pachai maamalai pol mene

Saturday, April 05, 2025

words uttered wrongly would hit on us like thunderbolts



The writer's duty is to reveal the souce materials and reference when he presents any material or work ..I am often shocked to see that decency is given a go by..The greater sin is to quote wrongly and out of context..That is the pastime for many..Slokams of Sanskrit and Indian languages are translliterated 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?)..is baffled and rendered helpless.If prayers are be transliterated, there are standard notations and trnasliteration 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 completely wrongly, ..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..?
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
once
Thwashtaa conducted a yajnaa seeking the boon that the enemies of Indra should increase and Indra shoul be ruined..
But he uttered the word Indrashatru resorting to the samasam bahuvreehi..instead of tatpurusha.samasam.
the intonation became instead of
" may the enemies of Indra Increae" ,
"may Indra become a strong enemy to me" and in the process Thwashta lost his fight agains indra..
So they say words uttered wrongly would hit on us like thunderbolts..
Reading wrong things is a punishment..

the noble ideas behind sharing food

I am not talking against the spirit of annadanam or the noble ideas behind sharing food.. I am concerned more about the miscarriage of propriety and tendency to swindle and steal the money collected from all.. I have also seen that the self proclaimed organizers, and self-invited eaters, albeit tall claims to the contrary, would not contribute anything to the common pool other than the service of swindling or eating away.. If such organisers are confronted, the stock reply would be that they were conducting the function taking all the responsibility and if there is any shortfall in funds, they would make good such shortfall.. But the fellows would simply abandon the function if they even catch scent of the fact that there can be some financial crunch, or that they may have also to shell out some cash..

உருவாய் அருவாய் உளதாய்இலதாய்



അരുണഗിരിനാഥര്‍ എന്ന അനുഗൃഹീതനായ തമിഴ് കവി തന്‍റെ കന്തര്‍ അനുഭൂതിയില്‍ മുരുകനോട് പ്രാര്‍ഥിക്കുന്നു
ഉരുവായ് അരുവായ്
ഉളതായ് ഇലതായ്
മരുവായ് മലരായ്
മണിയായ്‌ ഒളിയായ്
കരുവായ് ഉയിരായ്‌
ഗതിയായ് വിധിയായ് ;
ഗുരുവായ്‌ വരുവായ്
അരുള്‍വായ് ഗുഹനേ
உருவாய் அருவாய்
உளதாய்இலதாய்
மருவாய் மலராய்
மணியாய் ஒளியாய்
கருவாய் உயிராய
கதியாய் விதியாய் குருவாய் வருவாய் அருள்வாய் குகனே
ഗുഹാ എന്റെ മുരുകാ,
നീ സരൂപനായും
അരൂപനായും,
ഉള്ളവനായും
ഇല്ലാത്തവനായും
സുഖവാസസ്ഥലമായും
വിടര്‍ന്നുനില്‍ക്കുന്ന
പൂക്കളായും,
രത്നങ്ങളായും
അവ ചിന്തുന്ന ഒളിയായും
ഗര്‍ഭമായും
ജീവന്റെ തുടിപ്പായും
എന്റെ ആശ്രയമായും
എന്നെ നയിക്കുന്ന വിധികര്‍ത്താവായും,
എന്റെ സദ്ഗുരു ആയും
എന്റെമുമ്പില്‍ എഴുന്നള്ളി
എന്നില്‍ അനുഗ്രഹം ചൊരിയാന്‍
തിരുവുള്ളം കനിയേണമേ
ഇതാണ് ഭക്തിയിലും പ്രേമത്തിലും കുതിര്‍ന്ന മൂര്‍ത്തമായ ഈശ്വര സങ്കല്‍പം..
uruvaay aruvaay ulathaay ilathaay
maruvaay malaraay maniyaay oliyaay
karuvaay uyiraay gathiyaay vidhiyaay
guruvaay varuvaay arulvaay guhaney
the blessed Tamil poet and seer Arunagirinathar sings addressing His and our Master Muruga
Muruga, Guha Please appear before me in all your glory and shower me with your blessings
as you are the one manifest in all shapes
as you are the one who has no form
as you are the one who possesses everything
as you are the one who has nothing to possess
as you are the sanctuary for all that is beautiful
as you are seen in all the flowers
as you are seen in all gems
as you shine in the rays emitted by all those gems
as you are present in the foetus which grows in the womb of every mother
as you represent the vibrancy in every life
as you are my own refuge
as you are my judge who leads me in the righteous path
as you are my respected preceptor.. sadguru

literal interpretation



Basically poets use superlatives either when they praise on when they hate.
Every poet and every reader knows about it.
If a poet says that a,dishonest person is just like a poisonous snake no one would search for the poison fang in the mouth of a wretched fellow who is evil incarnate

no one can ever tell anyone else what sweetness really means



We Indians always know that we can connect with the Supreme one.
Each Individual has a separate mode of connection that is unique and that circuitry cannot be applied to another connection.
But beyond that I am neutral about symbolic rituals
Everyone can say sugar is sweet .
But no one can ever tell anyone else what sweetness really means

parayer to the holy kamp



शुभं करोति कल्याणं आरोग्यं धन संपदः
शत्रुबुद्धिविनाशाय दीपज्योतिर्नमोऽस्तु ते।
दीपज्योतिः परंब्रह्मा देपज्योतिर् जनार्द्दनः॥
दीपो हरतु मे मे पापं सन्ध्यादीप नमोऽस्तु ते॥
दीपदेवि नमस्तुभ्यं मङ्गले पापनाशिनी।
अज्ञानान्धस्य मे नित्यं सुज्ञानं देहि सुप्रभे॥
ശുഭം കരോതി കല്യാണം ആരോഗ്യം ധന സംപദഃ
ശത്രുബുദ്ധിവിനാശായ ദീപജ്യോതിര്‍നമോഽസ്തു തേ।
ദീപജ്യോതിഃ പരംബ്രഹ്മാ ദീപജ്യോതിര്‍ ജനാര്‍ദ്ദനഃ॥
ദീപോ ഹരതു മേ മേ പാപം സന്ധ്യാദീപ നമോഽസ്തു തേ॥
ദീപദേവി നമസ്തുഭ്യം മംഗളെ പാപനാശിനീ।
അജ്ഞാനാന്ധസ്യ മേ നിത്യം സുജ്ഞാനം ദേഹി സുപ്രഭേ॥
ஶுபம் கரோதி கல்யாணம் ஆரோக்யம் தந ஸம்பத:
ஶத்ருபுத்திவிநாஶாய தீபஜ்யோதிர்நமோஸ்து தே।
தீபஜ்யோதி: பரஂப்ரஹ்மா தீபஜ்யோதிர் ஜநார்த்தந:॥
தீபோ ஹரது மே மே பாபம் ஸந்த்யாதீப நமோஸ்து தே॥
தீபதேவி நமஸ்துப்யம் மங்கலே பாபநாஶிநீ।
அஜ்ஞாநாந்தஸ்ய மே நித்யம் ஸுஜ்ஞாந தேஹி ஸுப்ரபே॥
śubhaṁ karoti kalyāṇaṁ ārogyaṁ dhana saṁpadaḥ
śatrubuddhivināśāya dīpajyotirnamo'stu te|
dīpajyotiḥ paraṁbrahmā deepajyotir janārddanaḥ||
dīpo haratu me me pāpaṁ sandhyādīpa namo'stu te||
dīpadevi namastubhyaṁ maṅgale pāpanāśinī|
ajñānāndhasya me nityaṁ sujñānaṁ dehi suprabhe||

Friday, April 04, 2025

jeernodharanam

 

When the course of jeernodharanam and change in vaasthu are effected, and the Baadhaas and weakness of the idol are removed through pariharam, actually the power and intensity of the pratishta increases.. and according to agamas, when the deity is stronger, it would call for more poojas with moolamantram, greater quanitities of naivedyam etc.. Usually we fail in implementing that.. Moreover, the archanas, and naivedyams offered by devotees for their own welfare and mitigation of their durithams do not in anyway increase or enhances the power of the deity.. In fact by personal prayers we are mitigating the strength of the Pratishta.. So in Mahakshetras ( I understand that such practice is available in Palani, Guruvayur Tirupathi etc) at least one or two poojas and offerings and upacharams are offered daily to the deity for the enhancement of the power of the deity.. We find a proliferation of Sankataharachaturthi poojas in Ganapathi temples during the evenings of the Krishna Paksha Chaurthi.. Lot of Paal Payasam and other naivedyams are offered.. But then, these are offered with a prayer that the evils and misfortunes attending the one who offers such pooja should be mitigated. So such pooja does not enhance the chaitanyam of the deity but it only mitigates the power.. And astrologers often prescribe offering to temples to mitigate the bad times of people.. Such offerings never help the deity as such. During brahmotsavams, in our temple, a lot of naivedyam is offered to the deity mainly to compensate for the inadequacy of daily naivedyam. But nowadays we stress more on cultural programs or the song and dance programs of the children of the VIPs in the area, or some sort of histrionics by the VIPs themselves.. The very purpose of Brahmotsavam is defeated in that process.

there is no qualification prescribed to become a purveyor of religion today

 



For a professional like Doctor of Chartered Accountant or even a civil servant, those who choose the career have a minimum guarantee of moral and material returns and comfort, although only a handful of the people will become leaders in the field.. However, while there is no qualification prescribed to become a purveyor of religion today, only one in thousands succeed in their career. And no promised tenure of activity is ever assured... The Godmen thrive on the credulousness of the ordinary man, and when a person with a longer beard and moustache, attire with more attractive colour scheme, greater capacity to hoodwink the people appears, it is blowing of the conch for the earlier Godman... If he is clever enough he would have secreted away sufficient funds to sustain him later. And if he has not managed to doe so, it is curtains for him..

Really, I will not blame the professional Godmen.. Every human being has the right to get cheated, that is the most important fundamental right, it would appear, and if a cross section of the society offer themselves hands down to a Godman and permit him to cheat them, who can complain?.. It is bliss everywhere and for everyone..

A secret of the State is blown to ineffectiveness if it falls on six ears..



षट्कर्णाद् भिद्यते मन्त्रः।३४॥
चाणक्यसूत्राद्
ṣaṭkarṇād bhidyate mantraḥ|34||
cāṇakyasūtrād
This is the 34 th sutra of Chanakya
A secret of the State is blown to ineffectiveness if it falls on six ears..
Here the Master underlines the importance absolute secrecy that should be maintained in the matters of State..
A king or the man wielding great powers of the State, should never discuss matters of strategic importance with more persons that those who are absolutely necessary and are absolutely dependable.. The king should confine himself to discussing such matters with his Prime Minister alone.. When the secret is shared with a single person, only four ears hear it.. The king cannot afford the luxury of sharing the secret with another pair of ears.. For the secret ceases to be so by the time it falls into six ears..
This principle is avidly followed by all intelligence agencies.. they always go by the needs-to- know principle.. In matters of State strict rules of law are to be followed.. No personal likes and dislikes or emotions should ever come in the way.. even the slightest slip is not permitted in administrative and defence matters.

this cycle has repeated endlessly over the entire social and political history of living human beings



I have had occasion to study politics both at Indian system ..like that of Chanakya, Bheeshma, Yajnavalkya etc.. and the academic western political systems too..
If we study the whole history of rise and fall of empires and administrations spread over the whole of human epoch, we can see that the ruler, under any system, came to power through promises of security and welfare for the subjects, and those who held to their gaddis for long periods or in dynasties, considered this issue very seriously..
But the rulers or their successors got drunk with power and arrogance and ignored the subjects and their aspirations and saftey too, and met their nemesis..
Then another set of administration took over.. rose, ruled and fell in the same manner..
Born to live,rule, and die, dying to be born again in another shape again to live,reign and die and so on..
But the ordinary people would have a golden time only as long as the rulers did have some concern for their welfare and security.
When this phase deteriorates, the people rebel, or the king or ruler gets attacked or ambushed..and overthrown , and in that process the people too suffer..
But this cycle has repeated endlessly over the entire social and political history of living human beings..
There is no difference in this matter between autocracy, democracy, hegemony, orligarchy, communism, socialism.. or the apparent liberalism..

a ritualisstic advise

 



A question was put to me
Sir namaskaram. Need some kind advise. My relation had fixed poonal for his only son on April 2nd at Tirunelveli. He and his family flew from the USA for the function. Suddenly on March 28 his father ( grand father of the vatu ) died. Cannot they perform poonal after the graheyagyam ?
Thanks. Regards



My answer
after Sapind
eekaranam.. of course 13 th day is only subhasweekaram..
The brahmopadesham and upanayanam can be conducted.. and if possible without too much of ostentation.. Some believe the seethakam is upto 45 days after sapindeekaranam, some believe it is upto six months and some would say it is upto one year.. Anyway, if at all any restrictions are there it is only for the Kartha .. the eldest son who performs the karmam..
The seethakam does not apply to the Vatu who is grandson.. Considering all the facts the function can be conducted without much pomp any good day after subhasweekaram..
If at all there is any emotional reservation is there for the father of the Vatu if he is the son of the deceased, the brahmopadesham can be done by some immediate kin like chitthappa or mama.. But even that is not necessary..
In fact the Pithrus are watching and every brahmopadesham in their gothram will only give them happiness..
I would conclude that the function can be conducted on any good day after the 13th day.. Only thing is that the compulsor sodhaka kumbham or maseeka or any of the shodasha sraddham days should not be used for the function..

the fun is in the fighting with the self.



the fun is in the fighting with the self..
even if we cannot win fighting with ourselves, the attempted fight ultimately reduces the impacmust of base tendencies in our own selves..
By fighting with ourselves, we can try to touch the golden mean.. an equilibrium between the silly and the sublime.

Thursday, April 03, 2025

The gap between words and deeds is too huge



An observation by a revered friend about my posts on morality and lofty thoughts was that even if we know, read and even understand our actions are at loggerheads.
My response
"Yes I agree cent percent
That is true for all.. I am no exception
The gap between words and deeds is too huge.
But if an occasional thought would try to reduce the gap (between the ideal and the worldly ) even a little ,so far so good."

The epic Mahabharatham is not a book on mere analysis of righteousness. It is more a historical chronicle



A friend quoted from various episodes in Mahabharatham and argued that if some character or other had acted in a different manner, the effects would have been different.. He was trying to indicate that even the righteous characters were acting not so righteously.. My take on it..
The dharmashastras are very categorical in this matter.. It is said in the same Mahabharatham that if a scholar and a member of the legislative body or a Royal court fails to explain what is right according to Dharma, he is considered to be a sinner and all the punishments and retributions would visit him.
The so called great characters or heroes in Mahabharatham often failed to live upto the level of Dharma expected of them That is all... Vyasa does not hide or try to mull over such wrong activities.
The epic Mahabharatham is not a book on mere analysis of righteousness. It is more a historical chronicle,
You need not presume that all that happened in Mahabharatham are right..
Even the characters including Krishna who are viewed as epitomes of virtue, have actually committed errors.. And the epic never tried to hide those faults..
Mahabharatham is actually a faithful chronicle of what happened.. It is an Itihasam.. meaning, Iti haa aasa.. such an epoch happened..
It gives details of the activities of many charecters and also sums up the results as they actually happened and the consequences thereof.
There is no attempt anywhere to justify anything that is wrong, even if the one who committed it is a hero..
And it is meaningless to raise a query as to what would have happened if Bheeshma or Drona or Krishna or Draupadi had acted differently at some stage..
The epic is just a record of what has actually happened..
No attempt at the hands of Vyasa either to whitewash any character or any incident.
That is honesty.
Will you ask what would have happened if Napoleon, Hitler, or Saddam Hussain were not born..
These incidents are concluded by history..
It is futile to speculate..
I cannot just ask myself what would have happened if my parents were not the ones who gave birth to me, or what would have happend if my father were alive today.. when he has passed away 33 years ago..
Fait accompli.. the concluded action.. is just incapable of being rewound..

Nothing in this world can be beyond achievement for a person who is endowed with such enthusiasm and commitment



उत्साहो बलवानार्य नास्त्युत्साहात् परं बलम्
सोत्साहस्य हि लोकेषु न किञ्चिदपि दुर्लभम्
valmiki ramayanam Kishkinda kandam 4-1-121/140
utsāho balavānārya nāstyutsāhāt paraṃ balam
sotsāhasya hi lokeṣu na kiñcidapi durlabham
My dear Brother, enthusiasm and matching action is the strongest trait that a person can possess.. There is no other strengtha or attainment superior to such enthusiastic and committed action
Nothing in this world can be beyond achievement for a person who is endowed with such enthusiasm and commitment
This is what Lakshmana Tells Rama.
In his speech addresssed to the nation, the Prime Minister quote this Slokam today..
ഉത്സാഹോ ബലവാനാര്യ നാസ്ത്യുത്സാഹാത് പരം ബലം
സോത്സാഹസ്യ ഹി ലോകേഷു ന കിഞ്ചിദപി ദുര്ലഭം
ശ്രീമദ്‌ വാല്മീകി രാമായണം കിഷ്കിന്ധാകാണ്ഡം അദ്ധ്യായം ൧ ശ്ലോകം ൧൨൧/൧൪൦
ഉത്സാഹവും അതിനൊത്ത കഠിനപ്രയത്നവും ആണ് ജ്യേഷ്ടാ ഒരാള്‍ക്ക് എല്ലാ ശക്തിയും നല്‍കുന്നത്. ഉത്സാഹവും അര്‍പ്പണബോധവും കൂടിയ കഠിനപ്രയത്നത്തെക്കാള്‍ വലുതായി വിജയത്തിനു വേറെ ഒരു ശക്തിയുമില്ല. മാര്‍ഗ്ഗവും ഇല്ല
ഉത്സാഹത്തോടും അര്‍പ്പണബോധത്തോടും പ്രയത്നിക്കുന്ന ഒരാള്‍ക്ക്‌ ഈ ലോകാത്തില്‍ നേടാന്‍ സാധ്യമാല്ലാത്തത് ഒന്നും ഇല്ല.
ലക്ഷ്മണന്‍ ജ്യേഷ്ഠനായ ശ്രീരാമനോട് പറയുന്ന വാക്കുകളാണിത്
ഇന്ന് നമ്മുടെ പ്രധാനമന്ത്രി രാഷ്ട്രത്തോടുള്ള
അദ്ദേഹത്തിന്റെ പ്രസംഗത്തില്‍ ഈ ശ്ലോകം എടുത്തു പറഞ്ഞു

Wednesday, April 02, 2025

Some lives are like that, Kicked cut and beaten at every stage



A plant capable of filling the world with fragrance,fruits and fancy often sprouts in a barren soil under a shadow.
Every leaf it shows is nibbled away by the rogue of a goat.
Still the plant produces some buds
But those buds are nipped off even as they appear
In spite of that a solitary bud grows, blooms fills the world with fragrance.
And even then it is ignored or crushed.
Some lives are like that
Kicked cut and beaten at every stage
The more it struggles to live the more trouble it receives
But it tries to survive till it is razed off roots stem and foliage
Can you call it the effect of karma?
I just wonder

human life is more precious than religion.



Yes human life is more precious than religion.
A man when he is all by himself remains a warm human being with love for all people around and would adjust and accommodate.
But when group tags are assigned the situation changes.
In spite of all bickerings and polarization each person is all alone when death overtakes him.
And the epidemic has no religion.
Let us hug and love one another in mind.. ..keeping physical distance..just as human beings and let us rise above other divisive tendencies.
May good sense prevail.
It is not the time to find fault.
We have to save lives. Life and death too has no religion,no nationality, no group

For the creator a human being or a single cell amoeba -both make no difference.



For the creator a human being or a single cell amoeba -both make no difference.
But in our arrogance we presume that everything here on earth is ours and in our control and captivity.
That mindset is visible in all our actions.
Certain religious texts even say that the whole set of animate and inanimate beings are created for the use and enjoyment of humans .
Now a Virus -a lifeless contraption -has intervened and given us notice- or is it black bordered warrant?-- that we might be put in the right place.
We do not know whether there is any time left for us even to take stock of our faulted thoughts and correct ourselves.
Have we a chance left.?
How many will be left behind ?

Nrisimhakavacham



॥ അഥ ശ്രീ നൃസിംഹകവചസ്തോത്രം ॥
നൃസിംഹകവചം വക്ഷ്യേ പ്രഹ്ളാദേനോദിതം പുരാ ।
സര്‍വരക്ഷാകരം പുണ്യം സര്‍വോപദ്രവനാശനം ॥ 1॥
സര്‍വ സമ്പത്കരം ചൈവ സ്വര്‍ഗമോക്ഷപ്രദായകം ।
ധ്യാത്വാ നൃസിംഹം ദേവേശം ഹേമസിംഹാസനസ്ഥിതം ॥ 2॥
വിവൃതാസ്യം ത്രിനയനം ശരദിന്ദുസമപ്രഭം ।
ലക്ഷ്മ്യായാലിങ്ഗിതവാമാങ്ഗം വിഭൂതിഭിരുപാശ്രിതം ॥ 3॥
ചതുര്‍ഭുജം കോമലാങ്ഗം സ്വര്‍ണകുണ്ഡലശോഭിതം ।
സരോജശോഭിതോരസ്കം രത്നകേയൂരമുദ്രിതം ॥ 4॥ var രത്നകേയൂരശോഭിതം
തപ്തകാഞ്ചനസംകാശം പീതനിര്‍മലവാസസം ।
ഇന്ദ്രാദിസുരമൌലിസ്ഥസ്ഫുരന്‍മാണിക്യദീപ്തിഭിഃ ॥ 5॥
വിരാജിതപദദ്വന്ദ്വം ശങ്ഖചക്രാദി ഹേതിഭിഃ ।
ഗരുത്മതാ ച വിനയാത് സ്തൂയമാനം മുദാന്വിതം ॥ 6॥ var സവിനയം
സ്വഹൃത്കമലസംവാസം കൃത്വാ തു കവചം പഠേത് ।
നൃസിംഹോ മേ ശിരഃ പാതു ലോകരക്ഷാര്‍ഥസംഭവഃ ॥ 7॥ var ആത്മസംഭവഃ
സര്‍വഗോഽപി സ്തംഭവാസഃ ഫാലം മേ രക്ഷതു ധ്വനിം ।
നൃസിംഹോ മേ ദൃശൌ പാതു സോമസൂര്യാഗ്നിലോചനഃ ॥ 8॥
സ്മൃതിം മേ പാതു നൃഹരിര്‍മുനിവര്യസ്തുതിപ്രിയഃ ।
നാസം മേ സിംഹനാസസ്തു മുഖം ലക്ഷ്മീമുഖപ്രിയഃ ॥ 9॥
സര്‍വവിദ്യാധിപഃ പാതു നൃസിംഹോ രസനാം മമ ।
വക്ത്രം പാത്വിന്ദുവദനം സദാ പ്രഹ്ലാദവന്ദിതഃ ॥ 10॥
നൃസിംഹഃ പാതു മേ കണ്ഠം സ്കന്ധൌ ഭൂഭരാന്തകൃത് ।
ദിവ്യാസ്ത്രശോഭിതഭുജോ നൃസിംഹഃ പാതു മേ ഭുജൌ ॥ 11॥
കരൌ മേ ദേവവരദോ നൃസിംഹഃ പാതു സര്‍വതഃ । var പാതു സര്‍വദാ
ഹൃദയം യോഗിസാധ്യശ്ച നിവാസം പാതു മേ ഹരിഃ ॥ 12॥ var ഹൃദദം
മധ്യം പാതു ഹിരണ്യാക്ഷവക്ഷഃകുക്ഷിവിദാരണഃ ।
നാഭിം മേ പാതു നൃഹരിഃ സ്വനാഭി ബ്രഹ്മസംസ്തുതഃ ॥ 13॥
ബ്രഹ്മാണ്ഡകോടയഃ കട്യാം യസ്യാസൌ പാതു മേ കടിം ।
ഗുഹ്യം മേ പാതു ഗുഹ്യാനാം മന്ത്രാണാം ഗുഹ്യരൂപദൃക് ॥ 14॥
ഊരൂ മനോഭവഃ പാതു ജാനുനീ നരരൂപധൃക് ।
ജങ്ഘേ പാതു ധരാഭാരഹര്‍താ യോഽസൌ നൃകേസരീ ॥ 15॥
സുരരാജ്യപ്രദഃ പാതു പാദൌ മേ നൃഹരീശ്വരഃ ।
സഹസ്രശീര്‍ഷാ പുരുഷഃ പാതു മേ സര്‍വശസ്തനും ॥ 16॥
മഹോഗ്രഃ പൂര്‍വതഃ പാതു മഹാവീരാഗ്രജോഽഗ്നിതഃ ।
മഹാവിഷ്ണുര്‍ദക്ഷിണേ തു മഹാജ്വാലസ്തു നൈരൃതൌ ॥ 17॥
പശ്ചിമേ പാതു സര്‍വേശോ ദിശി മേ സര്‍വതോമുഖഃ ।
നൃസിംഹഃ പാതു വായവ്യാം സൌംയാം ഭൂഷണവിഗ്രഹഃ ॥ 18॥
ഈശാന്യാം പാതു ഭദ്രോ മേ സര്‍വമങ്ഗലദായകഃ । var ഈശാന്യേ
സംസാരഭയതഃ പാതു മൃത്യോര്‍മൃത്യുര്‍നൃകേസരീ ॥ 19॥
.
ഇദം നൃസിംഹകവചം പ്രഹ്ലാദമുഖമണ്ഡിതം ।
ഭക്തിമാന്‍ യഃ പഠേന്നിത്യം സര്‍വപാപൈഃ പ്രമുച്യതേ ॥ 20॥ var സര്‍വപാപാത്
പുത്രവാന്‍ ധനവാന്‍ ലോകേ ദീര്‍ഘായുരുപജായതേ ।
യം യം കാമയതേ കാമം തം തം പ്രാപ്നോത്യസംശയം ॥ 21॥ var കാമാന്‍
സര്‍വത്ര ജയമാപ്നോതി സര്‍വത്ര വിജയീ ഭവേത് ।
ഭൂംയന്തരീക്ഷദിവ്യാനാം ഗ്രഹാണാം വിനിവാരണം ॥ 22॥
വൃശ്ചികോരഗസംഭൂത വിഷാപഹരണം പരം ।
ബ്രഹ്മരാക്ഷസയക്ഷാണാം ദൂരോത്സാരണകാരണം ॥ 23॥
ഭൂര്‍ജേ വാ താലപാത്രേ വാ കവചം ലിഖിതം ശുഭം ।
കരമൂലേ ധൃതം യേന സിധ്യേയുഃ കര്‍മസിദ്ധയഃ ॥ 24॥ var തസ്യ കാര്യാണി
ദേവാസുരമനുഷ്യേഷു സ്വം സ്വമേവ ജയം ലഭേത് ।
ഏകസന്ധ്യം ത്രിസന്ധ്യം വാ യഃ പഠേന്നിയതോ നരഃ ॥ 25॥
സര്‍വമങ്ഗലമാങ്ഗല്യം ഭുക്തിം മുക്തിം ച വിന്ദതി ।
ദ്വാത്രിംശതിസഹസ്രാണി പഠേത് ശുദ്ധാത്മനാം നൃണാം ॥ 26॥
var യഃ പഠേത് ശുദ്ധമാനസഃ ॥
കവചസ്യാസ്യ മന്ത്രസ്യ മന്ത്രസിദ്ധിഃ പ്രജായതേ ।
അനേന മന്ത്രരാജേന കൃത്വാ ഭസ്മാഭിമന്ത്രണം ॥ 27॥
തിലകം വിന്യസേദ്യസ്തു തസ്യ ഗ്രഹഭയം ഹരേത് ।
ത്രിവാരം ജപമാനസ്തു ദത്തം വാര്യഭിമന്ത്ര്യ ച ॥ 28॥
var വാരിഭ്യാമന്ത്ര്യ ച ॥
പ്രാശയേദ്യോ നരോ മന്ത്രം നൃസിംഹധ്യാനമാചരേത് ।
തസ്യ രോഗാഃ പ്രണശ്യന്തി യേ ച സ്യുഃ കുക്ഷിസംഭവാഃ ॥ 29॥
കിമത്ര ബഹുനോക്തേന നൃസിംഹസദൃശോ ഭവേത് ।
മനസാ ചിന്തിതം യത്തു സ തച്ചാപ്നോത്യസംശയം ॥ 30॥
ഗര്‍ജന്തം ഗര്‍ജയന്തം നിജഭുജപടലം സ്ഫോടയന്തം ഹഠന്തം
രൂപ്യന്തം താപയന്തം ദിവി ഭുവി ദിതിജം ക്ഷേപയന്തം ക്ഷിപന്തം ।
var ക്ഷോഭയന്തം ക്ഷിപന്തം ।
ക്രന്ദന്തം രോഷയന്തം ദിശി ദിശി സതതം സംഹരന്തം ഭരന്തം var ഭ്രമന്തം
വീക്ഷന്തം ഘൂര്‍ണയന്തം ശരനികരശതൈര്‍ദിവ്യസിംഹം നമാമി ॥ 31॥ var കരനികര
॥ ഇതി ശ്രീബ്രഹ്മാണ്ഡപുരാണേ പ്രഹ്ലാദോക്തം ശ്രീനൃസിംഹകവചം സമ്പൂര്‍ണം ॥
॥ अथ श्री नृसिंहकवचस्तोत्रं ॥
नृसिंहकवचं वक्ष्ये प्रह्लादेनोदितं पुरा ।
सर्वरक्षाकरं पुण्यं सर्वोपद्रवनाशनं ॥ 1॥
सर्व सम्पत्करं चैव स्वर्गमोक्षप्रदायकं ।
ध्यात्वा नृसिंहं देवेशं हेमसिंहासनस्थितं ॥ 2॥
विवृतास्यं त्रिनयनं शरदिन्दुसमप्रभं ।
लक्ष्म्यायालिङ्गितवामाङ्गं विभूतिभिरुपाश्रितं ॥ 3॥
चतुर्भुजं कोमलाङ्गं स्वर्णंकुण्डलशोभितं ।
सरोजशोभितोरस्कं रत्नकेयूरमुद्रितं ॥ 4॥ var रत्नकेयूरशोभितं
तप्तकाञ्चनसंकाशं पीतनिर्मलवाससं ।
इन्द्रादिसुरमौलिस्थस्फुरन्‍माणिक्यदीप्तिभिः ॥ 5॥
विराजितपदद्वन्द्वं शङ्खचक्रादि हेतिभिः ।
गरुत्मता च विनयात् स्तूयमानं मुदान्वितं ॥ 6॥ var सविनयं
स्वहृत्कमलसंवासं कृत्वा तु कवचं पठेत् ।
नृसिंहो मे शिरः पातु लोकरक्षार्थसंभवः ॥ 7॥ var आत्मसंभवः
सर्वगोऽपि स्तंभवासः फालं मे रक्षतु ध्वनिं ।
नृसिंहो मे दृशौ पातु सोमसूर्याग्निलोचनः ॥ 8॥
स्मृतिं मे पातु नृहरिर्मुनिवर्यस्तुतिप्रियः ।
नासं मे सिंहनासस्तु मुखं लक्ष्मीमुखप्रियः ॥ 9॥
सर्वविद्याधिपः पातु नृसिंहो रसनां मम ।
वक्त्रं पात्विन्दुवदनं सदा प्रह्लादवन्दितः ॥ 10॥
नृसिंहः पातु मे कण्ठं स्कन्धौ भूभरान्तकृत् ।
दिव्यास्त्रशोभितभुजो नृसिंहः पातु मे भुजौ ॥ 11॥
करौ मे देववरदो नृसिंहः पातु सर्वतः । var पातु सर्‍वदा
हृदयं योगिसाध्यश्च निवासं पातु मे हरिः ॥ 12॥ var हृददं
मध्यं पातु हिरण्याक्ष वक्षःकुक्षिविदारणः ।
नाभिं मे पातु नृहरिः स्वनाभि ब्रह्मसंस्तुतः ॥ 13॥
ब्रह्माण्डकोटयः कट्यां यस्यासौ पातु मे कटिं ।
गुह्यं मे पातु गुह्यानां मन्त्राणां गुह्यरूपदृक् ॥ 14॥
ऊरू मनोभवः पातु जानुनी नररूपधृक् ।
जङ्घे पातु धराभारहर्ता योऽसौ नृकेसरी ॥ 15॥
सुरराज्यप्रदः पातु पादौ मे नृहरीश्वरः ।
सहस्रशीर्षा पुरुषः पातु मे सर्वशस्तनुं ॥ 16॥
महोग्रः पूर्वतः पातु महावीराग्रजोऽग्नितः ।
महाविष्णुर्द्क्षिणे तु महाज्वालस्तु नैरृतौ ॥ 17॥
पश्चिमे पातु सर्वेशो दिशि मे सर्वतोमुखः ।
नृसिंहः पातु वायव्यां सौंर्यां भूषणविग्रहः ॥ 18॥
ईशान्यां पातु भद्रो मे सर्वमङ्गलदायकः । var ईशान्ये
संसारभयतः पातु मृत्योर्मृत्युर्नृकेसरी ॥ 19॥
इदं नृसिंहकवचं प्रह्लादमुखमण्डितं ।
भक्तिमान्‍यः पठेन्नित्यं सर्वपापैः प्रमुच्यते ॥ 20॥ var सर्वपापात्
पुत्रवान्‍धनवान्‍लोके दीर्घायुरुपजायते ।
यं यं कामयते कामं तं तं प्राप्नोत्यसंशयं ॥ 21॥ var कामान्‍
सर्वत्र जयमाप्नोति सर्वत्र विजयी भवेत् ।
भूम्यन्तरीक्षदिव्यानां ग्रहाणां विनिवारणं ॥ 22॥
वृश्चिकोरगसंभूत विषापहरणं परं ।
ब्रह्मराक्षसयक्षाणां दूरोत्सारणकारणं ॥ 23॥
भूर्जे वा तालपात्रे वा कवचं लिखितं शुभं ।
करमूले धृतं येन सिध्येयुः कर्मसिद्धयः ॥ 24॥ var तस्य कार्याणि
देवासुरमनुष्येषु स्वं स्वमेव जयं लभेत् ।
एकसन्ध्यं त्रिसन्ध्यं वा यः पठेन्नियतो नरः ॥ 25॥
सर्वमङ्गलमाङ्गल्यं भुक्तिं मुक्तिं च विन्दति ।
द्वात्रिंशतिसहस्राणि पठेत् शुद्धात्मनां नृणां ॥ 26॥
var यः पठेत् शुद्धमानसः ॥
कवचस्यास्य मन्त्रस्य मन्त्रसिद्धिः प्रजायते ।
अनेन मन्त्रराजेन कृत्वा भस्माभिमन्त्रणं ॥ 27॥
तिलकं विन्यसेद्यस्तु तस्य ग्रहभयं हरेत् ।
त्रिवारं जपमानस्तु दत्तं वार्यभिमन्त्र्य च ॥ 28॥
var वारिभ्यामन्त्र्य च ॥
प्राशयेद्यो नरो मन्त्रं नृसिंहध्यानमाचरेत् ।
तस्य रोगाः प्रणश्यन्ति ये च स्युः कुक्षिसंभवाः ॥ 29॥
किमत्र बहुनोक्तेन नृसिंहसदृशो भवेत् ।
मनसा चिन्तितं यत्तु स तच्चाप्नोत्यसंशयं ॥ 30॥
गर्जन्तं गर्जयन्तं निजभुजपटलं स्फोटयन्तं हठन्तं
रूप्यन्तं तापयन्तं दिवि भुवि दितिजं क्षेपयन्तं क्षिपन्तं ।
var क्षोभयन्तं क्षिपन्तं ।
क्रन्दन्तं रोषयन्तं दिशि दिशि सततं संहरन्तं भरन्तं var भ्रमन्तं
वीक्षन्तं घूर्णंयन्तं शरनिकरशतैर्दिव्यसिंहं नमामि ॥ 31॥ var करनिकर
॥ इति श्रीब्रह्माण्डपुराणे प्रह्लादोक्तं श्रीनृसिंहकवचं सम्पूर्णं ॥
॥ atha śrī nṛsiṃhakavacastotraṃ ॥
nṛsiṃhakavacaṃ vakṣye prahlādenoditaṃ purā ।
sarvarakṣākaraṃ puṇyaṃ sarvopadravanāśanaṃ ॥ 1॥
sarva sampatkaraṃ caiva svargamokṣapradāyakaṃ ।
dhyātvā nṛsiṃhaṃ deveśaṃ hemasiṃhāsanasthitaṃ ॥ 2॥
vivṛtāsyaṃ trinayanaṃ śaradindusamaprabhaṃ ।
lakṣmyāyāliṅgitavāmāṅgaṃ vibhūtibhirupāśritaṃ ॥ 3॥
caturbhujaṃ komalāṅgaṃ svarṇaṃkuṇḍalaśobhitaṃ ।
sarojaśobhitoraskaṃ ratnakeyūramudritaṃ ॥ 4॥ var ratnakeyūraśobhitaṃ
taptakāñcanasaṃkāśaṃ pītanirmalavāsasaṃ ।
indrādisuramaulisthasphuran‍māṇikyadīptibhiḥ ॥ 5॥
virājitapadadvandvaṃ śaṅkhacakrādi hetibhiḥ ।
garutmatā ca vinayāt stūyamānaṃ mudānvitaṃ ॥ 6॥ var savinayaṃ
svahṛtkamalasaṃvāsaṃ kṛtvā tu kavacaṃ paṭhet ।
nṛsiṃho me śiraḥ pātu lokarakṣārthasaṃbhavaḥ ॥ 7॥ var ātmasaṃbhavaḥ
sarvago'pi staṃbhavāsaḥ phālaṃ me rakṣatu dhvaniṃ ।
nṛsiṃho me dṛśau pātu somasūryāgnilocanaḥ ॥ 8॥
smṛtiṃ me pātu nṛharirmunivaryastutipriyaḥ ।
nāsaṃ me siṃhanāsastu mukhaṃ lakṣmīmukhapriyaḥ ॥ 9॥
sarvavidyādhipaḥ pātu nṛsiṃho rasanāṃ mama ।
vaktraṃ pātvinduvadanaṃ sadā prahlādavanditaḥ ॥ 10॥
nṛsiṃhaḥ pātu me kaṇṭhaṃ skandhau bhūbharāntakṛt ।
divyāstraśobhitabhujo nṛsiṃhaḥ pātu me bhujau ॥ 11॥
karau me devavarado nṛsiṃhaḥ pātu sarvataḥ । var pātu sar‍vadā
hṛdayaṃ yogisādhyaśca nivāsaṃ pātu me hariḥ ॥ 12॥ var hṛdadaṃ
madhyaṃ pātu hiraṇyākṣa vakṣaḥkukṣividāraṇaḥ ।
nābhiṃ me pātu nṛhariḥ svanābhi brahmasaṃstutaḥ ॥ 13॥
brahmāṇḍakoṭayaḥ kaṭyāṃ yasyāsau pātu me kaṭiṃ ।
guhyaṃ me pātu guhyānāṃ mantrāṇāṃ guhyarūpadṛk ॥ 14॥
ūrū manobhavaḥ pātu jānunī nararūpadhṛk ।
jaṅghe pātu dharābhārahartā yo'sau nṛkesarī ॥ 15॥
surarājyapradaḥ pātu pādau me nṛharīśvaraḥ ।
sahasraśīrṣā puruṣaḥ pātu me sarvaśastanuṃ ॥ 16॥
mahograḥ pūrvataḥ pātu mahāvīrāgrajo'gnitaḥ ।
mahāviṣṇurdkṣiṇe tu mahājvālastu nairṛtau ॥ 17॥
paścime pātu sarveśo diśi me sarvatomukhaḥ ।
nṛsiṃhaḥ pātu vāyavyāṃ sauṃryāṃ bhūṣaṇavigrahaḥ ॥ 18॥
īśānyāṃ pātu bhadro me sarvamaṅgaladāyakaḥ । var īśānye
saṃsārabhayataḥ pātu mṛtyormṛtyurnṛkesarī ॥ 19॥
idaṃ nṛsiṃhakavacaṃ prahlādamukhamaṇḍitaṃ ।
bhaktimān‍yaḥ paṭhennityaṃ sarvapāpaiḥ pramucyate ॥ 20॥ var sarvapāpāt
putravān‍dhanavān‍loke dīrghāyurupajāyate ।
yaṃ yaṃ kāmayate kāmaṃ taṃ taṃ prāpnotyasaṃśayaṃ ॥ 21॥ var kāmān‍
sarvatra jayamāpnoti sarvatra vijayī bhavet ।
bhūmyantarīkṣadivyānāṃ grahāṇāṃ vinivāraṇaṃ ॥ 22॥
vṛścikoragasaṃbhūta viṣāpaharaṇaṃ paraṃ ।
brahmarākṣasayakṣāṇāṃ dūrotsāraṇakāraṇaṃ ॥ 23॥
bhūrje vā tālapātre vā kavacaṃ likhitaṃ śubhaṃ ।
karamūle dhṛtaṃ yena sidhyeyuḥ karmasiddhayaḥ ॥ 24॥ var tasya kāryāṇi
devāsuramanuṣyeṣu svaṃ svameva jayaṃ labhet ।
ekasandhyaṃ trisandhyaṃ vā yaḥ paṭhenniyato naraḥ ॥ 25॥
sarvamaṅgalamāṅgalyaṃ bhuktiṃ muktiṃ ca vindati ।
dvātriṃśatisahasrāṇi paṭhet śuddhātmanāṃ nṛṇāṃ ॥ 26॥
var yaḥ paṭhet śuddhamānasaḥ ॥
kavacasyāsya mantrasya mantrasiddhiḥ prajāyate ।
anena mantrarājena kṛtvā bhasmābhimantraṇaṃ ॥ 27॥
tilakaṃ vinyasedyastu tasya grahabhayaṃ haret ।
trivāraṃ japamānastu dattaṃ vāryabhimantrya ca ॥ 28॥
var vāribhyāmantrya ca ॥
prāśayedyo naro mantraṃ nṛsiṃhadhyānamācaret ।
tasya rogāḥ praṇaśyanti ye ca syuḥ kukṣisaṃbhavāḥ ॥ 29॥
kimatra bahunoktena nṛsiṃhasadṛśo bhavet ।
manasā cintitaṃ yattu sa taccāpnotyasaṃśayaṃ ॥ 30॥
garjantaṃ garjayantaṃ nijabhujapaṭalaṃ sphoṭayantaṃ haṭhantaṃ
rūpyantaṃ tāpayantaṃ divi bhuvi ditijaṃ kṣepayantaṃ kṣipantaṃ ।
var kṣobhayantaṃ kṣipantaṃ ।
krandantaṃ roṣayantaṃ diśi diśi satataṃ saṃharantaṃ bharantaṃ var bhramantaṃ
vīkṣantaṃ ghūrṇaṃyantaṃ śaranikaraśatairdivyasiṃhaṃ namāmi ॥ 31॥ var karanikara
॥ iti śrībrahmāṇḍapurāṇe prahlādoktaṃ śrīnṛsiṃhakavacaṃ sampūrṇaṃ ॥

activities of a person whose mind and soul are set in motion in the wrong direction.



न तत्कुर्यादसिस्तीक्ष्णः सर्पो वा व्याहतः पदा। अरिर्वा नित्यस्ंक्रुद्धो यदात्मा दुरनुष्टितः॥ ३२५१ इन्द् स्प्रुचे वाल्मीकिरामायणे उत्तरकाण्डे
na tatkuryādasistīkṣṇaḥ sarpo vā vyāhataḥ padā| arirvā nityasṁkruddho yadātmā duranuṣṭitaḥ|| 3251 ind spruce vālmīkirāmāyaṇe uttarakāṇḍe
A huge sharp sword, A serpant prodded by poetent spells or even a confounded enemy who entertains hatred for us through eterninty would wreak such damage and destruction that would match the activities of a person whose mind and soul are set in motion in the wrong direction.

Those who mean and do good only for others would never reach miserable situations in life.



I can only quote what the blessed Lord Krishna told Arjuna in Bhagavat gita.
न हि कल्याणकृत् कश्चित् दुर्गतिं तात गच्छति
na hi kalyaana krut kaschit durgatim tata gacchati..
Dearest Arjuna ,Those who mean and do good only for others would never reach miserable situations in life.
God has promised that.
.And sure He will keep it

I do not know what He really is.. but He is kindness.. He is pure Love..



We are always connected with Krishna..I mean God.. by whatever name anyone calls Him..and he keeps his side of the connection secure and warm..
We just try to seek Him when we feel sad and helpless ..when our chips are down..but human nature is such that when we find even a little safety we think we have managed to win all by ourselves and we just forget Him.
Maybe he would give a tug to his side of the connecting rope as a reminder of His presence.
Playfulness..innocent and harmless ..is Krishna's nature and arrogance is our basic nature.
Poor God , it is indeed a wonder that He manages to save us from all troubles created by ourselves.
I do not know what He really is.. but
He is kindness..
He is pure Love..
Krishna karunya sindho..hrutvaa nisshesha taapaan pradishatu paramaananada sandoha laksmeem...
कृष्ण ! कारुण्यसिन्धो ! हृत्वा निश्शेषतापान् प्रदिशतु परमानन्दसन्दोहलक्ष्मीम्
Krishna you the ocean of compassion.. annihilate all the miseries suffered by me and grand me the treasure of boundless happiness.
That happiness is nothing else other than Krishna himself
Krishna bless
regards
Kva

Tuesday, April 01, 2025

Mahasudarshana Mantram..



Mahasudarshana Mantram..
ॐ क्ळीं कृष्णाय गोविन्दाय गोपीजनवल्लभाय पराय परंपुरुषाय परमात्मने पर कर्म मन्त्र यन्त्र औषध अस्त्र शस्त्राणि संहर संहर मृत्योर् मोचय मोचय ॐ नमो भगवते महासुदर्शनाय दीप्त्रे ज्वालापरीताय सर्वदिक्षोभणकराय हुं फट् ब्रह्मणे परं ज्योतिषे स्वाहाः
om kḻīṁ kṛṣṇāya govindāya gopījanavallabhāya parāya paraṁpuruṣāya paramātmane para karma mantra yantra auṣadha astra śastrāṇi saṁhara saṁhara mṛtyor mocaya mocaya om namo bhagavate mahāsudarśanāya dīptre jvālāparītāya sarvadikṣobhaṇakarāya huṁ phaṭ brahmaṇe paraṁ jyotiṣe svāhāḥ
ഓം ക്ളീം കൃഷ്ണായ ഗോവിന്ദായ ഗോപീജനവല്ലഭായ പരായ പരംപുരുഷായ പരമാത്മനേ പര കര്‍മ്മ മന്ത്ര യന്ത്ര ഔഷധ അസ്ത്ര ശസ്ത്രാണി സംഹര സംഹര മൃത്യോര്‍ മോചയ മോചയ ഓം നമോ ഭഗവതേ മഹാസുദര്‍ശനായ ദീപ്ത്രേ ജ്വാലാപരീതായ സര്‍വദിക്ഷോഭണകരായ ഹും ഫട് ബ്രഹ്മണേ പരം ജ്യോതിഷേ സ്വാഹാഃ
Pranams to Krishna, the Govinda, the lover and master of the Gopis, the eternal being, the transcendental purush, the supreme soul, may Your divine grace annihilate the evil effect of the actions directed by my enemies by way of physical action, by spells, by magical drawings, by drugs and potions, by mechanical contrivances or by weapons.. May Your Divine Grace be pleased to liberate me from sure death..
Pranams to the all powerful Mahasudarshan, who is shining brightly, who is surrounded by intense flame, who is causing buring and disturbance from all directions through his effulgence, who is the source of ultimate enlightenment..
I am not discussing the beeja mantrams because they are secret and beyond language

telling or narrating stories is one thing, and being faithful to a single text is another thing



sir, telling or narrating stories is one thing, and being faithful to a single text is another thing as far as mythology is concerned, and it is all the more so in the Indian Context..
The same story line with local and ideological modifications have been effected in the case of Ramayanam, especially..
And even in a single text, there are many versions with even major variations..
Almost all stories on Ramayana must have been taken from the Adikavya of Valmiki, but many authors and interpreters have deliberately or unwittingly added many things,,, and would have kept silent on many things too..
Even the narration by the greats like Rajaji or Kamala Subramaniam should be approached from that angle..
When we have varied interpretations in History itself, we have to expect that all the more in fictions with only sparse dependence on history or chronology..
And I for one feel a lot of anxiety when issues in mythology are twisted beyond any reasonable sense by some suave writers, who mix their own imagination and command over some language more than the contents of any text, and try to convince, and often even succeed in doing so vis a vis the gullible readers...
Many stories appearing in the web are like that..

𝐭𝐚𝐦𝐩𝐞𝐫𝐢𝐧𝐠 𝐰𝐢𝐭𝐡 𝐞𝐩𝐢𝐜𝐬 𝐚𝐧𝐝 𝐩𝐮𝐫𝐚𝐧𝐚𝐬



𝐭𝐚𝐦𝐩𝐞𝐫𝐢𝐧𝐠 𝐰𝐢𝐭𝐡 𝐞𝐩𝐢𝐜𝐬 𝐚𝐧𝐝 𝐩𝐮𝐫𝐚𝐧𝐚𝐬...𝐢𝐬 𝐭𝐡𝐚𝐭 𝐫𝐢𝐠𝐡𝐭?
𝐑𝐚𝐦𝐚𝐲𝐚𝐧𝐚 𝐚𝐧𝐝 𝐌𝐚𝐡𝐚𝐛𝐡𝐚𝐫𝐚𝐭𝐡𝐚 𝐚𝐧𝐝 𝐏𝐮𝐫𝐚𝐧𝐚𝐬 𝐰𝐞𝐫𝐞 𝐝𝐞𝐫𝐢𝐯𝐞𝐝 𝐟𝐫𝐨𝐦 𝐕𝐞𝐝𝐚𝐬 𝐨𝐫 𝐚𝐭 𝐥𝐞𝐚𝐬𝐭 𝐭𝐡𝐞𝐲 𝐰𝐞𝐫𝐞 𝐧𝐞𝐯𝐞𝐫 𝐢𝐧 𝐜𝐨𝐧𝐟𝐥𝐢𝐜𝐭 𝐰𝐢𝐭𝐡 𝐕𝐞𝐝𝐢𝐜 𝐢𝐝𝐞𝐚𝐬..
𝐀𝐧𝐝 𝐭𝐡𝐞 𝐝𝐞𝐬𝐜𝐫𝐢𝐩𝐭𝐢𝐨𝐧 𝐨𝐟 𝐭𝐡𝐞 𝐬𝐭𝐨𝐫𝐲-𝐥𝐢𝐧𝐞 𝐚𝐬 𝐰𝐞𝐥𝐥 𝐚𝐬 𝐭𝐡𝐞 𝐬𝐩𝐢𝐫𝐢𝐭𝐮𝐚𝐥 𝐝𝐞𝐭𝐚𝐢𝐥𝐬 𝐢𝐧 𝐯𝐚𝐫𝐢𝐨𝐮𝐬 𝐈𝐭𝐢𝐡𝐚𝐬𝐚𝐬, 𝐏𝐮𝐫𝐚𝐧𝐚𝐬 𝐚𝐧𝐝 𝐔𝐩𝐚𝐩𝐮𝐫𝐚𝐧𝐚𝐬 𝐟𝐨𝐥𝐥𝐨𝐰𝐞𝐝 𝐢𝐝𝐞𝐧𝐭𝐢𝐜𝐚𝐥 𝐬𝐭𝐨𝐫𝐲-𝐥𝐢𝐧𝐞𝐬 𝐟𝐚𝐢𝐭𝐡𝐟𝐮𝐥𝐥𝐲, 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐝𝐞𝐬𝐜𝐫𝐢𝐩𝐭𝐢𝐨𝐧𝐬 𝐝𝐢𝐝 𝐧𝐨𝐭 𝐡𝐚𝐯𝐞 𝐦𝐚𝐣𝐨𝐫 𝐯𝐚𝐫𝐢𝐚𝐭𝐢𝐨𝐧𝐬 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐥𝐞𝐭𝐭𝐞𝐫 𝐚𝐧𝐝 𝐬𝐩𝐢𝐫𝐢𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐕𝐞𝐝𝐚𝐬 𝐚𝐧𝐝 𝐨𝐭𝐡𝐞𝐫 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 𝐭𝐞𝐱𝐭𝐬 ..
𝐀𝐧𝐝 𝐭𝐡𝐞𝐬𝐞 𝐰𝐨𝐫𝐤𝐬 𝐡𝐚𝐯𝐞 𝐞𝐯𝐨𝐥𝐯𝐞𝐝 𝐨𝐯𝐞𝐫 𝐚 𝐟𝐞𝐰 𝐦𝐢𝐥𝐥𝐞𝐧𝐧𝐢𝐮𝐦𝐬 𝐚𝐧𝐝 𝐚𝐥𝐥 𝐢𝐧𝐬𝐭𝐢𝐭𝐮𝐭𝐢𝐨𝐧𝐬 𝐨𝐟 𝐇𝐢𝐧𝐝𝐮𝐬, 𝐚𝐧𝐝 𝐫𝐢𝐭𝐮𝐚𝐥𝐬 𝐟𝐨𝐥𝐥𝐨𝐰𝐞𝐝 𝐨𝐯𝐞𝐫 𝐜𝐞𝐧𝐭𝐮𝐫𝐢𝐞𝐬 𝐡𝐚𝐯𝐞 𝐞𝐯𝐨𝐥𝐯𝐞𝐝 𝐟𝐫𝐨𝐦 𝐭𝐡𝐨𝐬𝐞 𝐭𝐞𝐱𝐭𝐬..
𝐘𝐨𝐮 𝐜𝐚𝐧 𝐧𝐨𝐭𝐞 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞𝐫𝐞 𝐰𝐞𝐫𝐞 𝐦𝐚𝐧𝐲 𝐥𝐢𝐭𝐞𝐫𝐚𝐫𝐲 𝐜𝐫𝐞𝐚𝐭𝐢𝐨𝐧𝐬 𝐥𝐢𝐤𝐞 𝐑𝐚𝐠𝐡𝐮𝐯𝐚𝐦𝐬𝐚𝐦, 𝐒𝐡𝐚𝐤𝐮𝐧𝐭𝐡𝐚𝐥𝐚𝐦, 𝐊𝐢𝐫𝐚𝐭𝐚𝐚𝐫𝐣𝐮𝐧𝐞𝐞𝐲𝐚𝐦, 𝐍𝐚𝐢𝐬𝐡𝐚𝐝𝐡𝐚𝐦, 𝐒𝐡𝐢𝐬𝐡𝐮𝐩𝐚𝐥𝐚𝐯𝐚𝐝𝐡𝐚𝐦 𝐚𝐧𝐝 𝐬𝐨 𝐨𝐧 𝐚𝐥𝐬𝐨 𝐫𝐞𝐥𝐢𝐞𝐝 𝐨𝐧 𝐩𝐮𝐫𝐚𝐧𝐢𝐜 𝐚𝐧𝐝 𝐈𝐭𝐢𝐡𝐚𝐬𝐢𝐜 𝐭𝐡𝐞𝐦𝐞𝐬..
𝐚𝐧𝐝,
𝐛𝐮𝐭 𝐟𝐨𝐫 𝐬𝐨𝐦𝐞 𝐩𝐨𝐞𝐭𝐢𝐜 𝐥𝐢𝐛𝐞𝐫𝐭𝐢𝐞𝐬 𝐨𝐟 𝐦𝐢𝐧𝐨𝐫 𝐧𝐚𝐭𝐮𝐫𝐞, 𝐭𝐡𝐞𝐲 𝐝𝐢𝐝 𝐧𝐨𝐭 𝐝𝐞𝐯𝐢𝐚𝐭𝐞 𝐦𝐮𝐜𝐡 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐬𝐜𝐫𝐢𝐩𝐭𝐮𝐫𝐞𝐬, 𝐭𝐡𝐞 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 𝐏𝐮𝐫𝐚𝐧𝐚𝐬 𝐚𝐧𝐝 𝐈𝐭𝐢𝐡𝐚𝐬𝐚𝐦𝐬..
𝐒𝐭𝐢𝐥𝐥 𝐭𝐡𝐞 𝐰𝐨𝐫𝐤𝐬 𝐨𝐟 𝐊𝐚𝐥𝐢𝐝𝐚𝐬𝐚, 𝐁𝐡𝐚𝐫𝐚𝐯𝐢, 𝐌𝐚𝐠𝐡𝐚 𝐚𝐧𝐝 𝐒𝐫𝐞𝐞𝐡𝐚𝐫𝐬𝐡𝐚 𝐚𝐫𝐞 𝐧𝐞𝐯𝐞𝐫 𝐚𝐜𝐜𝐞𝐩𝐭𝐞𝐝 𝐚𝐬 𝐚𝐮𝐭𝐡𝐨𝐫𝐢𝐭𝐚𝐭𝐢𝐯𝐞 𝐭𝐞𝐱𝐭𝐬 𝐨𝐟 𝐇𝐢𝐧𝐝𝐮𝐢𝐬𝐦. 𝐀𝐭 𝐛𝐞𝐬𝐭 𝐭𝐡𝐞𝐲 𝐚𝐫𝐞 𝐭𝐫𝐞𝐚𝐭𝐞𝐝 𝐚𝐬 𝐞𝐥𝐮𝐜𝐢𝐝𝐚𝐭𝐢𝐨𝐧𝐬 𝐚𝐧𝐝 𝐩𝐢𝐜𝐭𝐮𝐫𝐞𝐬𝐪𝐮𝐞 𝐩𝐫𝐞𝐬𝐞𝐧𝐭𝐚𝐭𝐢𝐨𝐧𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐜𝐨𝐧𝐭𝐞𝐧𝐭𝐬 𝐨𝐟 𝐭𝐡𝐞 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 𝐏𝐮𝐫𝐚𝐧𝐚𝐬, 𝐈𝐭𝐢𝐡𝐚𝐬𝐚𝐬 𝐞𝐭𝐜.
𝐖𝐡𝐞𝐭𝐡𝐞𝐫 𝐭𝐡𝐞 𝐬𝐜𝐫𝐢𝐩𝐭𝐮𝐫𝐞𝐬 𝐕𝐞𝐝𝐚𝐬 𝐚𝐧𝐝 𝐩𝐮𝐫𝐚𝐧𝐚𝐬 𝐰𝐞𝐫𝐞 𝐭𝐫𝐮𝐞 𝐨𝐫 𝐟𝐚𝐥𝐬𝐞 𝐜𝐚𝐧 𝐛𝐞 𝐚 𝐦𝐚𝐭𝐭𝐞𝐫 𝐨𝐟 𝐜𝐨𝐧𝐣𝐞𝐜𝐭𝐮𝐫𝐞..
𝐈𝐟 𝐨𝐧𝐞 𝐜𝐡𝐨𝐨𝐬𝐞𝐬 𝐭𝐨 𝐝𝐨 𝐬𝐨, 𝐇𝐢𝐧𝐝𝐮𝐢𝐬𝐦 𝐦𝐢𝐠𝐡𝐭 𝐛𝐞 𝐚𝐥𝐬𝐨 𝐜𝐚𝐥𝐥𝐞𝐝 𝐚 𝐛𝐢𝐠 𝐟𝐚𝐫𝐜𝐞..𝐭𝐡𝐚𝐭 𝐢𝐬 𝐚 𝐝𝐢𝐟𝐟𝐞𝐫𝐞𝐧𝐭 𝐢𝐬𝐬𝐮𝐞.
𝐁𝐮𝐭 𝐭𝐡𝐚𝐭 𝐯𝐢𝐞𝐰𝐩𝐨𝐢𝐧𝐭 𝐝𝐨𝐞𝐬 𝐧𝐨𝐭 𝐞𝐦𝐩𝐨𝐰𝐞𝐫 𝐮𝐬 𝐭𝐨 𝐭𝐚𝐦𝐩𝐞𝐫 𝐰𝐢𝐭𝐡 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 𝐭𝐞𝐱𝐭𝐬 𝐨𝐫 𝐭𝐡𝐞𝐢𝐫 𝐜𝐨𝐧𝐭𝐞𝐧𝐭.. 𝐰𝐡𝐢𝐜𝐡 𝐚𝐫𝐞 𝐬𝐚𝐜𝐫𝐨𝐬𝐚𝐧𝐜𝐭 𝐚𝐭 𝐥𝐞𝐚𝐬𝐭 𝐭𝐨 𝐭𝐡𝐞 𝐛𝐞𝐥𝐢𝐞𝐯𝐞𝐫𝐬..
𝐈𝐭 𝐬𝐡𝐨𝐮𝐥𝐝 𝐛𝐞 𝐫𝐞𝐦𝐞𝐦𝐛𝐞𝐫𝐞𝐝 𝐭𝐡𝐚𝐭 𝐭𝐡𝐨𝐬𝐞 𝐭𝐞𝐱𝐭𝐬 𝐚𝐧𝐝 𝐭𝐞𝐧𝐞𝐭𝐬 𝐜𝐨𝐧𝐭𝐚𝐢𝐧𝐞𝐝 𝐭𝐡𝐞𝐫𝐞𝐢𝐧 𝐰𝐞𝐫𝐞 𝐟𝐨𝐥𝐥𝐨𝐰𝐞𝐝 𝐛𝐲 𝐮𝐬 𝐚𝐧𝐝 𝐨𝐮𝐫 𝐟𝐨𝐫𝐞𝐟𝐚𝐭𝐡𝐞𝐫𝐬 𝐟𝐨𝐫 𝐜𝐞𝐧𝐭𝐮𝐫𝐢𝐞𝐬..
𝐇𝐨𝐰 𝐜𝐚𝐧 𝐭𝐡𝐞 𝐩𝐫𝐨𝐝𝐮𝐜𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐛𝐫𝐚𝐢𝐧 𝐨𝐟 𝐬𝐨𝐦𝐞 𝐟𝐢𝐜𝐭𝐢𝐨𝐧-𝐰𝐫𝐢𝐭𝐞𝐫 𝐨𝐟 𝐭𝐨𝐝𝐚𝐲 𝐛𝐞 𝐞𝐯𝐞𝐫 𝐜𝐨𝐦𝐩𝐚𝐫𝐞𝐝 𝐭𝐨 𝐭𝐡𝐚𝐭?
𝐌𝐚𝐧𝐲 𝐛𝐨𝐨𝐤𝐬 𝐚𝐧𝐚𝐥𝐲𝐳𝐢𝐧𝐠 𝐯𝐚𝐫𝐢𝐨𝐮𝐬 𝐜𝐡𝐚𝐫𝐚𝐜𝐭𝐞𝐫𝐬 𝐢𝐧 𝐨𝐮𝐫 𝐥𝐨𝐫𝐞 𝐡𝐚𝐯𝐞 𝐛𝐞𝐞𝐧 𝐰𝐫𝐢𝐭𝐭𝐞𝐧 𝐛𝐲 𝐦𝐚𝐧𝐲 𝐈𝐧𝐝𝐢𝐚𝐧𝐬 𝐚𝐧𝐝 𝐟𝐨𝐫𝐞𝐢𝐠𝐧𝐞𝐫𝐬..
𝐀𝐫𝐞 𝐭𝐡𝐞𝐲 𝐚𝐜𝐜𝐞𝐩𝐭𝐞𝐝 𝐚𝐬 𝐟𝐢𝐧𝐚𝐥 𝐰𝐨𝐫𝐝𝐬 𝐢𝐧 𝐇𝐢𝐧𝐝𝐮𝐢𝐬𝐦.?.
𝐓𝐚𝐠𝐨𝐫𝐞 𝐰𝐫𝐨𝐭𝐞 𝐚𝐛𝐨𝐮𝐭 𝐔𝐫𝐦𝐢𝐥𝐚, 𝐟𝐨𝐫 𝐞𝐱𝐚𝐦𝐩𝐥𝐞. 𝐭𝐡𝐚𝐭 𝐢𝐬 𝐜𝐨𝐧𝐬𝐢𝐝𝐞𝐫𝐞𝐝 𝐚𝐬 𝐡𝐢𝐬 𝐯𝐢𝐞𝐰 𝐚𝐥𝐨𝐧𝐞..
𝐇𝐢𝐧𝐝𝐮𝐢𝐬𝐦 𝐡𝐚𝐬 𝐢𝐭𝐬 𝐛𝐚𝐬𝐢𝐜 𝐭𝐞𝐱𝐭𝐬..
𝐅𝐨𝐫 𝐬𝐨𝐦𝐞 𝐢𝐭 𝐦𝐚𝐲 𝐛𝐞 𝐕𝐞𝐝𝐚𝐬 𝐚𝐧𝐝 𝐏𝐮𝐫𝐚𝐧𝐚𝐬 𝐚𝐧𝐝 𝐟𝐨𝐫 𝐬𝐨𝐦𝐞 𝐢𝐭 𝐦𝐚𝐲 𝐛𝐞 𝐭𝐡𝐞 𝐥𝐨𝐜𝐚𝐥 𝐥𝐨𝐫𝐞 𝐝𝐞𝐯𝐞𝐥𝐨𝐩𝐞𝐝 𝐨𝐯𝐞𝐫 𝐜𝐞𝐧𝐭𝐮𝐫𝐢𝐞𝐬..
𝐇𝐨𝐰𝐞𝐯𝐞𝐫, 𝐦𝐚𝐧𝐲 𝐨𝐟 𝐭𝐡𝐞 𝐜𝐨𝐧𝐜𝐨𝐜𝐭𝐞𝐝 𝐬𝐭𝐨𝐫𝐢𝐞𝐬 𝐭𝐡𝐚𝐭 𝐠𝐨 𝐫𝐨𝐮𝐧𝐝 𝐢𝐧 𝐬𝐨𝐜𝐢𝐚𝐥 𝐦𝐞𝐝𝐢𝐚 𝐨𝐫 𝐬𝐨𝐦𝐞 𝐑𝐚𝐧𝐝𝐚𝐚𝐦𝐨𝐨𝐳𝐡𝐚𝐦𝐬 ( 𝐚 𝐟𝐢𝐜𝐭𝐢𝐨𝐧𝐚𝐥 𝐚𝐝𝐚𝐩𝐭𝐚𝐭𝐢𝐨𝐧 𝐨𝐟 𝐬𝐨𝐦𝐞 𝐞𝐩𝐢𝐬𝐨𝐝𝐞𝐝 𝐟𝐫𝐨𝐦 𝐌𝐚𝐡𝐚𝐛𝐡𝐚𝐫𝐚𝐭𝐚𝐦, 𝐰𝐢𝐭𝐡 𝐁𝐡𝐞𝐞𝐦𝐚𝐬𝐞𝐧𝐚 𝐚𝐬 𝐭𝐡𝐞 𝐜𝐞𝐧𝐭𝐫𝐚𝐥 𝐂𝐡𝐚𝐫𝐚𝐜𝐭𝐞𝐫.. 𝐚 𝐰𝐨𝐫𝐤 𝐛𝐲 𝐭𝐡𝐞 𝐠𝐫𝐞𝐚𝐭 𝐌𝐚𝐥𝐚𝐲𝐚𝐥𝐚𝐦 𝐧𝐨𝐯𝐞𝐥𝐢𝐬𝐭 𝐌𝐓 ) 𝐜𝐚𝐧𝐧𝐨𝐭 𝐛𝐞 𝐚𝐜𝐜𝐞𝐩𝐭𝐞𝐝 𝐚𝐬 𝐬𝐨𝐮𝐫𝐜𝐞𝐬 𝐟𝐨𝐫 𝐇𝐢𝐧𝐝𝐮𝐢𝐬𝐦.
𝐖𝐡𝐨 𝐰𝐢𝐥𝐥 𝐚𝐜𝐜𝐞𝐩𝐭 𝐚 𝐧𝐞𝐰 𝐁𝐢𝐛𝐥𝐞 𝐨𝐫 𝐚 𝐧𝐞𝐰 𝐊𝐨𝐫𝐚𝐧 𝐚𝐭 𝐝𝐞𝐯𝐢𝐚𝐭𝐢𝐨𝐧 𝐟𝐫𝐨𝐦 𝐭𝐡𝐞 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥𝐬..?
𝐈 𝐣𝐮𝐬𝐭 𝐫𝐞𝐩𝐞𝐚𝐭, 𝐭𝐡𝐞 𝐜𝐚𝐭𝐡𝐨𝐥𝐢𝐜𝐢𝐭𝐲 𝐚𝐧𝐝 𝐟𝐥𝐞𝐱𝐢𝐛𝐢𝐥𝐢𝐭𝐲 𝐨𝐟 𝐇𝐢𝐧𝐝𝐮𝐢𝐬𝐦, 𝐚𝐧𝐝 𝐥𝐚𝐜𝐤 𝐨𝐟 𝐫𝐞𝐯𝐞𝐫𝐞𝐧𝐜𝐞 𝐭𝐨 𝐚 𝐠𝐫𝐞𝐚𝐭 𝐞𝐱𝐭𝐞𝐧𝐭 𝐨𝐧 𝐭𝐡𝐞 𝐩𝐚𝐫𝐭 𝐨𝐟 𝐟𝐨𝐥𝐥𝐨𝐰𝐞𝐫𝐬 𝐠𝐢𝐯𝐞𝐬 𝐫𝐢𝐬𝐞 𝐭𝐨 𝐬𝐮𝐜𝐡 𝐪𝐮𝐞𝐫𝐢𝐞𝐬 𝐚𝐧𝐝 𝐢𝐝𝐞𝐚𝐬..
𝐀𝐧𝐝 𝐞𝐯𝐞𝐫𝐲 𝐫𝐞𝐥𝐢𝐠𝐢𝐨𝐧 𝐢𝐬 𝐛𝐚𝐬𝐞𝐝 𝐨𝐧 𝐅𝐚𝐢𝐭𝐡 𝐞𝐯𝐨𝐥𝐯𝐞𝐝 𝐨𝐯𝐞𝐫 𝐲𝐞𝐚𝐫𝐬,, 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐬𝐭𝐚𝐧𝐝𝐚𝐫𝐝 𝐭𝐞𝐱𝐭𝐬 𝐟𝐨𝐥𝐥𝐨𝐰𝐞𝐝 𝐚𝐬 𝐚𝐮𝐭𝐡𝐞𝐧𝐭𝐢𝐜 𝐚𝐫𝐞 𝐭𝐨 𝐛𝐞 𝐡𝐞𝐥𝐝 𝐚𝐬 𝐬𝐚𝐜𝐫𝐨𝐬𝐚𝐧𝐜𝐭..
𝐑𝐞𝐥𝐢𝐠𝐢𝐨𝐧 𝐧𝐞𝐞𝐝 𝐧𝐨𝐭 𝐛𝐞 𝐚𝐥𝐰𝐚𝐲𝐬 𝐫𝐚𝐭𝐢𝐨𝐧𝐚𝐥..
𝐈𝐧 𝐟𝐚𝐜𝐭 𝐞𝐯𝐞𝐫𝐲 𝐫𝐞𝐥𝐢𝐠𝐢𝐨𝐧 𝐡𝐚𝐬 𝐞𝐯𝐨𝐥𝐯𝐞𝐝 𝐟𝐫𝐨𝐦 𝐬𝐢𝐭𝐮𝐚𝐭𝐢𝐨𝐧𝐬 𝐰𝐡𝐞𝐫𝐞 𝐭𝐡𝐞 𝐫𝐚𝐭𝐢𝐨𝐧𝐚𝐥 𝐚𝐩𝐩𝐫𝐨𝐚𝐜𝐡 𝐝𝐢𝐝 𝐧𝐨𝐭 𝐫𝐞𝐚𝐥𝐥𝐲 𝐰𝐨𝐫𝐤 𝐚𝐧𝐝 𝐦𝐚𝐧 𝐟𝐞𝐥𝐭 𝐡𝐞𝐥𝐩𝐥𝐞𝐬𝐬.
𝐍𝐨𝐰 𝐦𝐚𝐧𝐲 𝐧𝐞𝐰 𝐜𝐮𝐥𝐭𝐬 𝐚𝐧𝐝 𝐦𝐨𝐯𝐞𝐦𝐞𝐧𝐭𝐬 𝐚𝐫𝐞 𝐦𝐮𝐬𝐡𝐫𝐨𝐨𝐦𝐢𝐧𝐠 𝐭𝐨 𝐬𝐮𝐢𝐭 𝐭𝐡𝐞 𝐫𝐢𝐬𝐞 𝐨𝐟 𝐬𝐨𝐦𝐞 𝐧𝐞𝐰 𝐦𝐚𝐧/𝐰𝐨𝐦𝐚𝐧 𝐠𝐨𝐝𝐬.. 𝐚𝐧𝐝 𝐭𝐡𝐞 𝐞𝐩𝐢𝐜𝐬 𝐚𝐧𝐝 𝐩𝐮𝐫𝐚𝐧𝐚𝐬 𝐠𝐞𝐭 𝐭𝐚𝐦𝐩𝐞𝐫𝐞𝐝 𝐟𝐨𝐫 𝐭𝐡𝐚𝐭
𝐂𝐚𝐧 𝐰𝐞 𝐚𝐜𝐜𝐞𝐩𝐭 𝐢𝐭?
𝐎𝐟 𝐜𝐨𝐮𝐫𝐬𝐞,
𝐈𝐭 𝐢𝐬 𝐚 𝐟𝐫𝐞𝐞 𝐜𝐨𝐮𝐧𝐭𝐫𝐲..
𝐒𝐨𝐦𝐞 𝐟𝐨𝐨𝐝 𝐟𝐨𝐫 𝐭𝐡𝐨𝐮𝐠𝐡𝐭..
𝐄𝐯𝐞𝐧 𝐲𝐨𝐮𝐫 𝐎𝐨𝐫𝐮𝐛𝐡𝐚𝐧𝐠𝐚𝐦 𝐨𝐫 𝐊𝐚𝐫𝐧𝐚𝐛𝐡𝐚𝐫𝐚𝐦 𝐨𝐟 𝐁𝐡𝐚𝐬𝐚 𝐚𝐫𝐞 𝐣𝐮𝐬𝐭 𝐚𝐝𝐚𝐩𝐭𝐚𝐭𝐢𝐨𝐧𝐬.. 𝐓𝐡𝐞 𝐩𝐨𝐞𝐭 𝐰𝐨𝐮𝐥𝐝 𝐡𝐚𝐯𝐞 𝐛𝐨𝐫𝐫𝐨𝐰𝐞𝐝 𝐭𝐡𝐞 𝐬𝐞𝐞𝐝 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐬𝐭𝐨𝐫𝐲 𝐟𝐫𝐨𝐦 𝐞𝐩𝐢𝐜 𝐨𝐫 𝐩𝐮𝐫𝐚𝐧𝐚𝐦 𝐛𝐮𝐭 𝐭𝐡𝐞 𝐫𝐞𝐩𝐨𝐫𝐭𝐢𝐧𝐠 𝐢𝐬 𝐝𝐞𝐯𝐢𝐚𝐧𝐭 𝐟𝐫𝐨𝐦 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 𝐭𝐞𝐱𝐭 𝐢𝐧 𝐦𝐚𝐧𝐲 𝐫𝐞𝐬𝐩𝐞𝐜𝐭𝐬..
𝐁𝐮𝐭 𝐨𝐟𝐭𝐞𝐧 𝐥𝐢𝐭𝐞𝐫𝐚𝐫𝐲 𝐨𝐫 𝐬𝐩𝐢𝐫𝐢𝐭𝐮𝐚𝐥 𝐜𝐨𝐦𝐦𝐞𝐧𝐭𝐚𝐫𝐢𝐞𝐬 𝐚𝐫𝐞 𝐝𝐢𝐬𝐡𝐞𝐝 𝐨𝐮𝐭 𝐢𝐧 𝐬𝐨𝐜𝐢𝐚𝐥 𝐦𝐞𝐝𝐢𝐚 𝐰𝐢𝐭𝐡𝐨𝐮𝐭 𝐟𝐮𝐥𝐥𝐲 𝐫𝐞𝐚𝐝𝐢𝐧𝐠 𝐭𝐡𝐞 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 𝐯𝐞𝐫𝐬𝐢𝐨𝐧𝐬..
𝐓𝐡𝐚𝐭 𝐢𝐬 𝐟𝐫𝐚𝐮𝐠𝐡𝐭 𝐰𝐢𝐭𝐡 𝐝𝐚𝐧𝐠𝐞𝐫..
𝐅𝐨𝐫 𝐞𝐱𝐚𝐦𝐩𝐥𝐞 𝐑 𝐒 𝐌𝐚𝐧𝐨𝐡𝐚𝐫 𝐦𝐚𝐝𝐞 𝐑𝐚𝐯𝐚𝐧𝐚 𝐚 𝐇𝐞𝐫𝐨 𝐢𝐧 𝐡𝐢𝐬 𝐝𝐫𝐚𝐦𝐚𝐬.. 𝐇𝐞 𝐢𝐬 𝐟𝐫𝐞𝐞 𝐭𝐨 𝐝𝐨 𝐭𝐡𝐚𝐭... 𝐁𝐮𝐭 𝐦𝐚𝐧𝐲 𝐩𝐞𝐨𝐩𝐥𝐞 𝐚𝐟𝐭𝐞𝐫 𝐬𝐞𝐞𝐢𝐧𝐠 𝐭𝐡𝐞 𝐝𝐫𝐚𝐦𝐚 𝐬𝐭𝐚𝐫𝐭𝐞𝐝 𝐭𝐨 𝐭𝐡𝐢𝐧𝐤 𝐭𝐡𝐚𝐭 𝐡𝐢𝐬 𝐝𝐢𝐚𝐥𝐨𝐠𝐮𝐞𝐬 𝐰𝐞𝐫𝐞 𝐛𝐚𝐬𝐞𝐝 𝐨𝐧 𝐑𝐚𝐦𝐚𝐲𝐚𝐧𝐚𝐦 𝐢𝐧 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥.. 𝐓𝐡𝐚𝐭 𝐢𝐬 𝐢𝐧𝐭𝐞𝐥𝐥𝐞𝐜𝐭𝐮𝐚𝐥 𝐛𝐫𝐚𝐢𝐧𝐰𝐚𝐬𝐡..

Ramayana of Valmiki is wonderful beyond words..



Ramayana of Valmiki is wonderful beyond words..
Not just as the story of Rama etc.
A very clear picture of what India....
from the Northern Plains to the South was at that period..
what was the lifestyle of all types of people
which were all the types of floweres, animals, trees,,
The Geogrpahy. of India of that period . name and . location of cities, forests, rivers, lakes mountains..
The Dharmas and jursiprudence of the period..
It is a really marvel..It is an Itihasam..
Of course Mahabharatham too covers all these.. But Vamiki looks more realistic and less given to exaggeration..
We see more down to earth people in Ramayanam while the characters in mahabharatham seem to have larger than life profiles.
Even Rama confesses that He is just a man or He is considering himself just as an ordinary man..
आत्मानं मानुषं मन्ये रामं दशरथात्मजम..
Reading the epic is a heartening experience..
One is awestuck at the genius of the author and chronicler, Sage Valmiki..

Of course, this too shall pass, and there would be brightness



There are various stages in one's life.. and in the life of countries too..
on some occasions things would all happen to the advantage and the man or the country would look powerful too..
But everything will get drained off during some periods.
That is unavoidable..
Of course, there will be some purging, some loss and those who survive stoically, would prosper again too..
But quite unlike the earlier spells, the mankind seems to have become too arrogant and too selfsure in the present lull of security , and had started to feel that they cannot be defeated.. Now the tables are turned..
Of course, this too shall pass, and there would be brightness. But who among us are going to be there to see that light..
It is a big question..
Let us appeal to Krishna to see us through.. that is all.

There is nothing wrong in pursuing what appeals to us



If you spread your antenna wide the "how' and "why" both would unravel themselves.
.And shorn of the peripheral fluff both "why" and "how" will converge.
That experience will happen sooner or later.
There is nothing wrong in pursuing what appeals to us.
A man walks with two legs a bird flies with its wings a fish swims but all are just moving towards what they trust as worth pursuing.
We may not know the goal but the Supreme being knows where we should go.
We just pretend to be clever and try to alter His program.
We cannot succeed there

Ananda, Kardama and Chikleeta



A question was put to me..
This mantram quoted below is from the ഉത്തര ഭാഗം of Sree Sooktam as contained in RS Vadhyar's Book പുണ്യാഹവാചനവിധി.
ആനന്ദ: കർദ്ദമ ശ്രീദ-
ശ്ചിക്ലീത ഇതി വിശ്രുതാ:
ഋഷയ: ശ്രിയ:പുത്രാശ്ച
ശ്രീദേവി ദേവതാ മതാ:
I find that Ananda, Kardama and Chikleeta are the three Rishis of the Sooktam. I am unable to understand the significance of ശ്രീദ: and മതാ: It is noted that ശ്രീദ: is giver of wealth. I am not aware of any പാഠഭേദം for this. Kindly help me Sir to learn the meaning when time permits
My answer...
അർത്ഥം
ആനന്ദൻ കർദ്ദമൻ ശ്രീദൻ ചിക്ളീതൻ എന്നീ ഋഷിമാർ ശ്രീയായ മഹാലക്ഷ്മിയുടെ പുത്രന്മാരെന്ന നിലയിൽ പ്രസിദ്ധരാണ്. സമ്പത്തിൻറെ അധിദേവതയായി ശ്രീദേവി ബഹുമാനിക്കപ്പെടുന്നു.
ശ്രീദൻ..പണം നൽകുന്നവൻ എന്നത് ചിക്ലീതൻ എന്ന വാക്കിൻറെ വിശേഷണം ആയും എടുക്കാം.
ചിക്ലീതൻ നാണയത്തിൻറെ അധിപനാണ്. പണത്തിന് പലരും ചിക്കിലി എന്നു പറയുന്നത് കേട്ടിട്ടില്ല?
മതാ എന്ന വാക്കിന് കരുതപ്പെടുന്നവൾ എന്ന് അർത്ഥം
ഇത് ശ്രീസൂക്തത്തിന്നു ശേഷം ജപിക്കുന്ന ഒരു മന്ത്രഭാഗമാണ്. ചില പ്രദേശങ്ങളിൽ ഇത് ശ്രീസൂക്തം കഴിഞ്ഞ് ജപിക്കാറില്ല. പിന്നെ ആനന്ദൻ കർദ്ദമൻ ചിക്ലീതൻ എന്നീ മൂന്ന് പുത്രന്മാരാണ് ശ്രീദേവിയ്ക്ക് ഉള്ളതെന്ന് വിശ്വസിക്കപ്പെടുന്നു ഇത് ലക്ഷ്മീതന്ത്രം എന്ന വൈഷ്ണവ ഗ്രന്ഥത്തിൽ നിന്നാണ് മനസ്സിലാക്കുന്നത്