slanderer as well as listener share the sin

 

Kalidasa said this millenniums ago..

in Kumaarasambhavam..

In the words of Uma

न केवलं यो महतो अपभाषते शृणोति तस्मादपि यः स पापभाक्

na kevalm yo mahato apabhaashate shrunothi tasmaadapi yah sa paapabhaak..

meaning..

Not only a fellow who makes slanderous comments about a great person, but even one who happens to hear that spoken become a partner in the sin..

രണ്ടു മൂന്നു സഹസ്രാബ്ദങ്ങള്‍ക്ക് മുമ്പ് കവികുല സാര്‍വഭൌമനായ കാളിദാസന്‍ കുമാരസംഭവത്തില്‍ പറഞ്ഞു.

ന കേവലം യോ മഹാതോ അപഭാഷതേ ശ്രുണോതി തസ്മാദപി യഃ സ പാപഭാക്

മഹാന്മാരെക്കുരിച്ച് അപവാദവും നുണകളും പറഞ്ഞു നടക്കുന്നവന്‍ മാത്രമല്ല പാപി ആവുന്നത്, അത് കേട്ടുകൊണ്ടിരിക്കുന്ന ആള്‍ക്കും ആ പാപത്തിന്‍റെ പങ്ക് തീര്‍ച്ചയായും ലഭിക്കും.

Aparna, Uma,Parvati

 

पार्वतीमौषधीमेकामपर्णां मृगयामहे।

शूली हालाहलं पीत्वा यया मृत्युञ्जयोऽभवत्॥

pārvatīmauṣadhīmekāmaparṇāṁ mṛgayāmahe|

śūlī hālāhalaṁ pītvā yayā mṛtyuñjayo'bhavat||||

We have been searching the entire mountain range for a medicinal herb which has no leaves.. the herb that would relieve a person suffering from fatal pain in the stomach and save him from death.

Yes, we have found Parvathi, the Aparna. The Lord Shankara who wields a trident had faced instant death after drinking halahala the poison, but was saved from death by that beautiful damsel.

Here Shiva is called Shoolee the one who wields the trident. Shoolee also means the one who is afflicted with fatal pain in the stomach

Parvathi.. means the one who is born to the mountain.. The daughter of Himavan the mountain is also called aptly by that name

Aparna.. means a plant without leaves. Uma the Parvathi was called Aparna because she did penance to woo Lord Shiva .. and during the penance she refused to take even a leaf a day as food..

Mrityunjaya.. The person who was relieved of death.. the patient Lord Shiva who destroyed even the God of death Yama is famously called Mrityunjaya

Uma is indeed Parvathi Aparna.. just like a leafless herb born in the mountain relieving a patient of pain in the stomach, Uma the Aparna prevented sure destruction to Lord Shiva by holding on to his neck tight when he drank the poison Halahalam during the churning of the Milky ocean

So mother Uma is the medicine Aparna who relieves us of sure destruction, no doubt..

 

 

 

accept realities if you are genuinely wise

 

अनागतं यन्न ममेति विद्यादतिक्रान्तं यन्न ममेति विद्यात्।

दिष्टं बलीय इति मन्यमानास्ते पण्डितास्तत्सदां स्थानमाहुः॥

महाभारते शान्तिपर्वे १०४-२२

anāgataṁ yanna mameti vidyādatikrāntaṁ yanna mameti vidyāt|

diṣṭaṁ balīya iti manyamānāste paṇḍitāstatsadāṁ sthānamāhuḥ||

mahābhārate śāntiparve 104-22

If one is realistic enough to accept that what has not happened, what has not been attained is not his

If one is sufficiently matter of fact in his realization that whatever that has happened is not in his control

and

If he realized that the facts and circumstances and serenditpity as it is obtaining in the immediate present is the decisive and powerful motive force in life

Then he is the really learned person

And he would definitely occupy a very respectable place in the array of good and sensible persons.

From Mahabharatham.

The power of penance is impossible to defeat.

यदुष्करं यद्दुरापं यद्दुर्ग यच्च दुस्तरम् । 

तत्सर्वं तपसा प्राप्यं तपो हि दुरतिक्रमम् ॥'

 yaduṣkaraṃ yaddurāpaṃ yaddurga yacca dustaram । 

tatsarvaṃ tapasā prāpyaṃ tapo hi duratikramam ॥'

Parvathi the daughter of Himavan wants to woo the Lord Shankara as her life partner. After the Daksha episode and the self immolation of Sati, the Lord has become introvert and completely averse to worldly life and even the machinations of the Lord of Love Kamadeva could not make any dents into the steely determination towards celibacy on the part of the Supreme Lord.

It is in this backdrop that Parvathi is making her plans to gain a place in the heart of the Lord.

This situation is described in canto 5 of Kumarasambhavam of Kalidasa.

Penance, hard, dedicated, concerted penance alone would ensure for her success in her Mission. Here the quote from Manusmriti 11-238 is given by the commentator.

Whatever task that is impossible to perform, whatever destination that is impossible to reach, whatever place which is difficult to enter and pass through, whatever hurdle that is difficult to overcome, all that can be tackled by deep penance. The power of penance is impossible to defeat.

यद् दुष्करं अस्ति what is extremely difficult to do यद् दुरापं अस्ति what destination is difficult to attain यद् दुर्गं अस्ति which place is difficult to reach or negotiate यद् दुस्तरं अस्ति which hurdle is difficult to overcome तत् सर्वं all that तपसा साध्यं भवति can be tackled by penance तपः दुरतिक्रममं हि the power of penance is impossible to defeat.

sree saraswati stuthi

 .

. श्रीसरस्वती स्तुति..

या कुन्देन्दु- तुषारहार- धवला या शुभ्र- वस्त्रावृता

या वीणावरदण्डमन्डितकरा या श्वेतपद्मासना ॥

या ब्रह्माच्युत- शंकर- प्रभृतिभिर्देवैः सदा पूजिता

सा मां पातु सरस्वती भगवती निःशेषजाड्यापहा ॥॥ १॥॥

दोर्भिर्युक्ता चतुर्भिः स्फटिकमणिमयीमक्षमालां दधाना

हस्तेनैकेन पद्मं सितमपि च शुकं पुस्तकं चापरेण ॥

भासा कुन्देन्दु- शंखस्फटिकमणिनिभा भासमानाऽसमाना

सा मे वाग्देवतेयं निवसतु वदने सर्वदा सुप्रसन्ना ॥॥ २॥॥

आशासु राशी भवदंगवल्लि

भासैव दासीकृत- दुग्ध सिन्धुम् ॥

मन्दस्मितैर्निन्दित- शारदेन्दुं

वन्देऽरविन्दासन- सुन्दरि त्वाम् ॥॥ ३॥॥

शारदा शारदाम्बोजवदना वदनाम्बुजे ॥

सर्वदा सर्वदास्माकं सन्निधिं सन्निधिं क्रियात् ॥॥ ४॥॥

सरस्वतीं च तां नौमि वागधिष्ठातृ- देवताम् ॥

देवत्वं प्रतिपद्यन्ते यदनुग्रहतो जनाः ॥॥ ५॥॥

पातु नो निकषग्रावा मतिहेम्नः सरस्वती ॥

प्राज्ञेतरपरिच्छेदं वचसैव करोति या ॥॥ ६॥॥

शुद्धां ब्रह्मविचारसारपरमा- माद्यां जगद्व्यापिनीं

वीणापुस्तकधारिणीमभयदां जाड्यान्धकारापहाम् ॥

हस्ते स्पाटिकमालिकां विदधतीं पद्मासने संस्थितां

वन्दे तां परमेश्वरीं भगवतीं बुद्धिप्रदां शारदाम् ॥॥ ७॥॥

वीणाधरे विपुलमंगलदानशीले

भक्तार्तिनाशिनि विरिंचिहरीशवन्द्ये ॥

कीर्तिप्रदेऽखिलमनोरथदे महार्हे

विद्याप्रदायिनि सरस्वति नौमि नित्यम् ॥॥ ८॥॥

श्वेताब्जपूर्ण- विमलासन- संस्थिते हे

श्वेताम्बरावृतमनोहरमंजुगात्रे ॥

उद्यन्मनोज्ञ- सितपंकजमंजुलास्ये

विद्याप्रदायिनि सरस्वति नौमि नित्यम् ॥॥ ९॥॥

मातस्त्वदीय- पदपंकज- भक्तियुक्ता

ये त्वां भजन्ति निखिलानपरान्विहाय ॥

ते निर्जरत्वमिह यान्ति कलेवरेण

भूवह्नि- वायु- गगनाम्बु- विनिर्मितेन ॥॥ १०॥॥

मोहान्धकार- भरिते हृदये मदीये

मातः सदैव कुरु वासमुदारभावे ॥

स्वीयाखिलावयव- निर्मलसुप्रभाभिः

शीघ्रं विनाशय मनोगतमन्धकारम् ॥॥ ११॥॥

ब्रह्मा जगत् सृजति पालयतीन्दिरेशः

शम्भुर्विनाशयति देवि तव प्रभावैः ॥

न स्यात्कृपा यदि तव प्रकटप्रभावे

न स्युः कथंचिदपि ते निजकार्यदक्षाः ॥॥ १२॥॥

लक्ष्मिर्मेधा धरा पुष्टिर्गौरी तृष्टिः प्रभा धृतिः ॥

एताभिः पाहि तनुभिरष्टभिर्मां सरस्वती ॥॥ १३॥॥

सरसवत्यै नमो नित्यं भद्रकाल्यै नमो नमः

वेद- वेदान्त- वेदांग- विद्यास्थानेभ्य एव च ॥॥ १४॥॥

सरस्वति महाभागे विद्ये कमललोचने ॥

विद्यारूपे विशालाक्षि विद्यां देहि नमोस्तु ते ॥॥ १५॥॥

यदक्षर- पदभ्रष्टं मात्राहीनं च यद्भवेत् ॥

तत्सर्वं क्षम्यतां देवि प्रसीद परमेश्वरि ॥॥ १६॥॥

॥॥ इति श्रीसरस्वती स्तोत्रं संपूर्णं॥॥

if a person exhibits deceit or treachery in the use of words, then he is the burgler

 

वाच्यर्था नियता सर्वे वाङ्मूला सुविनिःसृताः।

तान्तु स्तेन्यद्वाचं स सर्वस्तेनकृन्नरः॥

मनुस्मृत्यां २-२५६ २५७

vācyarthā niyatā sarve vāṅmūlā suviniḥsṛtāḥ|

tāntu stenyadvācaṁ sa sarvastenakṛnnaraḥ||

manusmṛtyāṁ 2-256 257

All the transactions and activities of human beings are entirely dependent on words, right usage of words. Words are the vehicles through which ideas and ideals are getting conveyed properly from one human being to another. Therefore if a person uses deceit or treachery in the use of words, then he is the burgler and destroyer of everything.

Through using wrong words, through using words in the wrong way at the wrong time one incurs the sins attributable to a burglar according to Manusmriti.

It is actually not merely a sin, use of wrong words is toxic to the society altogether.

Neither the darkness nor the sun would ever take rest

 

जगतोऽप्यपकृत्युपकृतौ खल सत्पुरुषौ न तृप्तिं आयातः।

ग्रसते हि तमो भुवनं सविता अपि सदा प्रकाशयति॥

ravigupta   

jagato'pyapakṛtyupakṛtau khala satpuruṣau na tṛptiṁ āyātaḥ|

grasate hi tamo bhuvanaṁ savitā api sadā prakāśayati||

Lokasamvyavahaarapravritti of Ravi Gupta

In the matter of creating disadvantages or providing benefits to the world, neither the evil minded fellows nor thegreat people with spontaneous goodwill for one and all get entirely satisfied. ( The evil people never would think that the harm they cause is sufficient and the great souls would never be satisfied with the noble activities they engage themselves in with the aim to spread happiness everywhere). See, the darkness always covers the whole earth, and would never stop doing it. At the same time the Sun would continue to shed bright light over the surface of the earth for every and ever. Neither the darkness nor the sun would ever take rest.

जगतः to this world, अपकृति disadvantages, misdeeds उपकृतौ helping, giving advantges,अपि too खल people of nasty and evil mind सत्पुरुषौ great people तृप्तिं न आयातः never get satisfied

तमः the darkness भुवनं the earth ग्रसते covers हिindeed सविता the sun अपि too सदा always प्रकाशयति gives light, brighens us the earth

ജഗതോഽപ്യപകൃത്യുപകൃതൌ ഖല സത്പുരുഷൌ ന തൃപ്തിം ആയാതഃ|

ഗ്രസതേ ഹി തമോ ഭുവനം സവിതാ അപി സദാ പ്രകാശയതി||

ലോകസംവ്യവഹാരപ്രവൃത്തി - രവി ഗുപ്തന്‍

ലോകത്തിലുള്ള മനുഷ്യര്‍ക്ക് ദോഷം ചെയ്യുന്ന കാര്യത്തിലായാലും ലോകത്തെ നന്മ നിറഞ്ഞ സേവനങ്ങള്‍ കൊണ്ട് നിറയ്ക്കുന്ന കാര്യത്തിലായാലും അതാതു വിഷയങ്ങളില്‍ ഏര്‍പ്പെട്ടിരിക്കുന്ന ദുഷ്ടന്മാര്‍ക്കോ നന്മ നിറഞ്ഞ സജ്ജനങ്ങല്‍ക്കോ ഒരു വിധത്തിലും തൃപ്തി ഉണ്ടാവാറില്ല. ദുഷ്ടന് എത്ര ദോഷം ചെയ്താലും തൃപ്തി വരില്ല. കൂടുതല്‍ അപകടങ്ങള്‍ എങ്ങിനെ ഉണ്ടാക്കാമെന്ന കാര്യത്തിലായിരിക്കും അയാളുടെ നോട്ടം. സജ്ജനങ്ങലാവട്ടെ എത്ര നല്ല കാര്യങ്ങള്‍ ചെയ്തു കഴിഞ്ഞാലും അതിലൊന്നും തൃപ്തി വരാതെ കൂടുതല്‍ നന്മ ചെയ്യുവാന്‍ എന്നും ജാഗരൂകരായി നില്‍ക്കും.

ഇരുട്ടിനെ ശ്രദ്ധിക്കൂ. അത് എത്ര ഇല്ലാതാക്കാന്‍ ശ്രമിച്ചാലും തരാം കിട്ടിയാല്‍ പിന്നെയും പിന്നെയും കടന്നു വന്നു അന്ധകാരം പരത്തും. അതേ സമയം സൂര്യന്‍ ആവട്ടെ, ഒരിക്കലും തളരാതെ ഭൂമിയില്‍ എല്ലായിടത്തും പ്രകാശം പരത്തിക്കൊണ്ടേയിരിക്കും. ഇരുട്ടിനും തൃപ്തിയോ വിശ്രമമോ ഉണ്ടാവില്ല. സൂര്യനും തൃപ്തിയും വിശ്രമവും ഒരിക്കലും ഉണ്ടാവില്ല.

We have to persist with the process of stabilization of mind too with diligence

 

It would appear that the human mind is a rough uneven and perhaps ungenial terrain.

Diligent and purposeful cleaning and even forced polishing and grinding for protracted periods may render the surface somewhat level and plain for some limited periods.

However, the mind would revert to its odd and even quixotic ways.

We can opt to subject our minds too to such cleaning process at regular intervals and remain sane at least for some short periods.

Nevertheless, the distortion sets in soon, the muck returns and we may have to use the scrubber and soap again.

It is like the police officer chasing the thief.

The police officer succeeds sometimes and the thief too escapes at other times.

The process is without end.

We never stop taking bath or brushing the teeth as long as we are alive and sane.

We have to persist with the process of stabilization of mind too with the same diligence.

where there is a walk, there is a fall

 

I feel utterly miserable, thoroughly dissatisfied and filled with a nagging feel of inadequacy and self-doubt every time I read back what I have written.

The same feeling of remorse overtakes me when I ponder over most of the activities undertaken by me.

Many errors of commission and omission could have been avoided with a wee bit more of alertness.

Excessive sense of self-importance, self-assuredness coupled with laziness and lethargy has played the spoilsport.

A sort of arrogant but baseless feeling that most of the people around are not at all smart or at least are not smart enough, had prodded me, lulled me into sure shot pitfalls.

Yes, every review, every revision, makes me feel ashamed, contemptuous of myself, my own actions.

Anyway, will that feeling of revulsion about my own ineptness stop me from committing further follies?

No, I trudge ahead, with more  follies, falls, fractures, fall again, repeatedly.

Why sould I give suggestions and directions to Him, when I do not really know what I am and what is good for me?

 

Some thoughts disturb me.

Is making a prayer to the Supreme One, or the one we presume as Suprme Controller of every mometnt, every action, and every thought in our existence necessary, relevant, or effective.?

Of course to have belifef or faith in the existence of such a power lies beyond the radar of verification by human intellect..we simply do not have any evidence about such power, either positively or negatively.

Even if we agree to believe the existnce of such a power how can we be sure that the such being is benevolent and means only good for all of us? In addition, if that power is genuinely all powerful and has the will and determination to regulate the universe with laser-sharp precision how can we convince ourselves that such power will deem it fit to relax its ways merely because some weak being cries out. In fact, even minor deviations in the wide canvas of its/His activities covering the past, present ad future can have ripple effects upsetting very huge schemes.

Yes, making prayers to that Being is a very selfish act. We are causing disturbance to Him. In addition, we are asking for many favours without even knowing whether such entreaties are right,proper and beneficial for ourselves and others too.

These questions bother me endlessly.

I am a believer.

Therefore I will not challenge the existence of that great power. However I feel, I should not make any prayers or entreaties because such pleadings would casue ditrurbance and stress to Him. Besides He may not answer my prayer too.

Of course I can choose to chant the Divine name, in whatever manner I know it, I can focus my thoughts on that Being in whatever form I can conceive and simply leave the course of events to His sweet will and pleasure.

Why sould I give suggestions and directions to Him, when I do not really know what I am and what is good for me?

breaking the law-- Kakka Raman and Vishnu Pattar

Kakka Raman and Vishnu Pattar Break the law.

Kaakka Rama Iyer had a very close friend by name Ananthakrishna Iyer.. Some say that Ananthakrishna Iyer had been in Ceylon for sometime and there was another school of thought that he was a peon in a British company which did business in slaughtering animals and exporting the flesh. Whatever it may be the man had become very pious when he landed up in our agraharam, but he had no place to live. So Rama Iyer gracefully volunteered to offer the Iyer number two the privilege of occupying the open thinnai of Kakkais house as a dwelling place. Ananthankrishna Iyer sported a very huge oordhwapundram (naammam) and in the performing his make up operation was a sight to see. The village urchins would crowd around him while he deftly pasted namakkatti on his palm and drew and big U on hide wide forehead, followed by a long red line in the internal bisecting area using thirummannu.. And one the makeup was finished, he looked just like Mahavishnu and hence the village people always called him Vishnu Pattar when he was not present within earshot.

Kakkai and Vishnu were a professional pair. They always went together for partaking in Sraadhams or getting Dakshina or dhaanam on good or bad occasions.

One day they went for Sraadham in Pallipuram village. It was almost five miles from our village. You must remember it was almost 45 years ago and there were not many buses and the Laurel and Hardy could not afford to pay the busfare also. They had to cross an open railway line near palakkad town railway station and the successfully negotiated Lakshman Rekha in the morning during their onward Journed. But while returning after sraadhdham, they again crossed the railway line and was accosted by a railway policeman. The innocent Brahmins did not know that crossing the railway track and making the railway premises as a thoroughfare was a punishable offence. Had they told the policeman that they did not know the law and apologized, he would have left them go. However in their innocent haughtiness, they told him to mind his business and that they were not afraid of any police, especially railway police. The enraged policeman booked a case against them for trespassing and gave a summons directing them to attend the sub-magistrates court one week later and let them go. The poor Brahmins could have given some wrong names abd address and got away with it but they were too innocent.

On the day of the great trial the duo, clad in soman and uthareeyam, Mr Vishnu sporting naamam and Mr Raman filling his forehead with three broad white lines of Viboothy, presented themselves in the Court very early in the morning. The magistrate arrived in due course and seeing two Brahmins standing in the courtyard (the magistrate was also an Iyer), said that there was no sraadham or tarpanam being conducted in the court. The Brahmins said they had been booked by railway police and there was a case against them.

Finally the case was called, and R and V presented themselves in the dock. The magistrate asked them whether they had committed any offence for which they stated in union that they had done nothing but had only crossed the railway line. Even at this stage they were not aware that this was an offence. The magistrate could have let them free had they sought partdon. But they would not do it because they could not dream of any crime being committed by them. Ultimately the Magistrate reluctantly fined them eight anna each.

And once the fine was ordered, the two poor Brahmins could leave the court only after paying the fine and eight anna each was far beyond their capacity to pay. They were pleading with everybody requesting that they be allowed to go. Nothing worked.

Finally the magistrate came to know of it and he did a very wonderful thing. He took a one rupee coin from his own pocket and asked the court clerk to issue the receipt for the fine to Mr Kakkai and Mr Vishnu. May be Vishnu rode the Kaakkai vahanam on that day.--

।श्रीकृष्णो रक्षतु।

|śrīkṛṣṇo rakṣatu|

Have a nice and happy day

with profound respect and warm regards

K V Ananthanarayanan

blog   http://kanfusion.blogspot.com/

कृष्णात् परं किमपि तत्वं अहं न जाने"

All the penance accumulated in a lifetime just get destroyed by indulging in worldly carnal desires even for a few moments

 

यदर्जितं वै वयसाऽखिलेन ध्यानं तपो ज्ञानमुखं च सत्यम्।

क्षणेन सर्वं प्रदहत्यहो तद् कामो बली प्राप्य छलं यतीनाम्॥

हृदय प्रदीप

yadarjitaṁ vai vayasā'khilena dhyānaṁ tapo jñānamukhaṁ ca satyam|

kṣaṇena sarvaṁ pradahatyaho tad kāmo balī prāpya chalaṁ yatīnām||

hṛdaya pradīpa

The sacred wealth of penance, the results of deep contemplation, the truthfulness which is the hallmark of great knowledge and erudition, all these great virtues earned by great sages through sincere pursuit through the whole lifetime , would be destroyed as if burned to ashes by the evil working of the virtually irresistible Kama who makes his deceptive appearance as a benevolent person and instigates base longing for worldly carnal pleasure .

All the penance accumulated in a lifetime just get destroyed by indulging in worldly carnal desires even for a few moments.

अखिलेन in the course of a whole वयसा lifetime अर्जितं वै indeed earned, accumulated यतीनां belonging to great saints, तपः penance ध्यानं meditation ज्ञानमुखं सत्यं truthfulness which is the mouthpiece of knowledge च सर्वं all put together बली the powerful, formidable, irresisiticble कामः the yearning after worldly pleasures, kaama the instigagor of the base tendencies च्छलं प्राप्य reaching out, attacking from the back क्षणेन in a split second अहो प्रदहति alas destroys, burns off

യദര്‍ജിതം വൈ വയസാഽഖിലേന ധ്യാനം തപോ ജ്ഞാനമുഖം ച സത്യം|

ക്ഷണേന സര്‍വ്വം പ്രദഹത്യഹോ തദ് കാമോ ബലീ പ്രാപ്യ ഛലം യതീനാം||

ഹൃദയ പ്രദീപ

യതികളും യോഗികളും മഹര്ഷികളും അവരുടെ ജീവിതകാലം മുഴുവനുള്ള അശ്രാന്ത പരിശ്രമത്തിലൂടെ സ്വരൂപിച്ചു കൂട്ടിയ പാവനമായ തപസ്സും, ധ്യാനത്തിന്റെ ശക്തിയും സത്യം മുഖമുദ്രയാക്കിയ ജ്ഞാനവും എല്ലാം ശക്തനായ കാമന്‍ എന്ന ചങ്ങാത്തം നടിച്ചു പ്രത്യക്ഷപ്പെടുന്ന വഞ്ചകന്‍ , മനസ്സില്‍ കാമവും ആസക്തിയും ആക്രാന്തവും എല്ലാം കുത്തിത്തിരുകി ചിന്തകളെ വഴിതെറ്റിക്കുന്നവന്‍, അവന്‍റെ നീചമായ പ്രേരണയും പ്രവര്‍ത്തനവും കൊണ്ട് , അത് വളരെ കുറച്ചു നിമിഷങ്ങള്‍ക്ക് മാത്രമായാല്‍ പോലും, ഇല്ലാതാക്കി, ചുട്ടു ചാമ്പലാക്കി അത്തരം മഹത്തുക്കളെ പോലും അധഃപതനത്തിന്‍റെ പാതയില്‍ തള്ളിവിടാറുണ്ട്

കാമം വിഷയാസക്തി എന്നീ ചാപല്യങ്ങളുടെ നിമിഷങ്ങള്‍ മാത്രമുള്ള പ്രവര്‍ത്തനം പലപ്പോഴും ഒരു ജീവിതകാലം മുഴുവന്‍ നല്ല നിലയില്‍ പ്രവര്‍ത്തിച്ചു നേടിയെടുത്ത നന്മയും പുണ്യവും എല്ലാം തീരേ ഇല്ലാതാക്കും.

Relevance of Bagavat Gita in the modern era

 Relevance of Bagavat Gita  in the modern era

Bagvat gita, is a text of eternal value even if its authorship by the JagatGuru Sri Krishna is not consedered for a momemt.

The greatest warrior of the generation, on whose individual prowess the entire fate of the honour of Pandavas and redeeming of the self respect of the tragic victim of all sorts of humiliations that could be heaped on a female, Draupadi, hinges, the incomparable Arjuna develops a sort of psychological and physical burnout at the vital moment when he is required to perform… and where failure of this one person would herald annihilation to his own brothers, wife and kinsmen and the eternal fame he had accumulated over a lifetime. He is suddenly on the verge of collapse, shorn off all bravado and dropping his divine bow and perspiring profusely, he just collapsed on the floor of his chariot like a lame duck cut on its throat by a butcher. His alter ego, Krishna, the most valorous fighter of all times even though his role is limited to a charioteer wielding the whip handle is now willy nilly forced to set right everything . For this he has to muster all his multifarious capabilities, that of a friend, psychologist, adept in scriptures, adept in lifestyle studies

( yogas) and ultimately revelation of the divine fountainhead. How Krishna managed it and how he transformed Arjuna and persuaded and prompted him to declare repeatedly’ “ my mental indecisiveness and physical debilities have vanished, my intellect is rejuvenated, and I am standing before you eagerly awaiting your orders which I am bound to execute”.

How LORD KRISHNA achieved this, is a matter of relevance not only to the storyline of the epic Mahaharatha, but to the healthy existence of the human race in all its sanity till this day and for the days to come. This is the relevance of Gita to modern man.

There are many quintessential statements by the Lord, Arjuna and others which stand out and indicate the real import of the philosophy of Geetha.

Let us see this verse uttered by Sanjaya:-

Yatra yogeswarah krishnah yatra paartho dhanurdharah

Tatra sreer vijayo boothir dhruvaaneethir mahtirmamama

यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः।

तत्र श्रीर्विजयो भूतिर्ध्रुवानीतिर् मतिर्मम॥

Where the Yogswara that is Krishna and Arjuna wielding ganadeeva are present, there will not be any paucity for virtuous plentitude, victory self-satisfaction and righteousness.

One can see the raw power in the allegory of Arjuna, wielding weapons. If he is in full swing, what will happen? All enemies will be annihilates and all their terrestrial wealth would be confiscated. Raw power in action..

But in the presence of Geethacharya the Krishna, the indiscriminate application of power is impossible. The billion to the power of billion megatons of energy available in the tip of arjunas weapon can be triggered into action only with the implicit permission of the yogeswara Krishna. The meaning of the word yoga is too wide to be described in a few words. It will be elucidated in due course. But the usual simple meaning of yoga can be taken as the process of judicious mixture. The yogeswara Krishna brings in such admixture, neither too soft nor too punishing..

I am not quoting any managerial jargons here as I believe that people understand management if the jargons are avoided. If the lord had willed that gita should be full of clichés and jargons, he would have definitely done the needful.

Possession power with the wisdom to exercise it only when it is inevitable is one of the greatest principle of human life, life management or whatever it is called.

One has to record with regret that such a magnificent duo like Krishna and Arjuna were never again born. Krishna said “ Sambavaami Yugey, yugey” but he should come every time with his friend Arjuna the dynamite

even a person who is not really smart, would not venture to proceed with such activities

 

यस्मिन् कृते कर्मणि सौख्यलेशो दुःखानुबन्धस्य तथाऽस्ति नान्तः।

मनोऽभितापो मरणं हि यावत् मूर्खोऽपि कुर्याति खलु तन्न कर्म॥

हृदय प्रदीप

yasmin kṛte karmaṇi saukhyaleśo duḥkhānubandhasya tathā'sti nāntaḥ|

mano'bhitāpo maraṇaṁ hi yāvat mūrkho'pi kuryāti khalu tanna karma||

hṛdaya pradīpa

Some activities are like this. It would seem favourable to a small extent in the beginning. But in the long run there would be a lot of unfavourable consequences without end attached to such action. Often that action could cause pain and misery till our death. Even an idiot, even a person who is not really smart, would not venture to proceed with such activities. He should never engage in such acivities.

From the Jain Text Hrudaya Pradeepa

यस्मिन् in which कर्मंणि action, work कृते havingdone सौख्य लेशः a small, a wee little comfort, benfit तथा then दुःखानुबन्धस्य the attached misery अन्तः end नास्ति not मरणं हि तावत् till death मनो to the mind अभितापः utter disturbance, extremen misery एव प्रवर्तते only happens तं that कर्म work मूर्खः अपि even an idiot न कुर्याति would never venture into, should never venture

യസ്മിന്‍ കൃതേ കര്‍മണി സൌഖ്യലേശോ ദുഃഖാനുബന്ധസ്യ തഥാഽസ്തി നാന്തഃ।

മനോഽഭിതാപോ മരണം ഹി യാവത് മൂര്‍ഖോഽപി കുര്യാതി ഖലു തന്ന കര്‍മ॥

ഹൃദയ പ്രദീപ

ചില പ്രവൃത്തികൾ അങ്ങിനെയാണ്.

തുടങ്ങുമ്പോൾ, തുടങ്ങാൻ പരിപാടിയിടുമ്പോൾ കുറെയൊക്കെ ലാഭമോ നേട്ടമോ എല്ലാം കിട്ടി,കിട്ടും എന്നൊക്കെ തോന്നും.

പക്ഷെ ഒന്ന് ഇരുത്തി ചിന്തിച്ചാൽ മനസ്സിലാവും, തുടക്കത്തിലുള്ള നേട്ടങ്ങൾക്കു ശേഷം പിന്നീട് അതേ പ്രവൃത്തിയുടെ പരിണിതഫലമായി നീണ്ടകാലം നിലനിൽക്കുന്ന ദുഃഖങ്ങളുടെ ഒരു നീണ്ട നിര തന്നെ അഭിമുഖീകരിക്കേണ്ടി വന്നേക്കാം എന്ന്.

മരണം വരെ നമ്മെ വേട്ടയാടുന്ന, നമുക്ക് വേദനയും കഷ്ടങ്ങളും മാത്രം സമ്മാനിക്കുന്ന തിക്തഫലങ്ങൾ ഉണ്ടായേക്കാം .

ഇത് അറിഞ്ഞുകൊണ്ട് വലിയ സാമർഥ്യം ഇല്ലാത്ത മൂഡന്മാർ പോലും അത്തരം കാര്യങ്ങൾക്കായി ഇറങ്ങി പുറപ്പെടാറില്ല.

ഇറങ്ങി പുറപ്പെടരുത്.

ഹൃദയ പ്രദീപം എന്ന ജൈന ഗ്രന്ഥത്തില്‍ നിന്ന്.

dedication bordering on penance alone can render these effective

 

औषधान्यगदो विद्या दैवी च विविधा स्थितिः।

तपसेव प्रसिध्यन्ति तपस्तेषां हि साधनम्॥

महासुभाषितसङ्ग्रहे ८२६०

Manava Dharmashastra (Manusmriti)

auṣadhānyagado vidyā daivī ca vividhā sthitiḥ|

tapaseva prasidhyanti tapasteṣāṁ hi sādhanam||

mahāsubhāṣitasaṅgrahe 8260

Medicince, herbs, potions, and treatment in general would be effective only if the administration is pursued with keen dedication as if it is a penance

State of good health with no recurring ailments can be attained and maintained only if regimens and exercises intended to keep such robustness in place are pursued like a penance.

Education and knowledge can be gained only through sincere, relentless pursuit as if doing a penance.

Divine grace and favourable incidents based on luck would visit us only when we hold on to the Divinity like a penance

There is no easy path to achievement. Only through dedication, and relentless pursuit one can achieve the goals .. Only then he can exist with some comfort.

The quote comes from Manusmriti

Tapas can be interpreted in various ways. It is upto the reader to visualize tapas as sitting in a forest cross legged, with matted hair, clad in wooden bark, going without food and water and just following path of self mortification.. or as pursuit of ones own goal with pointed dedication, commitment, fairness, enthusiasm and sense of direction.

औषधानि medicines, potions herb अगदः state of good health, absence of physical distress, विद्या knowledge, education विविधा varius दैवी स्थितिः favourable and lucky situations in life च too तपसा through penance, through dedicated pursuit एव alone प्रसिध्यन्ति becomes possible . तेषां for their साधनं means of attainment तपः हि penance alone

ഔഷധാന്യഗദോ വിദ്യാ ദൈവീ ച വിവിധാ സ്ഥിതിഃ।

തപസേവ പ്രസിധ്യന്തി തപസ്തേഷാം ഹി സാധനം॥

മഹാസുഭാഷിതസംഗ്രഹേ ൮൨൬൦ മാനവ ധര്‍മശാസ്ത്രേ

ഔഷധങ്ങളും ചികിത്സയും എല്ലാം ഫലവത്താകണമെങ്കില്‍ അവ ഉള്‍ക്കൊള്ളുന്ന പ്രക്രിയ, ഏറെ ശ്രദ്ധയോടെ തപസ്സെന്ന പോലെ പിന്തുടരണം.

നല്ല ആരോഗ്യം, രോഗങ്ങളും ശാരീരിക അവശതകളും ഉണ്ടാവതിരിക്കുക എന്ന അവസ്ഥ നേടുവാനും ആ അവസ്ഥയില്‍ തുടര്‍ന്നുപോകുവാനും ആഗ്രഹിക്കുന്ന എങ്കില്‍ ഒരു തപസ്സെന്നപോലെ ഉന്മേഷവും കായികക്ഷമതയും നിലനിര്‍ത്തുവാന്‍ ഉതകുന്ന വ്യായമാങ്ങള്‍ പിന്തുടര്‍ന്നു കൊണ്ടേയിരിക്കണം.

പഠിപ്പും അറിവും ലഭിക്കണം എങ്കില്‍ അവയുടെ സമ്പാദനത്തിന്നായി ഒരു വ്രതം എന്നപോലെ ഏകാഗ്രതയോടെ അറിവിന്‍റെ സ്രോതസ്സുകള്‍ പിന്തുടരണം.

ദൈവാധീനവും അതുമൂലം ഉണ്ടാവുന്ന നന്മയും സൌഖ്യവും കൈവരണം എന്നുണ്ടെങ്കില്‍ ദൈവികമായ മാര്‍ഗ്ഗത്തില്‍ വിശ്വസ്തതയോടെ തപസ്യ അനുഷ്ടിക്കണം

ജീവിതത്തില്‍ നേട്ടങ്ങള്‍ കൈവരിക്കാന്‍ എളുപ്പ വഴികള്‍ ഒന്നുമില്ല.

പ്രതിബദ്ധതയോടെ, പ്രയത്നങ്ങളില്‍ നിന്ന് ഒരിക്കലും പിന്തിരിയാതെ മുന്നേറുക മാത്രമാണ് വിജയത്ത്തിലെയ്ക്കും സന്തോഷ്ത്തിലെക്കും ഉള്ള ഒരേ ഒരു മാര്‍ഗ്ഗം.

ഈ ശ്ലോകം മനുസ്മൃതി യില്‍ നിന്നാണ്.

തപസ്സ് എന്ന വാക്ക് കേള്‍ക്കുമ്പോള്‍ വായനക്കാരന്‍റെ മനസ്സില്‍ കാട്ടില്‍ ചമ്രം പടിഞ്ഞിരിക്കുന്ന, ജടയും മരവുരിയും ധരിച്ച താടി വളര്‍ത്തിയ ആഹാരവും വെള്ളവും ഉള്‍ക്കൊള്ളാതെ സ്വന്തം ശരീരത്തെ പീഡിപ്പിക്കുന്ന ഒരു വ്യക്തിയുടെ ചിത്രം തെളിഞ്ഞുവരാം.

പക്ഷെ ഇതാണോ തപസ് എന്ന കാര്യം താങ്കള്‍ക്ക് തന്നെ തീരുമാനിക്കാം.

തപസ് എന്ന വാക്കിനു ഏറെ മാനങ്ങള്‍ ഉണ്ട്.

നമ്മുടെ ലക്ഷ്യങ്ങള്‍ ഉദ്ദേശശുദ്ധിയോടെ സൂക്ഷിക്കാനും അവ നേടാന്‍ വേണ്ടി ഏകാഗ്രമായ പ്രതിബദ്ധതയോടെയും ഉത്സാഹത്തോടെയും തികഞ്ഞ ദിശാബോധത്തോടെയും കാലിടറാതെ മുന്നോട്ടു പോകുന്ന പ്രക്രിയയാണ് യഥാര്‍ത്ഥ തപസ്സ്

Some tiny ant in the presence of a huge mountain..

I have been reading lots and lots of books and listening to many speeches, religious or otherwise, and with every new thing I learn, 

I understand how little I know already.. 

and

how foolish I was in making statements in forums purveying my assumed erudition.. 

How silly I had been..

 There are very great and knowledgeable persons past or living, most of them outside Social Media.. 

A great eye opener .. 

An evidence as to how half-baked were my show of knowledge.. 

Some tiny ant in the presence of a huge mountain..

What to do.. I am clueless.

I have now reached a stage where I have lost my sense of proportion regarding desire to read..

I am simply deluged, drowned.. with no sight of escape.

And when I start reading something fresh, I see some references for further reading . Instinctively I go after those.. and travel in wide circles..

Thank God I have no action plan targets or limits like those we faced in the Taxation Department when I was working.

..

Many of the links friends send are fresh to me ..

This is so because there is no end limit for resources..

In fact I started reading Deekshiteeyam once again from start.. The language is lucid.. not much difficulty to translate.. but then again time left is a challenge..

And with every line in Deekshiteeyam there are references to many Shrutis and Smritis.. and when we start to go back after those references, things become more interesting..

I marvel at the tenacity of Vaidyanatha Deekshita.. a tamil iyer or Vathoola Gothram..

And the most valuable collection of Sanskrit books found is Ganapathi sastris Trivandrum Sanskrit series.. it is an epoch in the history of sanskrit literatue in India..

The Great poet Bhasa was introduced first in those stacks of books.

However, people often create mental turmoil too..

Certain posts made simply on the basis of our traditional rituals, fully knowing that logic and metaphysical arguments would not hold good, are criticized and wise-cracked upon.. on the basis of some secondary source in academics.

and reading some unfair and misplaced comments often depresses me..

People commenting on Shankara and all without reading the works of the Master at least reasonably well, by just quoting some inadequate quote or a quote of a quote makes life miserable..

It is really depressing..

I am doing things keeping in mind just a handful of persons, but wild and belligerent poachers attack and maul me too..

What to do.. I am clueless.

No particular thing is either important, heavy or by weighty by itself. Nor is any thing unimportant, trivial or light by itself.

 

औचित्यमेकमेकत्र गुणानां कोटिरेकतः

विषायते गुणग्रामः औचित्यपरिवर्जितः॥

( Mahasubhashita Sangraha 8240 suktimuktavali Jalhana )

स्वतो न कश्चनगुरुर्लघुर्वापि न कश्चन

उचितानुचिताचारवश्ये गौरवलाघवे॥

aucityamekamekatra guṇānāṃ koṭirekataḥ

viṣāyate guṇagrāmaḥ aucityaparivarjitaḥ॥

( Mahasubhashita Sangraha 8240 suktimuktavali Jalhana )

svato na kaścanagururlaghurvāpi na kaścana

ucitānucitācāravaśye gauravalāghave॥

If propriety, the timing, relevance and effectiveness of a particular action is compared to millions of other positive factors that could be cumulatively quoted in favour the same action, still the scales would be tilted only in favour of propriety. If an action is lacking in propriety, even if there could be a million factors that would recommend such action, such action would counter productive and it would look as if all the virtues have turned into poiseon

No particular thing is either important, heavy or by weighty by itself. Nor is any thing unimportant, trivial or light by itself. Each object or activity assumes importance and acceptability or rejection and disdain based on the propriety of the conduct and execution of the idea or project

औचित्यं propriety एकं एकत्र alone in once place एकतः in one place गुणानां कोटिः millions of virtues तेषां तुलने when weighed against each other औचित्य परिवर्जितः bereft of propriety गुणग्रामः great collection of virtues विषायते turn into poison

न कश्चन any particular thing is not गुरुः heavy, weighty important न कश्चन any particular thing is not लघुः light, trivial, unimportant वापि either too स्वतः by itself, inherently वर्तते remain

उचित proper अनुचित improper आचार activities, treatment वश्ये subject to गौरव importance, weightiness लाघवे down fall, lack of acceptance and respectability

ഔചിത്യമേകമേകത്ര ഗുണാനാം കോടിരേകതഃ

വിഷായതേ ഗുണഗ്രാമഃ ഔചിത്യപരിവര്‍ജിതഃ॥

സ്വതോ ന കശ്ചനഗുരുര്‍ലഘുര്‍വാപി ന കശ്ചന

ഉചിതാനുചിതാചാരവശ്യേ ഗൌരവലാഘവേ॥

ഔചിത്യം, അതായത് എന്തെങ്കിലും കാര്യം ചെയ്യുമ്പോള്‍ ത്തിനുള്ള ശരിയായ സമയം, ആ കാര്യത്തിന്റെ ആവശ്യകത, അതുപോലെ ആ കാര്യത്തിന്റെ വിജയസാധ്യത ഇതെല്ലാം ഒരു തട്ടിലും ആ കാര്യം ചെയ്യുന്നതു കൊണ്ട് ഉണ്ടാകാവുന്ന ഒരായിരം മറ്റു പ്രയോജനങ്ങളും മറ്റൊരു തട്ടിലും ഇട്ടു തുലനം ചെയ്താലും ഔചിത്യത്തിനു കൂടുതല്‍ കനവും പ്രാധാന്യവും ഉള്ളതായി കാണും. ഓചിത്യമില്ലാടെ ചെയ്തുകൂട്ടാന്‍ ശ്രമിക്കുന്ന എല്ലാ കാര്യവും എത്ര നല്ലവയായാലും വിഷം തീണ്ടിയവപോലെ ഉപയോഗശൂന്യങ്ങളും ഒരുപക്ഷെ അപകടങ്ങള്‍ വിളിച്ചു വരുത്തുന്നവയും വരെ ആയിത്തീരാം

ഒരു വസ്തുവും തന്നത്താന്‍ ഏറെ പ്രാധാന്യവും, കനവും, ഗൌരവവും ഏറിയതും ഒന്നും ആവുന്നില്ല. അതുപോലെ ഒരു വസ്തുവും സ്വതവേ അപ്രധാനവും കാണാം കുറഞ്ഞതും തള്ളിക്കലയാവുന്നതും ഒന്നും ആവുകയില്ല. ഓരോ വസ്തുവും പ്രവര്‍ത്തിയും അതിനു അര്‍ഹമായ പ്രാധാന്യം കൈക്കൊള്ളുന്നത് ആ വസ്തുവോ പദ്ധതിയോ വിവേകത്തോടെ ശരിയായ വഴിയില്‍ കൊണ്ടുപോവുമ്പോഴും അക്കാര്യം നല്ലവണ്ണം ചെയ്തു തീര്‍ക്കുകയും ചെയ്യുമ്പോള്‍ മാത്രമാണ്.

Such a person is praised as a worthy person

 

यो नाक्षिप्य प्रवदति कथां नाभ्यसूयां विधत्ते

न स्तौति स्वं न हसति परं वक्ति नान्यस्य मर्म।

हन्ति क्रोधं स्थिरयति शमं प्रीतितो न व्यपैति

सन्तः सन्तं व्यपगतमदं तं सदा वर्णयन्ति॥

सुभाषितरत्नसन्दोहे

yo nākṣipya pravadati kathāṁ nābhyasūyāṁ vidhatte

na stauti svaṁ na hasati paraṁ vakti nānyasya marma|

hanti krodhaṁ sthirayati śamaṁ prītito na vyapaiti

santaḥ santaṁ vyapagatamadaṁ taṁ sadā varṇayanti||

subhāṣitaratnasandhohe

A person who would never speak aloud and hurling insult on all people around

A person who does not entertain jealousy towards his fellow human beings

A person who is not engaged in praising his own glory, a person who does not brag about his own achievements

A person who does not laugh at others with derision

A person who would never think of revealing the secrets of others,nor would speak words that would pierce others in their vital parts

A person who keeps his anger in check

A person who possesses great self control and is ever stoic in maintaining such control

A person who never deviates from his ever pleasing disposition

Such a person is praised by the great men and by the people who matter in the society as a person devoid of arrogance and as a worthy person

From Subhashita Ratna Sandoha

यः who आक्षिप्य loudly and insultingly कथां words न प्रवदति does not utter, does not blurt out अभ्यसूयं excessive jealousy न विधत्ते does not entertain स्वं न स्तौति does not praise himself परं न हसति does not laught at others with derision अन्यस्य others मर्मं secrets न वक्ति does not reveal क्रोधं rage हन्ति control, keep in check शमं self control स्थिरयति maintain with great effort force and dexterity प्रीतितः from pleasing disposition न व्यपैति does not veer away तं सन्तं him, who is good like that सतः great people सदा always व्यपगतमदं great man devoid of arrogance इति वर्णयन्ति thus praise.

യോ നാക്ഷിപ്യ പ്രവദതി കഥാം നാഭ്യസൂയാം വിധത്തേ

ന സ്തൌതി സ്വം ന ഹസതി പരം വക്തി നാന്യസ്യ മര്‍മ്മ।

ഹന്തി ക്രോധം സ്ഥിരയതി ശമം പ്രീതിതോ ന വ്യപൈതി

സന്തഃ സന്തം വ്യപഗതമദം തം സദാ വര്‍ണയന്തി॥

സുഭാഷിതരത്ന സന്ദോഹ

മറ്റുള്ളവരെ ചീത്തപറഞ്ഞു കൊണ്ട് ഉച്ചത്തില്‍ സംസാരിക്കുകയില്ല

ആരോടും അസൂയ വച്ച് പുലര്ത്തുകയില്ല

ഒരിക്കലും സ്വന്തം വീരശൂരപരാക്രമങ്ങള്‍ പറഞ്ഞുകൊണ്ട് നടക്കുകയില്ല.

മറ്റുള്ള വരെ പരിഹസിച്ചു ചിരിക്കുകയില്ല

മറ്റുള്ളവരുടെ രഹസ്യങ്ങള്‍, മറ്റുള്ളവര്‍ക്ക് വേദന ഉണ്ടാക്കുന്ന കാര്യങ്ങള്‍ ഒരിക്കലും വെളിപ്പെടുത്തുകയില്ല

ക്രോധം വന്നാലും അത് അടക്കി നിര്‍ത്തും

എത്ര ശ്രമിച്ചായാലും തീര്‍ച്ചയായും ആത്മ നിയന്ത്രണം പാലിക്കും സന്തോഷവും പ്രസാദവും നിറഞ്ഞ പെരുമാറ്റരീതി ഒരിക്കലും കൈവിടില്ല

ഇത്തരം ഗുണങ്ങള്‍ ഉള്ള നല്ല മനുഷ്യരെയാണ് സമൂഹത്തില്‍ നിലയും വിലയും ഉള്ള സജ്ജനങ്ങള്‍ എല്ലാവര്‍ക്കും വേണ്ടപ്പെട്ടവരായി കണക്കാക്കുന്നത്.

സുഭാഷിത രത്ന സന്ദോഹം

theism Vs atheism an Indian perspective

 

What you call Janma is just an episode in a scenario which is without beginning and end.

The sufferings we face are the result of our own action. If you dip your hand in a pot of perfume your hands too will emit fragrance.

If you put the hand in drainage water your hands too would stink.

Yes, if your hand is to become clean again. you may have to wash off the dirt.

If the dirt is peripheral you can wash it with water or mild soap.

However if the dirt is more slimy and thick you may have to use rough scrubber,corrosive chemicals and even acids.

Sometimes the dirt may be so thick and deep that it may even require mild amputation.

Similarly the sufferings and retributions we face would be in direct or even grammatical proportion to the Karmas you perpetrate.

We just commit errors,collect accumulation of sinful Karma, then suffer and atone for it and repeat the cycle ad infinitum.

Of course there is a belief that one can escape from this vicious circle of Karma and expiations by following the path of detachment either through Karma jnana or Bhakthi.

This is the Indian spirituality in a nutshell while finer details and modalities might vary for the followers of Buddhism and Jainism.

Six systems of philosophy,as usually discussed cover the Hindu mileau. They are Sankhya, Yoga Nyaya, Vaiseshika, Poorva Mimamsa or Vedic and ritualistic path in general and Uthara Mimamsa or Vedanta..

These are essentially theistic and at least obliquely accept the primacy of Vedas or at least they do not negate

Vedas. Even the Charvaka and Kanada sort of agnosticism or atheism would fit in somewhere in the spectral area of Nyaya or Vaiseshika.

However the Indian systems is encompassing various types of Buddhism- Mahayana, Vajrayana, Hinayana and Jaina variants in many hues and even effects of.Yavana or Greek. Parsi or Avestan ..and even Sufi and aboriginal acts, tantric, Kapalikas etc..The coverage is too huge.

We cannot confine ourselves to the usually touted six systems.

Even Madhavacharya's text goes beyond that.

There is always a conflict between people who would subscribe only to facts which they could perceive through sense organs and another set of people who can accept some leeway to beliefs beyond mere physical perception.

This is the crux of the issue.

You can call it theism Vs atheism, faith , superstition, revelation, hallucination or by almost any word between fact and fiction.

However, even in empirically oriented theoretical physics we stumble upon uncertainly principle and a lot of haziness while dealing with mass energy and their mutual conversion..

In the light of above, philosophy cannot be confined to what one can perceives through senses alone nor can it be claimed as relatable to any religion or creed.

It is up to you or me to accept or negate God.

It is up to us to accept the idea that God is good..or god is not there.

Again we can choose to agree that good action would beget good results..or we can disagree and say that incidents happen randomly and virtue or vice of anyone does not affect the outcome.

Let us think of the basic s and digest them.

Quoting old texts is only like holding a lighted torch to show the way.

The lighted torch is neither the journey nor the destination or the knowledge.

It has to come from within us after a lot of contemplation

The six systems of philosophy is a mere classification effected by scholars ..like Radha Krishnan, Hiriyanna, Western Indologists etc. Many a time the philosophies overlap. You will find a little theism even in Kanada

See, there is no compulsion that you should follow Jnana Marga. Bhakthi or Karma are equally great. The purpose of a journey is to reach the destination. The road, the mode of journey, the size of vehicle..all these are relevant only during span of the journey.

However if you expect to travel with the speed possible only for a supersonic jet or a rocket while you're riding a bullock cart then that would lead to absurdities.

Quoting Krishna or veda or Buddha or Tirtankara or Jesus or the Prophet would be okay only if we understand what such exalted personages have conveyed to us as their messages.

Once ornamentations are removed, we would discover that all noble souls have directed us only to remain good and be good to others too.

no one is excessively important.. each one is just born by chance and he would die sooner or later.

 

अनारतं प्रतिदिशं प्रतिदेशं जले स्थले।

जायन्ते च म्रियन्ते च बुल्बुदा इव वारिणि॥

anārataṁ pratidiśaṁ pratideśaṁ jale sthale|

jāyante ca mriyante ca bulbudā iva vāriṇi||

yoga vasishtam mahasubhaashita samgraham 1336

A thought provoking quote from the philosophical treatise Yogavasishtam

Beings are born again and again without interruption, and they die too that way, just like bubbles appearing on the surface of water.. They are born in every direction, every locality, be it on the surface of land or be it floating on water.. They dies also in the same way.

The thoughts are directed at the random nature of births and deaths and also a reminder to the fact that no one is excessively important.. each one is just born by chance and he would die sooner or later. No one keeps count of the bubbles appearing on the surface of water.

जीविनः living things वारिणिin water बुल्बुदा इव like bubbles अनारतं without end, continuous प्रतिदिशं in all directions, प्रति देशं in all places, lands,जले in water स्थलेon land च too जायन्ते are born म्रियन्ते च are dying too.

അനാരതം പ്രതിദിശം പ്രതിദേശം ജലേ സ്ഥലേ।

ജായന്തേ ച മ്രിയന്തേ ച ബുല്‍ബുദാ ഇവ വാരിണി॥

യോഗവാസിഷ്ടത്തില്‍ നിന്ന്

ഉല്‍കൃഷ്ടമായ തത്ത്വശാസ്ത്ര സംഹിതയായ യോഗവാസിഷ്ടത്തില്‍ നിന്നുള്ള ചിന്തോദ്ദീപകമായ ഒരു വാക്യം.

ജീവികള്‍ ഇടതടവില്ലാതെ വീണ്ടും വീണ്ടും ജനിക്കുന്നു. അതുപോലെ തന്നെ മരിച്ചു കൊണ്ടേയിരിക്കുന്നു. വെള്ളത്തിനു മുകളില്‍ കുമിള പ്രത്യക്ഷപ്പെട്ടു പൊട്ടിച്ചിതറി ഇല്ലാതാവുന്നത് പോലെ. ഇത്തരം ജനിമൃതികള്‍ എല്ലാ ദിശയിലും, എല്ലാ ദേശത്തും കരയിലും കടലിലും എല്ലായിടത്തും സംഭവിച്ചു കൊണ്ടേയിരിക്കുന്നു.

ജീവിതത്തിന്റെ ക്ഷണഭംഗുരതയും അസ്ഥിരതെയും കുറിച്ചുള്ള ഒരു കാര്യമായ ഓര്‍മ്മപ്പെടുത്തല്‍ ആണിത്. ജീവിതം എന്നത് ഒരുപക്ഷെ വളരെ ആകസ്മികമായ ഒരു സംഭവം മാത്രമാണ്. അത് എപ്പോള്‍ വേണമെങ്കിലും അവസാനിക്കുകയും ചെയ്യാം. ആരും ഒന്നും ഒരുപരിധിയിലേറെ പ്രാധാന്യം അര്‍ഹിക്കുന്നില്ല.

വെള്ളത്തില്‍ നുരഞ്ഞു മറയുന്ന കുമിളകളുടെ എണ്ണം ആരും കുറിച്ച് വയ്കാറില്ലല്ലോ

live and love not because everything ends with death.. but live and love because you and I are eternal

 

Someone says. You cannot think or speak after you are dead. So you must have all the best thoughts and you must speak all that you want before you are dead

I agree we must think well and speak well when we are alive.

But that àttitude need not be shaped in our psyche because we have time left only till we die.

Every man, every living being, is eternal. The birth and death constitute merely an interval where other beings can understand and respond to what he thinks or speaks. So a being, a man is thinking, speaking and perhaps even attempting to communicate even before he is born and even after he is dead.

The only problem is that others do not understand him during the period prior to his birth and subsequent to his death.

न जायते म्रियते वा कदाचित्

You are asserting that man cannot think or speak once he is dead. That is not right. It is just that other men cannot often understand what is spoken

Many people cannot speak or understand Hindi or Arabic or Hebrew. That does not prove in any way that such languages are not there.

Vyasa. Valmiki Krishna Kalidasa Shakespeare or even MGR Rajkapoor or Rafi speak to us a lot after they are gone physically.

It is just an illusion to conclude that everything in life happens just between birth and death.

अजो नित्य शाश्वततोयम् पुराण

Therefore live and love not because everything ends with death.. but live and love because you and I are eternal.

No kovid or corona can really put an end to this life.

Shankara, though born in human form and human body is none other than Lord Shankara Himself

 

सर्गे प्राथमिके प्रयाति विरतिं मार्गे स्थिते दौर्गते

स्वर्गे दुर्गमतामुपेयुषि भृशं दुर्गेऽपवर्गे सति।

वर्गे देहभृतां निसर्ग मलिने जातोपसर्गेऽखिले

सर्गे विश्वसृजस्तदीयवपुषा भर्गोऽवतीर्णो भुवि। ।

Madhaveeya Shankara digvijaye 2-92

sarge prāthamike prayāti viratiṃ mārge sthite daurgate

svarge durgamatāmupeyuṣi bhṛśaṃ durge'pavarge sati।

varge dehabhṛtāṃ nisarga maline jātopasarge'khile

sarge viśvasṛjastadīyavapuṣā bhargo'vatīrṇo bhuvi। ।

The primary eon of creation where sages like Sanatkumara guided the world with the supreme path Vedic and Yajnic merits had gone into oblivion and the righteous path along with people are to go ahead has been blocked. There was no path available any more to reach the heaven. The ways and means of knowledge and contemplation leading to emancipation were alse no in sight. Thus the present eon of the creator of the world was filled with difficulties, dangers and vicissitudes. It is at this juncture that Lord Bharga the Shiva has chosen to select the body of a human being, a body which is intrinsically unclean and is tainted, and has taken birth as Shankacharya.

From Madhaveeya Shankara Digvijayam

Shankara, though born in human form and human body is none other than Lord Shankara Himself

Pranams to tha Jagadguru on his Jayanthi

 

प्राथमिके सर्गे the first and foremost eon of Sanaka etc विरतिं प्रयाति having disappeared, having gone into oblivion दौर्गते मार्गे the difficult path impossible to go ahead स्थिते being स्वर्गे heaven दुर्गमतां not reachable उपेयुषि attained the state अपवर्गे emancipation भृशं substantially दुर्गे सति impossible to attain

जातोपसर्गे facing all dangers and vicissitudes विश्वसृजः अखिले सर्गे in this eon of the creator of the universe, in the present days of worldly woes निसर्गे intrinsically मलिने dirty, contaminated देहभृतां वर्गे species of creatures having perishable bodies भर्गः Lord Shiva तदीय of Shankaras वपुषा body, shape भुवि अवतीर्णः has been born on this earth.

സര്‍ഗേ പ്രാഥമികേ പ്രയാതി വിരതിം മാര്‍ഗേ സ്ഥിതേ ദൌര്‍ഗതേ

സ്വര്‍ഗേ ദുര്‍ഗമതാമുപേയുഷി ഭൃശം ദുര്‍ഗേഽപവര്‍ഗേ സതി।

വര്‍ഗേ ദേഹഭൃതാം നിസര്‍ഗ മലിനേ ജാതോപസര്‍ഗേഽഖിലേ

സര്‍ഗേ വിശ്വസൃജസ്തദീയവപുഷാ ഭര്‍ഗോഽവതീര്‍ണോ ഭുവി। ।

വേദങ്ങളിലും ശാസ്ത്രങ്ങളിലും അധിഷ്ടിതമായി സനകാദികള്‍ മാര്‍ഗ്ഗദര്‍ശനം നല്‍കി മുന്നോട്ടു നയിച്ച നമ്മുടെ സംസ്കൃതിയുടെ ഒരു ഉജ്ജ്വലമായ കാലഘട്ടം കാലപ്പഴക്കത്താലും അനാചാരങ്ങളാലും മിക്കവാറും അപ്രത്യക്ഷമായി. നമ്മുടെ പാരമ്പര്യം മുന്നോട്ടു പോകാന്‍ വയ്യാത്ത വിധം വഴിമുട്ടി നിന്നു. വൈദികാചാരങ്ങളിലൂടെയും യജ്ഞങ്ങളിലൂടെയും സ്വര്‍ഗം നേടാനുള്ള വഴി കൊട്ടിയടക്കപ്പെട്ടു. അതുപോലെ ജ്ഞാനവും ഭക്തിയും എല്ലാം ഉള്‍ക്കൊണ്ടു മോക്ഷം നേടാമെന്ന പ്രതീക്ഷയും ഇല്ലാതായി. അപ്രകാരം ബ്രഹ്മാവ്‌ സൃഷ്ടിച്ച പ്രപഞ്ചത്തിന്‍റെ ഈ കാലഘട്ടം കഷ്ടങ്ങളും വിഘ്നങ്ങളും ദുരിതങ്ങളും നിറഞ്ഞതായിത്തീര്‍ന്നു. ഈ പ്രതിസന്ധി ഘട്ടത്തിലാണ്, അതില്‍ നിന്നും ഈ ലോകത്തെ കര കയറ്റുവാനായി ഭഗവാന്‍ ഭഗന്‍, ശ്രീ പരമേശ്വരന്‍, ശിവന്‍, ആത്യന്തികമായി കളങ്കിതവും പരിശുദ്ധി ഇല്ലാത്തതും ആണെന്ന് നല്ലവണ്ണം അറിയാവുന്നതാണെങ്കില്‍ പോലും മാനുഷികമായ ശരീരം കൈക്കൊണ്ട് ശങ്കരനെന്ന, ആചാര്യ ഭഗവത് പാദരുടെ രൂപത്തില്‍ ഭൂമിയില്‍ അവതരിച്ചത്.

(മാധവീയ ശങ്കര ദിഗ്വിജയത്തില്‍ നിന്ന് )

ആചാര്യന്‍ ഭൂമിയില്‍ നശ്വരമായ മനുഷ്യ ശരീരം പൂണ്ടു അവതരിച്ചു എങ്കിലും അദ്ദേഹം സാക്ഷാല്‍ പരമേശ്വരന്‍ തന്നെ ആയിരുന്നു. ആണ് . ശങ്കരജയന്തി ദിവസത്തില്‍ ആചാര്യന് പ്രണാമങ്ങള്‍

Jagadguru Shankaracharya Keertanam ജഗദ്ഗുരു ശങ്കരാചാര്യ കീര്‍ത്തനം जगद्गुरु शङ्कराचार्य कीर्तनम् composed by Jagadguru Bharathee Theertha Mahaasannidhaanam of shringeri

 

Jagadguru Shankaracharya Keertanam

ജഗദ്ഗുരു ശങ്കരാചാര്യ കീര്‍ത്തനം

जगद्गुरु शङ्कराचार्य कीर्तनम्

मुदा करेण पुस्तकं दधानमीशरूपिणं

तथाऽपरेण मुद्रिकां नमत्तमोविनाशिनीम् ।

कुसुम्भवाससावृतं विभूतिभासिफालकं

नताघनाशने रतं नमामि शङ्करं गुरुम् ॥

पराशरात्मजप्रियं पवित्रितक्षमातलं

पुराणसारवेदिनं सनन्दनादिसेवितम् ।

प्रसन्नवक्त्रपङ्कजं प्रपन्नलोकरक्षकम्

प्रकाशिताद्वितीयतत्त्व­माश्रयामि देशिकम् ॥

सुधांशुशेखरार्चकं सुधीन्द्रसेव्यपादुकं

सुतादिमोहनाशकं सुशान्तिदान्तिदायकम् ।

समस्तवेदपारगं सहस्रसूर्यभासुरं

समाहिताखिलेन्द्रियं सदा भजामि शङ्करं ॥

यमीन्द्रचक्रवर्तिनं यमादियोगवेदिनं

यथार्थतत्त्वबोधकं यमान्तकात्मजार्चकम् ।

यमेव मुक्तिकाङ्क्षया समाश्रयन्ति सज्जनाः

नमाम्यहं सदा गुरुं तमेव शङ्कराभिधम् ॥

स्वबाल्य एव निर्भरं य आत्मनो दयालुतां

दरिद्रविप्रमन्दिरे सुवर्णवृष्टिमानयन् ।

प्रदर्श्य विस्मयांबुधौ न्यमज्जयत् समान्‍जनान्

स एव शङ्करस्सदा जगद्गुरुर्गतिर्मम ॥

यदीयपुण्यजन्मना प्रसिद्धिमाप कालटी

यदीयशिष्यतां व्रजन् स तोटकोऽपि पप्रथे ।

य एव सर्वदेहिनां विमुक्तिमार्गदर्शको-

नराकृतिं सदाशिवं तमाश्रयामि सद्गुरुम् ॥

सनातनस्य वर्त्मनः सदैव पालनाय यः

चतुर्दिशासु सन्मठान् चकार लोकविश्रुतान् ।

विभाण्डकात्मजाश्रमादि­सुस्थलेषु पावनान्

तमेव लोकशंकरं नमामि शङ्करं गुरुम् ॥

यदीयहस्तवारिजात­सुप्रतिष्ठिता सती

प्रसिद्धशृङ्गभूधरे सदा प्रशान्तिभासुरे ।

स्वभक्तपालनव्रता विराजते हि शारदा

स शङ्करः कृपानिधिः करोतु मामनेनसम् ॥

इमं स्तवं जगद्गुरो­र्गुणानुवर्णनात्मकं

समादरेण यः पठे­दनन्यभक्तिसंयुतः ।

समाप्नुयात् समीहितं मनोरथं नरोऽचिरात्

दयानिधेस्स शङ्करस्य सद्गुरोः प्रसादतः ॥

mudā kareṇa pustakaṃ dadhānamīśarūpiṇaṃ

tathā'pareṇa mudrikāṃ namattamovināśinīm ।

kusumbhavāsasāvṛtaṃ vibhūtibhāsiphālakaṃ

natāghanāśane rataṃ namāmi śaṅkaraṃ gurum ॥

parāśarātmajapriyaṃ pavitritakṣamātalaṃ

purāṇasāravedinaṃ sanandanādisevitam ।

prasannavaktrapaṅkajaṃ prapannalokarakṣakam

prakāśitādvitīyatattva­māśrayāmi deśikam ॥

sudhāṃśuśekharārcakaṃ sudhīndrasevyapādukaṃ

sutādimohanāśakaṃ suśāntidāntidāyakam ।

samastavedapāragaṃ sahasrasūryabhāsuraṃ

samāhitākhilendriyaṃ sadā bhajāmi śaṅkaraṃ ॥

yamīndracakravartinaṃ yamādiyogavedinaṃ

yathārthatattvabodhakaṃ yamāntakātmajārcakam ।

yameva muktikāṅkṣayā samāśrayanti sajjanāḥ

namāmyahaṃ sadā guruṃ tameva śaṅkarābhidham ॥

svabālya eva nirbharaṃ ya ātmano dayālutāṃ

daridravipramandire suvarṇavṛṣṭimānayan ।

pradarśya vismayāṃbudhau nyamajjayat samān‍janān

sa eva śaṅkarassadā jagadgururgatirmama ॥

yadīyapuṇyajanmanā prasiddhimāpa kālaṭī

yadīyaśiṣyatāṃ vrajan sa toṭako'pi paprathe ।

ya eva sarvadehināṃ vimuktimārgadarśako-

narākṛtiṃ sadāśivaṃ tamāśrayāmi sadgurum ॥

sanātanasya vartmanaḥ sadaiva pālanāya yaḥ

caturdiśāsu sanmaṭhān cakāra lokaviśrutān ।

vibhāṇḍakātmajāśramādi­susthaleṣu pāvanān

tameva lokaśaṃkaraṃ namāmi śaṅkaraṃ gurum ॥

yadīyahastavārijāta­supratiṣṭhitā satī

prasiddhaśṛṅgabhūdhare sadā praśāntibhāsure ।

svabhaktapālanavratā virājate hi śāradā

sa śaṅkaraḥ kṛpānidhiḥ karotu māmanenasam ॥

imaṃ stavaṃ jagadguro­rguṇānuvarṇanātmakaṃ

samādareṇa yaḥ paṭhe­dananyabhaktisaṃyutaḥ ।

samāpnuyāt samīhitaṃ manorathaṃ naro'cirāt

dayānidhessa śaṅkarasya sadguroḥ prasādataḥ ॥

മുദാ കരേണ പുസ്തകം ദധാനമീശരൂപിണം

തഥാഽപരേണ മുദ്രികാം നമത്തമോവിനാശിനീം ।

കുസുമ്ഭവാസസാവൃതം വിഭൂതിഭാസിഫാലകം

നതാഘനാശനേ രതം നമാമി ശങ്കരം ഗുരും ॥

പരാശരാത്മജപ്രിയം പവിത്രിതക്ഷമാതലം

പുരാണസാരവേദിനം സനന്ദനാദിസേവിതം ।

പ്രസന്നവക്ത്രപങ്കജം പ്രപന്നലോകരക്ഷകം

പ്രകാശിതാദ്വിതീയതത്ത്വ­മാശ്രയാമി ദേശികം ॥

സുധാംശുശേഖരാര്ചകം സുധീന്ദ്രസേവ്യപാദുകം

സുതാദിമോഹനാശകം സുശാന്തിദാന്തിദായകം ।

സമസ്തവേദപാരഗം സഹസ്രസൂര്യഭാസുരം

സമാഹിതാഖിലേന്ദ്രിയം സദാ ഭജാമി ശങ്കരം ॥

യമീന്ദ്രചക്രവര്‍ത്തിനം യമാദിയോഗവേദിനം

യഥാര്‍ത്ഥതത്ത്വബോധകം യമാന്തകാത്മജാര്‍ചകം ।

യമേവ മുക്തികാങ്ക്ഷയാ സമാശ്രയന്തി സജ്ജനാഃ

നമാമ്യഹം സദാ ഗുരും തമേവ ശങ്കരാഭിധം॥

സ്വബാല്യ ഏവ നിര്‍ഭരം യ ആത്മനോ ദയാലുതാം

ദരിദ്രവിപ്രമന്ദിരേ സുവര്‍ണ്ണവൃഷ്ടിമാനയന്‍ ।

പ്രദര്‍ശ്യ വിസ്മയാംബുധൌ ന്യമജ്ജയത് സമാന്‍ജനാന്‍

സ ഏവ ശങ്കരസ്സദാ ജഗദ്ഗുരുര്‍ഗതിര്‍മമ ॥

യദീയപുണ്യജന്മനാ പ്രസിദ്ധിമാപ കാലടീ

യദീയശിഷ്യതാം വ്രജന്‍ സ തോടകോഽപി പപ്രഥേ ।

യ ഏവ സര്‍വ്വദേഹിനാം വിമുക്തിമാര്‍ഗദര്‍ശകോ

നരാകൃതിം സദാശിവം തമാശ്രയാമി സദ്ഗുരും ॥

സനാതനസ്യ വര്‍ത്മനഃ സദൈവ പാലനായ യഃ

ചതുര്‍ദിശാസു സന്മഠാന്‍ ചകാര ലോകവിശ്രുതാന്‍ ।

വിഭാണ്ഡകാത്മജാശ്രമാദി­സുസ്ഥലേഷു പാവനാന്‍

തമേവ ലോകശംകരം നമാമി ശങ്കരം ഗുരും ॥

യദീയഹസ്തവാരിജാത­സുപ്രതിഷ്ഠിതാ സതീ

പ്രസിദ്ധശൃങ്ഗഭൂധരേ സദാ പ്രശാന്തിഭാസുരേ ।

സ്വഭക്തപാലനവ്രതാ വിരാജതേ ഹി ശാരദാ

സ ശങ്കരഃ കൃപാനിധിഃ കരോതു മാമനേനസം॥

ഇമം സ്തവം ജഗദ്ഗുരോര്‍ഗണാനുവര്‍ണ്ണനാത്മകം

സമാദരേണ യഃ പഠേദനന്യഭക്തിസംയുതഃ ।

സമാപ്നുയാത് സമീഹിതം മനോരഥം നരോഽചിരാത്

ദയാനിധേസ്സ ശങ്കരസ്യ സദ്ഗുരോഃ പ്രസാദതഃ ॥

.

I offer my humble pranams to the supreme master and preceptor Shankara/Acharya Shankara

Who happily carries a book on his hand (as a symbol of knowledge and enlightenment)

Who is the manifestation of all pervading Lord Shiva who has appeared in the form of a recluse

Who manifests the holy mudra or sign , the chinmudra which is the annihilator all the darkness in the mind of the followers ..darkness of ignorance and darkness of karma

Who has dressed himself in saffron/ochre coloured robes

Whose wide forehead is shining with marks of bright white holy ashes smeared all over

Who is ever eagerly engaged in the destruction of grave sins committed by people who fall at his feet in prostration.

I seek shelter under the tutelage and protection of Shri Sankarabagavatpada

Shri Shankara, who is the beloved and favourite of Sage Krishna Dvaipayana Vyasa the Son of Sage Paraashara

Sri Sankara who has made the surface of this whole earth sacred through his presence, life and activities

Sri Shankara who has complete and thorough knowledge of the Puranas or the sacred ancient lore of this sacred land

Sri Shankara who is served by sages like Sanandana ( Sri Shankara is Lord Daksinamurthy Himself, and in that capacity the four sages Sanat Kumaras, sons of Brahma are sitting in front of the lord taking lessons from him.. Sanandana is one of the Sanatkumaras. (The other three are Sanaka (Ancient), Sanatana (Eternal )and Sanatkumara (Ever Young)).

Shankara whose face which is as beautiful as a lotus is always calm and serene

Shankara who is the protector of all beings who come to him for succour

Shankara who has expounded,explained and presented with brilliance the philosophy of non duality or advaitm

Shankara who has taken up the Sannyasa Ashrama where he is wandering from place to place spreading the glory of the sacred culture.

I am ever engaged in the worship of Adhi Shankaracharya

Shankara who is ever engaged in the ardent worship of Lord Shiva who carries moon in his matted locks (Chandramouleeshvara)

Shankara whose pair of feet are worshipped by the best and foremost among the learned people

Shankara who removes the illusory desires for worldly life with sons, wealth etc, arising in the minds of his devotees

Shankara who endows us with deep mental peace and also blesses us with endurance and steadfastness while undergoing spiritual austerities.

Shankara who is a consummate scholar in all the Vedas

Shankara who shines forth with a glow that would match the shine of thousand suns

Shankara who is in absolute control of all his sense and sense organs

With utmost reverence, I worship and prostrate ever before that great soul names Shnakara

Shankara, Who is the emperor among sannyasins who are the best in having a self restrained and austere life

Shankara who is a master and ultimate expert in yogic practices like Yama, Niyama etc (as prescribed in the yogic system)

Shankara, who knows and has realized the ultimate reality in everything

Shankara, who worships the child of the Lord Shiva, the killer of Yama( Shiva’s male children and Ganesha and Skanda and the daughter is Kaali.. Maybe it is Ayyappa too)

Shankara, whom alone noble and lofty people worship ever in the hope that through such worship they would attain emancipation from the worldly woes

That Shankara, who is the preceptor of the univers, Jagatguru is my refuge

That Shankara who revealed his extreme compassion for the fellow human beings through effecting a shower of gold in the house of a poor Brahmin and thereby deluging ordinary people of that period in the ocean of utter surprise and wonderment, is my refuge.

The story of Kanakadhara is described here. As an initiate, the child Shankara stood at the gate of an indigent Brahmin requesting for food as biksha. The house was so deluged in poverty that there was no food, no valuable was available in the house. The mother of the house, prodded by her solemn sense of duty that a brahmachari standing at her doors and asking for food should not be allowed to leave empty handed, rummaged her hut and found a piece of Amla fruit and with a lot of hesitation she brought that solitary amla.. nellikka and placed it in the bowl of the child.

Moved to utter compassion seeing the misery of that mother, Shankara addressed a prayer to the Goddess of Wealth Lakshmi.. requesting for relief .. and Mother Lakshmi caused a shower of Gold Kanakadhara.. over the roof of the poor bahmin’s hut..

This stotram, Kanakadharastotram is recited with devotion by all devotees till this day.

I serve with sincerity, I turn for mercy to that great preceptor Shankaracharya, who is actually the Eternal Peaceful Lord Shiva,Sadashiva who has assumed the form of a human being.

Shankaracharya is the great one whose birth gave eternal fame to the village Kalady

Totaka, an illiterate dumb person became famous as a poet and man of erudition because he became the faithful disciple of Shankaracharya

Shankaracharya acts as the compassionate guide who conducts all living being through the journey of life and leads them to emancipation and moksham.

It is throughthe lotus like pair of hands of Acharya Shankara that Mother Sharada, who has chosen the protection of her devotees and Her sole purpose of existence, Sharada the mother of spotless character, has been consecrated in the celebrated land of Srings, Sringeri, the land brilliantly serene and peaceful, and where she is eternally giving us audience. May that Acharya Shankara, who is a treasurehouse of compassion for all of us destroy all my blemishes and render me sinless.

I offer my pranams and worship the holy Preceptor Shankaracharya who always existed for doing good for the entire universe,

Shankaracharya who established great Mutts in all the four parts of India, including the Ashrama bearing the name of the Son of Vibhandaka, Rishya Sringa, that is Sringeri ( The mutts established by Acharya Swamikal Are Badri, Dvaraka, Sringeri and Puri ) He established these Mutts for the eternal spreading of glory of Sanatana Dharma

Shankaracharya who is ever eager to provide welfare and prosperity to the whole universe.

Whoever recites with unwavering devotion, and showing great respect to the guru, this prayer describing the stering qualities of the Universal Preceptor Shankaracharya, such a persons would be blessed with the sweet grace of the Sadguru Shankaracharya, the worthy preceptor who is a treasurehouse of compassion, and all his deeply cherished wishes would be fulfilled without any delay.

अहं I पुस्तकं book करेण by the hands मुदा happily दधानं carrying ईश the all powerful one, Lord Shiva रूपिणं of the same form तथा then अपरेण करेण with the other hand नमत् तमो विनाशिनीम् annihiliator of the darkness of ignorance and karma of people who prostrate मुद्रिकां the holy sign chin mudra abhaya mudra दधानम् exhibiting, holding कुसुम्भ वाससा वृतं with body covered by saffron coloured robe विभूति भासि फालकं the forehead shining with bright while holy ashes pasted there नत who bow before him अघ sins नाशने destruction रतं earnestly engaged in शङ्करं गुरुं नमामि pay pranams to the preceptor Shankaracharya /Shankara

अहं I पराशरात्मजप्रियं the one who is the favourite of the Son of Parashara ( The son of Parashara is Vyasa the Krishna dvaipayana ) पवित्रित who has made sacred क्षमातलं the surface of Kshama the Earth पुराणसार वेदिनं the one who knows thoroughly the essence of the ancient lore Puranas सनन्दनादि the sages like Sanandana सेवितं served by ( Lord Shiva, Shankara in his manifestation as Dakshinamurthy is surrounded by the Sanat Kumaras.. and Sanandana is one of the four Sanat Kumara.. the Sages and sons of Brahmadeva) प्रसन्न वक्त्र पङ्कजं whose lotus like face is always calm and serene प्रपन्न लोक रक्षकं who protects the entire world that has approached him for succour प्रकाशित अद्वितीय तत्त्वं the one who has expounded the philosophi on non duality or advaitam देशिकं a wandsering recluse, a travelling sannyasi आश्रयामि take shelter on, seek protection from, depend on

अहं I सुधांशु शेखर अर्चकं the one who worship ardently the Lord Who has collected the crescent moon in his matted hari सुधीन्द्र सेव्य पादुकं whose pair of feet are worshipped by the leaders and the foremost people among the wise and learned people सुतादि मोह नाशकं who removes the illusive desire of his followers for sons, wealth etc सुशान्ति great peace दान्ति endurance for spiritual austerities दायकं provider समस्त वेद पारगं the ultimate scholar in all the vedas सहस्र सूर्य भासुरं the once who is as bright as thousand suns समाहित अखिल इन्द्रियं the one who is in absolute control of all his senses and sense organs शङ्करं सदा भजामि always worship Shanakara

यमीन्द्र the best among those who are possessing self control (the sannyasins) चक्रवर्तिनं emperor यमादि योग वेदिनं one who knows the yogic practices like yama, niyama, ( as prescribed in Yoga systema) यथार्थ तत्व बोधकं the one who is perfectly aware of the ultimate reality in everything यमान्तकात्मज अर्चकं one who worships the son of that Lord Shiva who was the killer of death God Yama himself ( may mean Ganesha or Skanda ..and if we consider it as feminine gender and daughter of Shiva, it could be Kali) यं एव whom alone मुक्ति काङ्क्षया desirous of emancipation सज्जनाः noble and great people समाश्रयन्ति serve with devotion तं शङ्कर अभिधं that person names Shankara गुरुं who is my precepto अहं I सदा always नमामि worship with great reverence an prostrate before

सः he शङ्करः the Shankara दरिद्र poor, pennyless विप्रमन्दिरे house of a Brahmin सुवर्ण वृष्टिं shower of God आनयन् having brought स्वबाल्ये in his childhood एव itself निर्भरं in great quantities आत्मनःhis own दयालुतां mery compassion प्रदर्श्य exhibiting तद्वारा by that way समान् जनान् common people, ordinary people विस्मयाम्बुधौ in the ocean of surprise न्यमज्जयतः who deluged

सः that जगद्गुरुः preceptor of the univers शङ्करः shankara एव alone मम गतिः is my relief , is my refuge

यदीय whose पुण्य जन्मना virtuious, glorious birth कालटी the village Kalady प्रसिद्धिं आप became famous यदीय whose शिष्यतां status of being a disciple व्रजन् having attained तोटक: Totaka अपि too पप्रथे become famous, become celebrated यः एव who alone सर्वदेहिनां for all living bodies, for all those having bodies with life विमुक्ति emancipation, moksham मार्ग दर्शकः shows the way तं him नराकृतिं assuming the form of a man सदाशिवं the ever peaceful Shiva सद्गुरुं the great preceptor आश्रयामि I serve, I depend

यदीय हस्त वारिजात by whose pair of hands resembling lotuses सुप्रतिष्ठिता was consecrated, was established in place स्वभक्त पालन व्रता she who taken the protection of her devotees as her sole purpose of existence सती mother of sterling character शारदा Sharada सदा always प्रशान्ति भासुरे shining with peace प्रसिद्ध शृङ्ग भूतले famous, celebrated landscape of Srunga.. Sringeri विराजते is giving us audience in splendour हि indeed कृपानिधिः the treasurehouse of mercy सः that शङ्करः Shankara मां me अनेनसं करोतु make me sinless

यः who सदा एव all times, for ever सनातनस्य वर्त्मनःin the path of Sanatana Dharma पालनाय for protection, for upkeep चतुर्दिशासु in four direction सुस्थलेषु in the best places लोकविश्रुतान् world famoust विभाण्डकात्मजाश्रमादि the ashrama of the son of Vibhadaka.. the ashrama of Rishya Sringa.. Sringa giri or Sringeri ( the four Ashrams are North Badarikashram Jyothirpeeta in, Dvaraka Sharada Peetha in the west, South, Sharada Peetah in Sringeri and East Govardana Peeta of Puri ) सन्मठान् चकार established great Madhas तं एव him alone लोकशंकरं who is the provider of welfare for the whole world शङ्करं Shankaracharya गुरुं नमामि pay respects, do worship to the preceptor

यः नरः which man जगद्गुरोः the preceptor of the universe गुणानुवर्णन आत्मकं describing the sterling qualities of इमं स्तवं this prayer अनन्य withous deviation, unswerving भक्ति संयुतः full of great devotion समादरेण with great reverence पठेत् would recite

सः he सद्गुरोः the worthy preceptor दयानिधेः the treasurehous of mercy शङ्करस्य of Shankarachary प्रसादतः by sweet grace अचिरात् without delay समीहितं deeply cherished मनोरथं desires of the mind समाप्नुयात् would come by, would achieve