musings 55

God as Swayambhu ( self born.. self willed) is present everywhere,

and through rituals, and through faith and vedic and tantric chants we try to concentrate the presence of God in some particular area.. some particular object.. some symbol or idol.

That maybe an icon, lamp or area covered by panchabhootas ( the earth, water, fire, air and ether) or even emptiness..

That attempt is called Pratishta( consecration.. superimposition)..

Even in a pratishta God is swayambhoo.. because you can only invoke on invite God to a particular area.. it is for Him to present Himself there or anywhere else..

We can never force Him..

When we trust in God as a Pantheistic being, and consider Him as present everywhere, rituals lose their importance.. Even religion is of little avail

But once we invoke God through a system of worship, we have to follow the rules of that system...

That is very important..

Of course one can create his own religion, his own methods of worship and all.. but for that he has to be an extraordinary person..

Most of us are, I think, very ordinary persons..

And the test as to whether something is extraordinary should necessarily be validated not by the person himself autocratically..But by people and things present around that person

Though we may love to talk aloud about our own methods and our own convictions, frankly there is no room for such autocracy in any organised religion..

If a person claims that he is above law, the state will deal with him properly and adequately..

Similarly if he is within the framework of some scripture or organised faith and he is trying to become too unorthodox, society, religion or perhaps God Himself will deal with him on merits

Let us try to be frank.. and realistic..

And usually tall talks about having own paths in faith just evaporate into nothingness when a really tough challenge in life arises..

Of course there is a choice.. to raise above all religions and have a very objective relation with the Maker..

It is almost as good as atheism and agnosticism..

And to take such a stand takes too much of vigil, hard work and character.. which are all seen very rarely . Such state of mind and attitude are far beyond the normal capacity of simple mortals like us.

The other choice is to follow the normal religious practices.. and one can try to persuade the society and perhaps even the God to adapt to the changing environments,.. but that is only an attempt..God knows who will succeed..

Faith is a sweet, mild, soothing thing.. Not a revolution.

Faith is something which grows in us so naturally.. and not a declaration..

the priest....

thola kavi said.

शान्तिद्विजः प्रकुरुते बहुदीप शान्तिं
तत्रत्य बालवनिता मदनार्ति शान्तिं
पक्वाजय पायस गुलैः जठराग्नि शान्तिं
कालक्रमेण परमेश्वर शक्ति शान्तिं.


shaantidvijaH prakurute bahudeepa shaantim
tatratya baalvanitaa madanaarthi shaantim
pakvaajya paayas gulaiH jaTaraagni shaantim
kaalakramena parameshvara shakti shaantim

The brahmin who is engaged for pooja in a temple is called Shanti..Shanti also means satisfaction, or finishing off too

So the Vikatakavi of Kerala, Tholan, Himself a Namboodiri says so

The young brahmin engaged for Shanti in a temple perform the following Shantis..
He extinguishes or does Shanti for all the oil lamps in the temple.. because he can take home the oil saved
He gives satisfaction or Shanti to the amorous desires of all local girls.
He satiates or give Shanti to the fire of hunger arising in his stomach by drinking the ghee, eating the fruits and gulping the Payasam made as naivedyam for the deity.. eating to his hearts content.. and even more.
And finally, by his lack of interest and avariciousness, the poojas are not done properly, and the power of the deity faces a shanti.. or depletion..

How many shanti kriyaas.. ?
This slokas comes in some Chakyar Koothus and Koodiyattams.. Written perhaps five to six centuries ago..
But the Shanti Dvijas appear to be of the same quality today too.

Call to the Lord Shankara to be present when we chant his glory by reciting sri Rudram

Call to the Lord Shankara to be present when we chant his glory by reciting sri Rudram

आराधितो मनुष्यैस्त्वं सिद्धैः देवासुरादिभिः।
आराधयामि भक्त्या त्वऽनुगृहाण महेश्वर॥
हृत्पद्मकर्णिकामध्यात् उमया सह शङ्कर।
आगच्छ त्वं महादेव सर्वैरावरणैः सह।
आत्वा वहन्तु हरयः सचेतसः श्वेतैरश्वैः सह केतुमद्भिः।
वाताजितैःबलवद्भिः मनोजवैः आयाहि शीघ्रं मम हव्याय शर्वों॥
ārādhito manuṣyaistvaṁ siddhaiḥ devāsurādibhiḥ|
ārādhayāmi bhaktyā tva'nugṛhāṇa maheśvara||
hṛtpadmakarṇikāmadhyāt umayā saha śaṅkara|
āgaccha tvaṁ mahādevā sarvairāvaraṇaiḥ saha|
ātvā vahantu harayaḥ sacetasaḥ śvetairaśvaiḥ saha ketumadbhiḥ|
vātājitaiḥ(raiḥ) balavadbhiḥ manojavaiḥ āyāhi śīghraṁ mama havyāya śarvoṁ||

My Master Lord Maheshvara, you are ever worshipped by humans, siddhas, devas and asuras all with great devotion.
I am worshipping you too with utter devotion.. May your Divine Grace be pleased to bless me..

My Master Shankara, may you be pleased to manifest before us appearing from the pericarp or centre of our hearts, in the company of Mother Uma and also surrounded by your entire retinue..

My Master Shankara May the green horses
who equal or even exceed the wind in their speed
and who are aware of your sweet will,
who are extremely strong
and can assume the speed of the mind itself,
may they, accompanied by white horses which carry flags, carry you here..
Om .. Lord Sharva.. the shankara, may you be pleased to come here in great speed to partake in the offerings of havyam.. cooked grains prepared specially for you..

Invoking all Supreme deities before chanting Sri Rudram.

Invoking all Supreme deities before chanting Sri Rudram.
---------------------------------------------------------

The invoking of all supreme divine powers on ourselves and connecting them all to the Most Supreme Paramatma.. bhagavan Rudra.. before engaging in chanting, floral worship, offering abhishekam and pranams to the Lord through Sri Rudram... also called Namakam..
Part of what we call Laghunayam.

अग्निर्मे वाचि श्रितः वाग्घृदये हृदयं मयि अहं अमृते अमृतं ब्रह्मणि।
agnirme vāci śritaḥ vāgghṛdaye hṛdayaṁ mayi ahaṁ amṛte amṛtaṁ brahmaṇi|
Agni, the fire, and the deity of fire is present in the words I utter, or my capacity to utter words.. That capacity is connected to my heart.. The heart is within me.. I, who propose to chant the praise of Rudra, is floating in Amruta.. And that Amrutham is manifest in the Supreme Being.. Paramatma.. Parabrahma.. Lord Rudra Himself.
वायुर्मे प्राणे श्रितः प्राणो हृदये हृदयं मयि अहं अमृते अमृतं ब्रह्मणि।
vāyurme prāṇe śritaḥ prāṇo hṛdaye hṛdayaṁ mayi ahaṁ amṛte amṛtaṁ brahmaṇi|
The Air, the God of Air or wind, is present in my vital life energy which is circulating withing me in five forms.. Prana, Apana, Vyana, Udhana and Samana,, That Prana is encased in my heart..The heart is within me.. I, who propose to chant the praise of Rudra, is floating in Amruta.. And that Amrutham is manifest in the Supreme Being.. Paramatma.. Parabrahma.. Lord Rudra Himself.
सूर्यो मे चक्षुषि श्रितः चक्षुर् हृदये हृदयं मयि अहं अमृते अमृतं ब्रह्मणि।
sūryo me cakṣuṣi śritaḥ cakṣur hṛdaye hṛdayaṁ mayi ahaṁ amṛte amṛtaṁ brahmaṇi|
The Sun, the God of Sun, is present in my pair of eyes, enabling me to see.. The vision possessed by me is connected to my heart. The heart is within me.. I, who propose to chant the praise of Rudra, is floating in Amruta.. And that Amrutham is manifest in the Supreme Being.. Paramatma.. Parabrahma.. Lord Rudra Himself.
चन्द्रमा मे मनसि श्रितः मनो हृदये हृदयं मयि अहं अमृते अमृतं ब्रह्मणि।
candramā me manasi śritaḥ mano hṛdaye hṛdayaṁ mayi ahaṁ amṛte amṛtaṁ brahmaṇi|
The moon, the deity of Moon is present in my mind and is in control of all my thought process. The capacity to think is resident in my heart. The heart is within me.. I, who propose to chant the praise of Rudra, is floating in Amruta.. And that Amrutham is manifest in the Supreme Being.. Paramatma.. Parabrahma.. Lord Rudra Himself.
दिशो मे श्रोत्रे श्रितः श्रोत्रग्ं हृदये हृदयं मयि अहं अमृते अमृतं ब्रह्मणि।

diśo me śrotre śritaḥ śrotragṁ hṛdaye hṛdayaṁ mayi ahaṁ amṛte amṛtaṁ brahmaṇi|
The ten directions.. East, South East, South, South west, West, North West, North, North East, Zenith(top) and Nadir (bottom) presided over by Indra,Agni, Yama, Nirruti, Vayu, Kubera, Eashaana, Vishnu and Brahma.. are all present in my ears and my capacity to hear.. That capacity is controlled by my heart. The heart is within me.. I, who propose to chant the praise of Rudra, is floating in Amruta.. And that Amrutham is manifest in the Supreme Being.. Paramatma.. Parabrahma.. Lord Rudra Himself.
आपो मे रेतसि श्रितः रेतो हृदये हृदयं मयि अहं अमृते अमृतं ब्रह्मणि।
āpo me retasi śritaḥ reto hṛdaye hṛdayaṁ mayi ahaṁ amṛte amṛtaṁ brahmaṇi|
The waters and the Pavamana Devatas who control the waters are present in my Vital life producing fluid (semen). That semen and its vitality is connected to my heart. The heart is within me.. I, who propose to chant the praise of Rudra, is floating in Amruta.. And that Amrutham is manifest in the Supreme Being.. Paramatma.. Parabrahma.. Lord Rudra Himself.
पृथिवी मे शरीरे श्रिता शरीरग्ं हृदये हृदयं मयि अहं अमृते अमृतं ब्रह्मणि।
pṛthivī me śarīre śritā śarīragṁ hṛdaye hṛdayaṁ mayi ahaṁ amṛte amṛtaṁ brahmaṇi|
The physical earth and the Goddess earth are present in the structure of my body... my body itself.. That body is operational because of my heart. The heart is within me.. I, who propose to chant the praise of Rudra, is floating in Amruta.. And that Amrutham is manifest in the Supreme Being.. Paramatma.. Parabrahma.. Lord Rudra Himself.
औषधिवनस्पतयो मे लोमसु श्रिताः लोमानि हृदये हृदयं मयि अहं अमृते अमृतं ब्रह्मणि।auṣadhivanaspatayo me lomasu śritāḥ lomāni hṛdaye hṛdayaṁ mayi ahaṁ amṛte amṛtaṁ brahmaṇi|
The herbs plants and trees.. Aushadis that flower and produce fruits too and Vanaspatis that produce fruits but growing very small and practically invisible flowers, are all present in the hair growing all over my body.. The hairs are connected to and are sustained by my heart.The heart is within me.. I, who propose to chant the praise of Rudra, is floating in Amruta.. And that Amrutham is manifest in the Supreme Being.. Paramatma.. Parabrahma.. Lord Rudra Himself.
इन्द्रो मे बले श्रितः बलग्ं हृदये हृदयं मयि अहं अमृते अमृतं ब्रह्मणि।
indro me bale śritaḥ balagṁ hṛdaye hṛdayaṁ mayi ahaṁ amṛte amṛtaṁ brahmaṇi|
Indra the leader of Gods is present in my physical strength. My physical strenght is connected to my heart. .The heart is within me.. I, who propose to chant the praise of Rudra, is floating in Amruta.. And that Amrutham is manifest in the Supreme Being.. Paramatma.. Parabrahma.. Lord Rudra Himself.
पर्जन्यो मे मूर्द्धनि श्रितः मूर्द्धा हृदये हृदयं मयि अहं अमृते अमृतं ब्रह्मणि।
parjanyo me mūrddhani śritaḥ mūrddhā hṛdaye hṛdayaṁ mayi ahaṁ amṛte amṛtaṁ brahmaṇi| The God of Rains , the parjanya is present at the top of my head.. The top of my head is connected vitally to my heart. The heart is within me.. I, who propose to chant the praise of Rudra, is floating in Amruta.. And that Amrutham is manifest in the Supreme Being.. Paramatma.. Parabrahma.. Lord Rudra Himself.
ईशानो मे मन्वौ श्रितः मन्युर् हृदये हृदयं मयि अहं अमृते अमृतं ब्रह्मणि।
īśāno me manvau śritaḥ manyur hṛdaye hṛdayaṁ mayi ahaṁ amṛte amṛtaṁ brahmaṇi| Eashaana.. the one who spreads everywhere as a manifestation of Lord Shiva Himself, is present in my anger, or in my capacity to get angry.. That capacity is connceted intensely with my heart.The heart is within me.. I, who propose to chant the praise of Rudra, is floating in Amruta.. And that Amrutham is manifest in the Supreme Being.. Paramatma.. Parabrahma.. Lord Rudra Himself.
आत्मा म आत्मनि श्रितः आत्मा हृदये हृदयं मयि अहं अमृते अमृतं ब्रह्मणि।ātmā ma ātmani śritaḥ ātmā hṛdaye hṛdayaṁ mayi ahaṁ amṛte amṛtaṁ brahmaṇi| The distinctive Atma or I ness which gives me physical identiy (Jeevatma) is present within me as an alternate manifestation of the Supreme being.. Paramatma.. That being is intensely connected ot my heart.
The heart is within me.. I, who propose to chant the praise of Rudra, is floating in Amruta.. And that Amrutham is manifest in the Supreme Being.. Paramatma.. Parabrahma.. Lord Rudra Himself.

with the chant of the above mantras, we spread our consciousness to all the great beings in the Universe.. And then we withdraw such consciousness to with ourselves.. so that we can chant the praise of Ruda..Sri Rudram, sitting in our human bodies.
पुनर्म आत्मा पुर्नरायुरागात्। पुनः प्राणः पुनराकूतमागात्। वैश्वानरो रश्मिभिर् व वृधानः । अन्तः तिष्तत्वमृतस्य गोपाः॥
punarma ātmā purnarāyurāgāt| punaḥ prāṇaḥ punarākūtamāgāt| vaiśvānaro raśmibhir va vṛdhānaḥ | antaḥ tiṣtatvamṛtasya gopāḥ||

May that Atma come back to my pranas or Vital forces.
May those pranas which have mentally visited the abodes of the supreme come back an station itself in my body once again
May the God of Fire Vaishvanara flare up with bright flames, which might increase from strenght to strenght
And may the Gods who are the protectors of Amrutham , all stand alert within me,
As I chant Sri Rudram..

The meaning alone is given below separately.

The invoking of all supreme divine powers on ourselves and connecting them all to the Most Supreme Paramatma.. bhagavan Rudra.. before engaging in chanting, floral worship, offering abhishekam and pranams to the Lord through Sri Rudram... also called Namakam..
Part of what we call Laghunayam.
-----
Agni, the fire, and the deity of fire is present in the words I utter, or my capacity to utter words.. That capacity is connected to my heart.. The heart is within me.. I, who propose to chant the praise of Rudra, is floating in Amruta.. And that Amrutham is manifest in the Supreme Being.. Paramatma.. Parabrahma.. Lord Rudra Himself.
----
The Air, the God of Air or wind, is present in my vital life energy which is circulating withing me in five forms.. Prana, Apana, Vyana, Udhana and Samana,, That Prana is encased in my heart..The heart is within me.. I, who propose to chant the praise of Rudra, is floating in Amruta.. And that Amrutham is manifest in the Supreme Being.. Paramatma.. Parabrahma.. Lord Rudra Himself.
-------
The Sun, the God of Sun, is present in my pair of eyes, enabling me to see.. The vision possessed by me is connected to my heart. The heart is within me.. I, who propose to chant the praise of Rudra, is floating in Amruta.. And that Amrutham is manifest in the Supreme Being.. Paramatma.. Parabrahma.. Lord Rudra Himself.
------
The moon, the deity of Moon is present in my mind and is in control of all my thought process. The capacity to think is resident in my heart. The heart is within me.. I, who propose to chant the praise of Rudra, is floating in Amruta.. And that Amrutham is manifest in the Supreme Being.. Paramatma.. Parabrahma.. Lord Rudra Himself.
------
The ten directions.. East, South East, South, South west, West, North West, North, North East, Zenith(top) and Nadir (bottom) presided over by Indra,Agni, Yama, Nirruti, Vayu, Kubera, Eashaana, Vishnu and Brahma.. are all present in my ears and my capacity to hear.. That capacity is controlled by my heart. The heart is within me.. I, who propose to chant the praise of Rudra, is floating in Amruta.. And that Amrutham is manifest in the Supreme Being.. Paramatma.. Parabrahma.. Lord Rudra Himself.
(Soma the moon.. is also considered as the Dikpala in Place of Kubera in some Vedic texts)
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The waters and the Pavamana Devatas who control the waters are present in my Vital life producing fluid (semen). That semen and its vitality is connected to my heart. The heart is within me.. I, who propose to chant the praise of Rudra, is floating in Amruta.. And that Amrutham is manifest in the Supreme Being.. Paramatma.. Parabrahma.. Lord Rudra Himself.
-------
The physical earth and the Goddess earth are present in the structure of my body... my body itself.. That body is operational because of my heart. The heart is within me.. I, who propose to chant the praise of Rudra, is floating in Amruta.. And that Amrutham is manifest in the Supreme Being.. Paramatma.. Parabrahma.. Lord Rudra Himself.
--------
The herbs plants and trees.. Aushadis that flower and produce fruits too and Vanaspatis that produce fruits but growing very small and practically invisible flowers, are all present in the hair growing all over my body.. The hairs are connected to and are sustained by my heart.The heart is within me.. I, who propose to chant the praise of Rudra, is floating in Amruta.. And that Amrutham is manifest in the Supreme Being.. Paramatma.. Parabrahma.. Lord Rudra Himself.
--------
Indra the leader of Gods is present in my physical strength. My physical strenght is connected to my heart. .The heart is within me.. I, who propose to chant the praise of Rudra, is floating in Amruta.. And that Amrutham is manifest in the Supreme Being.. Paramatma.. Parabrahma.. Lord Rudra Himself.
----------
The God of Rains , the parjanya is present at the top of my head.. The top of my head is connected vitally to my heart. The heart is within me.. I, who propose to chant the praise of Rudra, is floating in Amruta.. And that Amrutham is manifest in the Supreme Being.. Paramatma.. Parabrahma.. Lord Rudra Himself.
----------
Eashaana.. the one who spreads everywhere as a manifestation of Lord Shiva Himself, is present in my anger, or in my capacity to get angry.. That capacity is connceted intensely with my heart.The heart is within me.. I, who propose to chant the praise of Rudra, is floating in Amruta.. And that Amrutham is manifest in the Supreme Being.. Paramatma.. Parabrahma.. Lord Rudra Himself.
-----------
The distinctive Atma or I ness which gives me physical identiy (Jeevatma) is present within me as an alternate manifestation of the Supreme being.. Paramatma.. That being is intensely connected ot my heart.
The heart is within me.. I, who propose to chant the praise of Rudra, is floating in Amruta.. And that Amrutham is manifest in the Supreme Being.. Paramatma.. Parabrahma.. Lord Rudra Himself.
---------------
with the chant of the above mantras, we spread our consciousness to all the great beings in the Universe.. And then we withdraw such consciousness to with ourselves.. so that we can chant the praise of Ruda..Sri Rudram, sitting in our human bodies.
--------

May that Atma come back to my pranas or Vital forces.
May those pranas which have mentally visited the abodes of the supreme come back an station itself in my body once again
May the God of Fire Vaishvanara flare up with bright flames, which might increase from strenght to strenght
And may the Gods who are the protectors of Amrutham , all stand alert within me,
As I chant Sri Rudram..

Remain cool and composed.. come whatever may..

न पृथग्जनवच्छुचो वशं वशिनामुत्तम गन्तुमर्हसि।

द्रुमसानुमतां किमन्तरं यदि वायौ द्वितीयेऽपि ते चलाः॥ ९०

काळिदासमहाकविप्रणीते रघुवंशे अष्टमे सर्गे॥

na pṛthagjanavacchuco vaśaṁ vaśināmuttama gantumarhasi|

drumasānumatāṁ kimantaraṁ yadi vāyau dvitīyepi te calāḥ|| 90

kāḻidāsamahākavipraṇīte raghuvaṁśe aṣṭame sarge||

When a whirlwind blows, trees would shake and be uprooted.. But the mountains would just remain erect and unmoving..

The character of the great is revealed there..

This situation is driven home by the great poet Kalidasa in the eighth chapter of his great Kavyam.. Raghuvamsham

Aja a great emperor of the Solar Race ( He is the father of Dasharatha) married the beautiful princes Indumathi in a swayamvara.. and the couple lived happily for a long time..

The princess was actually a divine damsel who had come to earth due to the curse of a sage..

The release from the curse happened when a flower from the heaven fell on her..

Immediately she attained her divine form, left the earthly human bodies and joined the Apsaras in heaven..

Aja was overcome with unbearable grief..

His pathetic laments grieving the separation of his lady love is the legendary Aja Vilapam..

A masterpiece in literature of pathos in Sanskrit.

However, life had to go on..

Sage Vasishta, the purohita and guru of the Solar race came to know of the depressive state of mind suffered by the emperor.. The sage was in a Yajna Deeksha and could not visit the king in person and console him..

Therefore he left a message through one of his disciples..

The inevitability of death and departure was clearly underlined in the message..

Vasishta further reminds the Emperor that ordinary people had the choice to grieve but men of Aja's stature and nobility were expected to be stoic and bold and were expected to show boldness under any circumstances..

The sloka quoted above appears in the Raghuvamsha Mahakavyam in this context.

=========

Meaning.

-----------

You, the noble king of a great dynasty, you who is expected to be the role model for other, you must not become slave to excessive grief, as is the habit of ordinary human beings.

Tell me, what is the difference between a tree standing on the groud and a mountain with many cliffs standing firm on the earth if both shake and fall when they face a torrential wind..

The tree can afford to fall and collapse.. not the mountain..

===========

In crisis situations men of character are expected to remain calm and stoic, come whatever may..

==========

word analysis

वशिनां उत्तम oh best among exemplary people

त्वं you

पृथक्जनवत् just like ordinary people

शुचो of grief

वशं गन्तुं becoming dependent, getting overwhelme

न अर्हसि do not deserve, should not permit yourself

द्रुम सानुमतां between a tree and a range of mountains

किं अन्तरं what is the differnce

यदि if

वायौ in the wind, in the whirlwind or cyclone

ते द्वितीये both of them

अपि चलाः भवतः.become disturbed, move and sway, in a similar fashion..

ന പൃഥഗ്ജനവച്ഛുചോ വശം വശിനാമുത്തമ ഗന്തുമര്‍ഹസി।

ദ്രുമസാനുമതാം കിമന്തരം യദി വായൌ ദ്വിതീയേഽപി തേ ചലാഃ॥ ൯൦

കാളിദാസമഹാകവിപ്രണീതേ രഘുവംശേ അഷ്ടമേ സര്‍ഗേ॥

ശക്തമായ ഒരു ചുഴലിക്കാറ്റു വീശുമ്പോള്‍ അത് കടന്നുപോകുന്ന പ്രദേശങ്ങളിലെ മരങ്ങള്‍ ആടിയുലയും, വേരോടെ പിഴുതെറിയപ്പെടും. പക്ഷെ അവിടെത്തന്നെ നില്‍ക്കുന്ന മലകള്‍ ആടാതെ കുനിയാതെ നില്‍ക്കും.

ഇത് സ്വഭാവവൈശിഷ്ട്യം നിറഞ്ഞ സജ്ജനങ്ങളുടെ പെരുമാറ്റം പോലെയാണ്.

രഘുവംശമഹാകാവ്യത്തിലെ എട്ടാം സര്‍ഗ്ഗത്തില്‍ കാളിദാസന്‍ അടിവരയിട്ടു പറഞ്ഞിരിക്കുന്നു.

ശ്ലോകത്തിന്‍റെ സന്ദര്‍ഭം ഇതാണ്.

അജന്‍ സൂര്യവംശത്തിലെ അതിശക്തനായ ഒരു ചക്രവര്‍ത്തി ആയിരുന്നു. ദശരഥന്‍റെ പിതാവ്. അജന്‍ ഇന്ദുമതിയെന്ന സുന്ദരിയായ രാജകുമാരിയെ ഒരു സ്വയംവരത്തിലൂടെ വിവാഹം കഴിച്ച് അവരോടൊപ്പം ദീര്‍ഘകാലം ഏറെ സന്തോഷകരമായ ജീവിതം നയിച്ചു.

യഥാര്‍ത്ഥത്തില്‍ രാജകുമാരിയായ് ഇന്ദുമതി ഒരു ദേവകന്യക ആയിരുന്നു.

ഒരു ഋഷി ശാപം മൂലം ഭൂമിയില്‍ മനുഷ്യകന്യകയായി അവര്‍ ജനിച്ചതായിരുന്നു.

ഒരിക്കല്‍ സ്വര്‍ഗ്ഗത്തില്‍ നിന്ന് വായുവിലൂടെ പറന്നെത്തിയ ഒരു പുഷ്പം ഇന്ദുമതിയുടെ ശരീരത്തില്‍ പതിച്ചു. അതോടെ അവര്‍ക്ക് ശാപമോക്ഷം കിട്ടുകയും ഭൂമിയില്‍ അവര്‍ ജീവിച്ച ഭൌതിക ശരീരം ഉപേക്ഷിച്ചു അപസരസ് എന്ന സ്വന്തം രൂപ സ്വീകരിച്ച് അവര്‍ സ്വര്‍ഗ്ഗത്തിലേക്ക് പെട്ടെന്ന് തിരിച്ചു പോവുകയും ചെയ്തു.

ഇന്ദുമതിയുടെ വിരഹം അജന് ഒട്ടും താങ്ങാന്‍ കഴിയാത്ത വിധമുള്ള ദുഃഖം സമ്മാനിച്ചു. അജന്‍ ഇന്ദുമതിയെപ്പിരിഞ്ഞ സന്ദര്‍ഭത്തില്‍ അദ്ദേഹം വിലപിക്കുന്ന അവസരം രഘുവംശ മഹാകാവ്യത്തിലെ ഏറെ സുന്ദരവും ഉദാത്തവും ആയ “അജവിലാപം” എന്ന സന്ദര്‍ഭമായി ഏറെ ശ്രദ്ധിക്കപ്പെടുന്നു.

വിലാപകാവ്യങ്ങളിലെ ഏറ്റവും ഉല്‍കൃഷ്ടമായ ഒരു സന്ദര്‍ഭമാണ് അജവിലാപം.

എന്തായാലും അജന്‍ നാടുവാഴുന്ന ചക്രവര്‍ത്തി ആണ്. ജീവിതം മുന്നോട്ടു പോയേ പറ്റൂ.

സൂര്യവംശത്തിന്‍റെ മാര്‍ഗ്ഗദര്‍യും, ആചാര്യനും പുരോഷിതനും ഒക്കെ ആയ വസിഷ്ഠമഹര്‍ഷി അജന്‍റെ ഈ ദയനീയാവസ്ഥയെക്കുറിച്ച് അറിയുന്നു. മഹര്‍ഷി ഒരു യജ്ഞത്തിന്നായുള്ള ദീക്ഷയില്‍ ആയിരുന്നത് കൊണ്ട് അദ്ദേഹത്തിനു നേരിട്ട് അജനെ കാണാന്‍ അയോധ്യയില്‍ എത്തുവാന്‍ പറ്റുമായിരുന്നില്ല.

അദ്ദേഹം ഒരു ശിഷ്യന്‍ മുഖേന അജന് ഒരു സന്ദേശം അയയ്ക്കുന്നു.

മരണവും ഭൂമിയില്‍ നിന്ന് വിടപറയലും ആര്‍ക്കായാലും ഒഴിവാക്കാന്‍ പറ്റാത്ത ജീവിത യാഥാര്‍ത്ഥ്യങ്ങള്‍ ആണെന്ന കാര്യം ഈ സന്ദേശത്തില്‍ ഊന്നിപ്പറയുന്നു.

പിന്നെ വസിഷ്ടന്‍ അജനെ ഒരു കാര്യം കൂടെ ഓര്‍മ്മിപ്പിക്കുന്നു. സാധാരണ മനുഷ്യര്‍ക്ക് ദുഃഖം പ്രകടിപ്പിക്കാനും വിലപിക്കാനും എല്ലാം ഏറെ സ്വാതന്ത്ര്യവും അവകാശവും എല്ലാം ധാരാളമായി അനുവദിക്കാം. പക്ഷെ ചക്രവര്‍ത്തിയായ അജന്‍ സ്വന്തം നിലയും വിലയും ഉത്തരവാദിത്തങ്ങളും എല്ലാം കണക്കിലെടുത്ത് ഏറെ ആത്മസംയമനം പാലിക്കേണ്ടതും ധൈര്യത്തോടെ എല്ലാ പ്രശ്നങ്ങളും അഭിമുഖീകരിക്കേണ്ടതും അദ്ദേഹത്തിന്‍റെ കര്‍ത്തവ്യമാണ്. ഒരു പരിതസ്ഥിതിയിലും അളവില്‍ക്കവിഞ്ഞ കരച്ചിലും പിഴിച്ചിലും അജനെപ്പോലുല്ലവര്‍ക്ക് വിധിച്ചിട്ടില്ല.

രഘുവംശത്തില്‍ ഈ സന്ദര്‍ഭത്തില്‍ ആണ് മുകളില്‍ കൊടുത്ത ശ്ലോകം പ്രത്യക്ഷപ്പെടുന്നത്.

അര്‍ത്ഥം

അങ്ങ് ഒരു പേരെടുത്ത വംശത്തില്‍ പിറന്ന ഒരു മഹാനായ രാജാവാണ്. മറ്റുള്ളവര്‍ക്ക് ഉത്തമ മാതൃകയായി അങ്ങ് എപ്പോഴും പ്രവര്‍ത്തിക്കണം എന്നത് അങ്ങയില്‍ നിന്ന് എല്ലാവരും പ്രതീക്ഷിക്കുന്നു. താങ്ങാനാവാത്ത ദുഃഖത്തിനു സാധാരണ ആളുകളെപ്പോലെ അങ്ങും അടിമയാകരുത്.

ഒന്ന് ആലോചിച്ച് നോക്കൂ.. ഭൂമിയില്‍ നില്‍ക്കുന്ന ഒരു മരവും ഭൂമിയില്‍ ഒട്ടേറെ കൊടുമുടികളോടെ നിരന്നു നില്‍ക്കുന്ന ഒരു മലയും, രണ്ടും, ഒരു കൊടുങ്കാറ്റു വന്നാല്‍ ഒരുപോലെ ആടിയുലഞ്ഞു വിറച്ചു വീഴുകയാണെങ്കില്‍ മരത്തിനും മലയ്കും തമ്മില്‍ എന്താണ് വ്യത്യാസം.

മരത്തിനു ആടാം വീഴാം. പക്ഷെ മലയ്ക്ക് അത് ചെയ്യാന്‍ കഴിയില്ല.

ഏതു വിഷമഘട്ടം നേരിട്ടാലും നിലയും വിലയും ഉള്ള ആളുകള്‍ അക്ഷോഭ്യരായി അതൊക്കെ നേരിടുക തന്നെ വേണം.

Musings 54

Someone quoted.. When we think all the doors are closed on us and are locked too, we fail to understand that some closed doors might not be locked at all.

My thoughts on it

"There are no locks and keys and even doors in reality..

either the lock or the key or even the door is in our minds..

with a little care and diligence we can remove the locks, keys or even the doors..

But any purpose would be served if and only if we have something original to contribute..

There is a saying in Malayalam.. പൂച്ച കണ്ണടച്ചാല്‍ ലോകം അസ്തമിക്കില്ല.. The world will not disappear just because the cat closes its eyes.

Often we just close our eyes.. or our minds and think that everything is over..everything has disappeared 

Only we are responsible for that.. 

Our eyes can be opened only by ourselves.."

Chonnam goes to Mundur..

In our agraharam.. there is a story about Chonnam going to mundur .. Chonnam Mundoorukku pona pole..ചൊണ്ണം മുണ്ടൂരുക്ക് പോന പോലെ 

Our agraharam is in the heart of Palakkad town.. and Mundur is a place about twelve kilometers away from here.. a place en route to Mannarkad.. and Mundur is semi hilly.. and full of very fertile arable lands.
The brahmins of the agraharam in yonder years, owned a lot of agricultural lands there..

They would leave the lands in the control of tenants and a few would visit there often and stay in temporary shelters called kalappura.. Such kalappuras were used for extra curricular activities too.. That is a different story.

One brilliant mama in our village had an equally brilliant son whom he christened Swarnam (Swarnapureeswaran or something like that).. and assigned a pet name of Chonnam..


This mama had extensive areas of agriculture lands in Mundur..
He wanted to inspect the progress of agricultural activity and the activities of the tenants at Mundur and also wanted to collect something in cash or kind from them for the daily use of the family..

So one evening he called his darling son Chonnam and told him


Chonnam nee nalaikku kaarthaale mundurukku ponam..
ചൊണ്ണം നീ നാളയ്ക്ക് കാര്ത്താലെ മുണ്ടൂരുക്ക് [പോകണം

you should go to Mundur tomorrow morning.

The obedient son agreed as if the fathers order is a Vedavakyam


The next morning the sun rose, and the father was searching for the son to leave instructions as to what he should do at Mundur

He called the golden boy.. and there was no response..
Then he enquired about the whereabouts of his wise son.

No one around  had any clue.


All knew that the  august presence of Chonnam was not felt since early morning..

But by ten O clock in the morning, the son was sighted, running back after a long, long trek

Nee engeda ponaay..  നീ എങ്കേഡാ പോനായ് ? where did you go.. asked the father.

Pat came the reply... Neengal Chonna pole Mundurukku poyittu Vandaachu..    നീങ്കള്‍ ചൊന്ന പോലെ മുണ്ടൂരുക്ക് പോയിട്ട് വന്താച്ചു   I have gone to Mundur and come back as per your directions..

Enthukku daa ponaay.. എന്തുക്ക് ഡാ പോനായ് ? what was the purpose of your travel.. asked the father..

Appa, neengal athu chollalaye.... അപ്പാ നീങ്കള്‍ അത് ചൊല്ലലയെ father , you did not tell me that..

The son had obeyed his father to the dot.. but with no purpose served..

A brilliant father, an equally brilliant son whose weight is worth is gold.. and a great journey..

This anecdote might be found in the annals of many paatti stories with different heroes and dramatis personae..
But our agraharam story goes like this..

We iyers though brilliant in many ways, are capable of extremely absurd actions.. innocently but foolishly..

Share and be blessed.. grab and be ruined.

.

मोघमन्नं विन्दते अप्रचेता सत्यं ब्रवीमि वध इत्स तस्य।

नार्यमणं विन्दति नो सखायं केवलाघो भवति केवलादी॥

ऋग्वेद १०-१७-६

moghamannaṁ vindate apracetā satyaṁ bravīmi vadha itsa tasya|

nāryamaṇaṁ vindati no sakhāyaṁ kevalāgho bhavati kevalādī||

ṛgveda 10-17-6

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A very thought- provoking message from Rigvedam.. 

The mantram underlines the importance of social commitments and our duty of sharing of the resources with others..

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The simple mindless person eats and eats away food (annam) more and more..

But actually he is just eating away and going to face (unceremonious) death round the corner.

A fellow who just eats away without sharing and without perfoming his duties never would acquire the blessing of the Aryaman.. 

Nor will he gain any friends

One who merely eats all alone will be all alone in suffering for his sins.

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Aryaman.. is the God of manes of Pitrs. 

The word Aryaman means "Close friend".. bosom play companinon' 

He is the son of Aditi and Kashyapa.

He is the protector of Mares, the presiding deity of the Milky way galaxy..

And in Rigvedam which is the earliest Veda, He is of equal status of Mitra, Varuna Bhaga, Brihaspati etc

There are suggestions in Rigvedam that even Indra the leader of gods receives favours from Aryaman..

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Remember this mantra..

शं नो मित्रः शं वरुणः शं नो भवतु अर्यमा शं न इन्द्रो बृहस्पति शं नो विष्णुः उरुक्रमः..sham not mitraH sham varuna sham no bhavatu aryamaaa sham na indro brihaspati sham to vishnuH urukramaH.

( May Mitra bring us welfare.. May Varuna Bring us welfare May Aryama bring us welfare.. May Indra bring us welfare.. May Brihaspati bring us welfare.. May Vishnu who pervades the whole universe bring us welfare..

evolution of Mahabharatham

नारायणं नमस्कृत्य नरं चैव नरोत्तमं देवीं सरस्वतीं व्यासं ततो जयं उदीरयेत्

Narayanam namaskritya naram chaiva narottamam 

deveem saraswatheem vyaasam tato jayam udeerayet..

Jeyam is treated as the primary synopsis of events originally conceived and which in due course got elaborated to eighteen huge Parvas or chapters of the epic Mahabharatham ..

It would appear that Jeyam has got included in the first Parva of Bharatham already..

And it seems that part of it has crept into subsequent parvas too..

Many descriptions of the same incidents or episodes have minor or even major variations in the narratives in different Parvas..

but no attempt has been made by any ancient author to cover up the contradictions..

It is a Herculean task to read the whole of Mahabharatham.. and even when I attempted that with the huge translated material of Kisari Mohan Ganguly,

I found that the Sanskrit text in original is too much of a challenge.. 

Moreover there are many versions of Mahabharatham .. of Vyasa himself as available across India and many incidents that are included in some editions are not finding place in other editions..

Often hundreds of chapters found in some editions are missing in some other editions..

So we can read, enjoy, evaluate and derive benefit.. 

but we may not succeed if we dig too much into the historical authenticity of all parts of Mahabharatham..

Not only with Mahabharatham, this is the case with many ancient texts too..

For example part of Balakandam and the whole of Uttarakandam in Valmikiramayanam are held as interpolations by scholars, 

and they have based their views on the style of narration and grammatical style and such factors..

Sanskrit was a living language for millenniums and the language evolved.. 

But thanks to the very sane and crisp approach of the greats like Panini, the basic foundation of the language has been enduring and consistent in spite of all the vagaries of space, time and attitudes..

Most other languages lost their shape even within four or five centuries.. 

Take the case of English which we use here.. an article in this language written five centuries ago will be abracadabra for almost anyone today..