The ideas and perceptions about the presence of dead persons too vary

 

Many ideas and opinions in Hinduism are apparently contradicting one another.

The ideas and perceptions about the presence   of dead persons too vary in so many ways.

In some Vedic mantras and Upanishads it is said that some people who have done great deeds like Somayaga, Agnishtoma etc., reach some world akin to Satyaloka through Devayana.

Some others reach Pitruloka through different paths,

Some menton the world of Aryama as the rallying point for Pitrus.

I did not say Pitrus or Pretas become Devas. Someone was vehemently arguing that Piturs are not Devas.. let them be Devas or not .. That is not a subject of discussion here at all.. I just said the Pitrus too attain some status different from man on earth who alone can burn out Karmas or do Karmas.

What I said was that the dead person lived or existed in some other world according to the wealth of Karmas he performed on earth as man or woman.

This is the belief in general prevalent in Hinduism .

So there is no question of resting in peace after death.

Living in Peace or otherwise is restricted to the period when we are living on earth. There is no peace or turmoil in the world in which the departed soul lodges itself.

Secondly the earning and expiating the Karma is by the respective individual and prayer by others can do nothing to help in reducing karmas.

Even when a peson is alive on earth if a he is to receive the results of a prayer by others he should take over the phalam or the essentce of the result, by offering adequate compensation by wayvof Dakshina etc. No dead person can give any such Dakshina.

You said your forefathers have told you that you are connected with three generations of Pitrus alone.

Which forefather or which text did tell you like that. ?

The Pitrus of all generations are there. .Sapinda Pitrus sapinda pitrus lepa pitrus and so on.

The count generations can be infinite.By practice we invoke three generations. That is all.

It cannot be assumed that we are connected with three generations of pitrus alone, just because we mention them alone in Sharddhams or Tarpanams,,

You are presenting ideas which are not there.

And the ideas of Pitrus and Sraddham and rebirth etc are part of Karmakanda and Mimasa or Poorvameemamsa school.

The Moksham, the supreme soul etc., are more of vedantic or Uttarameemasa concepts.

The bhakthi school also would roughly correspond with certain ideas in Vedantam at least on Karma and Moksha.

But Karmakandam and bhakthi have many contradictions with each other.

You can accept the two with such contradictions.

Trying to create explanation to unite them on inadequate understanding is dangerous.

We can adopt Bhakti also along with Karma and try to live with both of them .

But mixing them up can be hazardous and it is unnecessary too.

My post was simply to point out that the dead person reaches a different status where peace or lack of it as understood on earth is not felt by that being.

Therefore the prayer for peace of that dead person is not necessary and it is useless too.

A dead person lying in a coffin waiting for trial and redemption or whatnot is not a Hindu idea. That idea belongs to some other faith. I am not commenting on the merits..

It is valid for those who follow that faith..

I respect that idea when they follow it.

If people are mixing up religions and importing to Hinduism ideas from some other religion that is their problem..and not mine.

And infusing ideas into Hinduism when such ideas are completely against the basic tenets of Hinduism can only confuse or even poison Hinduism.

I have to point out another fact. Rightly or wrongly people just coceive ideas about hazy matters ..ideas which are incorrect or misinterpreted. No one can clarify such ideas.

There is an element of myth and fiction too in the religion. The mythological descriptions often contradict. A wise person normally ignores contradictions in myths and accepts the essence.

After the study of Vedic practices, and related lore too, I tend to feel that Hinduism restricts prayers for the living beings alone.

And in most cases, as a pretha, pitru or some spirit, the dead person reachers a state where he or she is a sort of deva or some such being, to whom we pray..

Even in shraaddham or aparakriya mantrams,

we are usually praying to the respective spirits

and the accompanying vishve devas and the protector of shraddha the Vishnu ..

This being the case, I doubt whether anyone can pray for the dead..

If moksha is to be attained by the dead, that moksha is reached when the life leaves the human body..

and through theory of Karma,

it can be inferred that if the emancipation is not reached by the time of death,

the soul or jeeva has to assume another body,

wear out the Karma and once again attempt to attain moksha..

And so the prayer if any for Moksha seems to be possible only before death.. and preferably by the person who is inheriting the Karma..

Of course Hindu ethos are a hotchpotch and some swamiji or periyavaa may hold a different view too.

But this is what I could understand after all these years of study

we often lose even our basic resources when we are too lurid

 

उच्चैः एष तरुः फलं सुविपुलं दृष्ट्वैव हृष्टः शुकः

पक्वं शाल्विनं विहाय जडधीः तं नालिकेरं गतः।

तत्रारुह्य बुभुक्षितेन मनसा यत्नः कृतो भेदने

आशा तस्य न केवलं विगलिता चञ्चू गता चूर्णताम्॥

uccaiḥ eṣa taruḥ phalaṁ suvipulaṁ dṛṣṭvaiva hṛṣṭaḥ śukaḥ

pakvaṁ śālvinaṁ vihāya jaḍadhīḥ taṁ nālikeraṁ gataḥ|

tatrāruhya bubhukṣitena manasā yatnaḥ kṛto bhedane

āśā tasya na kevalaṁ vigalitā cañcū gatā cūrṇatām||

A parrot was living in a small tree with small ripe fruits, surviving by eating such fruits. It noticed a very tall coconut tree nearby, with huge fruits in large numbers. Thinking that this tree is very tall and is having big fruits, that parrot became very happy and was lured, and as he was limited in intelligence, the parrot hungry and eager to gobble up the large fruits, immediately flew up to the top of the tree and with all mind set in determination, tried to break the coconut fruit with his beak. Not only his desire to eat big fruits was thwarted, but his beak was cracked and pulverised too.

This tendency is not unique to a bird of lesser intellect. We human beings too often become restless with our adequate but limited resources and are lured in pursuit of apparently very lurid gains and in such pursuits, we often lose even our basic resources.

एष (नालिकेरः)this coconut तरुः tree उच्चैः very tall (वर्तते ) is (एतस्य) its फलं fruit सुविपुलं is huge and in large number (भवति) is तं that tree, it दृष्टा seeing एव immediately on हृष्टः extremely happy, thrilled जडधीः of stupid mind शुकः a parrot पक्वं with ripe fruitsशाल्विनं shalmalee tree (silk cotton tree)विहाय leaving, abandoning नालिकेरं the coconut tree गतः gone . तत्र there बुभुक्षितेन by the hungry शुकेन parrot तं that वृक्षं tree आरुह्य after climbing तस्य its फलस्य fruit भेदने in breaking मनसा with all mind यत्नः attempt कृतः made

तस्य his आशा desire न केवलं not only विगलिता अभवत् was thwarted तस्य his चञ्चू beak अपि too चूर्णतां गतं got crushed, pulverised.

ഉച്ചൈഃ ഏഷ തരുഃ ഫലം സുവിപുലം ദൃഷ്ട്വൈവ ഹൃഷ്ടഃ ശുകഃ

പക്വം ശാല്വിനം വിഹായ ജഡധീഃ തം നാലികേരം ഗതഃ।

തത്രാരുഹ്യ ബുഭുക്ഷിതേന മനസാ യത്നഃ കൃതോ ഭേദനേ

ആശാ തസ്യ ന കേവലം വിഗലിതാ ചഞ്ചൂ ഗതാ ചൂര്‍ണതാം॥

ഒരു കിളി കൊച്ചു പഴങ്ങള്‍ നിറയെ പഴുത്തു നില്‍ക്കുന്ന ഒരു ചെറു മരത്തില്‍ താമസിച്ചു ജീവിതം കഴിക്കുകയായിരുന്നു.

അത് അടുത്തുള്ള വളരെ ഉയരത്തില്‍ നില്‍ക്കുന്ന ഒരു തെങ്ങിനെ കാണാന്‍ ഇടയായി.

ഉയരത്തില്‍ തെങ്ങിന്‍റെ മുകളില്‍ ധാരാളം വലിയ കായകള്‍ നിറഞ്ഞു നില്‍ക്കുന്നതും ഈ കിളിയുടെ ശ്രദ്ധയില്‍പ്പെട്ടു.

അത് കണ്ടയുടന്‍ ആ പഴങ്ങള്‍ തിന്നണം എന്ന ചിന്തയില്‍ കിളിക്ക് സന്തോഷവും ആക്രാന്തവും എല്ലാം ഉണ്ടായി.

ഒട്ടും നേരം കളയാതെ കിളി താന്‍ ജീവിച്ചിരുന്ന കൊച്ചു മരത്തെ ഉപേക്ഷിച്ചു തെങ്ങിന്‍റെ മണ്ടയിലേക്ക് പറന്നു കയറി. നിശ്ചയദാര്‍ഢ്യത്തോടെ എല്ലാ ശക്തിയും ഉപയോഗിച്ച് അത് തന്‍റെ കൊക്കുകൊണ്ട്‌ നാളികേരത്തില്‍ ആഞ്ഞു കൊത്തി.

എന്നാല്‍ കിളിയുടെ ആക്രാന്തവും പരിശ്രമവും എല്ലാം വിഫലമായി.

മാത്രമല്ല തേങ്ങയുടെ കടുപ്പമേറിയ തൊണ്ടില്‍ തട്ടി കിളിയുടെ കൊക്ക് വിണ്ടു കീറി പൊടിഞ്ഞു പോവുകയും ചെയ്തു.

ഇത്തരം ആക്രാന്തം വീണ്ടുവിചാരവും വിവേകവും ഇല്ലാത്ത പക്ഷികള്‍ക്ക് മാത്രമല്ല ഉണ്ടാവുന്നത്. പലപ്പോഴും മനുഷ്യജീവികളും ഇതുപോലെ ഒക്കെയാണ് പെരുമാറുന്നത്. അത്യാവശ്യത്തിന് ജീവിക്കാനുള്ള വകയും സൌകര്യങ്ങളും എല്ലാം ഉണ്ടെങ്കിലും അതുകൊണ്ട് ഒന്നും തൃപ്തിപ്പെടാതെ വലിയ ലാഭങ്ങളും വലിയ ഉയരങ്ങളും തേടി വരും വരായകള്‍ ചിന്തിക്കാതെ ചിലര്‍ ഇറങ്ങിപ്പുരപ്പെടുന്നു. ഈ യാത്രയില്‍ പലപ്പോഴും കയ്യില്‍ ഉള്ളതെല്ലാം നഷ്ടപ്പെടുകയും ചെയ്യുന്നു.

This body is just like an earthen pot

प्रतिक्षणमयं कायः क्षीयमाणो न लक्ष्यते।

आमकुम्भ इवाम्बःस्थो विशीर्णः सन्विभाव्यते॥

इन्दिश्चे स्प्रूचे १८४२ हितोपदेशे

pratikṣaṇamayaṁ kāyaḥ kṣīyamāṇo na lakṣyate|

āmakumbha ivāmbaḥstho viśīrṇaḥ sanvibhāvyate||

indiśce sprūce 1842 hitopadeśe

This human body of ours is facing the process of decay and dissipation during every moment of our existence and this fact is neither seriously perceived by us, nor noticed by us with requisite concern. This body is just like an earthen pot, made of raw clay, given the shape, and not yet hardened by firing, but kept immersed in water. The water just makes the pot dissipate slowly but the deformation is not noticed by until we try to move the piece. The earthen pot under water just dissipates into mud. Likewise the human body, finally dissipates.. and becomes merged with the five elements.

From Hitopadesham

𝓴 𝓿 𝓪𝓷𝓪𝓷𝓽𝓱𝓪𝓷𝓪𝓻𝓪𝔂𝓪𝓷𝓪𝓷

प्रतिक्षणं every moment अयं this कायः body (of ours) क्षीयमाण: is getting decayed, is getting destroyed इति thus न लक्ष्यते not seen, not understood, not watched in the correct perspective अयं कायः this body अम्बस्थः kept immersed in water आम unfired, raw कुम्भ earthen pot इव like विशीर्णः dissipated सन् being विभाव्यते noticed only later

upanyanam and vedic studies

A friend raised this query...

I would like to know whether our brahmin boys, before their Upanayanam is done, can be initiated to learn and chant Rudram/Chamakam. Kindly guide me as to what our scriptures say on this. I am sorry I am bothering you, yet I am taking this liberty.

My answer

Rudram is part of Yajurvedam. Chamakam too.

A young person becomes qualified to do Veda Adhyayanam only after he is taken through the Upanayana Samskaram. In fact Gayatri is the first Vedic mantra he gets initiated through Brahmopadesham.

And learning Gayatri is treated as almost equal to studying all Vedas.

So learning parts of Vedas..including Rudram Purushasooktham etc before Upanayanam is not to be done.

A guru if he is genuine will not teach too to the non-initiates.

. But if some neo guru or some CD teaches it or if some swami or baba permits it that is not according to our Srauta Smartha dictums.

An un-initiated (before Upanayanam) boy is not a dwija..and he is not entitled to study any part of Veda.

Of course if you choose to be liberal and modern that is a different issue.

I have no business to comment on that

I am seeing that some Vadhyars and some people who have memorized some Sookthams like Rudram are teaching boys without Upanayanam.. and parents too brag about it.

But that is not according to shastras.

You will see this clearly if you read any Srauta Grihya or Kalpasootram

Some sell themselves for money and popularity.

Note..

In some cases where a person dies and a person who is duty bound to perform the last rites chanting Veda mantrams.. and if such person in un initiated.. two alternates are in vogue..

First, the cremation can be done Thooshneem... without chanting any mantram

Also, Secondly the temporary upanayanam and initiation where the Vadyar acts as guru is done.. and the person is made to chant mantrams from Veda.. And the formal upanayanam and brahmopadesham can be done later..

( The second alternative is better because pitru karyams without Vedic chanting is almost impossible for us.)

later legends

𝐌𝐨𝐬𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐢𝐧𝐜𝐢𝐝𝐞𝐧𝐭𝐬 𝐚𝐥𝐥𝐮𝐝𝐞𝐝 𝐭𝐨 𝐇𝐚𝐧𝐮𝐦𝐚𝐧 𝐚𝐛𝐨𝐮𝐭 𝐡𝐢𝐬 𝐥𝐚𝐭𝐞𝐫 𝐥𝐢𝐟𝐞 𝐚𝐟𝐭𝐞𝐫 𝐯𝐢𝐜𝐭𝐨𝐫𝐲 𝐨𝐯𝐞𝐫 𝐑𝐚𝐯𝐚𝐧𝐚 𝐚𝐫𝐞 𝐩𝐚𝐫𝐭 𝐨𝐟 𝐦𝐚𝐧𝐲 𝐭𝐫𝐚𝐝𝐢𝐭𝐢𝐨𝐧𝐚𝐥 𝐥𝐞𝐠𝐞𝐧𝐝𝐬 𝐚𝐧𝐝 𝐥𝐨𝐜𝐚𝐥 𝐬𝐭𝐨𝐫𝐢𝐞𝐬 𝐚𝐧𝐝 𝐭𝐡𝐞𝐲 𝐦𝐚𝐲 𝐧𝐨𝐭 𝐛𝐞 𝐟𝐨𝐮𝐧𝐝 𝐢𝐧 𝐑𝐚𝐦𝐚𝐲𝐚𝐧𝐚𝐦. 

𝐀𝐜𝐭𝐮𝐚𝐥𝐥𝐲 𝐰𝐞 𝐡𝐚𝐯𝐞 𝟏𝟖 𝐩𝐮𝐫𝐚𝐧𝐚𝐬 𝐚𝐧𝐝 𝟏𝟖 𝐮𝐩𝐚 𝐩𝐮𝐫𝐚𝐧𝐚𝐬 𝐨𝐟 𝐬𝐮𝐛𝐬𝐭𝐚𝐧𝐭𝐢𝐚𝐥 𝐧𝐚𝐭𝐮𝐫𝐞 𝐚𝐧𝐝 𝐡𝐮𝐧𝐝𝐫𝐞𝐝𝐬 𝐨𝐟 𝐚𝐮𝐱𝐢𝐥𝐢𝐚𝐫𝐲 𝐜𝐡𝐫𝐨𝐧𝐢𝐜𝐥𝐞𝐬 𝐢𝐧 𝐚𝐝𝐝𝐢𝐭𝐢𝐨𝐧 𝐭𝐨 𝐭𝐡𝐞 𝐞𝐩𝐢𝐜𝐬 𝐑𝐚𝐦𝐚𝐲𝐚𝐧𝐚𝐦 𝐚𝐧𝐝 𝐌𝐚𝐡𝐚𝐛𝐡𝐚𝐫𝐚𝐭𝐡𝐚𝐦.

𝐓𝐨 𝐚𝐜𝐜𝐞𝐩𝐭 𝐨𝐫 𝐫𝐞𝐣𝐞𝐜𝐭 𝐚𝐥𝐥 𝐨𝐫 𝐚𝐧𝐲 𝐢𝐬 𝐨𝐮𝐫 𝐬𝐰𝐞𝐞𝐭 𝐜𝐡𝐨𝐢𝐜𝐞

the creator cannot afford to do that

 

Every creation of God must be indispensable for Him and He is indispensable for the beings created by Him.

This is absolutelyTrue.

The frequency at which His creations realize the interaction with the creator is just immaterial.

The truth is that He is in touch forever, without interruption, with every single creation of His in whatever state the product is.

The created one may own and acknowledge Him or disown Him off and on. 

However, the poor God, the creator cannot afford to do that.

tastes vary substantially

 

किंचिद् कस्यचित् इष्टं नैकं सर्वस्य जगति विश्वरुचौ।

स्पृहयति कमलं रवये कुमुदाय तु रोचते चन्द्रः॥१८२

रविगुप्तस्य॥

kiṁcid kasyacit iṣṭaṁ naikaṁ sarvasya jagati viśvarucau|

spṛhayati kamalaṁ ravaye kumudāya tu rocate candraḥ||182

raviguptasya||

Certain persons may like some particular objects very much . But we nrrd not presume that such liking means that the entire world or large number of people like such an tobject.

When the sun sees the lotus, he is very much pleased. However the moon would be pleased only to see the lily flowers.

കിംചിദ് കസ്യചിത് ഇഷ്ടം നൈകം സര്‍വസ്യ ജഗതി വിശ്വരുചൌ।

സ്പൃഹയതി കമലം രവയേ കുമുദായ തു രോചതേ ചന്ദ്രഃ॥൧൮൨

രവിഗുപ്തസ്യ॥

ചില കാര്യങ്ങളെയും ചില പ്രത്യേക വസ്തുക്കളെയും ചില വ്യക്തികള്‍ ഏറെ ഇഷ്ടപ്പെട്ടു എന്ന് വരാം. പക്ഷെ അതിന്നര്‍ത്ഥം അത്തരം വസ്തുക്കളും കാര്യങ്ങളും ഈ ലോകത്തില്‍ എല്ലാവര്‍ക്കും ഇഷ്ടപ്പെടും എന്നൊന്നും അല്ല.

സൂര്യന്‍ താമരയെ ഇഷ്ടപ്പെടുന്നു. ചന്ദ്രനാകട്ടെ ആമ്പല്‍പൂവിനെ ആണ് ഇഷ്ടപ്പെടുന്നത്

you have to face it

जनो हि यत्कर्म करोति यादृशं स सर्वदा तादृशं अश्नुते फलं I

बलिः पुरा अबध्यत येन दानवः स लोकनाथोपि तदाप बन्धनम्II

jano hi yat karma karoti yaadrusham sa sarvadaa taadrusham asnute phalam

baliH pura abadhyata yean dhaanavaH sa lokanaathopi tadaapa bandhanam

ജനോ ഹി യത് കര്‍മ കരോതി യാദൃശം സ സര്‍വദാ താദൃശം ആശ്നുതെ ഫലം

ബലിഃ പുരാ അബധ്യത യേന ദാനവഃ സ ലോകനാഥോപി തദാപ ബന്ധനം

We have read the story of the naughty boy Krishna being tied to a mortar by His mother Yasodha...

In Sreekrishnavilasam, Sukumarakavi tries to ponder as to why the Lord had to undergo that punishment..

His mind goes back to the era of Mahabali.. Prodded by Indra and his company, the Lord approached the yajnabhoomi of Mahabali and begs for three foot-measures of land..in his shape as a small boy, and just manifests himself as Trivikrama and measures the whole universe in two feet and places the third feet on the head of Bali.. A fight follows and Bali is tied by the Varuna paasham.. the rope of Varuna and is sent to Rasathalam.

The retribution for tying up the just king Bali with a rope cannot be avoided even by the Lord of the World.. So He had to submit himself to be tied by a rope by his beloved mother Yashoda..

The sloka when translated reads

People would definitely beget results according to the actions embarked upon by them.. The demon king Mahabali was tied up by the Lord (in his Vamana Avataram), Even though He is the Lord of the Universe, he has to receive the fruits of his action, and hence he also accepted captivity of a rope at the hands of His mother (in Krishna avatara)

By getting tied up by the Lord, Bali gained immortality.. and we celebrate Onam in his honour today.

By using the rope to tie up the Lord, Mother Yasodha also attained immortallity

𝓣𝓱𝓮𝔂 𝔀𝓲𝓵𝓵 𝓷𝓸𝓽 𝓼𝓪𝔂 𝓷𝓸 𝓽𝓸 𝔂𝓸𝓾....

𝓣𝓱𝓮𝔂 𝔀𝓲𝓵𝓵 𝓷𝓸𝓽 𝓼𝓪𝔂 𝓷𝓸 𝓽𝓸 𝔂𝓸𝓾....

While reading through a commentary on Smruthis, saw the description about the ritual of Upanayanam, now what we call thread ceremony..

Every brahmin knows about it..

Immediately after Upanayanam, the initiate or Vatu has to beg for his daily handfuls of grains which alone are to be used for his daily food during his days of brahmacharya..

While dealing with the first request for Bhiksha the instructions are..

मातरं वा स्वसारं वा मातुर्वा भगिनीम् निजाम्।

भिक्षते प्रथमम् भिक्षाम् या चैनम् न विमानयेत्॥

mātaraṁ vā svasāraṁ vā māturvā bhaginīm nijām|

bhikṣate prathamam bhikṣām yā cainam na vimānayet||

The first request for Bhiksha should be made by an initiate to

1. His mother or 2. His sister or 3. His mothers own sister..

so that the Vatu will not and shall not be turned away empty-handed..

It is not the procedure of begging, or the way of life that looked significant to me at that stage.

If a boy makes a request to his mother or sister or the maternal aunt, he is not likely to be turned away..Even the sages were sure of it..

Secondly it is heartening to note that mothers sister is being placed almost on equal footing with the mother and the sister..

I was indeed touched ..The social customs and ritual behind them are for a particular community...Agreed

But the mind that speaks of priorities among blood relations is relevant for all human beings.

no touch will give that level of happiness as when one’s new-born son clasps on to his bosom tightly

न वाससां न रामाणां नापां स्पर्शस्तथाविधः।

शिशोरालिङ्गमानस्य स्पर्शः सूनोर्यथा सुखः॥

 इन्दिश्चे स्प्रुचे १४५६ महाभारते

na vāsasāṁ na rāmāṇāṁ nāpāṁ sparśastathāvidhaḥ|

śiśorāliṅgamānasya sparśaḥ sūnoryathā sukhaḥ||

 indiśce spruce 1456 mahābhārate

Soft, beautiful and costly clothes can give a lot of happiness when we touch them and wear them too. The contact with lovely damsels too would give a lot of happiness. Cool water feels heavenly to touch in hot season. But no touch will give that level of happiness as when one’s new-born son clasps on to his bosom tightly.

𝓴 𝓿 𝓪𝓷𝓪𝓷𝓽𝓱𝓪𝓷𝓪𝓻𝓪𝔂𝓪𝓷𝓪𝓷

वाससां of clothes of supreme quality रामाणां damsels of great beauty, class etc अपां pure clean water वा either स्पर्शः touch तथा that विधः type, of that quality सुखः happiness यथा in the same way सूनोः immediately born, of own blood शिशोः child आलिङ्गमानस्य when embracing स्पर्शः सुखः comfort of touch

𝗗𝗶𝘀𝗰𝘂𝘀𝘀𝗶𝗼𝗻𝘀 𝘀𝗵𝗼𝘂𝗹𝗱 𝗲𝘃𝗲𝗿 𝗯𝗲 𝗰𝗼𝗻𝘀𝘁𝗿𝘂𝗰𝘁𝗶𝘃𝗲.. 𝗲𝗱𝘂𝗰𝗮𝘁𝗶𝘃𝗲

𝗨𝘀𝘂𝗮𝗹𝗹𝘆 𝘄𝗲 𝗱𝗶𝘀𝗰𝘂𝘀𝘀 𝘁𝗵𝗲 𝗻𝗮𝗿𝗿𝗮𝘁𝗶𝗼𝗻𝘀 𝗮𝗻𝗱 𝗮𝗰𝘁𝗶𝘃𝗶𝘁𝗶𝗲𝘀 𝗼𝗳 𝘁𝗵𝗲 𝗰𝗵𝗮𝗿𝗮𝗰𝘁𝗲𝗿𝘀 𝗶𝗻 𝗛𝗶𝘀𝘁𝗼𝗿𝘆 𝗮𝗻𝗱 𝗘𝗽𝗶𝗰𝘀 𝗳𝗼𝗹𝗹𝗼𝘄𝗶𝗻𝗴 𝘁𝗵𝗲 𝗳𝗮𝗰𝘁𝘀 𝗿𝗲𝗰𝗼𝗿𝗱𝗲𝗱 𝗶𝗻 𝘁𝗵𝗲 𝗽𝘂𝗯𝗹𝗶𝘀𝗵𝗲𝗱 𝗯𝗼𝗼𝗸𝘀 𝗼𝗿 𝗶𝗻 𝘁𝗵𝗲 𝘁𝗿𝗮𝗱𝗶𝘁𝗶𝗼𝗻𝗮𝗹 𝗿𝗲𝗻𝗱𝗶𝘁𝗶𝗼𝗻𝘀 𝗵𝗮𝗻𝗱𝗲𝗱 𝗼𝘃𝗲𝗿 𝗳𝗿𝗼𝗺 𝗴𝗲𝗻𝗲𝗿𝗮𝘁𝗶𝗼𝗻 𝘁𝗼 𝗴𝗲𝗻𝗲𝗿𝗮𝘁𝗶𝗼𝗻.

𝗪𝗵𝗲𝗻 𝗜 𝘄𝗮𝘀 𝗷𝘂𝘀𝘁 𝗵𝗶𝗴𝗵𝗹𝗶𝗴𝗵𝘁𝗶𝗻𝗴 𝘀𝗼𝗺𝗲 𝗼𝗳 𝘁𝗵𝗲 𝗻𝗶𝗰𝗲 𝗮𝗰𝘁𝗶𝘃𝗶𝘁𝗶𝗲𝘀 𝗼𝗳 𝘀𝗼𝗺𝗲 𝗵𝗲𝗿𝗼𝗲𝘀 𝗳𝗼𝗹𝗹𝗼𝘄𝗶𝗻𝗴 𝘁𝗵𝗲𝘀𝗲 𝗹𝗶𝗻𝗲𝘀, 𝗮 𝗿𝗲𝗷𝗼𝗶𝗻𝗱𝗲𝗿 𝘄𝗮𝘀 𝘀𝗲𝗲𝗻 -T𝗵𝗲 𝘀𝗼 𝗰𝗮𝗹𝗹𝗲𝗱 𝗽𝗲𝗿𝘀𝗼𝗻 𝗵𝗮𝗱 𝗻𝗼𝘁 𝗱𝗼𝗻𝗲 𝘁𝗵𝗶𝘀 𝗼𝗿 𝘁𝗵𝗮𝘁, 𝗮𝗰𝗰𝗼𝗿𝗱𝗶𝗻𝗴 𝘁𝗼 𝘁𝗵𝗲 𝘀𝗮𝗺𝗲 𝗰𝗵𝗿𝗼𝗻𝗶𝗰𝗹𝗲.

𝗜 𝗵𝗮𝘃𝗲 𝗼𝗻𝗹𝘆 𝘁𝗼 𝗮𝘀𝗸 𝘁𝗵𝗶𝘀 𝗾𝘂𝗲𝘀𝘁𝗶𝗼𝗻.

𝗘𝘃𝗲𝗻 𝗠𝗮𝗵𝗮𝗯𝗵𝗮𝗿𝗮𝘁𝗵𝗮𝗺, 𝘁𝗵𝗲 𝗴𝗿𝗲𝗮𝘁 𝗲𝗽𝗶𝗰 𝗶𝗻 𝗶𝘁𝘀 𝗺𝗼𝘀𝘁 𝗲𝗹𝗮𝗯𝗼𝗿𝗮𝘁𝗲 𝘃𝗲𝗿𝘀𝗶𝗼𝗻 𝘄𝗼𝘂𝗹𝗱 𝗰𝗼𝗻𝘁𝗮𝗶𝗻 𝗼𝗻𝗹𝘆 𝗮𝗯𝗼𝘂𝘁 𝗮𝗯𝗼𝘂𝘁 𝗼𝗻𝗲 𝗮𝗻𝗱 𝗵𝗮𝗹𝗳 𝗹𝗮𝗸𝗵 𝘀𝗹𝗼𝗸𝗮𝗺𝘀.

𝗧𝗵𝗲 𝗲𝗽𝗶𝗰 𝗰𝗼𝘃𝗲𝗿𝘀 𝗰𝗲𝗻𝘁𝘂𝗿𝗶𝗲𝘀 𝗮𝗻𝗱 𝗲𝘃𝗲𝗻 𝗺𝗶𝗹𝗹𝗲𝗻𝗻𝗶𝘂𝗺𝘀 𝗶𝗻 𝘁𝗵𝗲 𝗹𝗶𝘃𝗲𝘀 𝗼𝗳 𝗺𝗮𝗻𝘆 𝗵𝗲𝗿𝗼𝗲𝘀 𝗮𝗻𝗱 𝗼𝗿𝗱𝗶𝗻𝗮𝗿𝘆 𝗽𝗲𝗿𝘀𝗼𝗻𝘀 𝘁𝗼𝗼. 𝗖𝗮𝗻 𝗮𝗻𝘆𝗼𝗻𝗲 𝗲𝘅𝗽𝗲𝗰𝘁 𝘁𝗼 𝗿𝗲𝗮𝗱 𝘄𝗵𝗮𝘁 𝗮𝗹𝗹 𝘁𝗵𝗲𝘀𝗲 𝗽𝗲𝗼𝗽𝗹𝗲 𝗱𝗶𝗱 𝗲𝘃𝗲𝗿𝘆 𝗺𝗼𝗺𝗲𝗻𝘁 𝗶𝗻 𝘁𝗵𝗲𝗶𝗿 𝗹𝗶𝘃𝗲𝘀.. 𝗳𝗿𝗼𝗺 𝗺𝗼𝗿𝗻𝗶𝗻𝗴 𝘁𝗼 𝗻𝗶𝗴𝗵𝘁 𝗮𝗻𝗱 𝗻𝗶𝗴𝗵𝘁 𝘁𝗼 𝗺𝗼𝗿𝗻𝗶𝗻𝗴.. 𝗶𝗻𝗰𝗹𝘂𝗱𝗶𝗻𝗴 𝗯𝗿𝘂𝘀𝗵𝗶𝗻𝗴 𝘁𝗵𝗲 𝘁𝗲𝗲𝘁𝗵 𝗮𝗻𝗱 𝗴𝗼𝗶𝗻𝗴 𝘁𝗼 𝘁𝗵𝗲 𝘁𝗼𝗶𝗹𝗲𝘁.. 𝗲𝘃𝗲𝗿𝘆 𝗱𝗮𝘆 𝗶𝗻 𝘁𝗵𝗲𝗶𝗿 𝗹𝗶𝘃𝗲𝘀?

𝗖𝗮𝗻 𝗶𝘁 𝗯𝗲 𝘀𝗮𝗶𝗱 𝘁𝗵𝗮𝘁 𝗮𝗹𝗹 𝘁𝗵𝗲𝘀𝗲 𝗽𝗲𝗼𝗽𝗹𝗲 𝘄𝗲𝗿𝗲 𝘂𝗻𝗰𝗼𝘂𝘁𝗵 𝗮𝗻𝗱 𝗱𝗶𝗿𝘁𝘆 𝗯𝗲𝗰𝗮𝘂𝘀𝗲 𝗻𝗼𝘁𝗵𝗶𝗻𝗴 𝗶𝘀 𝘄𝗿𝗶𝘁𝘁𝗲𝗻 𝗶𝗻 𝘁𝗵𝗲 𝗲𝗽𝗶𝗰 𝗮𝗯𝗼𝘂𝘁 𝘁𝗵𝗲𝗶𝗿 𝗽𝗲𝗿𝘀𝗼𝗻𝗮𝗹 𝗵𝘆𝗴𝗲𝗶𝗻𝗲 ?

𝗪𝗲 𝗰𝗮𝗻 𝗱𝗶𝘀𝗰𝘂𝘀𝘀 𝗮𝗰𝘁𝗶𝘃𝗶𝘁𝗶𝗲𝘀 𝗼𝗻 𝘁𝗵𝗲 𝗯𝗮𝘀𝗶𝘀 𝗼𝗳 𝘄𝗵𝗮𝘁 𝗶𝘀 𝗿𝗲𝗰𝗼𝗿𝗱𝗲𝗱 𝗮𝗻𝗱 𝗮𝗹𝘀𝗼 𝗼𝗻 𝘁𝗵𝗲 𝗯𝗮𝘀𝗶𝘀 𝗼𝗳 𝗰𝗼𝗻𝗰𝗹𝘂𝘀𝗶𝗼𝗻𝘀 𝘁𝗵𝗮𝘁 𝗰𝗼𝘂𝗹𝗱 𝗯𝗲 𝗮𝗿𝗿𝗶𝘃𝗲𝗱 𝗼𝗻 𝘁𝗵𝗲 𝗯𝗮𝘀𝗶𝘀 𝗼𝗳 𝗹𝗼𝗴𝗶𝗰𝗮𝗹 𝗿𝗲𝗮𝘀𝗼𝗻𝗶𝗻𝗴 𝗯𝗮𝘀𝗲𝗱 𝗼𝗻 𝗽𝗮𝘂𝘀𝗲𝘀, 𝗰𝗼𝗺𝗺𝗮𝘀 𝗮𝗻𝗱 𝗳𝘂𝗹𝗹 𝘀𝘁𝗼𝗽𝘀. 𝗖𝗮𝗻 𝘄𝗲 𝗴𝗼 𝗯𝗲𝘆𝗼𝗻𝗱 𝘁𝗵𝗮𝘁 ?

𝗜𝗳 𝗼𝗻𝗲 𝘀𝗮𝘆𝘀 𝘁𝗵𝗲 𝗛𝗲𝗿𝗼 𝗫 𝘄𝗮𝘀 𝗴𝗿𝗲𝗮𝘁 𝗶𝗻 𝗰𝗲𝗿𝘁𝗮𝗶𝗻 𝗾𝘂𝗮𝗹𝗶𝘁𝗶𝗲𝘀 𝗮𝘀 𝘀𝘁𝗮𝘁𝗲𝗱 𝗶𝗻 𝘁𝗵𝗲 𝗲𝗽𝗶𝗰, 𝗯𝘂𝘁 𝗶𝗳 𝗵𝗲 𝗶𝘀 𝗯𝗮𝗱 𝗼𝗻 𝗰𝗲𝗿𝘁𝗮𝗶𝗻 𝗶𝘀𝘀𝘂𝗲𝗱 𝗷𝘂𝘀𝘁 𝗯𝗲𝗰𝗮𝘂𝘀𝗲 𝘁𝗵𝗲 𝗲𝗽𝗶𝗰 𝗵𝗮𝘀 𝗻𝗼𝘁 𝘁𝗮𝗹𝗸𝗲𝗱 𝗮𝗯𝗼𝘂𝘁 𝗶𝘁, 𝗶𝘀 𝘁𝗵𝗲 𝗮𝗿𝗴𝘂𝗺𝗲𝗻𝘁 𝗰𝗼𝗺𝗽𝗹𝗲𝘁𝗲𝗹𝘆 𝗶𝗹𝗹𝗼𝗴𝗶𝗰𝗮𝗹, 𝘀𝗶𝗹𝗹𝘆 𝘃𝗲𝗿𝗴𝗶𝗻𝗴 𝗼𝗻 𝗮𝗯𝘀𝘂𝗿𝗱𝗶𝘁𝘆 ?

𝗗𝗶𝘀𝗰𝘂𝘀𝘀𝗶𝗼𝗻𝘀 𝘀𝗵𝗼𝘂𝗹𝗱 𝗲𝘃𝗲𝗿 𝗯𝗲 𝗰𝗼𝗻𝘀𝘁𝗿𝘂𝗰𝘁𝗶𝘃𝗲.. 𝗲𝗱𝘂𝗰𝗮𝘁𝗶𝘃𝗲.. 𝗡𝗼𝘁 𝘁𝗵𝗲 𝗽𝗿𝗼𝗱𝘂𝗰𝘁𝘀 𝗼𝗳 𝘀𝗽𝗶𝘁𝗲 𝗼𝗿 𝗰𝘆𝗻𝗶𝗰𝗶𝘀𝗺.

Veda and Jyothisha

Veda and Jyothisha

the Jyothisha as a subsidiary part of Veda or Vedanga is rather a science probability.. and it was meant to fix the calendar for study of Vedas, and adjust the study schedules and earning periods of the teachers and students according to climatic and other physical conditions..

To know this the astronomical parameters had to be studied and documented with precision, and similar or more or less similar planetary conjunctions were found to be of similar external and terrestrial conditions..

Maybe myths and superstitions might have intervened later on..

And there is a lot of varied views about the existence of Vedas in it pristine purity and the interpretations after introduction of various rules of Chandas, Shiksha, Niruktha, vyakarana and kalpa and so on in addition to jyothisha..

Even though I do not know what is meant by the Vedic Astrology as canvassed by many today, there is a lot of difference between the practice and interpretation of Vedas some five thousand years ago and after introduction of the Vedangas, much later..

it is clear that overwhelmingly huge parts of Vedangas,, and interpretation of Vedas on that basis were of much later origin..

The Sayana and Bhattabhaskara Bhashyams can be dated back to three or four hundred years from now..So there can be material variation between the Bhashyams and the statements in Vedas as they existed five thousand years ago..

What I wanted to give as my view is that we need not be overly dependent of vedangas.

. Vedas originally must have had some existence even without these vedangas, jyothisha included

shvaa the dog, yuva a robust youth and the strong king of gods Maghavan the Indra.

काचं मणिं काञ्चनमेकसूत्रे मुग्धा निबध्नन्ति किमत्र चित्रम् ।विचारवान् पाणिनिरेकसूत्रे श्वानं युवानं मघवानमाह ॥

kācaṃ maṇiṃ kāñcanamekasūtre mugdhā nibadhnanti kimatra citram ।vicāravān pāṇinirekasūtre śvānaṃ yuvānaṃ maghavānamāha ॥

The aphorism of the great grammarian Paninin Shva-yuva-maghonam ataddhite" (6.4.133).श्वयुवमघोनामतद्धिते" ( ६।४।१३३)।

assigns identical suffix formation for three entities that have too much of dissimilarity. shvaa the dog, yuva a robust youth and the strong king of gods Maghavan the Indra.

The poet visualizes a young girl making a garland with glass pieces, pieces of precious gems and beads of gold all tied to the same thread

He finds some solace in the fact that the greatest scholar and grammarian Panini chose to put together.. shvaa,yuvaa and maghavaa in the same thread

There is another chatuslokam

शुनेव यूना प्रसभं मघोना प्रधर्शिता गौत्मधर्मपत्नी ।

विचारवान् पाणिनिरेकसूत्रे श्वानं युवानं मघवानमाह ॥

Like a dog (shuna) , Maghona (Indra) in theguise of a yoona(youth) sneaked into the hermitage of Gautama and indulged in illicit overtures with Ahaly the wife of Gutama. Thus the union of dog youth and Indra is revealed.. Perhaps Panini was thinking of the episode when he crafterd the thread tying together a dog youth and Indra

misplaced likes and dislikes

हितार्थं विप्रियं ह्युक्तो मातुः कुप्यति वै सुतः।

क्रुद्धया तु स्त्रिया ह्युक्तो भर्ता नैव हि कुप्यति॥

इन्दिश्चे स्प्रूचे ५४०६ रामायणे

hitārthaṁ vipriyaṁ hyukto mātuḥ kupyati vai sutaḥ|

kruddhayā tu striyā hyukto bhartā naiva hi kupyati||

indiśce sprūce 5406 rāmāyaṇe

A son may get angry and shout back at his own mother even whe she is telling him something unpleasant, but the words are for his own benefit and welfare. But a man would not get angry when his wife is just abusing him with dirty words even for no reason at all

lack of sel control and discipline

अनभ्यासेन विद्यानामसंसर्गेण धीमताम्।

अनिग्रहेण चाक्षाणां जायते व्यसनं नृणाम्॥

इन्दिश्चे स्प्रूचे ३४५० काव्यादर्शे

anabhyāsena vidyānāmasaṁsargeṇa dhīmatām|

anigraheṇa cākṣāṇāṁ jāyate vyasanaṁ nṛṇām||

indiśce sprūce 3450 kāvyādarśe

People at large fall prey to vices because they do not get properly trained with discipline in arts, sciences and other fields of essential enlightenment,

because they fail to seek and ensure constant company with genuinely wise person

and

because they do not take care to control or restrain their sense-organs that just drive them in a wayward fashion.

𝓚 𝓥 𝓐𝓷𝓪𝓷𝓽𝓱𝓪𝓷𝓪𝓻𝓪𝔂𝓪𝓷𝓪𝓷

विद्यानां of great sciences, of sources of knowledge, अनभ्यासेन due to non practice, non pusuance धीमतां of people of superior intellect असंसर्गेण due to absence of contact with अक्षाणां of sense organs like eyes अनिग्रहेण due to non holding in control, due to lack of control च too नृणां for men व्यसनं vices, bad habits, evil proensities जायते arise

𝐀 𝐡𝐚𝐧𝐝𝐲 𝐜𝐡𝐞𝐜𝐤𝐥𝐢𝐬𝐭 𝐭𝐡𝐚𝐭 𝐰𝐨𝐮𝐥𝐝 𝐞𝐧𝐬𝐮𝐫𝐞 𝐨𝐮𝐫 𝐰𝐞𝐥𝐥 𝐛𝐞𝐢𝐧𝐠

𝐀 𝐡𝐚𝐧𝐝𝐲 𝐜𝐡𝐞𝐜𝐤𝐥𝐢𝐬𝐭 𝐭𝐡𝐚𝐭 𝐰𝐨𝐮𝐥𝐝 𝐞𝐧𝐬𝐮𝐫𝐞 𝐨𝐮𝐫 𝐰𝐞𝐥𝐥 𝐛𝐞𝐢𝐧𝐠

अनर्थकं विप्रवासं गृहेभ्यः पापैः सन्धिं परदाराभिमर्शनम्।

दम्भं स्तैन्यं पैशुन्यं मद्यपानं न सेवते यश्च सुखी सदैव॥

इन्दिश्चे स्प्रूचे ३४५२ महाभारते

anarthakaṁ vipravāsaṁ gṛhebhyaḥ pāpaiḥ sandhiṁ paradārābhimarśanam|

dambhaṁ stainyaṁ paiśunyaṁ madyappānam na sevate yaśca sukhī tadaiva||

indiśce sprūce 3452 mahābhārate

If a person is really interested in remaining happy and comfortable , he should ensure that-

He does not wander away aimlessly to far off places separated by huge distances from his home, his native place and his land.

He does not get friendly, he does not aid and abet with people who are ever engaged in sinful, nefarious activities.

He ensures with great care and sincerity that he does not get entangled in romantic connections with females belonging to other families, the wives of others.

He does not engage in show off, deceit, flaunting of his own self assumed virtues and achievements

He remains honest and law abiding, he does not steal or rob or abet in such activities.

He does not practice back-biting, carrying tales, cheating people behind their backs

He does not drink toddy or any hooch, he does not consume any intoxicating drugs.

A very comprehensive and elaborate checklist from the epic Mahabharatham

𝓚 𝓥 𝓐𝓷𝓪𝓷𝓽𝓱𝓪𝓷𝓪𝓻𝓪𝔂𝓪𝓷𝓪𝓷

यः a person गृहेभ्यः from houses, from native place, from homeland अनर्थकं meaningless विप्रवासं staying away , पापैः सन्धिं association, friendly transactions with evil minded, cruel fellows , पर दार wife, lady belonging to others, wife of another parerson अभिमर्शनं does not think of in a a wrong way , दम्भं false show off, deceit , स्तैन्यं theft, robbery पैशुन्यं cheating, back biting मद्यपानं drinking hooch, intoxicating drugs च न सेवेत does not practice, never depends on or gets interested सः he एव alon सदा always सुखी भवति remains comfortable and happy

argue on issue and not on the basis of ego clashes

I was asked to be an Admin in a group..

With great reluctance, I had to comply..

The name of the group is not really of much consequence here, nor its activities..

I thought I should share the message I submitted there, with necessary amendments..

________________________________________________

" It is not a must and it is not even feasible that everyone should give inputs all the time..

Each member is great, but maybe he or she is great in his or her chosen field.. which may not be related exactly to the avowed activities of the group.

But then, each and every activity of an Individual or any group of them, even though not exactly according to Shastras and Scriptures, are of great interest to all.

Human life is not just posting pictures of God, posting stotrams and prayers and quoting some sages and saints..

The bhakthi part might be important.. but then we face so many challenges, go through so many pressures, trials and tribulations, and achieve great thing often, and make great efforts more often(with not much success)..

The sharing of such experiences can teach and inspire others too..

No oneseen in social media or the society 

at large, 

in my humble and candid opinion--

even if some like me may often make bombastic and even false claims to possession of great knowledge and give such impression, --

is really that much knowledgeable..

If he is really so, he must be doing many better things..

But I am ready to share whatever little I have learnt, or in the process of learning,

with only two conditions..

Firstly The responses and attitudes should be on equal basis and not as if any one is doing a great favour to anyone else..

Secondly, we can argue on issue and not on the basis of ego clashes--the subject is more important and relevant and not the personalities..

balaprabodhanam

There is s simple yet attractive Malayalam work dealing with the rudiments of Sanskrit Grammar in simple verse, taught to children..

the children are expected to memorize it,

and once the whole work is memorized,

they will be left with little confusion about Grammar even as they grow up into erudite scholars of Sanskrit..

The work is Called Balaprabodanam..

A work to enlighten boys

(and girls too) I am just trying to present the first few verses along with English Translation.. For us Malayaalees, Learning Balaprabodhanam is a passport for entry into the magic world of Sanskrit..

Every student from Kerala who is exposed to Sanskrit in the traditional way would had studied Balaprabhodhanam, Siddharoopam and the Simple Kavyam Sreeramodantam.. बालप्रबोधनं

------------ വെള്ളം ജടാന്തേ ബിഭ്രാണം വെള്ളിമാമല വിഗ്രഹം

വെള്ളൂരമർന്ന ഗൗരീശമുള്ളിലമ്പൊടു ചിന്തയേ! I meditate with affection and reverence that Consort of Devi Gauri, Lord of Lords Shankara, the one who wears the river Ganga in His matted locks, who has the form of a huge and sparklingly which form like that of a silver mountain, and who is blessing us ever occupying the shrine at Velloor.. കർതൃകർമ്മക്രിയാഭേദം വിഭക്ത്യാർത്ഥാന്തരങ്ങളും

ഭാഷയായിഹ ചൊല്ലുന്നേൻ ബാലനായറിവാനഹം. I am describing below the difference between the subject, object , predicate, the various cases ..and their meanings, all in the local language (Malayalam) for the lucid understanding of young boys.. ശബ്ദം രണ്ടുവിധം പ്രോക്തം തിങന്തഞ്ച സുബന്തവും

രണ്ടു ജാതി സുബന്തേ ചാപ്യജന്തഞ്ച ഹലന്തവും. there are two types of words …

first verbal forms called tinganta, तिङ्गन्त

and second nouns, pronouns etc .. called subantams.सुबन्त

the subantam has two types,

the first ending in vowel sounds is called ajantam अजन्तं

and the second ending in consonant sounds halantam हलन्तं ലിംഗം മുമ്മൂന്നു രണ്ടിന്നും വരും പുല്ലിംഗമാദിയിൽ

സ്ത്രീലിംഗം മദ്ധ്യഭാഗേസ്യാദൊടുക്കത്തു നപുംസകം.

for each of these two forms ajanta and halanta

there are three genders..

the masculine gender pullingam पुल्लिङ्ग comes first,

the feminine gender Streelingam स्त्रीलिङ्ग comes in the middle and the neutral gendrer (neuter gender) napumsakalingam नपुंसक लिङ्ग comes as the last. വൃക്ഷോ ജായാകുണ്ഡമിതി രൂപഭേദമജന്തകേ

ഗോധുക് പൂർവ്വമുപാനച്ച വാർശബ്ദോപി ഹലന്തകേ. Vriksha..वृक्ष tree.. is (subhanda) ajantha pullingam

Jaayaa जाया wife is (subhanda) ajantha streelingam

Kundam..कुण्डं the fireplace is( subanda) ajantha napumsakam

Godhuk …गोधुक् a male who milks a cow… halanta pullingam

UpanaH…उपानह् a shoe halanta streelinga

vaari वारि water water halanta napumaskam

The above are the typical examples for Ajanta and halanta words അന്തങ്ങളറിയാമിപ്രഥമൈക വചനങ്ങളാൽ,

അജന്തേഷു ഹലന്തേഷു ബഹ്വർത്ഥവചനങ്ങളാൽ.

In ajanta words, the ending or anta can be known from the the singlular in Prathama.. प्रथमा एकवचनं

and in halanta words from the plural in Prathama प्रथमा बहुवचनं അകാരാന്താദിയായുള്ള ശബ്ദങ്ങൾക്കു യഥോചിതം

വിഭക്തിഭേദാദർത്ഥങ്ങൾ ചൊല്ലുന്നു പല ജാതിയും

There are many meanings for a words from Akaaranta onward when used in different Vibakthis विभक्ति or cases. പ്രഥമാ ച ദ്വിതീയാ ച തൃതീയാ ച ചതുർ‌ത്ഥ്യപി

പഞ്ചമീ ഷഷ്ടിയും സപ്തമ്യേവമേഴു വിഭക്തികൾ

There are seven Vibakthis.. Prathama,प्रथमा Dviteeya द्वितीया , Thriteeya,तृतीया Chaturthi चतुर्थी Panchami पञ्चमी Shashti षष्ठीand Saptami सप्तमी ഇവറ്റിന്നിഹ വെവ്വേറെ മുമ്മൂന്നു വചനം വരും

ഏകദ്വിബഹുമുമ്പായി വചനം മൂന്നിഹ ക്രമാൽ

Each Vibakthi or case has three numeric values.. Singular or Ekavachanam, एकवचनं Dual of Dvivachanam द्विवचनं and Pluraa or Bahuvachanam.. बहुवचनं usually stated in that order.. ഒരുത്തനിരുപേർ പിന്നെപ്പലരെന്നർത്ഥമായ്‌ വരും.

പ്രഥമായാ ഭേദമത്രേ മുറ്റും സംബോധനാഭിധാ,

Ekam एक denotes a single entity, DviH द्वे denotes a pair and Bahu बहु denotesv many, that is more than single and pair.. There is a case called Sambhodaha Prathama, सम्बोधन प्रथमा which is just a variant of Prathama,, the nominative case used for addressing a person or thin.. അതെന്നു പ്രഥമയ്ക്കർത്ഥം ദ്വിതീയയ്ക്കതിനെപ്പുനഃ

തൃതീയ ഹേതുവായിട്ടു കൊണ്ടാലോടൂടെയെന്നപി. Prathama denotes the subject denoting the word..

Dviteeya denotes something affecting it

Thriteeyaa denotes “by something” “because of something” “ along with” etc ആയിക്കൊണ്ടു ചതുർത്ഥീ ച സർവ്വത്ര പരികീർത്തിതാ

chaturthi denoted “for the sake of” “for” അതിങ്കൽനിന്നുപോക്കെക്കാൾ ഹേതുവായിട്ടു പഞ്ചമി.

Panchami is used for “ from something”. Originating from something’ “apart from something” “being a cause of something” etc ഇക്കുമിന്നുമുടെ ഷഷ്ടിയ്ക്കതിന്റെ വെച്ചുമെന്നപി

Shasthti denotes the possession, often comparison too അതിങ്കലതിൽ‌വെച്ചെന്നും വിഷയം സപ്തമീ മതാ.

Saptami just stated the final dependence or resting place for something.. വിഭക്ത്യാർത്ഥങ്ങളീവണ്ണം ചൊല്ലുന്നൂ പലജാതിയും

വൃക്ഷസ്തിഷ്ടത്യസൗ, വൃക്ഷം നിൽക്കുന്നു; വൃക്ഷമാശ്രയേ,

Specific instances of use of cases are given like this..

Asau VrikshaH Tishtati.. असौ वृक्षः तिष्टति This Tree is standing ( VrikshaH.. Prathama)

Vriksham Aashraye… वृक्षं आश्रये I depend on this tree ( on this tree as a dependence.. shows Dviteeya) വൃക്ഷത്തെയാശ്രയിക്കുന്നേൻ; വൃക്ഷേണ ദ്വിരദോ ഹതഃ,

വൃക്ഷത്താലാന കൊല്ലപ്പെട്ടിന്നീ വണ്ണം തൃതീയയും;

Vrikshena Dvirato HataH.. वृक्षेण द्विरदो हतः The elephant was killed by the tree ( by the tree is Thriteeya…Vrikshena) നമശ്ചകാര വൃക്ഷായ ശാഖാ സംരൂദ്ധ ഭാസ്വതേ,

നമസ്കരിച്ചേൻ വൃക്ഷത്തിന്നാ,യിക്കൊണ്ട്‌ ചതുർത്ഥ്യപി;

Shaakhaa samruddha bhaasvate vrikshaaya namaH chakara..

शाखा संरुद्ध भास्वते वृक्षाय नमश्चकार offered pranams to the tree which is shinig with abundance of branched ( Vrikshaya.. unto the three is Chaturthi)

വൃക്ഷാഗ്രാത്‌ കുസുമം ഭ്രഷ്ടം, വൃക്ഷാഗ്രത്തിങ്കൽ നിന്നഥ

പൂ വീണെ; ന്നഥ വൃക്ഷസ്യ ശാഖാ ചാത്യന്തമുന്നതാ,

Vrikshaagraat Kusumam brastam..वृक्षाग्रात् कुसुमं भ्रष्टं The flower has fallen down from the top of the three… ( from the tree denotes Panchami)

vrikshasya shaakhaa atyunnataa.. वृक्षस्य शाखा अत्युन्न्ता the branch of the tree is placed very high ( of the tree denotes Shashti) വൃക്ഷത്തിന്റെ കൊമ്പുമേറ്റമുയർന്നെന്നതു ഷഷ്ട്യപി;

പക്ഷി വൃക്ഷേസ്ഥിതഃ, പക്ഷി വൃക്ഷത്തിങ്കലിരുന്നിതു;

Pakhshee Vrikshe StithaH .. पक्षी वृक्षे स्तितः a bird is present in the tree ( present in the tree.. Vrikshe denotes saptami ) ഹേ വൃക്ഷ, ത്വം കമ്പസേ,കിമി,തി സംബോധനാപി ച,

എടോ വൃക്ഷം നീ ചലിക്കുന്നതെന്തീ വണ്ണമൊക്കവേ;

he Vriksha twam kim Kampase.. हे वृक्ष त्वम् किं कम्पसे oh Tree, why are you shaking like this ( Oh Tree denotes Sambodhana Prathama..)

it is a bonus for me

Time available with me is quite short..

After stress-filled official life and domestic worries having eaten away

the best part of life

this is a desperate

last ditch attempt

to read

and enjoy what I read

and share some of it too.

But I am sure

I could not have learned much

even if I had started as a youth.

Just trying to be satisfied

with what is possible..

I have to confess that I am reading

and writing primarily for myself.

So the mere words I spit out gives me satisfaction of sorts.

If someone else reads

even a wee little of the trash

it is a bonus for me

If an answer could be found, it would be absolute freedom

On rare occasions while thinking of God something within snaps.

The eyes well up and shed tears.

The mind fills up and tries to explode with love happiness and so many untold lovely feelings.

Is it the chemical reaction happening in the deluded mind?

Or is there someone inside doing the backseat driving ?

If an answer could be found, it would be absolute freedom

Krishna when will you grant me that?