MAKE A HEALTHY START WITH THIS NEW YEAR

  

This new year let us make a resolution or a better intention to adopt to a healthy start.  Here are the few points necessary to be observed.

 For a healthy living three things matter the most - Food, Sleep and Exercise.  There are numerous Sanskrit texts highlighting the importance of the above three things.  I quote few lines from the scripture AshtangaHrdaya dealing with Aahaara (Food), Nidraa (Sleep) and Vyaayaama (Exercise).

Mindful eating

*सर्वत्र नूतनं  शस्तं ।* Always prefer things that are Fresh.. 

*अति सर्वत्र वर्जयेत्।* Anything consumed in Excess, just because it tastes good, is not good for Health. Be moderate. 

Mindful chewing

*अजवत् चर्वणं  कुर्यात् ।* Chew your Food like a Goat.

(Never swallow food in a hurry. Saliva aids first in digestion.) 

Regular meal schedules

*क्षुत्साधुतां जनयति ।* Hunger increases the taste of food.  In other words, eat only when hungry.

*जठरं पूरयेदर्धम् अन्नैर्, भागं जलेन च । वायोः संचरणार्थाय चतुर्थमवशेषयेत् ।।*

Fill your Stomach half with Solids, (a quarter with Water and rest leave it empty.)

Rainbow plate

*नास्ति मूलमनौषधम् ।* There is No Vegetable that has no medicinal benefit to the body.

*नित्यं सर्वा रसा भक्ष्याः ।।* Take the food that has all six tastes. (viz: Salt, Sweet, Bitter, Sour, Astringent and Pungent).

Sleep and wake up at proper time

समये भोजनं निद्रा समये स्नानमाचरेत् । व्यायाम समये कुर्यात् यमो भीतो भविष्यति

One should eat at the right time and take a bath at the right time.

Exercise on time and Yama will be afraid. 

One should wake up before sunrise because the environment remains pollution free at that time. The quantity of vital air (oxygen) remains the highest. In the morning, due to the influence of the environment, useful chemicals are secreted in our body which provide energy and enthusiasm. The time of Brahma Muhurta is from 3.30 am to before sunrise.

Movement or activity-Exercise or Practising Yoga

*व्यायामश्च शनैः शनैः।* Do any Exercise slowly. (Speedy exercise is not good.) 

*भुक्त्वा शतपथं गच्छेद् यदिच्छेत् चिरजीवितम् ।* Never sit idle after taking Food. Walk for at least half an hour. 

युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु। युक्तस्वप्नावबोधस्य योगो भवति दु:खहा॥ Says Srimad Bhagavad Gita.

Those who are disciplined in eating and recreation, balanced in work, and regulated in sleep, can mitigate all sorrows by practicing Yoga.

This new year let us commit to these wellness tips and prioritize health for a vibrant year ahead.

Wishing you a happy healthy and a prosperous New Year 2024. 

MERRY CHRISTMAS क्रिस्तुमस् शुभाशयः

 

मधुनोऽपि मधुरं क्रिस्तोर्नाम दिव्यमधुरमेव

तदन्विष्य चैत्य धावन्नागच्छ श्रीमत्सभ्यस्सर्वे ।

दुःखेषु सुखं प्रतिकूलेष्वपि सहायके स्नेहिनौ तस्मिन्

यूयं  प्रेमिणस्सत्सु आलिङ्ग्यावति, तं कामय हे मनो मे॥

(The mere name of Jesus itself so sweeter than honey,

You may attain His shrine by searching Him,

He is the Xaviour who protects all from misery and donor of ease,

Oh! My mind, if you cajole Him, He will embrace and protect you all.)

This is the translation of the following Tamil lines:-

தேன் இனிமையிலும் இயேசுவின் நாமம்
திவ்விய மதுர மாமே – அதைத்
தேடியே நாடி ஒடியே வருவாய்
தினமும் நீ மனமே

thaen inimaiyilum Yesuvin naamam
thivviya mathura maamae – athaith
thaetiyae naati otiyae varuvaay
thinamum nee manamae

துன்பத்தில் இன்பம் தொல்லையில் நல்ல
துணைவராம் நேசரிடம் – நீயும்
அன்பதாய்ச் சேர்த்தால் அணைத்துணைக்
காப்பார் ஆசைகொள் நீ மனமே

thunpaththil inpam thollaiyil nalla
thunnaivaraam naesaridam – neeyum
anpathaaych serththaal annaiththunnaik
kaappaar aasaikol nee manamae

WISE SAYINGS OF BHARTRUHARIN II

दिक्कालाद्यनवच्छिन्नानन्तचिन्मात्रमूर्तये । स्वानुभूत्येकनामाय नमः शान्ताय तेजसे ॥

dik-kaalaadyanavachchhinna-anantachinmaatra-moortaye .

svaanubhootyekanaamaaya namah' shaantaaya tejase .

To that God who is beyond dimensions of direction and time;
an embodiment of pure intellect;
can be understood only through one's own self effort and experience;
brilliant and peaceful.

यां चिन्तयामि सततं मयि सा विरक्ता साप्यन्यमिच्छति जनं स जनोऽन्यसक्तः ।

अस्मत्कृते च परिशुष्यति काचिदन्या धिक् तां च तं च मदनं च इमां च मां च ॥

yaam chintayaami satatam mayi saa viraktaa

saapyanyamichchhati janam sa jano'nyasaktah' .

asmatkri'te cha parishushyati kaachidanyaa

dhik taam cha tam cha madanam cha imaam cha maam cha .

To whom I am thinking constantly she is indifferent to me; she is thinking another man and he is yearning after a third person; some other woman is longing for me; shame to that woman, to him, to the stupid cupid (God of Love), to this woman and to myself.

प्रसह्य मणिमुद्धरेन्मकरवक्त्रदंष्ट्राङ्कुरात् समुद्रमपि संतरेत्प्रचलदुर्मिमालाकुलम् ॥

भुजङ्गमपि कोपितं शिरसि पुष्पवद्धारयेत् न तु प्रतिनिविष्टमूर्खजनचित्तमाराधयेत्॥

prasahya manimuddharenmakaravaktradamsht'raankuraat

samudramapi santaretprachaladurmimaalaakulam ..

bhujangamapi kopitam shirasi pushpavaddhaarayet

na tu pratinivisht'amoorkhajanachittamaaraadhayet .

One can forcibly take out a jewel from the jaws of crocodile; he can cross the sea full of high waves; he can even put the irritated snake on his head like a flower, but he cannot appease a foolish man of strong notions.

लभेत सिकतासु तैलमपि यत्नतः पीडयन् पिबेच्च मृगतृष्णिकासु सलिलं पिपासार्दितः ।

कदाचिदपि पर्यटन्शशविषाणमासादयेन् न तु प्रतिनिविष्टमूर्खजनचित्तमाराधयेत् ॥

 labheta sikataasu tailamapi yatnatah' peed'ayan

pibechcha mri'gatri'shnikaasu salilam pipaasaarditah' .

kadaachidapi paryat'anshashavishaanamaasaadayen

na tu pratinivisht'amoorkhajanachittamaaraadhayet .. 5..

Fool’s mind: We can extract oil from a fistful of sand, by effort;
quench our thirst by drinking water from a mirage;
fetch horn of a rabbit by exploring the earth;

but cannot appreciate and understand a knave's mind. 

THE BATTLE OF VATHAPI BOOK 1 -NANDI'S CHARGE

   

 

 Author : Arun Krishnan

Publisher: Harper Collins India

Genre: Mythology & History

Book buy link : @Amazon

Dr. Arun Krishnan, the author of this book titled “Nandi’s Charge” is a polyglot and is conversant in Tamil, English, Hindi, Bengali, Japanese and Kannada.  He has studied and lived in different cities across the world and settled now in Bangalore.  He started with a degree in engineering and a doctorate, he has professionally indulged in different fields like IT, Bio-sectors, HR also worked at various institutes as an assistant professor.  He can be reached through his Twitter @ArunKrishnan_ and Instragram @authorarunkrishnan. “The Battle of Vathapi Book 1 - NANDIS' CHARGE” is his first work of fiction.

 Nature dominates in this entire work with beautiful narration of Mamallapuram and Kanchi of Tamilnadu, the wild destination Bannari Amman Temple, Kodimunai, Anuradhapuram of Sri Lanka etc.,, The Author makes the readers visualise the picturesque locations.

In this book, the author Arun Krishnan showed our nation’s ascendancy even after the stupor of many centuries can look back with pride on its history, religion and scriptures drawing not only spiritual solace but living courage for its future progress.

 According to Sanskrit Poet Bharavi the author of Kiratarjuneeyam, the spies are considered as the eyes of the kings, having the key role for the betterment of governance of their own kings.  In the verse, “Kriyasu vrutthair Nrupa chaara-chakshusah”, one can understand that the king had entrusted spy with an important mission and it would be the basest treachery on his part were he to deceive him in that matter.  Spies form, it is said the eyes of kings and should therefore on no account deceive them.  He then reminds the king that what is the wholesome is not generally palatable, the most beneficial medicines being often the most bitter.  So, the readers of this book can easily understand that the three captains Kannan, Elango and Muthu seriously indulged in finding the secret of other kingdom and inform to their Master Narasimha Varman Pallava, through General Ilanthiraiyanar who was assistant to Commander-in-chief Paranjyothi, governing the armed forces of Pallava.

"Our experience from Pullalur has taught us that our intelligence was not very good then. Our spy networks in the Pandya, Ganga and Chalukya lands were almost non-existent. Without your good intelligence, we didn't stand a chance, as was born e out by the later events at Pullalur." Page 27.

 In this context, the strategic considerations and the importance of effective intelligence networks seems that the speaker is acknowledging the shortcomings in their intelligence operations during a past incident at Pullalur. The mention of spy networks in Pandya, Ganga, and Chalukya lands being almost non-existent implies a lack of crucial information about potential threats or events in those regions.

The lesson learned from the experience at Pullalur is the significance of having reliable intelligence. The speaker suggests that without good intelligence, they were at a disadvantage, and this deficiency was evident in the subsequent events at Pullalur. This aligns with the broader principles of statecraft and military strategy outlined in the Arthashastra, which emphasizes the importance of intelligence gathering for effective decision-making and strategic planning.

 Mamallapuram was referred to in the Sangam age poem Perumpanatruppadai as Nirpeyyaru. Page 62

"Perumpanatruppadai" is a Sangam poem that celebrates the valor and heroic deeds of the Chera king, Uthiyan Cheralathan. It is considered one of the classic examples of Sangam poetry, providing insights into the social, cultural, and political aspects of the ancient Tamil society.

On the other hand, "Nirpeyyaru" is not a Sangam poem but a category of poems within the Sangam literature. "Nirpeyyaru" means 'heroic poetry' or 'warrior poems.' These poems often focused on the deeds of heroes and warriors, extolling their bravery and sacrifice in battle.

 "Do you really believe that Narasimhavarman will not make attempts to encircle us, just as we encircled him without our allies" page 183.

 This statement attributed to Pulakeshin II reflects a strategic concern about the potential actions of Narasimhavarman, a Pallava king. Pulakeshin II, who was the Chalukya king, seems to be expressing scepticism about whether Narasimhavarman would refrain from attempting to surround or encircle them, considering that the Chalukyas had previously employed similar tactics against him without the support of allies.

In essence, Pulakeshin II is highlighting the dynamic and unpredictable nature of political and military strategies. The statement suggests a recognition of the cyclical and reciprocal nature of conflict, where a tactic used by one party may be employed by the other in response. It underscores the need for strategic foresight and an understanding of the potential actions and reactions of adversaries in the context of historical and geopolitical rivalries.

 The statement of Sivanadiyan " I cannot abandon my duties just because some soldiers might want to harm me. If they do, they do. I will see that as my Karma. But I shall not serve from my Dharma." Page 308

The statement by Sivanadiyan reflects a strong commitment to duty and righteousness. Sivanadiyan acknowledges the potential danger posed by soldiers who might want to harm him, but he refuses to abandon his duties. He expresses a willingness to accept any harm that may come his way as a result of performing his duties, viewing it as his karma (fate or destiny). However, he is steadfast in his resolve not to deviate from his dharma (duty or righteousness). This statement highlights the importance of adhering to one's principles and responsibilities, even in the face of personal risk or adversity.

 Soldier Kannan finally arrested King Paravikrama.  Kannan's sword whistled out of its scabbard and its point nicked Paravikrama's throat. Page 449

The brief scenario described indicates that Soldier Kannan has successfully arrested King Paravikrama by drawing his sword. The use of the term "whistled out of its scabbard" suggests a swift and decisive action. The fact that the sword's point nicked Paravikrama's throat implies a tense and potentially dangerous situation, where Kannan has managed to physically subdue the king and is now in control of the situation. The brief description captures a moment of conflict and captures the gravity of the encounter between Soldier Kannan and King Paravikrama.

The statement of of Annamalai a young captain of the army of Durai Singam the king thagadur "The trick to being a good general is to know when to stop fighting" Page 485.

The statement by Annamalai, a young captain in the army of Durai Singam, emphasizes a crucial aspect of military strategy and leadership. By saying, "The trick to being a good general is to know when to stop fighting," Annamalai suggests that an effective military leader must possess the wisdom to recognize the appropriate moment to cease hostilities.

This perspective aligns with the idea that prolonged conflict can have detrimental consequences, both in terms of human lives and strategic objectives. A skilled general understands that continuing to fight without purpose or when the costs outweigh the benefits may lead to unnecessary losses. Knowing when to pursue peace, negotiate, or withdraw from a conflict can be as important as knowing when to engage in battle. It reflects a nuanced understanding of the broader context, diplomacy, and the strategic considerations necessary for long-term success in military endeavors.

The statement of Elang to KIng HarshaVardhan, "I have a duty to perform on behalf of my king.  I thought it would be remiss of me not to do that.  With that Elango took out the sealed olai that General Ilanthiraiyanar had given him many moons ago, and handed it over to King Harsha" Page 512.

In this statement, Elango is expressing his sense of duty and loyalty to his king. He informs King HarshaVardhan that he has a responsibility to fulfill on behalf of his monarch and feels it would be negligent of him not to carry out that duty. Elango then takes out a sealed olai (possibly a document or message) that General Ilanthiraiyanar had given him a long time ago, and he presents it to King HarshaVardhan. This act signifies Elango's commitment to his role as a messenger or representative, highlighting the importance of fulfilling obligations even in the face of changing circumstances or new allegiances.

In this way there are numerous incidences in the book featuring the various qualities of ruler which emphasis the need to learn a lot of things from history. Though the book is voluminous, it’s worth spending time with it.

 It’s time to remember these words- “There is an element of truth in our thinking that the present age we live in is peculiarly an age of tradition and change.  The whole conception of history of our country being the names of a large number of kings and emperors, and our learning them by heart, is long forgotten. I hope at any rate though it forgotten because anything more futile their children’s study of the record of kings’ reign and battles, I cannot imagine.”- says Jawaharlal Nehru in his book PROMISES TO KEEP.

(This book review is a part of Blogchatter's Book review program)

WISE SAYINGS OF BHARTRUHARIN I

 

 

The importance of Subhashitas=Wise Sayings:-

Bhāṣhāsu mukhyā madhurā divyā gīrvāṇabhāratī|

Thatrāpi kāvyaṃ madhuraṃ tasmādapi subhāṣitam||

Of all the languages, Sanskrit is the important one, sweet, divine and most lyrical language of even the gods. In Sanskrit, poetry is more melodious wherein the good sayings hold prime position.

Draakshaa Mlaanamukhee jaathaa Sarkaraa chaasmathaangathaa l

Subhaashitharasam dhrushtvaa Sudhaa bheethaa Divam gathaa ll

Here the poet describes the supremacy of Subhashitas. On this earth the RASA (implied meaning) of subhashitas is so sweet that the grapes felt ashamed (of its sweetness) and crestfallen. The sweeter sugar got hard (Asma - stone) and the sweetest AMRITA (nectar) pulled itself back to the heaven.

Just we can find a few Subhashitas speak about the fools and their ignorance, according to Bhartruharin:-

Ajnas Sukham Aaraadhyah

Sukhatharam Aaraadhyathe Viseshajnah  l

Jnaanalava-Dhurvidhagdham

Brahmaapi tham Naram na ranjayathi ll1ll

An ignorant person can easily be satisfied; a person having competent knowledge can more easily be satisfied; but a person proud of his mearge learning cannot be satisfied even by the Creator.

Svaayatham Ekaanthagunam Vidhaathraa

Vinirmitham Chaadhanam Ajnathaayaah l

Viseshathas sarvavidhaam Samaaje

Vibhooshanam Mounam Apandithaanaam ll2ll

The Creator has created the silence as a certain and self-dependent covering of ignorance which especially in an assembly of learned men, becomes an ornament.

SaahithyaSangeethaKalaa viheenah

Saakshaath pasuf puccha-vishaana-heenah l

Thrunam na khaadhannapi jeevamaanah

Thadh bhaagadheyam paramam pasoonaam ll3ll

A person, having no knowledge of Literature, Music and (Fine) Arts is in really an animal without tail and horns; it is to the extreme good luck of (actual) animals that he lives without eating grass.

 

NEETHI-DVISHASHTIKAA OF SUNDARA PAANDYAN

 

NeethiDvishashtika is a small didactic poem  (a collection of 149 {actually 120} didactic verses in Sanskrit) composed by the great king SundaraPaandyan.  Though he was being a king of Tamilnadu not only learned in Tamil Literature but also had mastery over the vedas, DharmaSaastras and Darsanaas in Sanskrit.  Madurai was the seat of the Paandya Rulers and the Guardian Deity of the city is Lord Sundaresvara the spouse of the Goddess Meenakshi.  Many of the Paandya kings bore this name “Sundara” to signify their deep devotion to Lord Sundaresvara.

As these verses are composed in Aarya metre, this work is also named “Aaryaavalee”, and this was perhaps the original name given by the author as is evident from the 116^th verse.  Here five verses were described to experience the aesthetic pleasure through the composing skill of the King-poet SundaraPaandyan.  Among them the very first three verses are dealing about the author and instruction for the readers of the text.

This to be noted that mastery of SundaraPaandyan was referred by Sri Aadi Sankaraachaarya in his commentaries.

Sreemaan SundaraPaandyas sruthi-smruthiprasruthasathpadhaarthajnah l

Kruthavaan Aaryaam samyak srothroonaam buddhivruddhikareem ll 1 ll

          SundaraPaandyan well-versed in the meaning of words enshrined in the Vedas and canonical texts, has composed this Aaryaa which very well develops the intellect of the lissteners.

Srunutha Sruthijaladhoutheh karnais suslishta-sandhi-sambandhaam l

Sruthvaa avadhaarayadhvam dhoshaan santho nudhanthvathra ll 2 ll

          O noble persons! Listen to this composition of well-knit euphonic junction and syntactic connection with your ears cleansed by the waters in the form of scriptures.  Having heard this, comprehend its meaning and eschew the demerits.

Sadhbhaavitharathnaanaam rathnaanaamiva sudhesa-jaathaanaam l

Hrudhi nichayh karthavyas sajjana-sammaana-kaamena  ll 3 ll

          This collection of the gems of sayings of the noble which are like gems obtained from good regions should be stored in mind by those who are desirous of being honoured by the good.

Svaadheene maadhurya-madhuraakshara-samhitheshu vaakyeshu l

Kim naama satthvavanthaf purushaaf parushaani bhaashanthe ll 4 ll

Why should men endowed with good sense speak harshly when sweetness is within their own power, and when sentences can be composed with sweet words?

Dhivasakarah kila theekshno dhivasakaraathpaavako mahaatheekshnah l

Dhivasakara-paakaabhyaam dhurjanavachanaani theekshnaani ll 5 ll

          The sun is indeed hot; fire is hotter than the sun; but the words of the wicked are more excruciating than the sun and the fire.

THE TWENTY FOUR TEACHERS

 

        There is an old legend, relating a conversation between a youthful ascetic and the powerful king Yadhu.  Yadhu asked him, Oh Brahman! How have you come to gain this clear insight into things, while refraining from all activity, as a consequence of which you, with all your knowledge live like a child? Please clear my curiosity.

        Thus questioned by the wise Yadhu, the great young ascetic replied: O King, I have many teachers from whom I have learnt, using my intelligence; following their example, I am free from attachment.  Let me tell about them.  The earth (Prithivi), air (Vaayu), sky (Aakaasa), water, (Aapas), fire (Agni), the moon (Chandramaa), sun (Ravi), a certain dove (Kapotha), the python (Ajagara), the sea (Sindhu), the moth (Pathanga), the honey-bee (Madhukruth), the elephant (Gaja), the honey-fly (Madhuha), the antelope (Harina), the fish (Meena), the courtesan (Pingala), the osprey (Kurara), the child (Arbhaka), the maiden (Kumaaree), the artificer of arrows (Sharakruth), the serpent (Sarpa), the spider (Oorna-naabhi) and the wasp (Supesha-kruth)-these are the twenty four preceptors from whom I learnt many things.

        All creatures are subject to the will of providence; knowing this truth, one should not deviate from the right path; this rule of life, I learnt from the earth.  The Yogi, who has realised the self, is no longer attached to the three Gunaas of the body than the breeze to the pleasant smell that it carries.  His Aathman is no longer affected by the body and the like which are products of time, than the sky is by the clouds that are blown across it by the wind.  Pure and kind hearted by nature, and sweet-spoken, the safe is like water, being a sanctifying influence in the lives of men who purify themselves by seeing, touching or speaking of him.  Radiating a Yogic power enhanced by auterieties, possessing nothing, the man who has steadied his mind remains unsoiled like fire.

        All changes from the time of birth to death, happen only to the body and not to the soul, being brought about by time as in the case of the digits of the moon.  The Aathman is not manifold; but to men who lack insight it appears as many various; in these respects it is like the sun.  The family man who has not achieved inner peace and who delights in material pleasures, leads a miserable existence trying to support his family, like the dove who fell along with her mate in to the net in which her young chicks were caught by the hunter.

(From 10^th Skandhaa of Sreemadh Bhaagavatham).       

MOOKHA PANCHASATHEE OF MOOKHA KAVI

 

Mookha Kavi, a poet who was known to many of us as dumb.  We have no evidence about his family, parents, birth, education domestic life and career.  It is believed that a deaf-mute abiding at the enclosure of Sri Kaamaakshi Ambaal temple used to worship the deity and be very deeply devoted to Ambal.  Consequently he used to immerse himself in the Advaita Concept, supreme Bliss, and Consciousness and with such total absorption of his mind he was shut-off from the external world.

There is a prevalent opinion that Fourth Sankara-Aachaarya Svaamigal who succeeded Vijnaanendra Sarasvathi, the Second Sankara-Aachaarya Svaamigal of Kaamakoti Peeta, was none other than Mookha Kavi.  He ascended the throne in 399 AD and attained Mukthi in 437 AD.  He attained such lasting heights of glory and fame through the pervasive influence of his poesy describing the Divine Mother Sri Kaamaakshi Ambaal in such a manner that he soon got widely acknowledged and his work was accepted with the title “Mookha Panchasathee”.

Mookha Panchasathee occupies a very high niche in the Sanskrit Literature. Both because of the intense devotion and fervour of the verses and the rare literary excellence, sublime heights of glorious ideas, beautiful style and melodious diction.  It consists of five chapters which contain one hundred and odd poems in each chapters, named Aarya Satakam, Paadhaaravindha Sathakam, Sthuthi Sathakam, Kataaksha Sathakam and Mandhasmitha Sathakam.

The poetic soul which had been revelling in the enthralling experience of love continued to dwell on the same sentiment and produced a pearl of lyrical poetry.  Just we can enjoy the aesthetic pleasures through five poems.

Kaarana para chidhroopa kaancheepura seemni kaamapeetagathaa l

Kaachana viharathi karunaa Kaasmeerasthabaka-komalaanga-lathaa ll1.I ll

She who is the divine cause of creation, who sits in the Kama Peeta in Kanchi,
Makes her divine presence like the Saffron which is a tender pretty climber

Mahaamanthram kinchinmanikataka-naadhair mrudhu japan

Kshipandhikshu svaccham nakharuchimayam bhaasman-rajaha l

Nathaanaam kaamaakshi prakruthi paturacchatya mamathaa

Pisaacheem paadho(a)yam prakatayathi the maanthrika dhrusaam ll 36.II ll

Oh Sri Kaamaakshi, your feet by nature shrewd seem to be a wizard driving a way the evil goblin of ego in the devotees.  The sound produced by gem anklets seems to be the chanting of Manthras.  The spreading lustre of the white hue of the toe-nails on all quarters seems to be the throwing of the sacred ashes (Vibhoothi).

Paraa vidhyaa hrudhyaasrithamadhana vidhyaa marakatha

Prabhaa neelaa leelaaparavasitha soolaayudhamanaaha l

Thamaf pooram dhooram charananatha pourandharapuree

Mrugaakshee kaamaakshee kamalatharalaakshee nayathu me ll 56.III ll

May Sri Kaamaakshee who is the incarnation of the highest knowledge, who is the patron of the science of cupid, who is dark emerald in hue, who has utterly subjugated the mind of Sri Paramesvara, who has the celestial women of Indraloka ever doing obeisance to Her and who is graceful and lotus-eyed, drive away the heaps my sins.

Eshaa thavaakshisushamaa vishamaayudhasya naarachavarshalaharee nagaraajakanye l

Sanke karothi sathadhaa hrudhi dhairyamudhraam sree kaamakoti yadhasou sisiraamsumouleh ll 93.IV ll

Oh Daughter of ParvataRaja(Himavaan), Oh Sri Kaamaakshi, I think the lustre of your glance belongs to the traditional weapons of Cupid because it smashes Sri Paramesvara’s courage to smithereens.

Aaryaameva vibhaavayan manasi yaf paadhaaravindham puraha

Pasyannaarabhathe sthuthim sa niyatham labdhvaa katakshacchavim l

Kaamaakshyaa mrudhulasmithaamsu laharee jyothsnaavayasyaanvithaam

Aarohathyapavarga soudhavalabheem aanandhaveecheemayeem ll 101.V ll

He who meditates ever in his mind the Supreme symbol of Femininity, Sri Ambaal, concentrating on the lotus like feet in front and begins the chanting of praise, attains the glances of Sri Ambaal directed towards him, along with the fountains head of the effulgence of smile attended by the compassion of moonlight and ascends the multi-storeyed mansion of Beatitude to have a strolling at the flood of Bliss consciousness.

DHARMA - RIGHTEOUSNESS

 

Man is the most magnificent of creation on whom God has lavished many excellences including that of intellect.  The scriptures and seers prescribe Purushartha Chathushtayam=Dharma, Artha, Kama and Moksha as the four aims which men should seek to attain.  One should distinctly remember that of these Dharma is the basis for the attainment of the other three aims.  

“Money moves the world” goes the saying.  But it is important that money should be earned by methods conforming to Dharmic principles.  The other aims too should be firmely rooted in Dharma.

Our famous Epic Ramayana says that in ancient days,

“Sarve Naraascha Naaryascha Dharmaseelas Susamyathaah l

 Sahithaah Seela-vrutthaabhyaam Maharshaya ivaamalaah ll”

All men and women were animated by a desire to practise Dharma=Righteousness; they were pure in their conduct and resembled sages in this respect. (Val. Ram. Bal. Kan.VI.9)

“Dharmo rakshathi rakshithaha” means “Protect Dharma and Dharma will protect you”.

So, we will strive to adopt, practise and perform Dharmic deeds.