read, write, think... i am just running short of time.. Collection of unread books, magazines, music which has not been listened to yet, commitments unfulfilled.. all threaten me.. not because of lack of assuredness or capacity, but because of sheer challenge of lack of time..
It seems that I have put into my life more than what I could digest..
A person watching my odd activities would think that I am wasting my time, and i am a sheer waste..
But I have loved this life..
And when the thought that there are not many years left arises, that gives a shock..
before sleeping eternally, there are miles to go.. to paraphrase Frost.. and so many chores remain undone..
How can one seek even Moksham without doing all that one loves to do in this life..
We cannot read books in company with god..

Paadukaa pattaabhishekam

Paadukaa pattaabhishekam

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The coronation of the Footwear of Lord Rama in Nandigrama

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Rama, the elder prince of Ayodhya had left for the forest for a life there for fourteenn years..

He is accompanied by Sita and Lakshmana..

Bharatha, visits Rama in Chitrakootam and pleads for his return..

But Rama is steadfast about the promise he has made to his departed father and states with firmness that he would return only on completion of the fourteen year term in forest..

Rama also directs his younger brother Bharatha to rule Ayodhya during Rama’s absence.

Bharatha does not agree at first, but finally he is persuaded to look after the administration as a representative of the holy footwear.. Paduka of Rama.

Carrying the padukas of Rama ceremoniously back to Ayodhya, carrying them over his own heads, Bharatha is preparing to do the coronation to the Padukas in a village Nandigrama near Ayoddhya..

Sargam 115 of Valmikiramayanam, describes this great act of brotherly affection..

The description of Valmiki is so touching .. would love to translate the whole Sargam as Valmiki said it.

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

Reluctant and sad, Bharatha returns to Ayodhya carrying the Padukas of his elder brother on his head.

He left mothers Kausalya, Sumitra and Kaikeyi at the Palace in Ayodhya. And steadfast in his resolve to be of service to Rama, he informed his preceptors and elders as follows..

"Today, I am proceeding to Nandigramam where I propose to spend my days somehow bearing the sorrow of separation from Rama.. I am inviting you all to keep company with me.

My father has attained heaven and my guru and elder brother Rama is staying in the forest.. I shall continue in Nandigrama expecting my brother to return and take over the rule of Ayodhya. My brother Rama of eternal fame is the king for ever.""

On hearing these nice words coming from Bharatha the Ministers of Ayodhya and the Preceptor Sage Vasishta replied with approval.

"Prince Bharatha, what you said is praiseworthy, and appropriate. Your words reveal your deep love and fidelity for your elder brother.

How can anyone fail to praise and approve of your great gesture of deep love for your brother as you are just waiting for his return prodded by deep affection and commitment "

While listening to the nice and encouraging words of his ministers and preceptors, Bharatha directed his Charioteer to get ready for a journey.

And with a pleasant demeanour, he paid respects to his three mothers, he alighted the chariot in the company of his younger brother Shatrughna

With the Ministers and the purohita too travelling along with them, Shatrughna and Bharatha proceeded on their jouney to Nandigrama.

And they all travelled Eastwards, in the direction where Nandigramam ( A village near Ayodhya.. ) with the preceptor Vasishta and other learned people and ministers moving in front.

The army and the people of Ayodhya too travelled towards Nandigramam, along with Chariots, Elephants, Horses.. They just travelled ahead even without being called.

Carrying the footwear of Rama the paid of Paaduka on his head, the virtuous Bhartha, who loved his brother Rama so deeply, travelled fast by the chariot.

On reaching Nandigramam, Bharatha entered the village, got down from the chariot fast and told the preceptors as follows.

“This kingdom is endowed to me by way of a sacred trust by my brother Rama himself and His Padukas made of gold which I carry with me are the token of His authority.. ( I am just his servant)"

Carrying the footwear on his head once again, Bharatha, filled with grief on account of the absence of his elder brother, addressed the citizens and people gathered around thus..

“Let the royal insignia of and the royal Umbrella be decorated on the pair of footwear of my elder brother Rama.. With the footwear established as the sovereign ruler of the Kingdom, may eternal virtue .. Dharma be established in this country..”

"My beloved elder brother has entrusted the responsibility( of administering the country) out of great love and affection for me, and I shall bear allegiance to that trust and render my duty just till that Rama, the Raghava returns to this country and takes over the rule.

My only hope and desire is that I could ensure that the pair of footwear are worn again by Rama by returning here, so that I could see his lotus feet again and be of service to them.

I am entrusted with this very heavy duty by my brother, and once He returns, I would just present the entire country with the burdern of ruling it to my own Guru and elder Rama and enter his services for ever as a humble menial.

I shall be saved from the sins brought on me ( by the action of my mother) only when I become fortunate enough to restore the footwear to Ramas legs, along with the kingdom entrusted to me just as a (fiduciary) trust..

I as confident that when Rama retuns and is anointed as the Monarch of Ayodhya, and the citzens and subjects of this kingdom become happy and would celbrate, then I would be the happiest, and my good name in the country would be enhance four-fold."

Talking like this, Bharatha of great fame, residing in Nandigramam assumed the administration with a heavy heart and continued with his duties ably assisted by the ministers..

Even though he was of Royal breed, he just dressed himself in matted locks and bark garments, and remained in Nandigramam with his large army.

He remained in Nandigramam, eagerly awaiting the return of Rama his elder brother, filled with great love for Rama, just performing his Royal duties in deference to the directions of his elder brother Rama, and being steadfast to his vows. ( that he is just a trustee and that he would not remain in power even a minute after the completion of fourteen year.. He had already told Rama that if Rama did not return on completion of the promised sojourn in forest, he would enter fire and kill himself)

He established the footwear in the throne of Ayodhya at Nandigramam.. and he performed every Royal duty after presenting the matter before the sacred footwear of his brother.. a

Bharatha did everything in the name of that pair of footwear of Rama.. after performing Royal Abhishekam or anointment to it..

Whenever a decisions was to be taken, whenever anyone offered any present to the Royalty, Bharatha presented the matter to Ramas footwear in throne and then alone proceeded with necessary action,

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

इत्यार्षे श्रीमद्रामायणे वल्मीकीये आदिकाव्ये अयोद्ध्याकाण्डे सर्गः ११५

Thus is the Paduka Pattabhisheka Sargam of Valmikiramayanam

The 115th sargam of Valmiki Ramayanam..

ततो निक्षिप्य मातॄः सः अयोध्यायं दृढव्रतः।

भरतः शोकसन्तप्तो गुरूनिदमथाब्रवीत्॥१

नन्दिग्रामं गमिष्यामि सर्वानामन्त्रयेऽद्य वः।

तत्रदुःखमिदं सर्वं सहिष्ये राघवं विना॥२

गतश्च हि दिवं राजा वनस्थश्च गुरुर्मम।

रामं प्रतीक्षे राज्याय स हि राजा महायशाः॥३

एतच्छ्रुत्वा शुभं वाक्यं भरतस्य महात्मनः।

अब्रुवन् मन्त्रिणः सर्वे वसिष्ठश्च पुरोहितः॥४

सुभृशं श्लाघनीयं च यदुक्तं भरत त्वया।

वचनं भ्रातुवात्सल्यादनुरूपं तवैव तत्॥५

नित्यं ते बन्धुलुब्धस्य तिष्ठतो भ्रातृसौहृदे।

आर्यमार्गं प्रपन्नस्य नानुमन्येत कः पुमान्॥६

मन्त्रीणाम् वचनं श्रुत्वा यथाभिलषितं प्रियम्।

अब्रवीत् सारथिं वाक्यं रथो मे युज्यतामिति॥७

प्रहृष्टवदनः सर्वा मातॄः समभिवाद्य सः।

आरुरोह रथं श्रीमान् शत्रुघ्नेन समन्वितः॥८

आरुह्य च रथं शीघ्रं शत्रुघ्नभरतावुभौ।

ययतुः परमप्रीतौ वृतौ मन्त्रिपुरोहितैः॥९

अग्रतो गुरवस्तस्य वसिष्ठप्रमुखा द्विजाः।

प्रययुः प्राङ्मुखाः सर्वे नन्दिग्रामो यतोऽभवत्॥१०

बलं च तदनाहूतं रथाश्वगजसङ्कुलम्।

प्रययौ भरते याते सर्वे च पुरवासिनः॥११

रथस्थः स तु धर्मात्मा भरतो भ्रातुवत्सलः।

नन्दिग्रामं ययौ तूर्णम् शिरस्यादाय पादुके॥१२

ततस्तु भरतः क्षिप्रं नन्दिग्रामं प्रविश्य सः।

अवतीर्य रथात् तूर्णं गुरूनिदमुवाच ह॥१३

एतद्राज्यं मम भ्रात्रा दत्तं संन्यासवत् स्वयम्।

योगक्षेमवहे चेमे पादुके हेमभूषिते॥१४

भरतः शिरसा कृत्वा संन्यासं पादुके ततः।

अब्रवीद्दुःखसंतप्तः सर्वं प्रकृतिमण्डलम्॥१५

छत्रं धारयत क्षिप्रमार्यपादाविमौ मतौ।

आभ्यां राज्ये स्थितो धर्मः पादुकाभ्यां गुरोर्मम॥१६

भ्राता तु मयि संन्यासो निक्षिप्तः सौहृदादयम्।

तमिमं पालयिष्यामि राघवागमनं प्रति॥१७

क्षिप्रं संयोजयित्वा तु राघवस्य पुनः स्वयम्।

चरणौ तौ तु रामस्य द्रक्ष्यामि सहपादुकौ॥१८

ततो निक्षिप्तभारोऽहं राघवेण समागतः।

निवेद्य गुरवे राज्यम् भजिष्ये गुरुवृत्तिताम्॥१९

राघवाय च संन्यासं दत्त्वेमे वरपादुके।

राज्यं चेदमयोद्ध्याम् च धूतपापो भवामि च॥२०

अभिषिक्ते तु काकुत्स्थे प्रहृष्टे मुदिते जने।

प्रीतिर्मम यशश्चैव भवेद्राज्याच्चतुर्गुणम्॥२१

एवं तु विलपन् दीनो भरतः स महायशाः।

नन्दिग्रामेऽकरोद्राज्यं दुःखितो मन्त्रिभिः सह॥२२

स वल्कलजटाधारी मुनिवेषधरः प्रभुः।

नन्दिग्रामेऽवसद्वीरः ससैन्यो भरतस्तदा॥२३

रामागमनमाकाङ्क्षन् भरतो भ्रातृवत्सलः।

भ्रातुर्वचनकारी च प्रतिज्ञापरगस्तथा॥२४

पादुके त्वभिषिच्याथ नन्दिग्रामेऽवसत्तदा।

भरतः शासनं सर्वं पादुकाभ्याम् न्यवेदयत्॥२५

ततस्तु भरतः श्रीमानभिषिच्यार्यपादुके।

तदधीनस्तदा राज्यं कारयामास सर्वदा॥२६

तदा हि यत्कार्यमुपैति किञ्चित् उपायनं चोपहृतं महार्हम्।

स पादुकाभ्यां प्रथमं निवेद्य चकार पश्चाद्भरतो यथावत्॥२७

इत्यार्षे श्रीमद्रामायणे वल्मीकीये आदिकाव्ये अयोद्ध्याकाण्डे सर्गः ११५

tato nikṣipya mātṝḥ saḥ ayodhyāyaṁ dṛḍhavrataḥ|

bharataḥ śokasantapto gurūnidamathābravīt||1

nandigrāmaṁ gamiṣyāmi sarvānāmantraye'dya vaḥ|

tatraduḥkhamidaṁ sarvaṁ sahiṣye rāghavaṁ vinā||2

gataśca hi divaṁ rājā vanasthaśca gururmama|

rāmaṁ pratīkṣe rājyāya sa hi rājā mahāyaśāḥ||3

etacchrutvā śubhaṁ vākyaṁ bharatasya mahātmanaḥ|

abruvan mantriṇaḥ sarve vasiṣṭhaśca purohitaḥ||4

subhṛśaṁ ślāghanīyaṁ ca yaduktaṁ bharata tvayā|

vacanaṁ bhrātuvātsalyādanurūpaṁ tavaiva tat||5

nityaṁ te bandhulubdhasya tiṣṭhato bhrātṛsauhṛde|

āryamārgaṁ prapannasya nānumanyeta kaḥ pumān||6

mantrīṇām vacanaṁ śrutvā yathābhilaṣitaṁ priyam|

abravīt sārathiṁ vākyaṁ ratho me yujyatāmiti||7

prahṛṣṭavadanaḥ sarvā mātṝḥ samabhivādya saḥ|

āruroha rathaṁ śrīmān śatrughnena samanvitaḥ||8

āruhya ca rathaṁ śīghraṁ śatrughnabharatāvubhau|

yayatuḥ paramaprītau vṛtau mantripurohitaiḥ||9

agrato guravastasya vasiṣṭhapramukhā dvijāḥ|

prayayuḥ prāṅmukhāḥ sarve nandigrāmo yato'bhavat||10

balaṁ ca tadanāhūtaṁ rathāśvagajasaṅkulam|

prayayau bharate yāte sarve ca puravāsinaḥ||11

rathasthaḥ sa tu dharmātmā bharato bhrātuvatsalaḥ|

nandigrāmaṁ yayau tūrṇam śirasyādāya pāduke||12

tatastu bharataḥ kṣipraṁ nandigrāmaṁ praviśya saḥ |

avatīrya rathāt tūrṇaṁ gurūnidamuvāca ha||13

etadrājyaṁ mama bhrātrā dattaṁ saṁnyāsavat svayam|

yogakṣemavahe ceme pāduke hemabhūṣite||14

bharataḥ śirasā kṛtvā saṁnyāsaṁ pāduke tataḥ|

abravīdduḥkhasaṁtaptaḥ sarvaṁ prakṛtimaṇḍalam||15

chatraṁ dhārayata kṣipramāryapādāvimau matau|

ābhyāṁ rājye sthito dharmaḥ pādukābhyāṁ gurormama||16

bhrātā tu mayi saṁnyāso nikṣiptaḥ sauhṛdādayam|

tamimaṁ pālayiṣyāmi rāghavāgamanaṁ prati||17

kṣipraṁ saṁyojayitvā tu rāghavasya punaḥ svayam|

caraṇau tau tu rāmasya drakṣyāmi sahapādukau||18

tato nikṣiptabhāro'haṁ rāghaveṇa samāgataḥ|

nivedya gurave rājyam bhajiṣye guruvṛttitām||19

rāghavāya ca saṁnyāsaṁ dattveme varapāduke|

rājyaṁ cedamayoddhyām ca dhūtapāpo bhavāmi ca||20

abhiṣikte tu kākutsthe prahṛṣṭe mudite jane|

prītirmama yaśaścaiva bhavedrājyāccaturguṇam||21

evaṁ tu vilapan dīno bharataḥ sa mahāyaśāḥ|

nandigrāme'karodrājyaṁ duḥkhito mantribhiḥ saha||22

sa valkalajaṭādhārī muniveṣadharaḥ prabhuḥ|

nandigrāme'vasadvīraḥ sasainyo bharatastadā||23

rāmāgamanamākāṅkṣan bharato bhrātṛvatsalaḥ|

bhrāturvacanakārī ca pratijñāparagastathā||24

pāduke tvabhiṣicyātha nandigrāme'vasattadā|

bharataḥ śāsanaṁ sarvaṁ pādukābhyām nyavedayat||25

tatastu bharataḥ śrīmānabhiṣicyāryapāduke|

tadadhīnastadā rājyaṁ kārayāmāsa sarvadā||26

tadā hi yatkāryamupaiti kiñcit upāyanaṁ copahṛtaṁ mahārham|

sa pādukābhyāṁ prathamaṁ nivedya cakāra paścādbharato yathāvat||27

ityārṣe śrīmadrāmāyaṇe valmīkīye ādikāvye ayoddhyākāṇḍe sargaḥ 115

never say die

आरभेतैव कर्माणि श्रान्तः श्रान्तः पुनः पुनः।

कर्माण्यारभमाणं हि पुरुषं श्रीर्निषेवते॥

सुभाषितशतके ३-२९

ārabhetaiva karmāṇi śrāntaḥ śrāntaḥ punaḥ punaḥ|

karmāṇyārabhamāṇaṁ hi puruṣaṁ śrīrniṣevate||

subhāṣitaśatake 3-29

A worthy subhashitam

==========

Meaning

----------

Even if a person is dead tired after some activities, he should persist and embark on fresh missions, brushing aside such tiredness.

For the Goddess Lakshmi, who blesses us with wealth and success always loves to keep company only with a person who is enthusiastic in doing his work without interruption..

=========

Maybe a fellow would love some rest and recreation, and fun and frolic too.. But the really successful persons are those who toil, toil, toil and never give up..

For such persons rest is just death..

=========

analysis.

नरः a man

श्रान्तः श्रान्तः getting repeatedly tired

पुनः पुनः again and again

कर्माणि आरभेत् resume his work, start fresh work

कर्माणि work, projects

आरभमानं starting, embarking on

पुरुषं हि man alone

श्री निषेवते goddess of wealth keeps company.

--------

regards

k v ananthanarayanan

will prayers be answered ?

I KNOW it for at least fifty years now..
Prayer will be answered only if it is completely selfless and even anonymous and secret..
If I pray for myself, Krishna may not answer and I cannot even pray with conviction..
Because I know I have brought my misfortune myself by my wrong actions and it is not right on my part to burden Krishna..
But He has never refused to answer when a dear one's problem is taken to Him earnestly.. and when the friend ( he may even be an atheist) and his problems are left to Him, ..
He grants relief, not always in the way we want ,, but then He is wonderful.and wiser infinitely.
He will open His own ways.. because He knows the best..
And His decisions are final..
He may grant even death, but that would have been the best to happen at that moment..
In fact many self proclaimed gurus and savants start with that complete faith, and then somehow get heady and gradually substitute themselves for Krishna.. and then onward they have to exist on sleight of hand or magic..
Just we have to beg with all humility before Krishna.. He will never say no..
But that surrender should be real and not feigned..

musings 155

The defect of Indian Scholarship is that apart from being vocal and showy about whatever we have managed to learn, most of us never go below the skin level..
But many western scholars who came to India to learn the Indian ethos as if it were a sacred pilgrimmage, plodded on with utmost sincerity..
Take the case of Max Muller.. his life was completely spent on Indian studies..
We can hardly find such sincerity in our own local gentlemen.. Difficult to digest, but a sad fact..
Almost every scholar of any Indian language is first running after academic degrees and doctorated, even by stealing or plagiarism.. and once they reach a fairly rewarding chair, the study and profession take back seat..
and they can pepetuate their pagents and roadshows with mudslingings , backstabs or when it is convenient, with hearty mutual pats on buttocks..
First, the local scholars should attempt to learn in deapth and then compare their efforts with the intensity with which the Western scholars perisisted..
We as a class, get intoxicated even when we learn a little, when we get even a little recognition,..
we are empty drums as a class..
The exponents of Puranas, professional talkers, etc are the glaring examples..
They would have read some trivial part of the huge treasury of knowledge, and after arriving at a pattern would be giving the same dessertations to various audiences..
But they are experts in making suggestive remarks.. remarks that would suggest that they have just digested the whole mountain of accumulated knowledge, and that would impress the audience.
I have a lot of experience in that.. Sometimes I myself play such tricks..
But usually when I write about something, I know I am not perfect and not even adequate, and I would have looked up so many references, and would have prepared to face supplementaries..
But I find that many of my friends who read and comment just try to impress that they knew all that already, and they are just liking what I described, just as a matter of tolerance or courtesy..
I know I can disarm such persons even with a couple of queries.. but we survive through white lies and more white lies..
..
Of course, that does not matter much..
A like in Facebook will not earn anyone a good meal, and no one is going to be hungry if x or y does not read a post..
But such frivolity is hard to find among the westerners..
When they are passionate, they study..
When they are not interested they move away..
They do not put on acts to impress others, as often as we do..

येषां बाहुबलं नास्ति येषां नास्ति मनोबलम्

येषां बाहुबलं नास्ति येषां नास्ति मनोबलम्।

तेषां चन्द्रबलं देव किं कुर्यादम्बरस्थितम्॥

सुभाषितशतके ३-२८

yeṣāṁ bāhubalaṁ nāsti yeṣāṁ nāsti manobalam|

teṣāṁ candrabalaṁ deva kiṁ kuryādambarasthitam||

subhāṣitaśatake 3-28

=========

A valid poser..

Meaning

-----------

If people have no strength in their limbs and body (strength of hand)

If people have no strength of mind ( and character)

oh king, what can the stength of the moon as found in their horoscope could do to help them/

This is essentially an advice to all that we should spend our time in maintaining and strengthening the operational excellence of our bodies and that we should hone the capacity of our mind and intellect and refine our character, because our mind and body are always present with us within close call.

Anyway , it is far better than trying to find meaning and interpretation for the day to day happenings in our lives and trying to predict our future on the basis of the positioning an strenght of the moon and other planets which are far away..

To succeed in life, it is always better to depend on what we have ready access to rather than speculating on things which are far away and which are not in our control

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

analysis

-----------

देव Oh lord

येषां for whom

बाहुबलं strength of hand, physical strength

न अस्ति not available

येषां for whom

मनोबलं strength of mind

चा न अस्ति to is not available

तेषां for them

.. अम्बरस्थितं stationed on the far sky

चन्द्रबलं the strength of the moon

किं कुर्यात् what would do ( to help)

-----------

regards

k v ananthanarayanan

distortion of the epic Ramayanam

I received a forward from a learned friend explaining certain part of Ramayanam and the names of various characters like Vasishta Dasaratha Kaikeyi etc were quoted there out of context. It was mentioned that these characters said things which are not seen spoken by them according to the standard texts..particularly Valmiki Ramayanam.. and some mere generalities which are spoken by all and not particularly by these characters are attributed to them .. It was just distortion of facts.

When it was pointed out the reply was that such quote was perhaps attempted to popularize the basic idea.

The question is ..are we entitled to distort the basic text?

Many stories are circulated by smart people with a foot note that Ramayanam has many versions running to hundreds and what they dish out is part of some such version.

Of course if I have a flair for words and fiction I can write my own Ramayanam and even claim that I found the story-line in an old steel trunk kept in an obscure corner of the dilapidated house of an old widow living three houses away.

But there is something unethical in that process

My take on the issue.

"But whatever may be the purpose quoting scriptural characters without verification of the original text is not in good spirit.

A person with a glib mind and free pen just starts the distortion.

And the article just passes hands especially in the present mindless forwarding spree followed in social media and after a few rounds the recipients of the message tend to assume that what is stated is part of original Ramayanam.

(The most original text in Ramayanam should be that of Sage Valmiki )

That means distortion and that would never get corrected in future.

Is that right ?"

The Birth of Karthikeya.. the Skanda.

The Birth of Karthikeya.. the Skanda.

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

Sage Visvamitra is narrating to Rama the story of birth of that great Warrior Karthikeiya

Sargam 37 of Balakandam of Valmikiramayanam

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

Uma and Shankara had united,

and Gods were waiting for the advent of Leader of their Armed Forces.. the child of Uma and Shankara..

But the Divine couple had proceeded to do penance..

So the Gods along with the Rishis approached Brahma Deva and sought his advice about who would lead their forces.

The Gods, with Indra and Agni in the forefront presented themselves before Brahmadeva, and after offering pranams to him, enquired him.

“ Lord Brahmadeva, we were assured to have a Senapati or leader of our army, as blessed by you and Lord Uma and Shankara, but that Shankara has gone for penance in the company of Devi Uma.

Now, we are left with no option but to approach you who alone knows about ways of the universe … May you guide us as to what should be done for the welfare of the world.. You are our sole guide

The preceptor of the three worlds, after listening to the entreaties of the devas, assured them of all welfare and spoke to them very pleasant word.

( In the earlier Sargam, the plot of Devas which resulted in Uma being deprived of having of her own Son was discussed.. And the dejected Uma had cursed that Devas would never have children by their wives, and that their wives too would never have children)

The daughter of the Mountain has said that you Devas would never have children of your own through your wives and her words can never become false. No doubt about it.

Before proceeding to the northern mountain for doing penance along with Uma, the Lord has deposited his potency with the God of fire. This Ganga of Heaven will take that potency from the fire and would give birth to the Commander in Chief for the army of Gods.

This Ganga, the elder daughter of Himavan the daughter of mountains, is the elder sister of Uma.. and therefore Uma too would love that the child which should have been hers by right is delivered by Ganga..

Listening to this, the Gods were very pleased, and they left the abode of Brahma, after offering respects to Him.

The Gods left for the Kailasa Mountains which are full of minerals and instructed Agni, the God of fire to work for the advent of the Commander in Chief of the Army of God.

They told Agni.

“ You Agni, the carrier of all the oblations for us, please fulfil our request. Please deposit the potential retas of Rudra in the womb of Ganga, the daughter of Himavan.”

Agni, after assuring the Gods to do the needful, approached Ganga and requested her..” Devi, for the welfare of the Gods, please receive the retas of Rudra and get pregnant with it.”

Hearing this, Ganga, fully understanding the greatness of the occasion, assumed a heavenly form spreading herself all over,

The fire god Agni, showered the retas of Lord Shiva all over the sprawling expanse of River Ganga.

However, Ganga was not having and power to hold the potency of Rudra in her womb, and told Agni about it.

Smouldred by unbearable heat caused by the potency of Rudra, Ganga was suffering very much, and hence Agni told her “ Devi, may you please abort the embryo in one of the tributaries of your own, flowing along the valleys of Himavan.”

So she delivered the embryo in one of the streams .

From what flowed out of her womb of the stream holding the embryo, the bright yellow part became molten gold.

The moderately bright discharge became silver.

The other intensely shining parts of the discharge became Copper and Iron..

The less shiny and practically residual parts became Zinc and Tin. This was how the various minerals in the valley came into existence.

When the embryo fell on the stream, the bright shining rays emanated made the whole forest shine with the glow of gold.

Brahmadeva visited that forest area in the valley of Himalayam, which had the stream with the retas of Rudra, and seeing the area glowing so brilliantly, stated..” The whole area is shining with the glow and beauty of the one who is born here. So this area shall bear the name Jaataroopam. And the molten Gold which too shone bright yellow there came to be known as Jataroopa.

The whole area with grass, shrubs, trees and bowers all shone with the glow of Gold with the shine of bright firs, and the whole area looked as if everything had become gold.

The aborted embryo which originated from Shiva and was deposited in the stream of Ganga, took the shape of a beautiful child. The Gods, including Indra, Agni and Maruts who saw this instructed the stars (six in number) Krittikas to feed the child with (breast)milk.

The Krittikas felt that they were the luckiest , and just decided that the child belonged to all the six of them.

On this happy occasion, the Gods declared..” No doubt, the boy will be famous in all the three worlds as Karthikeya, the son of Krittikas.”

The Gods saw with awe the form of that child brilliant and graceful, glowing like fire itself, and since he was born out of an aborted embryo, they called Karthikeya the one who brings luck and blessedness to all as Skanda.

Motherly affection flew out as milk from the breasts of the six Krittikas and the child assumed six faces and drank the milk from all the mothers.

That boy, nourished by the breast of the Six Krittikas, grew into a bright and strong youth within a day’s time, and the Gods decided to appoint Him as the Leader of their Army.

Agni leading the way, the Gods anointed that youth of valour without comparison, as the Commander in Chief of the army of God.

This story is being narrated by Sage Visvamitra.. and Rama is listening..

He concludes..

“ Rama, I have narrated to you the story of Ganga, and the story of birth of Kumara.. The story is very sacred.

Whoever listens to the story of the birth of Karthikeya, would be relived of all sins and would reach the abode of Brahma\

Rama, a man who is a staunch devotee of Karthikeya, would remain on earth with very long and blessed life and after seeing sons and grandsons, would happily reach the abode of Skanda, to live there for ever..

इत्यार्षे श्रीमद्रामायणे वाल्मीकीये आदिकाव्ये बालकाण्डे सर्गः ३७

Thus is the thirtyseventh sarga of Balakandam of Srimad Valmikirmayanam.

तप्यमाने तपो देव देवाः सर्षिगणा पुरा।

सेनापतिमभीप्सन्तः पितामहमुपागमन्॥१

ततोऽब्रुवन् सुराः सर्वे भगवन्तं पितामहं।

प्रणिपत्य सुराः सर्वे सेन्द्राः साग्निपुरोगमाः॥२

यो नः सेनापतिर्द्देव दत्तो भगवता पुरा॥३

स तपः परमास्थाय तप्यते स्म सहोमया॥४

यदत्रानन्तरं कार्यं लोकानां हितकाम्यया।

संविधत्स्व विधानज्ञ त्वं हि नः परमा गतिः॥५

देवतानां वचः श्रुत्वा सर्वलोकपितामहः।

सान्त्वयन् मधुरैर्वाक्यैस्त्रिदशानिदमब्रवीत्॥६

शैलपुत्र्या यदुक्तं तदप्रजाः स्वासु पत्निषु।

तस्या वचनमक्लिष्टं सत्यमेव न संशयः॥७

इयमाकाशगा गङ्गा यस्यां पुत्रं हुताशनः।

जनयिष्यति देवानां सेनापतिमरिदमम्।८

ज्येष्ठा शैलेन्द्रदुहिता मानयिष्यति तं सुतं।

उमयास्तद् बहुमतं भविष्यति न संशयः॥९

तच्छ्रुत्वा वचनं तस्य कृतार्त्था रघुनन्दन।

प्रणिपत्य सुराः सर्वे पितामहमपूजयन्॥१०

ते गत्वा पर्वतं राम कैलासं धातुमण्डितम्।

अग्निं नियोजयामासुः पुत्रार्थम् सर्वदेवताः।११

देवकार्यमिदं देव साधयस्व हुताशन।

शैलपुत्र्यां महातेजो गङ्गायां तेज उत्सृज॥१२

देवतानां प्रतिज्ञाय गङ्गामभ्येत्य पावकः।

गर्भं धारय वै देवि देवतानामिदं प्रियम्॥१३

इत्येतद्वचनं श्रुत्वा दिव्यं रूपमधारयत्।

सा तस्य महिमां दृष्ट्वा समन्तादवकीर्यत॥१४

समन्ततस्तदा देवीमभ्यषिञ्चत पावकः।

सर्वस्रोतांसि पूर्णानि गङ्गाया रघुनन्दन॥१५

तमुवाच ततो गङ्गा सर्वदेवपुरोगमम्।

अशक्ता धारणे देवे तव तेजः समुद्धतम्।

दह्यमानाग्निना तेन संप्रव्यथितचेतना॥१६

अथाब्रवीदिदं गङ्गां पावको हिमवत्सुताम्।

इह हैमवते पादे गर्भोऽयम् सन्निवेश्यताम्॥१७

श्रुत्वाग्नेर्वचनं गङ्गा तं गर्भमतिभास्वरम्।

उत्ससर्ज्ज महातेजः स्रोतेभ्यो रघुनन्दन॥१८

यदस्या निर्गतं तस्मात् तप्तजांबूनदप्रभम्।

काञ्चनं धरणीं प्राप्तं हिरण्यमतुलप्रभम्।१९

ताम्रं कार्ष्ण्यायसं चैव तैक्ष्ण्यादेवाभ्यजायत।

मलं तस्याभवत्तत्र त्रपुः सीसकमेव च।

तदेतद्धरणीम् प्राप्य नानाधातुरवर्द्धत॥२०

निक्षिप्तमात्रे गर्भे तु तेजोभिरभिरञ्जितम्।

सर्वं पर्वतसन्नद्धं सौवर्ण्णमभवद्वनम्।२१

तं देशं तु ततो ब्रह्मा संप्राप्यैनमभाषत।

जातस्य रूपं यत्तस्माज्जातरूपं भविष्यति॥२२

जातरूपमिति ख्यातं तदाप्रभृति राघव।

सुवर्णं पुरुषव्याघ्र हुताशनसमप्रभम्।

तृण्वृक्षलतागुल्मं सर्वं भवति काञ्चनम्॥२३

तं कुमारं ततो जातं सेन्द्राः साग्निमरुद् गणाः।

क्षीरसंभावनार्त्थाय कृत्तिकाः समयोजयन्॥२४

ताः क्षीरं जातमात्रस्य कृवा समयमुत्तमम्।

ददुः पुत्रोऽयमस्माकं सर्वासामिति निश्चिताः॥२५

ततस्तु देवताः सर्वाः कार्तिकेय इति ब्रुवन्।

पुत्रत्रैलोक्यविख्यातो भविष्यति न संशयः॥२६

तेषां तद्वचनं श्रुत्वा स्कन्नं गर्भपरिस्रवे।

स्नापयन् परया लक्ष्म्या दीप्यमानमिवानलम्॥२७

स्कन्द इत्यब्रुवन् देवाः स्कन्नं गर्भपरिस्रवात्।

कार्तिकेयं महाभागं काकुत्स्था ज्वलनोपमम्।२८

प्रादुर्भूतं ततः क्षीरं कृत्तिकानामनुत्तमम्।

षण्णां षडाननो भूत्वा जग्राह स्तनजं पयः॥२९

गृहीत्वा क्षीरमेकाह्ना सुकुमारवपुस्तदा।

अजयत् स्वेन वीर्येण दैत्यसेनागणान् विभुः॥३०

सुरसेनागणपतिं ततस्तमतुलद्युतिम्।

अभ्यषिञ्चन् सुरगणाः समेत्याग्निपुरोगमाः॥३१

एष ते राम गङ्गाया विस्तरोऽभिहितो मया।

कुमारसंभवश्चैव धन्यः पुण्यस्तथैव च्॥३२

य इम शृणुयाद्राम कार्तिकेयस्य संभवम्।

सर्वपापविनिर्मुक्तो याति ब्रह्म सनातनम्।३३

भक्तश्च यः कार्तिकेये काकुत्स्थ भुवि मानवः।

आयुष्मान् पुत्रपौत्रश्च स्कन्दसालोक्यमाप्नुयात्॥३४

इत्यार्षे श्रीमद्रामायणे वाल्मीकीये आदिकाव्ये बालकाण्डे सर्गः ३७

tapyamāne tapo deva devāḥ sarṣigaṇā purā|

senāpatimabhīpsantaḥ pitāmahamupāgaman||1

tato'bruvan surāḥ sarve bhagavantaṁ pitāmahaṁ|

praṇipatya surāḥ sarve sendrāḥ sāgnipurogamāḥ||2

yo naḥ senāpatirddeva datto bhagavatā purā||3

sa tapaḥ paramāsthāya tapyate sma sahomayā||4

yadatrānantaraṁ kāryaṁ lokānāṁ hitakāmyayā|

saṁvidhatsva vidhānajña tvaṁ hi naḥ paramā gatiḥ||5

devatānāṁ vacaḥ śrutvā sarvalokapitāmahaḥ|

sāntvayan madhurairvākyaistridaśānidamabravīt||6

śailaputryā yaduktaṁ tadaprajāḥ svāsu patniṣu|

tasyā vacanamakliṣṭaṁ satyameva na saṁśayaḥ||7

iyamākāśagā gaṅgā yasyāṁ putraṁ hutāśanaḥ|

janayiṣyati devānāṁ senāpatimaridamam|8

jyeṣṭhā śailendraduhitā mānayiṣyati taṁ sutaṁ|

umayāstad bahumataṁ bhaviṣyati na saṁśayaḥ||9

tacchrutvā vacanaṁ tasya kṛtārtthā raghunandana|

praṇipatya surāḥ sarve pitāmahamapūjayan||10

te gatvā parvataṁ rāma kailāsaṁ dhātumaṇḍitam|

agniṁ niyojayāmāsuḥ putrārtham sarvadevatāḥ|11

devakāryamidaṁ deva sādhayasva hutāśana|

śailaputryāṁ mahātejo gaṅgāyāṁ teja utsṛja||12

devatānāṁ pratijñāya gaṅgāmabhyetya pāvakaḥ|

garbhaṁ dhāraya vai devi devatānāmidaṁ priyam||13

ityetadvacanaṁ śrutvā divyaṁ rūpamadhārayat|

sā tasya mahimāṁ dṛṣṭvā samantādavakīryata||14

samantatastadā devīmabhyaṣiñcata pāvakaḥ|

sarvasrotāṁsi pūrṇāni gaṅgāyā raghunandana||15

tamuvāca tato gaṅgā sarvadevapurogamam|

aśaktā dhāraṇe deve tava tejaḥ samuddhatam|

dahyamānāgninā tena saṁpravyathitacetanā||16

athābravīdidaṁ gaṅgāṁ pāvako himavatsutām|

iha haimavate pāde garbho'yam sanniveśyatām||17

śrutvāgnervacanaṁ gaṅgā taṁ garbhamatibhāsvaram|

utsasarjja mahātejaḥ srotebhyo raghunandana||18

yadasyā nirgataṁ tasmāt taptajāṁbūnadaprabham|

kāñcanaṁ dharaṇīṁ prāptaṁ hiraṇyamatulaprabham|19

tāmraṁ kārṣṇyāyasaṁ caiva taikṣṇyādevābhyajāyata|

malaṁ tasyābhavattatra trapuḥ sīsakameva ca|

tadetaddharaṇīm prāpya nānādhāturavarddhata||20

nikṣiptamātre garbhe tu tejobhirabhirañjitam|

sarvaṁ parvatasannaddhaṁ sauvarṇṇamabhavadvanam|21

taṁ deśaṁ tu tato brahmā saṁprāpyainamabhāṣata|

jātasya rūpaṁ yattasmājjātarūpaṁ bhaviṣyati||22

jātarūpamiti khyātaṁ tadāprabhṛti rāghava|

suvarṇaṁ puruṣavyāghra hutāśanasamaprabham|

tṛṇvṛkṣalatāgulmaṁ sarvaṁ bhavati kāñcanam||23

taṁ kumāraṁ tato jātaṁ sendrāḥ sāgnimarud gaṇāḥ|

kṣīrasaṁbhāvanārtthāya kṛttikāḥ samayojayan||24

tāḥ kṣīraṁ jātamātrasya kṛvā samayamuttamam|

daduḥ putro'yamasmākaṁ sarvāsāmiti niścitāḥ||25

tatastu devatāḥ sarvāḥ kārtikeya iti bruvan|

putratrailokyavikhyāto bhaviṣyati na saṁśayaḥ||26

teṣāṁ tadvacanaṁ śrutvā skannaṁ garbhaparisrave|

snāpayan parayā lakṣmyā dīpyamānamivānalam||27

skanda ityabruvan devāḥ skannaṁ garbhaparisravāt|

kārtikeyaṁ mahābhāgaṁ kākutsthā jvalanopamam|28

prādurbhūtaṁ tataḥ kṣīraṁ kṛttikānāmanuttamam|

ṣaṇṇāṁ ṣaḍānano bhūtvā jagrāha stanajaṁ payaḥ||29

gṛhītvā kṣīramekāhnā sukumāravapustadā|

ajayat svena vīryeṇa daityasenāgaṇān vibhuḥ||30

surasenāgaṇapatiṁ tatastamatuladyutim|

abhyaṣiñcan suragaṇāḥ sametyāgnipurogamāḥ||31

eṣa te rāma gaṅgāyā vistaro'bhihito mayā|

kumārasaṁbhavaścaiva dhanyaḥ puṇyastathaiva c||32

ya ima śṛṇuyādrāma kārtikeyasya saṁbhavam|

sarvapāpavinirmukto yāti brahma sanātanam|33

bhaktaśca yaḥ kārtikeye kākutstha bhuvi mānavaḥ|

āyuṣmān putrapautraśca skandasālokyamāpnuyāt||34

ityārṣe śrīmadrāmāyaṇe vālmīkīye ādikāvye bālakāṇḍe sargaḥ 37

नागुणी गुणिनं वेत्ति

नागुणी गुणिनं वेत्ति गुणी गुणिषु मत्सरी।

गुणी च गुणरागी च विरलः सरलो जनः॥

nāguṇī guṇinaṁ vetti guṇī guṇiṣu matsarī|

guṇī ca guṇarāgī ca viralaḥ saralo janaḥ||

നാഗുണീ ഗുണിനം വേത്തി ഗുണീ ഗുണിഷു മത്സരീ

ഗുണീ ച ഗുണരാഗീ ച വിരലഃ സരലോ ജനഃ.

____________________________________________

A person with no knowledge and understanding

can

never recognize a person with such qualities.

A man of some quality and substance is

always in competition with

and is jealous for ever

with a man of similar qualities

Rare indeed are great men

who have sterling personal qualities

who can understand such qualities present in others and love or even like them too..

______________________________________________

A thing of beauty is a joy for ever

कनकभूषणसंग्रहणोचितो

यदि मणिस्त्रपुणि प्रणिधीयते।

न स विरौति न चापि न शोभते

भवति रोचयितुर्वचनीयता॥

सुभाषितशतके॥

kanakabhūṣaṇasaṁgrahaṇocito

yadi maṇistrapuṇi praṇidhīyate|

na sa virauti na cāpi na śobhate

bhavati rocayiturvacanīyatā||

subhāṣitaśatake||

A very relistic evaluation of the ways of the world.. a worthy subhashitam

=========

meaning

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

A precious gem, which deserves to be studded prominently and mounted on an ornament made of pure gold , if it is mounted on a metallic base of tin, still, it shines..

The gem does not complain, nor it fails to shine with its natural glow..

But such action just gives a bad name for the one who joined the prized gem with the cheap metal..

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

A thing of beauty is a joy for ever.. said John Keats..

A thing of real worth would contnue to be so wherever it finds itself..The lotus blooming on mud is still beautiful..

And a noble soul never complains too.. whatever may be the circumatances..

But in this world of false pretension and misplaced priorities, the best and the noblest find themselves stacked with ordinary or even bad things..

This situation is perpetrated by thoughtless persons who are in positions where such wrong placements are possible..

At the end of the day, the worthy personage retains his worth and even enhances it, but people laugh at and even curse the fellow who failed to give proper respect and the appropriate status to the one who deserved it..

But history repeats.. and the best are often relegated to obliviion, although they do not care about it, nor do they complain..

And the showy but worthless people often shine.. where it is not deserved..

---------

Regards

k v ananthanarayanan.

MAHALAYAM

MAHALAYAM

MAHALAYAM period is considered to be the most important period in the year where we have to honour our departed kin through Sradhdham..

for MAHALAYAM we use Malayam as a slang.. The Mahalaya paksham starts as the fifth paksham after Aashaadam.. That corresponds usually with krishna paksha prathama after pournami in Kanni (Kanya solar month)..the start of Asvina month.in the northern lunar calendar ..

The Mahalaya Paksham is the fifteen or sixteen days as the case may be .. from the prathama after the Pournami in Kanni masam..

Some include the prathama after Mahalya Amavasya also in the Paksham..

The importance is Kannyaagate ravau.. and when the Sun trasits through the Hastam Nakshatram and Kanya Rashi is the Mahalya paksham..

This year Mahalaya paksha starts of 25th september.. and the Mahalaya amavasya is on 9th October..

The most important date of Mahalyam is the combination of Makam star and Trayodashi..

At least partially during the mahalaya pakshm Sun should be in Kanni rashi..

That is, the reckoning of Mahalayapaksham is as the fifth fifteen day period or Paksham counted from the beginning of Ashaadam..

that is two pakshams after Ashadam, two pakshams after shravanam gone and the fifth paksham , the krishna pakshma of Ashvinam .. which would overlap with our Tamil and malayalam months Purattashi or Kanni ..partiially.. and but the period of overlap can vary..

Anyway the fifth paksham after Ashaadam..

or the paksham starting after Pournami in Badraoadan

that is start of Ashvinam where the amavasya and the star Hastham coincide..

the Gajachaya period is the period where Sun is in Hastam star.. and the Gajachyam yogam is where the moon too trasits makha nakshatram..AND THAT IS THE MAHALAYA PERIOD ....( the Sun will transit in one star for about 13 and odd days.. )

What a funny turn life has taken!

What a funny turn life has taken!

As a boy I had struggled to obtain some good reading material..

Even an old newspaper or an old periodical was difficult to get..

Used ot read even printed papers strewn on the street or coming as packings to some grocery material..

To read a childrens magazine was almost like living in the seventh heaven..

Building castles.. Seeing dreams....

Walked miles and miles to visit libraries.. and fought with many to get some good books..

Later, subscribed to papers, magazines, and purchased books finding no time to read..

And when books and newspapers cluttered the house, someone else would forcibly remove them from my custody and would sell them to the village vendor who collects them and pays for them some petty price based on weight..

Returned many books borrowed from libraries without reading them, and paying heavy fines too for overshooting the limit for keeping them by weeks and months..

Now, thousands of ebooks.. downloaded from the web,, and scanned..

With no time, no good eyesight, not sufficient verve, to read even a few pages a day..

But still the love for printed words and any words or letters .. is obsessive..