pachai maamalai pol mene

Showing posts with label Philosophy. Show all posts
Showing posts with label Philosophy. Show all posts

Wednesday, October 01, 2025

my take on Dvaitam and Advaitam



to a query on my take on Dvaitam and Advaitam philosophies

There is essentially no difference between the two systems.. in their quest for the Supreme one..
Maybe dvaitham, in its humility gives a superior place to the collective manifestation of the supreme energy over that is manifest in the individual beings..
And advaitam, is not keen to acknowledge that the spirit present in everything is to be given a special treatment when it is treated as a collective one..
Salt or sugar will have the same taste whether it is present in a few crystals or is available in sackfuls..
Maybe we reach advaitam stage travelling through dvaitam.

But quarrel or schism on the basis of these two philosophies or strains of thought is never envisaged.

Sunday, September 28, 2025

many ๐ญ๐ก๐จ๐ฎ๐ ๐ก๐ญ๐ฌ would suit only a person ๐š๐ญ ๐š ๐ก๐ข๐ ๐ก๐ž๐ซ ๐ฉ๐ฅ๐š๐ง๐ž of self-realization

 


๐–๐ž ๐ง๐ž๐ž๐ ๐ง๐จ๐ญ ๐›๐ž ๐š๐Ÿ๐ซ๐š๐ข๐ ๐จ๐Ÿ ๐ก๐š๐ฏ๐ข๐ง๐  ๐ฌ๐จ๐ฆ๐ž ๐ค๐ง๐จ๐ฐ๐ฅ๐ž๐๐ ๐ž ๐จ๐Ÿ ๐ฉ๐ก๐ข๐ฅ๐จ๐ฌ๐จ๐ฉ๐ก๐ฒ ๐ž๐ฏ๐ž๐ง ๐š๐ญ ๐ญ๐ก๐ž ๐ฒ๐จ๐ฎ๐ง๐  ๐š๐ ๐ž. However, ๐ฐ๐ž ๐ก๐š๐ฏ๐ž ๐ญ๐จ ๐›๐ž ๐š๐ฉ๐ฉ๐ซ๐ž๐ก๐ž๐ง๐ฌ๐ข๐ฏ๐ž ๐ซ๐ž๐š๐ฅ๐ฅ๐ฒ ๐ข๐Ÿ ๐จ๐ฎ๐ซ ๐ฆ๐ข๐ง๐๐ฌ๐ž๐ญ ๐ญ๐ž๐ง๐๐ฌ ๐ญ๐จ ๐ฎ๐ฌ๐ž ๐ญ๐ก๐ž ๐ฉ๐ก๐ข๐ฅ๐จ๐ฌ๐จ๐ฉ๐ก๐ฒ ๐š๐ง๐ ๐š๐ง๐œ๐ข๐ž๐ง๐ญ ๐ฅ๐จ๐ซ๐ž ๐š๐ฌ ๐š ๐ซ๐จ๐š๐๐›๐ฅ๐จ๐œ๐ค ๐ญ๐จ ๐ญ๐ก๐ž ๐ฐ๐ก๐จ๐ฅ๐ž๐ฌ๐จ๐ฆ๐ž ๐ฉ๐ซ๐จ๐ ๐ซ๐ž๐ฌ๐ฌ ๐จ๐Ÿ ๐ญ๐ก๐ž ๐ข๐ง๐๐ข๐ฏ๐ข๐๐ฎ๐š๐ฅ persona. ๐ˆ๐ญ ๐ฐ๐ข๐ฅ๐ฅ ๐š ๐ง๐ข๐œ๐ž ๐ญ๐ก๐ข๐ง๐  ๐ญ๐จ ๐ฎ๐ง๐๐ž๐ซ๐ฌ๐ญ๐š๐ง๐ ๐ญ๐ก๐š๐ญ ๐ข๐Ÿ ๐ฐ๐ž ๐ ๐จ ๐›๐ฒ ๐ญ๐ก๐ž ๐œ๐ก๐ซ๐จ๐ง๐จ๐ฅ๐จ๐ ๐ฒ ๐จ๐Ÿ ๐ญ๐ก๐ข๐ง๐ ๐ฌ ๐ข๐ง Maha๐๐ก๐š๐ซ๐š๐ญ๐ก๐š๐ฆ, ๐ญ๐ก๐ž ๐š๐ ๐ž ๐จ๐Ÿ ๐€๐ซ๐ฃ๐ฎ๐ง๐š ๐š๐ง๐ ๐Š๐ซ๐ข๐ฌ๐ก๐ง๐š ๐ญ๐ก๐ž B๐ฅ๐ž๐ฌ๐ฌ๐ž๐ L๐จ๐ซ๐ ๐ฌ๐ก๐จ๐ฎ๐ฅ๐ have been ๐š๐ง๐ฒ๐ฐ๐ก๐ž๐ซ๐ž ๐ง๐ž๐š๐ซ ๐ฌ๐ข๐ฑ๐ญ๐ฒ ๐ฒ๐ž๐š๐ซ๐ฌ ๐ฐ๐ก๐ž๐ง G๐ข๐ญ๐š ๐ฐ๐š๐ฌ ๐๐ข๐ฌ๐œ๐ฎ๐ฌ๐ฌ๐ž๐. ๐ˆ๐ง Gi๐ญ๐š ๐ข๐ญ๐ฌ๐ž๐ฅ๐Ÿ ๐ข๐ญ ๐ข๐ฌ ๐ฌ๐š๐ข๐... ๐’๐š๐ซ๐ฏ๐š๐๐ก๐š๐ซ๐ฆ๐š๐š๐ง ๐ฉ๐š๐ซ๐ข๐ญ๐ฒ๐š๐ฃ๐ฒ๐š ๐ฆ๐š๐š๐ฆ ๐ž๐ค๐š๐ฆ ๐ฌ๐ก๐š๐ซ๐š๐ง๐š๐ฆ ๐ฏ๐ซ๐š๐ฃ๐š.เคธเคฐ्เคตเคงเคฐ्เคฎाเคจ् เคชเคฐिเคค्เคฏเคœ्เคฏ เคฎाเคฎेเค•ं เคถเคฐเคฃं เคต्เคฐเคœ -๐š๐Ÿ๐ญ๐ž๐ซ ๐ ๐ข๐ฏ๐ข๐ง๐  ๐ฎ๐ฉ ๐š๐ฅ๐ฅ ๐ญ๐ก๐ž ๐จ๐ซ๐๐ข๐ง๐š๐ซ๐ฒ ๐ซ๐ฎ๐ฅ๐ž๐ฌ, ๐ฒ๐จ๐ฎ ๐œ๐จ๐ฆ๐ž ๐ญ๐จ ๐ฆ๐ž ๐š๐ง๐ ๐ญ๐š๐ค๐ž ๐ซ๐ž๐Ÿ๐ฎ๐ ๐ž ๐ข๐ง ๐ฆ๐ž. T๐ก๐ข๐ฌ ๐ ๐ข๐ฏ๐ข๐ง๐  ๐ฎ๐ฉ ๐ž๐ฌ๐ฌ๐ž๐ง๐ญ๐ข๐š๐ฅ๐ฅ๐ฒ ๐ข๐ฆ๐ฉ๐ฅ๐ข๐ž๐ฌ ๐ญ๐ก๐š๐ญ ๐จ๐ง๐ž ๐ฌ๐ก๐จ๐ฎ๐ฅ๐ ๐ก๐š๐ฏ๐ž ๐ฎ๐ง๐๐ž๐ซ๐ฌ๐ญ๐จ๐จ๐ ๐š๐ง๐ ๐ฉ๐ซ๐š๐œ๐ญ๐ข๐œ๐ž๐ ๐ญ๐ก๐ž ๐ฎ๐ฌ๐ฎ๐š๐ฅ ๐ฅ๐š๐ฐ๐ฌ ๐›๐ž๐Ÿ๐จ๐ซ๐ž ๐ญ๐ฎ๐ซ๐ง๐ข๐ง๐  ๐ญ๐จ ๐ฌ๐ฉ๐ข๐ซ๐ข๐ญ๐ฎ๐š๐ฅ๐ข๐ญ๐ฒ. ๐–๐ž ๐š๐ซ๐ž ๐š๐ฅ๐ฐ๐š๐ฒ๐ฌ ๐ข๐ง๐ฌ๐ญ๐ซ๐ฎ๐œ๐ญ๐ž๐ ๐ญ๐ก๐š๐ญ V๐š๐ง๐š๐ฉ๐ซ๐š๐ฌ๐ญ๐š๐ฆ ๐š๐ง๐ S๐š๐ง๐ง๐ฒ๐š๐ฌ๐š๐ฆ ๐œ๐จ๐ฆ๐ž๐ฌ ๐š๐Ÿ๐ญ๐ž๐ซ B๐ซ๐š๐ก๐ฆ๐š๐œ๐ก๐š๐ซ๐ฒ๐š๐ฆ ๐š๐ง๐ G๐ซ๐ข๐ก๐š๐ฌ๐ญ๐š ๐š๐ฌ๐ก๐ซ๐š๐ฆ๐š๐ฌ, ๐š๐ง๐ ๐ญ๐ก๐ž ๐ฌ๐ญ๐ฎ๐๐ž๐ง๐ญ๐ฌ ๐จ๐Ÿ ๐ญ๐ก๐ž ๐ฌ๐œ๐ซ๐ข๐ฉ๐ญ๐ฎ๐ซ๐ž๐ฌ ๐š๐ง๐ Gita particularly ๐ญ๐ž๐ง๐ ๐ญ๐จ get ๐ข๐ง๐Ÿ๐ฅ๐ฎ๐ž๐ง๐œ๐ž๐ ๐›๐ฒ ๐ฌ๐จ๐ฆ๐ž ๐œ๐š๐ญ๐œ๐ก๐ฒ ๐ฌ๐ฅ๐จ๐ค๐š๐ฆ๐ฌ ๐ข๐ง ๐œ๐ก๐š๐ฉ๐ญ๐ž๐ซ two of Gita.. ๐•๐š๐ฌ๐š๐š๐ฆ๐ฌ๐ข ๐ฃ๐ž๐ž๐ซ๐ง๐š๐š๐ง๐ข..เคตाเคธांเคธि เคœीเคฐ्เคฃाเคจि, ๐ง๐š๐š๐ฒ๐š๐ฆ ๐ก๐š๐ง๐ญ๐ก๐ข ๐ง๐š ๐ก๐š๐ง๐ฒ๐š๐ญ๐ž, เคจाเคฏं เคนเคจ्เคคि เคจ เคนเคจ्เคฏเคคे ๐ž๐ญ๐œ. ๐“๐ก๐ž๐ฌ๐ž ๐š๐ซ๐ž ๐จ๐ง๐ฅ๐ฒ ๐ญ๐ก๐จ๐ฎ๐ ๐ก๐ญ๐ฌ that would suit a person ๐š๐ญ ๐š ๐ก๐ข๐ ๐ก๐ž๐ซ ๐ฉ๐ฅ๐š๐ง๐ž of self-realization. ๐ˆ๐Ÿ ๐จ๐ง๐ž ๐ญ๐ก๐ข๐ง๐ค๐ฌ ๐ญ๐ก๐š๐ญ ๐š ๐ฆ๐š๐ง ๐ฃ๐ฎ๐ฌ๐ญ ๐ ๐ข๐ฏ๐ž๐ฌ ๐ฎ๐ฉ ๐ก๐ข๐ฌ ๐จ๐ฅ๐ ๐›๐จ๐๐ฒ ๐ฅ๐ข๐ค๐ž ๐จ๐ฅ๐ ๐œ๐ฅ๐จ๐ญ๐ก๐ž๐ฌ ๐š๐ง๐ ๐ญ๐š๐ค๐ž๐ฌ ๐ฎ๐ฉ ๐š ๐ง๐ž๐ฐ ๐ฅ๐ข๐Ÿ๐ž ๐ฃ๐ฎ๐ฌ๐ญ ๐ฅ๐ข๐ค๐ž ๐ฐ๐ž๐š๐ซ๐ข๐ง๐  ๐š ๐ง๐ž๐ฐ ๐ฌ๐ž๐ญ ๐จ๐Ÿ ๐œ๐ฅ๐จ๐ญ๐ก๐ž๐ฌ,๐ก๐ž ๐ฆ๐ฎ๐ฌ๐ญ ๐š๐ฅ๐ฌ๐จ ๐ฎ๐ง๐๐ž๐ซ๐ฌ๐ญ๐š๐ง๐ ๐ญ๐ก๐š๐ญ ๐š ๐ฉ๐ž๐ซ๐ฌ๐จ๐ง ๐ฐ๐ก๐จ ๐ข๐ฌ ๐ญ๐จ๐จ ๐ฒ๐จ๐ฎ๐ง๐  ๐œ๐š๐ง๐ง๐จ๐ญ ๐š๐Ÿ๐Ÿ๐จ๐ซ๐ ๐ญ๐จ ๐ ๐ข๐ฏ๐ž ๐ฎ๐ฉ ๐ญ๐ก๐ž ๐›๐จ๐๐ฒ. T๐ก๐ž ๐ฌ๐ฎ๐ข๐ญ ๐ข๐ฌ ๐ญ๐จ๐จ ๐Ÿ๐ซ๐ž๐ฌ๐ก from ๐ญ๐ก๐ž ๐ญ๐š๐ข๐ฅ๐จ๐ซ,๐š๐ง๐ ๐ญ๐จ๐จ ๐ž๐ฑ๐ฉ๐ž๐ง๐ฌ๐ข๐ฏ๐ž ๐ญ๐จ ๐ ๐ข๐ฏ๐ž ๐ฎ๐ฉ ๐ฐ๐ก๐ž๐ง ๐ข๐ญ ๐ข๐ฌ ๐ฌ๐จ ๐ง๐ž๐ฐ. Moreover ๐ญ๐ก๐ž ๐ฌ๐ญ๐š๐ญ๐ž๐ฆ๐ž๐ง๐ญ ๐จ๐Ÿ ๐ญ๐ก๐ž ๐‹๐จ๐ซ๐ ๐ญ๐ก๐š๐ญ “๐จ๐ง๐ž ๐ฐ๐ก๐จ ๐ญ๐ก๐ข๐ง๐ค๐ฌ ๐ญ๐ก๐š๐ญ ๐จ๐ง๐ž ๐ข๐ฌ ๐ญ๐ก๐ž ๐ค๐ข๐ฅ๐ฅ๐ž๐ซ ๐š๐ง๐ ๐ญ๐ก๐ž ๐ฏ๐ข๐œ๐ญ๐ข๐ฆ ๐š๐ฌ ๐›๐ž๐ข๐ง๐  ๐ค๐ข๐ฅ๐ฅ๐ž๐ ๐๐จ๐ž๐ฌ ๐ง๐จ๐ญ ๐ฎ๐ง๐๐ž๐ซ๐ฌ๐ญ๐š๐ง๐ ๐ญ๐ก๐š๐ญ ๐ง๐ž๐ข๐ญ๐ก๐ž๐ซ ๐ก๐ž ๐ข๐ฌ ๐ญ๐ก๐ž ๐ค๐ข๐ฅ๐ฅ๐ž๐ซ ๐ง๐จ๐ซ ๐ญ๐ก๐ž ๐ฉ๐ž๐ซ๐ฌ๐จ๐ง ๐ข๐ฌ ๐ญ๐ก๐ž ๐จ๐ง๐ž ๐ฐ๐ก๐จ ๐ข๐ฌ ๐ค๐ข๐ฅ๐ฅ๐ž๐”, ๐ข๐ฌ ๐ง๐จ๐ญ ๐š ๐ฅ๐ข๐œ๐ž๐ง๐œ๐ž ๐ญ๐จ ๐ค๐ข๐ฅ๐ฅ anyone for any reason. Merely quoting Gita ๐จ๐ง๐ž ๐œ๐š๐ง๐ง๐จ๐ญ ๐ญ๐š๐ค๐ž ๐š ๐ ๐ฎ๐ง ๐š๐ง๐ ๐ฌ๐ก๐จ๐จ๐ญ ๐š๐ง๐จ๐ญ๐ก๐ž๐ซ person. If ๐ก๐ž ๐๐จ๐ž๐ฌ ๐ฌ๐จ ๐ก๐ž ๐ฐ๐ข๐ฅ๐ฅ ๐Ÿ๐ข๐ง๐ ๐ก๐ข๐ฆ๐ฌ๐ž๐ฅ๐Ÿ ๐ž๐ข๐ญ๐ก๐ž๐ซ ๐ฐ๐ข๐ญ๐ก ๐š ๐ซ๐จ๐ฉ๐ž ๐š๐ซ๐จ๐ฎ๐ง๐ ๐ก๐ข๐ฌ ๐ง๐ž๐œ๐ค ๐จ๐ซ ๐ข๐ง a๐ฅ๐ฎ๐ง๐š๐ญ๐ข๐œ ๐š๐ฌ๐ฒ๐ฅ๐ฎ๐ฆ. ๐€๐ฌ ๐Ÿ๐š๐ซ ๐š๐ฌ "๐ฉ๐ก๐ข๐ฅ๐จ๐ฌ๐จ๐ฉ๐ก๐ฒ" ๐ข๐ฌ ๐œ๐จ๐ง๐œ๐ž๐ซ๐ง๐ž๐, ๐ญ๐ก๐ž ๐ฆ๐š๐ฑ๐ข๐ฆ ๐ญ๐ก๐š๐ญ “๐จ๐ฅ๐ ๐ข๐ฌ ๐ ๐จ๐ฅ๐” ๐ข๐ฌ ๐ฏ๐ž๐ซ๐ฒ ๐ฌ๐ข๐ ๐ง๐ข๐Ÿ๐ข๐œ๐š๐ง๐ญ (๐จ๐Ÿ ๐œ๐จ๐ฎ๐ซ๐ฌ๐ž, ๐ข๐ญ ๐๐จ๐ž๐ฌ ๐ง๐จ๐ญ ๐ฅ๐จ๐ ๐ข๐œ๐š๐ฅ๐ฅ๐ฒ ๐Ÿ๐จ๐ฅ๐ฅ๐จ๐ฐ ๐ญ๐ก๐š๐ญ ๐ž๐ฏ๐ž๐ซ๐ฒ ๐จ๐ฅ๐ ๐ฆ๐š๐ง ๐ข๐ฌ ๐š ๐ฉ๐ก๐ข๐ฅ๐จ๐ฌ๐จ๐ฉ๐ก๐ž๐ซ ๐จ๐ซ ๐š ๐ฆ๐š๐ญ๐ฎ๐ซ๐ž ๐ฌ๐จ๐ฎ๐ฅ). ๐“๐š๐ค๐ž ๐ญ๐ก๐ž ๐ฅ๐ข๐Ÿ๐ž ๐จ๐Ÿ ๐ญ๐ก๐ž ๐›๐ฅ๐ž๐ฌ๐ฌ๐ž๐ ๐‹๐จ๐ซ๐ ๐‡๐ข๐ฆ๐ฌ๐ž๐ฅ๐Ÿ. I๐ญ ๐ฐ๐š๐ฌ ๐ฆ๐จ๐ฌ๐ญ๐ฅ๐ฒ ๐Ÿ๐ฎ๐ง ๐š๐ง๐ ๐Ÿ๐ซ๐จ๐ฅ๐ข๐œ ๐Ÿ๐จ๐ซ ๐ก๐ข๐ฆ ๐ข๐ง ๐‡๐ข๐ฌ ๐ฒ๐จ๐ฎ๐ญ๐ก, ๐š๐ง๐ ๐š๐๐ฆ๐ข๐ง๐ข๐ฌ๐ญ๐ซ๐š๐ญ๐ข๐จ๐ง ๐จ๐Ÿ ๐š ๐œ๐จ๐ฎ๐ง๐ญ๐ซ๐ฒ ๐ข๐ง ๐ก๐ข๐ฌ ๐ฉ๐ซ๐จ๐๐ฎ๐œ๐ญ๐ข๐ฏ๐ž ๐ฒ๐ž๐š๐ซ๐ฌ.๐‡๐ž ๐๐ข๐ ๐ง๐จ๐ญ ๐ฌ๐ข๐ญ ๐š๐ฅ๐ฅ ๐š๐ฅ๐จ๐ง๐  ๐๐จ๐ข๐ง๐  ๐ฉ๐ž๐ง๐š๐ง๐œ๐ž ๐š๐ง๐ ๐ฒ๐จ๐ ๐š ๐จ๐ซ ๐ฆ๐ž๐๐ข๐ญ๐š๐ญ๐ข๐จ๐ง.

๐€๐ง๐ ๐ญ๐จ ๐ฎ๐ง๐๐ž๐ซ๐ฌ๐ญ๐š๐ง๐ G๐ข๐ญ๐š ๐ข๐ง ๐ข๐ญ๐ฌ ๐ฉ๐ซ๐จ๐ฉ๐ž๐ซ ๐๐ข๐ฆ๐ž๐ง๐ฌ๐ข๐จ๐ง๐ฌ, ๐ž๐ฏ๐ž๐ง ๐š ๐Ÿ๐ฎ๐ฅ๐ฅ ๐ฅ๐ข๐Ÿ๐ž๐ญ๐ข๐ฆ๐ž ๐จ๐Ÿ ๐œ๐จ๐ง๐ญ๐ž๐ฆ๐ฉ๐ฅ๐š๐ญ๐ข๐จ๐ง ๐š๐ง๐ ๐ฉ๐ซ๐š๐œ๐ญ๐ข๐œ๐œ๐ž ๐ฐ๐ข๐ญ๐ก ๐๐ข๐ฌ๐œ๐ข๐ฉ๐ฅ๐ข๐ง๐ž ๐ฌ๐ก๐จ๐ฎ๐ฅ๐ ๐›๐ž ๐ข๐ง๐š๐๐ž๐ช๐ฎ๐š๐ญ๐ž. Therefore, ๐ข๐Ÿ ๐š ๐ฒ๐จ๐ฎ๐ญ๐ก ๐ข๐ฌ ๐ฉ๐ซ๐ž๐š๐œ๐ก๐ข๐ง๐  ๐ญ๐จ๐จ ๐ฆ๐ฎ๐œ๐ก, ๐ก๐ž ๐ข๐ฌ ๐ž๐ข๐ญ๐ก๐ž๐ซ ๐ฌ๐ก๐จ๐ฐ๐ข๐ง๐  ๐จ๐Ÿ๐Ÿ, ๐จ๐ซ ๐ก๐ž ๐ข๐ฌ ๐ง๐จ๐ญ ๐ฆ๐š๐ญ๐ฎ๐ซ๐ž ๐ž๐ง๐จ๐ฎ๐ ๐ก.

๐’๐ž๐ž, ๐ž๐ฏ๐ž๐ง ๐ญ๐ก๐ž ๐จ๐ซ๐๐ข๐ง๐š๐ซ๐ฒ ๐ซ๐ฎ๐ฅ๐ž๐ฌ ๐จ๐Ÿ ๐ญ๐ก๐ž ๐ฅ๐š๐ง๐ ๐ฉ๐ซ๐ž๐ฌ๐œ๐ซ๐ข๐›๐ž ๐œ๐ž๐ซ๐ญ๐š๐ข๐ง ๐š๐ ๐ž ๐ฅ๐ข๐ฆ๐ข๐ญ๐ฌ ๐Ÿ๐จ๐ซ ๐ค๐ž๐ฒ ๐ฉ๐จ๐ฌ๐ญ๐ฌ. ๐“๐ก๐ž P๐ซ๐ž๐ฌ๐ข๐๐ž๐ง๐ญ ๐จ๐Ÿ ๐ˆ๐ง๐๐ข๐š ๐ฌ๐ก๐จ๐ฎ๐ฅ๐ ๐›๐ž ๐จ๐Ÿ ๐ญ๐ก๐ž ๐š๐ ๐ž ๐จ๐Ÿ ๐Ÿ‘๐Ÿ“ years ๐ข๐ง ๐ญ๐ก๐ž ๐ฅ๐ž๐š๐ฌ๐ญ. ๐€๐ง๐ ๐ข๐ญ ๐ข๐ฌ ๐ง๐จ๐ญ ๐ฃ๐ฎ๐ฌ๐ญ ๐š ๐œ๐จ๐ข๐ง๐œ๐ข๐๐ž๐ง๐œ๐ž ๐ญ๐ก๐š๐ญ ๐ฐ๐ž ๐Ÿ๐ข๐ง๐ ๐ฆ๐จ๐ฌ๐ญ ๐จ๐Ÿ ๐ญ๐ก๐ž ๐ฅ๐ž๐š๐ซ๐ง๐ž๐ ๐ฉ๐ž๐ซ๐ฌ๐จ๐ง๐ฌ ๐ก๐š๐ฏ๐ข๐ง๐  ๐ ๐ซ๐ž๐ฒ ๐ก๐š๐ข๐ซ (acquired through ageing).

๐ˆ ๐๐จ ๐ง๐จ๐ญ ๐ฌ๐š๐ฒ ๐ข๐ญ ๐ข๐ฌ ๐ฐ๐ซ๐จ๐ง๐  ๐ญ๐จ ๐ฌ๐ญ๐ฎ๐๐ฒ ๐†๐ข๐ญ๐š ๐š๐ง๐ ๐’๐œ๐ซ๐ข๐ฉ๐ญ๐ฎ๐ซ๐ž๐ฌ ๐š๐ญ ๐ฒ๐จ๐ฎ๐ง๐  ๐š๐ ๐ž, ๐›๐ฎ๐ญ ๐ˆ ๐Ÿ๐ž๐ž๐ฅ ๐ข๐ง ๐š๐ฅ๐ฅ ๐ก๐จ๐ง๐ž๐ฌ๐ญ๐ฒ ๐ญ๐ก๐š๐ญ ๐ญ๐ก๐ž ๐ซ๐ž๐š๐ฅ ๐ข๐ฆ๐ฉ๐š๐œ๐ญ ๐จ๐Ÿ ๐ฌ๐ฎ๐œ๐ก ๐ ๐ซ๐ž๐š๐ญ ๐ญ๐ก๐จ๐ฎ๐ ๐ก๐ญ๐ฌ ๐ซ๐ž๐ช๐ฎ๐ข๐ซ๐ž๐ฌ ๐š ๐ ๐ž๐ฌ๐ญ๐š๐ญ๐ข๐จ๐ง ๐ฉ๐ž๐ซ๐ข๐จ๐ ๐จ๐Ÿ ๐š๐ญ ๐ฅ๐ž๐š๐ฌ๐ญ ๐ก๐š๐ฅ๐Ÿ ๐š ๐œ๐ž๐ง๐ญ๐ฎ๐ซ๐ฒ ๐ญ๐จ ๐›๐ž๐œ๐จ๐ฆ๐ž ๐ซ๐ž๐š๐ฅ๐ฅ๐ฒ ๐ž๐Ÿ๐Ÿ๐ž๐œ๐ญ๐ข๐ฏ๐ž.

๐–๐ข๐ญ๐ก ๐๐ฎ๐ž ๐ซ๐ž๐ฌ๐ฉ๐ž๐œ๐ญ๐ฌ ๐ญ๐จ ๐ญ๐ก๐ž ๐ฒ๐จ๐ฎ๐ญ๐ก, ๐ˆ ๐ก๐š๐ฏ๐ž ๐ญ๐จ ๐œ๐จ๐ง๐Ÿ๐ž๐ฌ๐ฌ ๐ญ๐ก๐š๐ญ ๐ฆ๐š๐ง๐ฒ ๐จ๐Ÿ ๐ญ๐ก๐ž ๐ฉ๐จ๐ฌ๐ญ๐ฌ ๐›๐ฒ ๐ฒ๐จ๐ฎ๐ง๐ ๐ฌ๐ญ๐ž๐ซ๐ฌ ๐ข๐ง ๐ฌ๐จ๐œ๐ข๐š๐ฅ ๐Ÿ๐จ๐ซ๐š ๐š๐›๐จ๐ฎ๐ญ ๐ฐ๐ก๐š๐ญ ๐ญ๐ก๐ž๐ฒ ๐๐ž๐ฅ๐ฎ๐๐ž ๐ญ๐ก๐ž๐ฆ๐ฌ๐ž๐ฅ๐ฏ๐ž๐ฌ ๐š๐ฌ ๐ฌ๐ฉ๐ข๐ซ๐ข๐ญ๐ฎ๐š๐ฅ๐ข๐ญ๐ฒ ๐ฉ๐š๐ฌ๐ฌ ๐ญ๐ก๐ž ๐ฆ๐ฎ๐ฌ๐ญ๐ž๐ซ ๐ฆ๐š๐ข๐ง๐ฅ๐ฒ ๐›๐ž๐œ๐š๐ฎ๐ฌ๐ž ๐ฌ๐ฎ๐œ๐ก ๐ฉ๐จ๐ฌ๐ญ๐ฌ ๐š๐ซ๐ž ๐ฌ๐ž๐ž๐ง ๐š๐ง๐ ๐ฅ๐ข๐ค๐ž๐ ๐›๐ฒ ๐จ๐ง๐ฅ๐ฒ ๐ญ๐ก๐ž๐ข๐ซ ๐ฉ๐ž๐ž๐ซ๐ฌ ๐š๐ง๐ ๐ฉ๐ž๐ซ๐ฌ๐จ๐ง๐ฌ ๐ฅ๐ข๐ค๐ž ๐ฆ๐ž ๐ฐ๐ก๐จ ๐š๐ซ๐ž ๐ข๐ฆ๐ฆ๐š๐ญ๐ฎ๐ซ๐ž ๐Ÿin spite of ๐ญ๐ก๐ž๐ข๐ซ ๐š๐ ๐ž ๐จ๐ซ ๐ฉ๐ซ๐ž๐ญ๐ž๐ง๐ ๐ญ๐จ ๐ญ๐ก๐ž๐ฆ๐ฌ๐ž๐ฅ๐ฏ๐ž๐ฌ ๐ญ๐ก๐š๐ญ ๐ญ๐ก๐ž๐ฒ ๐š๐ซ๐ž ๐ฒ๐จ๐ฎ๐ง๐ . ๐–๐ž ๐ซ๐š๐ซ๐ž๐ฅ๐ฒ ๐ ๐ž๐ญ ๐š๐ง๐ฒ ๐ฉ๐จ๐ฌ๐ญ๐ฌ with maturity ๐š๐ซ๐จ๐ฎ๐ง๐ ๐ก๐ž๐ซ๐ž.

๐€๐ง๐ ๐’๐ก๐š๐ง๐ค๐š๐ซ๐š should not be cited as an example in this context... T๐ก๐ž ๐ฌ๐ญ๐จ๐ซ๐ฒ ๐จ๐Ÿ ๐’๐ก๐š๐ง๐ค๐š๐ซ๐š ๐œ๐จ๐ง๐ฌ๐ข๐ฌ๐ญ๐ฌ ๐ฉ๐š๐ซ๐ญ๐ฅ๐ฒ ๐จ๐Ÿ ๐Ÿ๐š๐œ๐ญ๐ฌ ๐š๐ง๐ ๐ฉ๐š๐ซ๐ญ๐ฅ๐ฒ ๐จ๐Ÿ ๐Ÿ๐ข๐œ๐ญ๐ข๐จ๐ง. ๐’๐ก๐š๐ง๐ค๐š๐ซ๐š๐ฌ ๐ฉ๐ก๐ข๐ฅ๐จ๐ฌ๐จ๐ฉ๐ก๐ฒ ๐ข๐ฌ ๐ ๐ซ๐ž๐š๐ญ ๐ง๐จ๐ญ ๐›๐ž๐œ๐š๐ฎ๐ฌ๐ž ๐ก๐ž ๐ฐ๐š๐ฌ ๐ฒ๐จ๐ฎ๐ง๐ . ๐ˆ๐ญ ๐ฐ๐š๐ฌ ๐ฌ๐ฎ๐›๐ฅ๐ข๐ฆ๐ž ๐Ÿ๐จ๐ซ ๐ข๐ญ๐ฌ ๐ข๐ง๐ญ๐ซ๐ข๐ง๐ฌ๐ข๐œ ๐ฐ๐จ๐ซ๐ญ๐ก.

Sunday, May 11, 2025

arguments and counter arguments



In the old texts of philosophy at least in the Indian system, when a person or author wants to present a new idea and to canvas its validity or superiority over the existing ideas (called poorva Paksha), the first thing expected of him is to state what the earlier exponents stated.. and this had to be done with great precision.. and then present his own views and try as best as possible to justify the deviation and to establish the worth of his own arguments..In fact Shankara has followed this idea very faithfully.
And since one was expected to know what the opposition thought, he became an expert in what he believed in and also in what the opponents canvassed..
Just like a Hindu sage knowing about marxism and Karl Marx having a clear idea about the philosophy of Gita ( Such a broad mindset is welcome, but it was never present.. especially when the study of East and West together was taken up)
That would appear to be a very sound method of presentation.. In fact from the perspective of the history of philosophy in India, the mention of the earlier dissenting notes with source thereof have brought to light many texts and treatises, which had been already lost by efflux of time..
Here in social media, what happens is that anyone can simply quote something as "it is said" or it is heard etc.. He can also present his own ideas camouflaged as the ideas of some past author because nothing is either validated or provided with bibliographic references..
But we are helpless in that issue..

Tuesday, January 27, 2015

contrast makes things brighter




I was reading from Aurobindo.. 
The sage is a very practical and Independent thinker who would never subscribe to any spiritual rules without first analysing the issue threadbare.. 
He was saying in one of his treatises that ultimately the real nature of the world and its constituents is something, some unknown, but eminently knowable mean or central point exactly between Materialism on one side and Spiritualism on a diametrically opposite point.. 
If a person is to make an attempt at knowing that unknown but knowable core, he could sneak into the centre and look for it.. but then even though the sneaking in may not be much difficult, he would not know that knowable in the proper sense..


But a person who traverses the extremes of spiritualism, and also the extremes of materialism would finally reach the golden mean through trials,, and even errors..

The rough edges of that person would be rounded by the hits he receives from materialism as well as spiritualism, as he oscillates, and gradually the oscillation attenuates and he stops at the right place.

Judging by this logic, Vishada is definitely a nice trigger or indirectly a facilitator for the bliss to take the central stage.
One poet said.. One's realization will be valued in its proper perspective only if a lot of grief and toil goes into achieving the bliss, It is like the ecstasy of a person who is mired in darkness is provided with the sudden brightness of a lamp..
เคธुเค–ं เคนि เคฆुเค–ाเคจ्เคฏเคจुเคญूเคฏ เคถोเคญเคคे เค˜เคจाเคจ्เคงเค•ाเคฐेเคทु เค‡เคต เคฆीเคชเคฆเคฐ्เคถเคจเคฎ्

Monday, February 10, 2014

Godly or ungodly...

Godly or ungodly...

God.. 
the idea of God was the subject of numerous conflicts and controversies..



Some say there is a God, some say there is no God. 



Some say we should have a God..

Some say it is superstition to have God.




But the concept of God appears to have emanated from  imponderable quests  of human psyche..


Man knew by instinct that he is not perfect, and then imagined that there existed a being which would live up to his evaluation as a perfect being..


Such being was his hero, and a group of humans who  more or less shared  common views in the matter defined such a hero as their God..


For a warrior group, a spear, or a brave man was the God.



For a peaceful family, the father and mother became Gods..

For a happy family.. a total bunch of beings connected through kinship  showed up as divinity.. 
( One example is the Shiva family)..

In a single word, God is a word coined to define something which man wanted to persuade himself to admit as existing, 


something which he  eagerly and lovingly sought to be existing.. 



like a dream to be fulfilled,, 

but was never sure whether such an entity existed..

Even the best of the believers cannot say for sure that they have realized God to their heart's content.

And even the worst atheists cannot say honestly that they have succeeded in proving the lack of existence of God..

So the debate goes on.. 



and will go on till human mind and thoughts persevere..


The procedural aspects of God and religion, are too subsidiary and  peripheral 
A realistic   expression of the idea regarding rituals and procedures is clearly spelt out in Gita.. 

เคฏाเคตाเคจเคฐ्เคฅ เค‰เคฆเคชाเคจे เคธเคฐ्เคตเคคः เคธंเคช्เคฒुเคคोเคฆเค•े 
เคคाเคตाเคจ्เคธเคฐ्เคตेเคทु เคตेเคฆेเคทु เคฌ्เคฐाเคน्เคฎเคฃเคธ्เคฏ เคตिเคœाเคจเคคः..



Meaning:-

When the whole landscape is deluged with floods, a puddle of water loses its significance.. 
Similarly for a man with  comprehensive knowledge, minor conceptual details are not important..

Thursday, February 06, 2014

silence to silence...

Life covers a full circle.. At first one is ignorant.. So he keeps quiet.. Then he starts learning.. Simultaneously he starts talking.. he starts talking of his victories and failures, travails and experiments, his ups and downs.. The world listens first.. maybe because it is hearing a fresh noise.. But as the litany progresses, the whole world except the speaker gets bored.. One is tolerated for a time and then is ignored completely.. If he is wise, he stops talking even when he has not become intolerable for others. Otherwise he is asked to shut up. Finally he is forced to shut up.. Anyway he has to keep quiet. So he keeps quiet.. It is a journey from silence to silence..

Wednesday, February 05, 2014

none cares about the meek and obedient....



none cares about the meek and obedient....


เค…เค•ृเคคोเคชเคฆ्เคฐเคตः เค•เคถ्เคšिเคจ्เคฎเคนाเคจเคชि เคจ เคชूเคœ्เคฏเคคे।
เค…เคฐ्เคšเคฏเคคि เคจเคฐाः เคจाเค—ं เคจ เคคाเคฐ्เค•्เคท्เคฏं เคจ เค—เคœाเคงिเค•เคฎ्॥

akแน›topadravaแธฅ kaล›cinmahฤnapi na pลซjyate|
arcayati narฤแธฅ nฤgaแน na tฤrkแนฃyaแน na gajฤdhikam||


A person who is calm and quiet and who means no harm to others is verily not respected ( compared to the persons who prove to be some threat to us..). 

We worship venomous snakes with great devotions and alacrity.. 

Such great devotion or interest is not seen in the worship of even the king of vultures Garuda or even huge animals like the elephant. 

( Garuda and others simply exist without meddling with the life of others, and therefore they are taken for granted.. but the puny reptile specializes spewing venom.. and it therefore worshiped) 

Rattle the Sabre.. and one will be noted, and even worshiped..

de jure and de facto..



To be frank, any decision making process is heavily dependent on facts on hand and also the balance of convenience at the crucial moment.. most of the time value or ethical considerations are not the priority..


In fictional histories,(for that matter even in what we call pure history) often they cannot manage to obliterate all the inconvenient facts.. so the followers would try to whitewash or sugarcoat incidents wherever possible.. but contradictions do show.


The killing of Vali, the abandoning of Sita in the forest .. are all political decisions..(and not hasty ones for that matter).. the explanation may be that Rama had to do such things as a function of Kshatriya..


The epics and lore evolve.with time and generations of people ..


 First the Ramayana was a chronicle on what happened, nice or otherwise, in the lives of a few persons, may be historical, semi-historical, or fictional ..


However, as the story evolved and was churned in the furnace of time, many characters assumed dimensions of divinity..


The inherent flaws and contradictin  could all not be wished away..


So the chinks in the armour do show..



The intelligent reader should do himself a lot of good by analysing the issues dispassionately and by not persuading himself to be lulled into the belief that what is all written in some ancient text is Gospel and should form the basis for his own code of conduct.. เคชुเคฐाเคฃเคฎिเคค्เคฏेเคต เคจ เคธाเคงु เคธเคฐ्เคตं

Tuesday, February 04, 2014

uneven distribution...

เคฆृเคถ्เคฏเคฎ्เคคे เคญुเคตि เคญूเคฐिเคจिंเคฌเคคเคฐเคตः เค•ुเคค्เคฐाเคชि เคคे เคšเคจ्เคฆเคจाः
เคชाเคทाเคฃैः เคชเคฐिเคชूเคฐिเคคा เคตเคธुเคฎเคคी เคตเคœ्เคฐाเคฎเคฃिเคฐ्เคฆुเคฐ्เคฒเคญः।
เคถ्เคฐूเคฏเคจ्เคคे เค•เคฐเคŸाเคฐเคตाเคถ्เคš เคธเคคเคคं เคšैเคค्เคฐे เค•ुเคนूเค•ूเคœिเคคं
เคคเคจ्เคฎเคจ्เคฏे เค–เคฒเคธเค™्เค•ुเคฒं เคœเค—เคฆिเคฆं เคฆ्เคตिเคค्เคฐाः เค•्เคทिเคคौ เคธเคœ्เคœเคจाः॥
dแน›ล›yamte bhuvi bhลซriniแนbataravaแธฅ kutrฤpi te candanฤแธฅ
paแนฃฤแน‡aiแธฅ paripลซritฤ vasumatฤซ vajrฤmaแน‡irdurlabhaแธฅ|
ล›rลซyante karaแนญฤravฤล›ca satataแน caitre kuhลซkลซjitaแน
tanmanye khalasaแน…kulaแน jagadidaแน dvitrฤแธฅ kแนฃitau sajjanฤแธฅ||

We see a lot of Margosa (veppu) trees with bitter leaves and fruits everywhere on the earth.. But the sandalwood trees are rare to see..
The face of the earth abounds in hard rocks, but diamonds are found very sparsely..
The cacophony of the cry of crows is an experience round the year but we hear the musical refrain of the cuckoo only in the spring season
Verily the world is filled with ordinary and often evil things and people, but good and noble people are also seen once or twice...

Sunday, February 02, 2014

the eight-fold misery





เค‹เคฃं เคฏाเคš्เคจा เคš เคตृเคฆ्เคงเคค्เคตं เคœाเคฐเคšोเคฐं เคฆเคฐिเคฆ्เคฐเคคा।



เคฐोเค—เคถ्เคš เคญुเค•्เคคเคถेเคทाเคถ्เคšเคช्เคฏเคท्เคŸเค•เคท्เคŸा เคช्เคฐเค•ीเคฐ्เคคिเคคाः॥

แน›แน‡aแน yฤcnฤ ca vแน›ddhatvaแน jฤracoraแน daridratฤ|

rogaล›ca bhuktaล›eแนฃฤล›capyaแนฃแนญakaแนฃแนญฤ prakฤซrtitฤแธฅ||

The following eight situations in life are termed as utmost in misery..

1. Being in debt

2. Being a beggar

3.Being an elderly person

4. Being forced into selling body for sex

5. Being a thief or robber

6 Living in poverty

7. Being gripped by disease and ill health

8. Being forced to eat and live upon food which is thrown away by others as remnants..




These rules apply to simple and straightforwards human beings.. If anyone raises a question whether these ideas will be in sync with some institutions and and some professions.. there is no answer..

Unity in diversity



เคฎृเคค्เคชिเคฃ्เคกเคฎेเค•ं เคฌเคนुเคญाเคฃ्เคกเคฐूเคชं
เคธुเคตเคฐ्เคฃเคฎेเค•ं เคฌเคนुเคญूเคทเคฃाเคค्เคฎเค•ं। 
เค—ोเค•्เคทीเคฐเคฎेเค•ं เคฌเคนुเคงेเคจुเคœाเคคं 
เคฌ्เคฐเคน्เคฎैเค•เคฎेเคต เคฌเคนुเคฆेเคนเคตเคฐ्เคคी॥

mแน›tpiแน‡แธamekaแน bahubhฤแน‡แธarลซpaแน
suvarแน‡amekaแน bahubhลซแนฃaแน‡ฤtmakaแน| 
gokแนฃฤซramekaแน bahudhenujฤtaแน 
brahmaikameva bahudehavartฤซ|| 

The clay is only one even if a lot of pots are made from it. 
The gold is one an the same though lots and lots of ornaments are made from it 
The breeds and colours of cows may vary, but the milk is having the same composition 
Likewise, the Supreme being is one, although It manifests in many bodies. 

(Bahubhaanda roopam mruth pindam ekam eva.. Bahubhooshanaatmakam suvarnamamapi ekam. Api cha bahudhenu jaatham goksheeram api ekam. 
Bahu deha vartee brahma api ekam eva.. )

Wednesday, January 01, 2014

The Happy Prince by Oscar wilde



The Happy Prince

by Oscar Wilde




High above the city, on a tall column, stood the statue of the Happy Prince. He was gilded all over with thin leaves of fine gold, for eyes he had two bright sapphires, and a large red ruby glowed on his sword-hilt.

He was very much admired indeed. "He is as beautiful as a weathercock," remarked one of the Town Councillors who wished to gain a reputation for having artistic tastes; "only not quite so useful," he added, fearing lest people should think him unpractical, which he really was not.

"Why can't you be like the Happy Prince?" asked a sensible mother of her little boy who was crying for the moon. "The Happy Prince never dreams of crying for anything."

"I am glad there is some one in the world who is quite happy," muttered a disappointed man as he gazed at the wonderful statue.

"He looks just like an angel," said the Charity Children as they came out of the cathedral in their bright scarlet cloaks and their clean white pinafores.

"How do you know?" said the Mathematical Master, "you have never seen one."

"Ah! but we have, in our dreams," answered the children; and the Mathematical Master frowned and looked very severe, for he did not approve of children dreaming.

One night there flew over the city a little Swallow. His friends had gone away to Egypt six weeks before, but he had stayed behind, for he was in love with the most beautiful Reed. He had met her early in the spring as he was flying down the river after a big yellow moth, and had been so attracted by her slender waist that he had stopped to talk to her.

"Shall I love you?" said the Swallow, who liked to come to the point at once, and the Reed made him a low bow. So he flew round and round her, touching the water with his wings, and making silver ripples. This was his courtship, and it lasted all through the summer.

"It is a ridiculous attachment," twittered the other Swallows; "she has no money, and far too many relations"; and indeed the river was quite full of Reeds. Then, when the autumn came they all flew away.

After they had gone he felt lonely, and began to tire of his lady- love. "She has no conversation," he said, "and I am afraid that she is a coquette, for she is always flirting with the wind." And certainly, whenever the wind blew, the Reed made the most graceful curtseys. "I admit that she is domestic," he continued, "but I love travelling, and my wife, consequently, should love travelling also."

"Will you come away with me?" he said finally to her; but the Reed shook her head, she was so attached to her home.

"You have been trifling with me," he cried. "I am off to the Pyramids. Good-bye!" and he flew away.

All day long he flew, and at night-time he arrived at the city. "Where shall I put up?" he said; "I hope the town has made preparations."

Then he saw the statue on the tall column.

"I will put up there," he cried; "it is a fine position, with plenty of fresh air." So he alighted just between the feet of the Happy Prince.

"I have a golden bedroom," he said softly to himself as he looked round, and he prepared to go to sleep; but just as he was putting his head under his wing a large drop of water fell on him. "What a curious thing!" he cried; "there is not a single cloud in the sky, the stars are quite clear and bright, and yet it is raining. The climate in the north of Europe is really dreadful. The Reed used to like the rain, but that was merely her selfishness."

Then another drop fell.

"What is the use of a statue if it cannot keep the rain off?" he said; "I must look for a good chimney-pot," and he determined to fly away.

But before he had opened his wings, a third drop fell, and he looked up, and saw - Ah! what did he see?

The eyes of the Happy Prince were filled with tears, and tears were running down his golden cheeks. His face was so beautiful in the moonlight that the little Swallow was filled with pity.

"Who are you?" he said.

"I am the Happy Prince."

"Why are you weeping then?" asked the Swallow; "you have quite drenched me."

"When I was alive and had a human heart," answered the statue, "I did not know what tears were, for I lived in the Palace of Sans- Souci, where sorrow is not allowed to enter. In the daytime I played with my companions in the garden, and in the evening I led the dance in the Great Hall. Round the garden ran a very lofty wall, but I never cared to ask what lay beyond it, everything about me was so beautiful. My courtiers called me the Happy Prince, and happy indeed I was, if pleasure be happiness. So I lived, and so I died. And now that I am dead they have set me up here so high that I can see all the ugliness and all the misery of my city, and though my heart is made of lead yet I cannot chose but weep."

"What! is he not solid gold?" said the Swallow to himself. He was too polite to make any personal remarks out loud.

"Far away," continued the statue in a low musical voice, "far away in a little street there is a poor house. One of the windows is open, and through it I can see a woman seated at a table. Her face is thin and worn, and she has coarse, red hands, all pricked by the needle, for she is a seamstress. She is embroidering passion- flowers on a satin gown for the loveliest of the Queen's maids-of- honour to wear at the next Court-ball. In a bed in the corner of the room her little boy is lying ill. He has a fever, and is asking for oranges. His mother has nothing to give him but river water, so he is crying. Swallow, Swallow, little Swallow, will you not bring her the ruby out of my sword-hilt? My feet are fastened to this pedestal and I cannot move."

"I am waited for in Egypt," said the Swallow. "My friends are flying up and down the Nile, and talking to the large lotus- flowers. Soon they will go to sleep in the tomb of the great King. The King is there himself in his painted coffin. He is wrapped in yellow linen, and embalmed with spices. Round his neck is a chain of pale green jade, and his hands are like withered leaves."

"Swallow, Swallow, little Swallow," said the Prince, "will you not stay with me for one night, and be my messenger? The boy is so thirsty, and the mother so sad."

"I don't think I like boys," answered the Swallow. "Last summer, when I was staying on the river, there were two rude boys, the miller's sons, who were always throwing stones at me. They never hit me, of course; we swallows fly far too well for that, and besides, I come of a family famous for its agility; but still, it was a mark of disrespect."

But the Happy Prince looked so sad that the little Swallow was sorry. "It is very cold here," he said; "but I will stay with you for one night, and be your messenger."

"Thank you, little Swallow," said the Prince.

So the Swallow picked out the great ruby from the Prince's sword, and flew away with it in his beak over the roofs of the town.

He passed by the cathedral tower, where the white marble angels were sculptured. He passed by the palace and heard the sound of dancing. A beautiful girl came out on the balcony with her lover. "How wonderful the stars are," he said to her, "and how wonderful is the power of love!"

"I hope my dress will be ready in time for the State-ball," she answered; "I have ordered passion-flowers to be embroidered on it; but the seamstresses are so lazy."

He passed over the river, and saw the lanterns hanging to the masts of the ships. He passed over the Ghetto, and saw the old Jews bargaining with each other, and weighing out money in copper scales. At last he came to the poor house and looked in. The boy was tossing feverishly on his bed, and the mother had fallen asleep, she was so tired. In he hopped, and laid the great ruby on the table beside the woman's thimble. Then he flew gently round the bed, fanning the boy's forehead with his wings. "How cool I feel," said the boy, "I must be getting better"; and he sank into a delicious slumber.

Then the Swallow flew back to the Happy Prince, and told him what he had done. "It is curious," he remarked, "but I feel quite warm now, although it is so cold."

"That is because you have done a good action," said the Prince. And the little Swallow began to think, and then he fell asleep. Thinking always made him sleepy.

When day broke he flew down to the river and had a bath. "What a remarkable phenomenon," said the Professor of Ornithology as he was passing over the bridge. "A swallow in winter!" And he wrote a long letter about it to the local newspaper. Every one quoted it, it was full of so many words that they could not understand.

"To-night I go to Egypt," said the Swallow, and he was in high spirits at the prospect. He visited all the public monuments, and sat a long time on top of the church steeple. Wherever he went the Sparrows chirruped, and said to each other, "What a distinguished stranger!" so he enjoyed himself very much.

When the moon rose he flew back to the Happy Prince. "Have you any commissions for Egypt?" he cried; "I am just starting."

"Swallow, Swallow, little Swallow," said the Prince, "will you not stay with me one night longer?"

"I am waited for in Egypt," answered the Swallow. "To-morrow my friends will fly up to the Second Cataract. The river-horse couches there among the bulrushes, and on a great granite throne sits the God Memnon. All night long he watches the stars, and when the morning star shines he utters one cry of joy, and then he is silent. At noon the yellow lions come down to the water's edge to drink. They have eyes like green beryls, and their roar is louder than the roar of the cataract.

"Swallow, Swallow, little Swallow," said the Prince, "far away across the city I see a young man in a garret. He is leaning over a desk covered with papers, and in a tumbler by his side there is a bunch of withered violets. His hair is brown and crisp, and his lips are red as a pomegranate, and he has large and dreamy eyes. He is trying to finish a play for the Director of the Theatre, but he is too cold to write any more. There is no fire in the grate, and hunger has made him faint."

"I will wait with you one night longer," said the Swallow, who really had a good heart. "Shall I take him another ruby?"

"Alas! I have no ruby now," said the Prince; "my eyes are all that I have left. They are made of rare sapphires, which were brought out of India a thousand years ago. Pluck out one of them and take it to him. He will sell it to the jeweller, and buy food and firewood, and finish his play."

"Dear Prince," said the Swallow, "I cannot do that"; and he began to weep.

"Swallow, Swallow, little Swallow," said the Prince, "do as I command you."

So the Swallow plucked out the Prince's eye, and flew away to the student's garret. It was easy enough to get in, as there was a hole in the roof. Through this he darted, and came into the room. The young man had his head buried in his hands, so he did not hear the flutter of the bird's wings, and when he looked up he found the beautiful sapphire lying on the withered violets.

"I am beginning to be appreciated," he cried; "this is from some great admirer. Now I can finish my play," and he looked quite happy.

The next day the Swallow flew down to the harbour. He sat on the mast of a large vessel and watched the sailors hauling big chests out of the hold with ropes. "Heave a-hoy!" they shouted as each chest came up. "I am going to Egypt"! cried the Swallow, but nobody minded, and when the moon rose he flew back to the Happy Prince.

"I am come to bid you good-bye," he cried.

"Swallow, Swallow, little Swallow," said the Prince, "will you not stay with me one night longer?"

"It is winter," answered the Swallow, "and the chill snow will soon be here. In Egypt the sun is warm on the green palm-trees, and the crocodiles lie in the mud and look lazily about them. My companions are building a nest in the Temple of Baalbec, and the pink and white doves are watching them, and cooing to each other. Dear Prince, I must leave you, but I will never forget you, and next spring I will bring you back two beautiful jewels in place of those you have given away. The ruby shall be redder than a red rose, and the sapphire shall be as blue as the great sea."

"In the square below," said the Happy Prince, "there stands a little match-girl. She has let her matches fall in the gutter, and they are all spoiled. Her father will beat her if she does not bring home some money, and she is crying. She has no shoes or stockings, and her little head is bare. Pluck out my other eye, and give it to her, and her father will not beat her."

"I will stay with you one night longer," said the Swallow, "but I cannot pluck out your eye. You would be quite blind then."

"Swallow, Swallow, little Swallow," said the Prince, "do as I command you."

So he plucked out the Prince's other eye, and darted down with it. He swooped past the match-girl, and slipped the jewel into the palm of her hand. "What a lovely bit of glass," cried the little girl; and she ran home, laughing.

Then the Swallow came back to the Prince. "You are blind now," he said, "so I will stay with you always."

"No, little Swallow," said the poor Prince, "you must go away to Egypt."

"I will stay with you always," said the Swallow, and he slept at the Prince's feet.

All the next day he sat on the Prince's shoulder, and told him stories of what he had seen in strange lands. He told him of the red ibises, who stand in long rows on the banks of the Nile, and catch gold-fish in their beaks; of the Sphinx, who is as old as the world itself, and lives in the desert, and knows everything; of the merchants, who walk slowly by the side of their camels, and carry amber beads in their hands; of the King of the Mountains of the Moon, who is as black as ebony, and worships a large crystal; of the great green snake that sleeps in a palm-tree, and has twenty priests to feed it with honey-cakes; and of the pygmies who sail over a big lake on large flat leaves, and are always at war with the butterflies.

"Dear little Swallow," said the Prince, "you tell me of marvellous things, but more marvellous than anything is the suffering of men and of women. There is no Mystery so great as Misery. Fly over my city, little Swallow, and tell me what you see there."

So the Swallow flew over the great city, and saw the rich making merry in their beautiful houses, while the beggars were sitting at the gates. He flew into dark lanes, and saw the white faces of starving children looking out listlessly at the black streets. Under the archway of a bridge two little boys were lying in one another's arms to try and keep themselves warm. "How hungry we are!" they said. "You must not lie here," shouted the Watchman, and they wandered out into the rain.

Then he flew back and told the Prince what he had seen.

"I am covered with fine gold," said the Prince, "you must take it off, leaf by leaf, and give it to my poor; the living always think that gold can make them happy."

Leaf after leaf of the fine gold the Swallow picked off, till the Happy Prince looked quite dull and grey. Leaf after leaf of the fine gold he brought to the poor, and the children's faces grew rosier, and they laughed and played games in the street. "We have bread now!" they cried.

Then the snow came, and after the snow came the frost. The streets looked as if they were made of silver, they were so bright and glistening; long icicles like crystal daggers hung down from the eaves of the houses, everybody went about in furs, and the little boys wore scarlet caps and skated on the ice.

The poor little Swallow grew colder and colder, but he would not leave the Prince, he loved him too well. He picked up crumbs outside the baker's door when the baker was not looking and tried to keep himself warm by flapping his wings.

But at last he knew that he was going to die. He had just strength to fly up to the Prince's shoulder once more. "Good-bye, dear Prince!" he murmured, "will you let me kiss your hand?"

"I am glad that you are going to Egypt at last, little Swallow," said the Prince, "you have stayed too long here; but you must kiss me on the lips, for I love you."

"It is not to Egypt that I am going," said the Swallow. "I am going to the House of Death. Death is the brother of Sleep, is he not?"

And he kissed the Happy Prince on the lips, and fell down dead at his feet.

At that moment a curious crack sounded inside the statue, as if something had broken. The fact is that the leaden heart had snapped right in two. It certainly was a dreadfully hard frost.

Early the next morning the Mayor was walking in the square below in company with the Town Councillors. As they passed the column he looked up at the statue: "Dear me! how shabby the Happy Prince looks!" he said.

"How shabby indeed!" cried the Town Councillors, who always agreed with the Mayor; and they went up to look at it.

"The ruby has fallen out of his sword, his eyes are gone, and he is golden no longer," said the Mayor in fact, "he is litttle beter than a beggar!"

"Little better than a beggar," said the Town Councillors.

"And here is actually a dead bird at his feet!" continued the Mayor. "We must really issue a proclamation that birds are not to be allowed to die here." And the Town Clerk made a note of the suggestion.

So they pulled down the statue of the Happy Prince. "As he is no longer beautiful he is no longer useful," said the Art Professor at the University.

Then they melted the statue in a furnace, and the Mayor held a meeting of the Corporation to decide what was to be done with the metal. "We must have another statue, of course," he said, "and it shall be a statue of myself."

"Of myself," said each of the Town Councillors, and they quarrelled. When I last heard of them they were quarrelling still.

"What a strange thing!" said the overseer of the workmen at the foundry. "This broken lead heart will not melt in the furnace. We must throw it away." So they threw it on a dust-heap where the dead Swallow was also lying.

"Bring me the two most precious things in the city," said God to one of His Angels; and the Angel brought Him the leaden heart and the dead bird.

"You have rightly chosen," said God, "for in my garden of Paradise this little bird shall sing for evermore, and in my city of gold the Happy Prince shall praise me."

Thursday, March 22, 2012

all is well that ends well

เค•्เคณेเคถः เคซเคฒेเคจ เคนि เคชुเคจเคฐ्เคจเคตเคคां เคตिเคงเคค्เคคे ।।

when incessant hard toil is rewarded by matching restults, it gives impetus to futher attempts.

this is a simple but very true statement  by Kalidasa. 
This remark appears  in Kumarasambhavam. 
 The Divine mother is born as Parvathi and she is yearning for reunion with her Lord Shiva. 
 With this desire in mind, she set out to the forests in the valleys of Himalaya and set up a hermitage and started doing penance. 
 A vibrant, beautiful and affluent girl blessed with all virtues and wealth and having the whole world offered to her as if in a platter for mere enjoyment, gave up all the pleasures of the world just to attain the company of her Lord. 
 It is remarked by Kalidasa in the words of the Sakhi of Parvathi... 
" This girl. having attained marriageble age, has rejected all the affluent suitors starting from the Lord of Gods, Indra and the masters of the directins, but is intent on having Pinakapani the Shiva as her husband, in spite of realizing that the Lord has simply annihilated the lord of love, Kamadeva..
เค‡เคฏं เคฎเคนेเคจ्เคฆ्เคฐเคช्เคฐเคญृเคคीเคจเคงिเคถ्เคฐिเคฏः เคšเคคुเคฐ्เคฆिเค—ीเคถाเคจเคตเคฎเคค्เคฏ เคฎाเคจिเคจी
เค…เคฐूเคชเคนाเคฐ्เคฏं เคฎเคฆเคจเคธ्เคฏ เคจिเค—्เคฐเคนाเคค् เคชिเคจाเค•เคชाเคฃिं เคชเคคिเคฎाเคช्เคคुเคฎिเคš्เค›เคคि॥
iyaแน mahendraprabhแน›tฤซnadhiล›riyaแธฅ caturdigฤซล›ฤnavamatya mฤninฤซ
arลซpahฤryaแน madanasya nigrahฤt pinฤkapฤแน‡iแน patimฤptumicchati||

Shiva had reached the hermitage of Parvathi to test her and receive her (the Lord is disguised as a young initiate) and Parvathi's friend tells Him in desperation.
" the saplings which were planted by this girl as souvenirs of the start of her penances have all borne fruit, but the plant of this girl's desire to attain the company of Shiva does not appear to have even given out little sprouts.. and the chariot of imagination of her communion with the Lord is a non-starter "

เคฆ्เคฐुเคฎेเคทु เคธเค–्เคฏा เค•ृเคคเคœเคจ्เคฎเคธु เคธ्เคตเคฏं เคซเคฒเคฎ् เคคเคชः เคธाเค•्เคทिเคทु เคฆृเคท्เคŸเคฎेเคท्เคตเคชि
เคจ เคš เคช्เคฐเคฐोเคนाเคญिเคฎुเค–ोเคฝเคชि เคฆृเคถ्เคฏเคคे เคฎเคจोเคฐเคฅोเคฝเคธ्เคฏाः เคถเคถिเคฎौเคฒिเคธंเคถ्เคฐเคฏः॥
drumeแนฃu sakhyฤ kแน›tajanmasu svayaแน phalam tapaแธฅ sฤkแนฃiแนฃu dแน›แนฃแนญameแนฃvapi
na ca prarohฤbhimukho'pi dแน›ล›yate manoratho'syฤแธฅ ล›aล›imaulisaแนล›rayaแธฅ||

The Lord was listening to all this with keen interest and was blissfully happy, but he pretended as if the girl was doing the most foolish thing by opting for Shiva. 
 He tells that girl that she is so rich and beautiful and Shiva is a wandering mendicant clad in the bark of an elephant, wearing matted hair and snakes as ornaments and his chariot was an old wizened bull.  
He adds that the whole world would laugh at her if she committed the blunder of accepting of all the people, Shiva as the husband . 

Parvathi is enraged. She is hurt by the sarcasm and she feels that not only one who tells ill of the great people but also one who happens to hear of it, becomes a sinner.

เคจ เค•ेเคตเคฒเคฎ् เคฏो เคฎเคนเคคोเคฝเคชเคญाเคทเคคे เคถृเคฃोเคคि เคคเคธ्เคฎाเคฆเคชि เคฏः เคธ เคชाเคชเคญाเค•्
na kevalam yo mahato'pabhฤแนฃate ล›แน›แน‡oti tasmฤdapi yaแธฅ sa pฤpabhฤk

Then in impossible rage, the young girl simply tells that she is going to withdraw from the presence of the foulmouthed youth.. (shiva in disguise)
She started going away in haste, and the bark of trees which covered her bosom just fell away and even without caring for it she tries to make a quick retreat.
 But enough was enough. Thinks Shiva 

  The lord with the bull as insignia in his flagstaff could not persist with the playful activities.
 He simply assumed his Regal form and caught Parvathi by her Hand.
เค‡เคคो เค—เคฎिเคท्เคฏाเคฎ्เคฏเคฅเคตेเคฆि เคตाเคฆिเคจी เคšเคšाเคฒ เคฌाเคฒा เคธ्เคคเคจเคญिเคจ्เคจเคตเคฒ्เค•เคฒा
เคธ्เคตเคฐूเคชเคฎाเคธ्เคฅाเคฏ เคš เคคां เค•ृเคคเคธ्เคฎिเคคः เคธเคฎाเคฒเคฒเคฎ्เคญे เคตृเคทเคฐाเคœเค•ेเคคเคจः
ito gamiแนฃyฤmyathavedi vฤdinฤซ cacฤla bฤlฤ stanabhinnavalkalฤa
svarลซpamฤsthฤya ca tฤแน kแน›tasmitaแธฅ samฤlalambhe vแน›แนฃarฤjaketanaแธฅ


He says, 
"from today onwards, I am your slave, as you have purchased me though your sincere penance.. 
Then, and at that point itself, all the tiredness and physical debilities she had imposed upon herself left her and she was jubilant and was in the seventh heaven of happiness. 
 When even unbearable hard work  culminates in its expected result, the body and mind gets rejuvenated and one  forgets all the past tiredness. 

เค…เคฆ्เคฏเคช्เคฐเคญृเคค्เคฏเคตเคจเคคाเค™्เค—ि เคคเคตाเคธ्เคฎि เคฆाเคธः เค•्เคฐीเคคเคธ्เคคเคชोเคญिเคฐिเคคि เคตाเคฆिเคจि เคšเคจ्เคฆ्เคฐเคฎौเคฒौ
เค…เคน्เคจाเคฏ เคธा เคจिเคฏ्เคฎเคœं เค•्เคณเคฎเคฎुเคค्เคธเคธเคฐ्เค— เค•्เคณेเคถः เคซเคฒेเคจ เคนि เคชुเคจเคฐ्เคจเคตเคคाเคฎ् เคตिเคงเคค्เคคे॥
adyaprabhแน›tyavanatฤแน…gi tavฤsmi dฤsaแธฅ krฤซtastapobhiriti vฤdini candramaulau
ahnฤya sฤ niymajaแน kแธปamamutsasarga kแธปeล›aแธฅ phalena hi punarnavatฤm vidhatte||

All is well that ends well.


--

Friday, October 14, 2011

some quotes from dharma saastras.

เค†เคชो เคจाเคฐा เค‡เคคि เคช्เคฐोเค•्เคคाः เค†เคชो เคตै เคจเคฐเคธूเคจเคตः।
เคคाः เคฏเคฆเคธ्เคฏाเคฏเคคเคจं เคชूเคฐ्เคตं เคคेเคจ เคจाเคฐाเคฏเคฃः เคธ्เคฎृเคคः॥
เคฌ्เคฐाเคน्เคฎเคฃ्เคฏां เคฌ्เคฐाเคน्เคฎเคฃाเคค् เคœाเคคः เคธंเคธ्เค•ृเคคो เคฌ्เคฐाเคน्เคฎเคฃो เคญเคตेเคค्।
เคเคตเคฎ् เค•्เคทเคค्เคฐिเคฏ เคตिเคค् เคถूเคฆ्เคฐः เคœ्เคžेเคฏाः เคธ्เคตेเคญ्เคฏः เคธ्เคตเคฏोเคจिเคœाः॥
เค…เคง्เคฏाเคชเคจं เคš เค…เคง्เคฏเคฏเคจं เคฏเคœเคจं เคฏाเคœเคจं เคคเคฅा
... เคฆाเคจं เคช्เคฐเคคिเค—्เคฐเคนเคถ्เคšैเคต เคทเคŸ्เค•เคฐ्เคฎाเคฃ्เคฏเค—्เคฐเคœเคจ्เคฎเคจः॥
เคคเคชो เคตिเคถेเคทैः เคตिเคตिเคงैः เคต्เคฐเคคैเคถ्เคš เคตिเคงि เคšोเคฆिเคคैः
เคตेเคฆः เค•ृเคค्เคธ्เคจोเคฝเคงिเค—เคจ्เคคเคต्เคฏः เคธเคฐเคนเคธ्เคฏो เคฆ्เคตिเคœเคจ्เคฎเคจा॥
aapo naaraa iti proktaaH aapo vai narasuunavaH.
taaH yadasyaayatanaM puurvaM tena naaraayaNaH smR^itaH..
braahmaNyaaM braahmaNaat jaataH saMskR^ito braahmaNo bhavet.
evam kSatriya vit shuudraH j~neyaaH swebhyaH swayonijaaH..
adhyaapanaM cha adhyayanaM yajanaM yaajanaM tathaa
daanaM pratigrahashchaiva SaTkarmANyagrajanmanaH..
tapo viesheSaiH vividhaiH vrataishcha vidhi choditaiH
veadaH kR^itsno.adhigantavyaH sarahasyo dwijanmanaa..
waters are called naaraas because the waters are the children of Nara an incarnation of Vishnu.. That Vishnu who made his resting place the Naaraas or waters is called Narayana.

A child born to a brahmin woman on a brahmin male and is purified by the necessary samskaaraas is brahmana. Kshatriya, Vaisya and Sudra are also determined by the yonis in which they are born.

Teaching, studentship, doing yajnas, performing yajnas on behalf of others, giving gifts and receiving gifts are the six functions of a brahmin.

The 
Vedas are to be learned and practices by brahmin after learning it through strict observation of penances, rituals, fastings, all prescribed by shastraas, and such 
Vedaas are to be learned with precision and  utomost care to maintain its secret nature by the Dwijas.

These are some quotations from traditional dharmasaastras.. to accept  those beliefs or not is left to  the choice of the learned and the discerning people ..

Sunday, October 31, 2010

experiences worse than death


เคธाเคง्เคธ्เคค्เคฐीเคตीเคฃां เคฆเคฏिเคคเคตिเคฐเคนे เคฎाเคจिเคจो เคฎाเคจเคญเค™्เค—े
เคธเคฒ्เคฒोเค•ाเคจाเคฎเคชि เคœเคจเคฐเคตे เคจिเค—्เคฐเคนे เคชเคฃ्เคกिเคคाเคจां।
เค…เคจ्เคฏोเคฆ्เคฐेเค•े เค•ुเคŸिเคฒเคฎเคจเคธां เคจिเคฐ्เค—ुเคฃाเคจां เคตिเคฆेเคถे
เคญृเคค्เคฏाเคญाเคตे เคญเคตเคคि เคฎเคฐเคฃं เค•िเคจ्เคคु เคธเคฎ्เคญाเคตिเคคाเคจां॥
เคจीเคคिเคธूเค•्เคคिः 
sฤdhustrฤซแน‡ฤแน dayitavirahe mฤnino mฤnabhaแน…ge
sallokฤnฤmapi janarave nigrahe paแน‡แธitฤnฤแน|
anyodreke kuแนญilamanasฤแน nirguแน‡ฤnฤแน videล›e
bhแน›tyฤbhฤve bhavati maraแน‡aแน kintu sambhฤvitฤnฤแน||
nฤซtisลซktiแธฅ
เดธാเดฆ്เดง്เดตീเดธ്เดค്เดฐീเดฃാം เดฆเดฏിเดคเดตിเดฐเดนെ เดฎാเดจിเดจോ เดฎാเดจเดญംเด—േ
เดธเดฒ്เดฒോเด•ാเดจാเดฎเดชി เดœเดจเดฐเดตേ เดจിเด—്เดฐเดนെ เดชเดฃ്เดกിเดคാเดจാം
เด…เดจ്เดฏോเดฆ്เดฐെเด•െ เด•ുเดŸിเดฒเดฎเดจเดธാം เดจിเดฐ്‍เด—ുเดฃാเดจാം เดตിเดฆേเดถേ
เดญൃเดค്เดฏ เด…เดญാเดตേ เดญเดตเดคി เดฎเดฐเดฃം เด•ിเดจ്เดคു เดธംเดญാเดตിเดคാเดจാം

According to Bharthruhari it is    death or a condition worse than that when some people are confronted with pathetic  or unsavoury situations such as:-
For the chaste woman on separation from her dear husband
For a dignified and self-respecting person when his honour is challenged.
For noble persons when they are scandalized.
For the learned persons when they are openly defeated in  scholarly debates.
For the wicked fellows when they find others reaching high levels of fortune or welfare.
For the idiots with no knowledge and skill when they land up in foreign terrains.
For the rich persons who are used to pomp and pelf when they are deprived of the service of the menials and servants.

--

Monday, October 25, 2010

knowledge is supreme

เคตिเคฆ्เคตเคค्เคค्เคตเคž्เคš เคจृเคชเคค्เคตเคž्เคš เคจैเคต เคคुเคฒ्เคฏं เค•เคฆाเคšเคจ।
เคธ्เคตเคฆेเคถे เคชूเคœ्เคฏเคคे เคฐाเคœा เคตिเคฆ्เคตाเคจ् เคธเคฐ्เคตเคค्เคฐ เคชूเคœ्เคฏเคคे॥
เคšाเคฃเค•्เคฏः
vidvattvaรฑca nแน›patvaรฑca naiva tulyaแน kadฤcana|
svadeล›e pลซjyate rฤjฤ vidvฤn sarvatra pลซjyate||
cฤแน‡akyaแธฅ


wealth of knowledge
 and the position and status  as a king should never be compared.
 The two are never equal .
 The king, at the best, is honoured in his own kingdom, but the scholar is honoured everywhere.

This famous quote  underlines the value of knowledge..  It has to be mentioned here that sheer luck can make a person the leader of all and give him wealth and royal powers too.  But education just comes only through hard work coupled with  dedication and alacrity.
A Kalidasa, an Einstein or  a Tolstoy would find respectful mention anywhere where human beings live,  but even the most powerful leader would vanish into oblivion after some time...
Of course there were kings like Janaka who were scholars too.. But such great human beings are ever remembered for their  erudition.


เดตിเดฆ്เดตเดค്เดตം เดš เดจൃเดชเดค്เดตം เดš เดจൈเดต เดคുเดฒ്เดฏം เด•เดฆാเดšเดจ
เดธ്เดตเดฆേเดถേ เดชൂเดœ്เดฏเดคെ เดฐാเดœാ เดตിเดฆ്เดตാเดจ്‍ เดธเดฐ്‍เดตเดค്เดฐ  เดชൂเดœ്เดฏเดคെ
เดšാเดฃเด•്เดฏเดจ്‍

เด’เดฐു เดงിเดทเดฃാเดถാเดฒിเดฏാเดฏ เดชเดฃ്เดกിเดคเดจ്‍เดฑെ เดธ്เดฅാเดจเดตും  เดฐാเดœ്เดฏം เดญเดฐിเด•്เด•ുเดจ്เดจ เดฐാเดœാเดตിเดจ്เดฑെ เดธ്เดฅാเดจเดตും เดคเดฎ്เดฎിเดฒ്‍ เด’เดฐിเด•്เด•เดฒും เดคാเดฐเดคเดฎ്เดฏം เดšെเดฏ്เดฏാเดจ്‍ เด†เดตിเดฒ്เดฒ

เด’เดฐു เดคเดฐเดค്เดคിเดฒും เด…เดต เดฐเดฃ്เดŸും เดคുเดฒ്เดฏเดฎാเดฏเดต เด…เดฒ്เดฒ.

เดเดฑിเดช്เดชോเดฏാเดฒ്‍ เด’เดฐു เดฐാเดœാเดตിเดจ് เด…เดฏാเดณുเดŸെ เดธ്เดตเดจ്เดคം เดฐാเดœ്เดฏเดค്เดคിเดฒ്‍  เด†เดฆเดฐเดตും เดธ്เดตീเด•ാเดฐ്เดฏเดคเดฏും เด†เดฐാเดงเดจเดฏും เดŽเดฒ്เดฒാം เดฒเดญിเด•്เด•ും   เดชเด•്เดทെ เด’เดฐു เดตിเดฆ്เดฏാ เดตിเดšเด•്เดทเดฃเดจെ เดœเดจเด™്เด™เดณ്‍ เดฐാเดœ്เดฏเด™്เด™เดณുเดŸെ เด…เดคിเดฐ്‍เดค്เดคിเด•เดณ്‍เด•്เด•ുเดฎเดช്เดชുเดฑം  เดฒോเด•ം เดฎുเดดുเดตเดจ്‍ เด†เดฐാเดงിเด•്เด•ും  

เดตเดณเดฐെ เดช്เดฐเดธിเดฆ്เดงเดฎാเดฏ เดˆ เดšാเดฃเด•്เดฏเดตเดšเดจം  เด…เดฑിเดตിเดจ്เดฑെ เดฎเดนเดค്เดค്เดตം เดตിเดณിเดš്เดšോเดคുเดจ്เดจു.  เด‡เดตിเดŸെ เด’เดจ്เดจ് เดชเดฑเดฏเดŸ്เดŸെ.  เดตെเดฑും เดญാเด—്เดฏം เด•ൊเดฃ്เดŸ് เดชോเดฒും เด’เดฐാเดจ്‍ เดœเดจเด™്เด™เดณുเดŸെ เดจേเดคാเดตോ  เดชเดฃเด•്เด•ാเดฐเดจോ เดฐാเดœാเดต് เดคเดจ്เดจെเดฏോ เด†เดฏിเดค്เดคീเดฐ്‍เดจ്เดจു เดŽเดจ്เดจ് เดตเดฐാം.  เดชเด•്เดทെ เด…เดฑിเดตും เดตിเดฆ്เดฏാเดญ്เดฏാเดธเดตും เดจേเดŸเดฃം เดŽเด™്เด•ിเดฒ്‍  เด…เดค്  เดตเดณเดฐെ เดช്เดฐเดฏเดค്เดจเดตും เดถ്เดฐเดฆ്เดงเดฏും เด…เดฐ്‍เดช്เดชเดฃเดฌോเดงเดตും เดŽเดฒ്เดฒാം  เดœീเดตിเดคเดค്เดคിเดฒ്‍ เดชเด•เดฐ്‍เดค്เดคി เดฎുเดจ്เดจോเดŸ്เดŸു เดชോเดฏാเดฒ്‍ เดฎാเดค്เดฐเดฎേ เดธാเดง്เดฏเดฎാเดตൂ.

เด’เดฐു เด•ാเดณിเดฆാเดธเดจോ เดเดจ്‍เดธ്เดฑ്เดฑീเดจോ เดŸോเดณ്‍เดธ്เดฑ്เดฑോเดฏിเดฏോ  เดฒോเด•เดค്เดคിเดจ്เดฑെ เดเดคു เดฎൂเดฒเดฏിเดฒും  เดŽเด•്เด•ാเดฒเดค്เดคും เดฎเดจുเดท്เดฏเดจ്‍ เดœീเดตിเดš്เดšിเดฐിเด•്เด•ുเดจ്เดจിเดŸเดค്เดคോเดณം เด•ാเดฒം เดธ്เดฎเดฐിเด•്เด•เดช്เดชെเดŸും.  เดชเด•്เดทെ เดเดคു เด•ൊเดฒเด•ൊเดฎ്เดชเดจ്‍ เดฐാเดœാเดตും เดญเดฐเดฃാเดงിเด•ാเดฐിเดฏും  เด•ുเดฑเดš്เดšു เด•ാเดฒം เด•เดดിเดฏുเดฎ്เดชോเดณ്‍ เดšเดฐിเดค്เดฐเดค്เดคിเดจ്‍เดฑെ  เดšเดตเดŸ്เดŸുเด•ുเดŸ്เดŸเด•เดณിเดฒ്‍ เด‡เดŸം เดชിเดŸിเด•്เด•ും 

.
เดœเดจเด•เดจെเดช്เดชോเดฒെ เดฎเดนാเดจ്เดฎാเดฐാเดฏ เดšിเดฒ เดฐാเดœാเด•്เด•เดจ്เดฎാเดฐ്‍ เดŽเดจ്เดจും เดธ്เดฎเดฐിเด•്เด•เดช്เดชെเดŸുเดจ്เดจു. เดชเด•്เดทെ เด…เดคേ เด…เดตเดฐ്‍ เดœ്เดžാเดจിเด•เดณ്‍ เด†เดฏിเดฐുเดจ്เดจു เดŽเดจ്เดจ เด’เดฐേ เด’เดฐു เด•ാเดฐเดฃം เด•ൊเดฃ്เดŸ് เดฎാเดค്เดฐเดฎാเดฃ്.

Friday, October 15, 2010

fourth volume of my compilation of slokas.

My dear friends.  Pranams to you all. I know that because of the synthetic methods of creating fonts, many of the slokas in Devanagari script read only as garbage and only the english translations could be read. I have  converted some 68 slokas into a pdf document and I am attaching the same . Hope this will be of permanent value. 
https://docs.google.com/file/d/0B2n1qyKu0eCcb1Nma19ydFpSTUE/edit
--

Tuesday, October 05, 2010

what is our worth?

เคจเคฒिเคจीเคฆเคฒเค—เคคเคœเคฒเคฎเคคिเคคเคฐเคฒं เคคเคฆ्เคตเคฆ्เคœीเคตिเคคเคฎเคคिเคถเคฏเคšเคชเคฒं।
เคตिเคง्เคฆिเคต्เคฏाเคง्เคฏเคญिเคฎाเคจเค—्เคฐเคธ्เคฅं  เคฒोเค•ं เคถोเค•เค—เคคं เคš เคธเคฎเคธ्เคคं॥
เคฏाเคตเคฆ्เคตिเคค्เคคोเคชाเคฐ्เคœเคจเคถเค•्เคคः เคคाเคตเคฆ् เคจिเคœเคชเคฐिเคตाเคฐो เคฐเค•्เคคः।
เคชเคถ्เคšाเคฆ् เคœीเคตเคคि เคœเคฐ्เคœเคฐเคฆेเคนे เคตाเคฐ्เคคाเคฎ् เค•ोเคฝเคชि เคจ เคชृเคš्เค›เคคि เค—ेเคนे॥
เคฏाเคตเคค्เคชเคตเคจो เคจिเคตเคธเคคि เคฆेเคนे เคคाเคตเคฆ् เคชृเคš्เค›เคคि เค•ुเคถเคฒं เค—ेเคนे।
เค—เคคเคตเคคि เคตाเคฏौ เคฆेเคนाเคชाเคฏे เคญाเคฐ्เคฏा เคฌिเคญ्เคฏเคคि เคคเคธ्เคฎिเคจ् เค•ाเคฏे।
nalinฤซdalagatajalamatitaralaแน tadvadjฤซvitamatiล›ayacapalaแน|
vidhdivyฤdhyabhimฤnagrastaแน  lokaแน ล›okagataแน ca samastaแน||
yavadvittopฤrjanaล›aktaแธฅ tฤvad nijaparivฤro raktaแธฅ|
paล›cฤd jฤซvati jarjaradehe vฤrtฤm ko'pi na pแน›cchati gehe||
yฤvatpavano nivasati dehe tฤvad pแน›cchati kuล›alaแน gehe|
gatavati vฤyau dehฤpฤye bhฤryฤ bibhyati tasmin kฤye|

เคญเคœเค—ोเคตिเคจ्เคฆं  เคถเค™्เค•เคฐเคญเค—เคตเคค्เคชเคฆाः
bhajagovindaแน  ล›aแน…karabhagavatpadฤแธฅ


The water droplet that land up on a lotus leaf retain their globular nature and run helter skelter 

and in fleeting seconds they will fall into the lake and disappear.
 Likewise our life is also very fleeting and one can never guess when the semblance of life leave our body. 
And this body is governed by diseases, arrogance and anxiety. and the world is in the grip of abject sorrow

So long as we are capable of earning money everyone in our family will be very cordial to us. 

Once we retire or are not in a position to bring in money to the household, everyone will be oblivious of us.  
They will feign ignorance of our existence to the extent that they will not even talk to us.

So long as the life breath lingers in our body everyone around will be making solicitous  enquiries about our welfare.  

One the final breath is gone and the body just falls flat, even one's own wife will be terrified of the body.
So in this world of pain and contrasts  there is only one way to exists... pray hard to Lord Govinda  ..


เคญเคœ เค—ोเคตिเคจ्เคฆं เคญเคœ เค—ोเคตिเคจ्เคฆं เค—ोเคตिเคจ्เคฆเคฎ् เคญเคœ เคฎूเคขเคฎเคคे
bhaja goivindaแน bhaja govindaแน govindam bhaja mลซแธhamateOh ignoramus, you just take shelter on Govinda, 
you just take shelter on Govinda,you just take shelter on Govinda
--

Thursday, August 19, 2010

character is the charm

character is the charm

เคฎिเคค्เคฐं เคธ्เคตเคš्เค›เคคเคคเคฏा เคฐिเคชुं เคจเคฏเคฌเคฒैเคฐ्เคฒुเคฌ्เคงं เคงเคจैเคฐीเคถ्เคตเคฐं।
เค•ाเคฐ्เคฏेเคฃ เคฆ्เคตिเคœเคฎाเคฆเคฐेเคฃ เคฏुเคตเคคिं เคช्เคฐेเคฎ्เคฃा เคธเคฎैเคฐ्เคฌाเคจ्เคงเคตं॥
เค…เคค्เคฏुเค—्เคฐं เคธ्เคคुเคคिเคญिเคฐ् เค—ुเคฐुं เคช्เคฐเคฃเคคिเคญिเคฐ्เคฎूเคฐ्เค–ं เค•เคฅाเคญिเคฐ्เคฌुเคงं।
เคตिเคฆ्เคฏाเคญी เคฐเคธिเค•ं เคฐเคธेเคจ เคธเค•เคฒเคฎ् เคถीเคฒेเคจ เค•ुเคฐ्เคฏाเคฆ्เคตเคถं॥
mitraแน svacchatatayฤ ripuแน nayabalairlubdhaแน dhanairฤซล›varaแน|
kฤryeaแน‡a dvijamฤdareแน‡a yuvatiแน premแน‡ฤ samairbฤndhavaแน||
atyugraแน stutibhir gururแน praแน‡atibhirmลซrkhaแน kathฤbhirbhudhaแน|
vidyฤbhฤซ rasikaแน rasena sakalam ล›ฤซlena kuryฤdvaล›aแน||

เคนिเคคोเคชเคฆेเคถเคฎ्
hitopadeล›am
 One can always maintain intimacy with  bosom friends by being just natural.
 With appropriate strategy and show of strength one can keep his enemy at bay.
A miser can be kept pleased only by supply of more funds,


One's favourite God can be propitiated through service ( to all humans).
 A beautiful young lady can be made happy through romance


One's relatives will be happy if one shows the sense of equality and identify with them. 

We lose many close relations by flaunting our own so called status. 
For the parents we are just the sons and daughters 
and for the siblings we are only brothers or sisters.


To keep a ferocious thing   away from attacking us is only by vocal praise or even flattery
( the ferocious thing can appear in so many forms....wife, boss. mother in law,  to cite a few examples) . 


The only way the preceptor can be kept   happy is by prostrating at his feet 



The learned person will be pleased when one shares his knowledge and erudition  with humility.  . 


 One can keep the friendship of an inveterate idiot only by engaging him with silly talk.

 A connoisseur in fine arts will be pleased when the art is performed to perfection.

 And everyone in the world will be pleased with one's good manners
and character.
--

Saturday, August 14, 2010

slokas vol 3

Resepcted firends, sirs, Namaskaram
 I have collated 60 slokas I has sent you all one at a day as the third volume in Pdf format link is given below.  Thanks.
https://docs.google.com/file/d/0B2n1qyKu0eCcTV9Bd3l1WHByQUE/edit
--
।เคถ्เคฐीเค•ृเคท्เคฃो เคฐเค•्เคทเคคु।
|ล›rฤซkแน›แนฃแน‡o rakแนฃatu|
Have a nice and happy day
with profound respect and warm regards
K V Ananthanarayanan
(kanfusion)
blog   http://kanfusion.blogspot.com/
เคค्เคฏเคœเคจ्เคคु เคฌाเคจ्เคงเคตाः เคธเคฐ्เคตे เคจिเคจ्เคฆเคจ्เคคु เค—ुเคฐเคตो เคœเคจाःI
เคคเคฆाเคชि เคชเคฐเคฎाเคจเคจ्เคฆो เค—ोเคตिเคจ्เคฆो เคฎเคฎ เคœीเคตเคจंII
let all my relatives abandon me, let the great people insult me, still I am in supreme bliss since my life  is GOVINDA alone.
Iเค•ृเคท्เคฃाเคค् เคชเคฐं เค•िเคฎเคชि เคคเคค्เคตं เค…เคนं เคจ เคœाเคจे"I