ಧ್ಯಾನದೆತ್ತರಕ್ಕೆ ಏರುವ ಮುನ್ನ ತಯ್ಯಾರಿ ಬೇಕಲ್ಲವೆ?
“ಧ್ಯಾನ ಮಾಡುವ” “ಮೆಡಿತೇಶನ್ ಕ್ಲಾಸ್ ಗೆ ಹೋಗುತ್ತೇವೆ” ಎನ್ನುವ ಟ್ರೆಂಡ್ ಎಲ್ಲೆಲ್ಲೂ ಕಾಣಬರುತ್ತಿದೆ. ನಿಜ, ನಾಗರೀಕತೆಯ ಯಾಂತ್ರಿಕತೆಯಿಂದ ಉಸುರುಗಟ್ಟಿ, ಹಣ, ವಸ್ತು, ದ್ರವ್ಯಗಳ ಜಡಜಗತ್ತಿನಲ್ಲಿ ನೀರಸತೆಯನ್ನು ಕಂಡವರಿಗೆ, ಧ್ಯಾನದ ಶಾಂತಿ ಆನಂದಗಳು ಬೇಕೆನಿಸುವುದು ಸಹಜವೆ. ಆದರೆ ಧ್ಯಾನ ಎಂದರೇನು? ಅದಕ್ಕೆ ಬೇಕಾದ ಮನೋಭೂಮಿಕೆ ಯಾವುದು? ಧ್ಯಾನದೆತ್ತರಕ್ಕೆ ಏರುವ ಮುನ್ನ ತಯ್ಯಾರಿ ಬೇಕಲ್ಲವೆ?
ಮನಸ್ಸು ’ಗಾಳಿಯಂತೆ ಹಿಡಿಯಲಾಗದಂತಹದ್ದು’ (ವಾಯೋರಿವ ಸುದುಷ್ಕರಂ) ಎನ್ನುತ್ತದೆ ಗೀತೆ. ಸುಮ್ಮನಿರುವುದು, ಅಥವಾ ಒಂದೇ ವಿಷಯದಲ್ಲಿ ತದೇಕವಾಗಿ ನಿಲ್ಲುವುದು ಇದಕ್ಕೆ ಕಷ್ಟಸಾಧ್ಯ. ಕಳೆದು ಹೋದ ಸುಖದುಃಖಗಳನ್ನೋ, ಅಥವಾ ಮುಂದೆ ಏನಾದೀತೆಂಬ ಆತಂಕವನ್ನೋ ಕಟ್ಟಿಕೊಂಡು ತೊಳಲಾಡುತ್ತದೆ. ಇಂತಹ ಮನಸ್ಸನ್ನು ಪಳಗಿಸಿ ಧ್ಯಾನದಲ್ಲಿ ತೊಡಗಿಸುವುದು ಒಂದು ಸಾಹಸವೇ ಸರಿ. ಧ್ಯಾನ ಸಾಧ್ಯವಾಗಬೇಕಾದರೆ, ಮನಸ್ಸು ತನ್ನ ಜಾಢ್ಯ, ಒರಟುತನ, ಬಹುಮುಖಗಮನಗಳನ್ನು ಬಿಟ್ಟು ಬಹಳ ಸೂಕ್ಷ್ಮವೂ ಸ್ಥಿರವೂ ಆಗಬೇಕು. ಆಗ ಮಾತ್ರ ಅಂತರ್ದೃಷ್ಟಿ ಬೆಳೆದು ಒಂದು ವಿಷಯದ ಆಳಕ್ಕಿಳಿದು ಧ್ಯಾನತಲ್ಲೀನವಾಗಲು ಸಾಧ್ಯ. ಆದರೆ ಈ ಚಂಚಲ ಮನಸ್ಸನ್ನು ಪಳಗಿಸಲು ಏನು ಮಾಡಬೇಕು, ಎಲ್ಲಿಂದ ಪ್ರಾರಂಭಿಸಬೇಕು? ಎನ್ನುವುದೇ ಪ್ರಶ್ನೆ.
ನಮ್ಮ ಪ್ರಾಜ್ಞರು ಮನಸ್ಸನ್ನೇ ವಿಶೇಷವಾಗಿ ಅಧ್ಯಯನ ಗೈದರು, ಅದರ ವಿವಿಧ ಭಾವ ವೈಕಾರ್ಯಗಳ ಹಿನ್ನಲೆ, ಅನಿವಾರ್ಯತೆ, ಪ್ರಚೋದನೆಗಳನ್ನು ಸಂಶೋಧಿಸಿದರು. ಒಟ್ಟಾರೆ ಅವರು ಕಂಡು ಕೊಂಡ ಸತ್ಯವೆಂದರೆ ಮನಸ್ಸನ್ನು ಏಕಾಏಕಿ ಮೇಲೇರಿಸಲಾಗದು, ಆದರೆ ಹಂತಹಂತವಾಗಿ ಸೂಕ್ಷ್ಮತ್ವದ ಎತ್ತರಕ್ಕೆ ಏರಿಸಬೇಕು. ಮನಸ್ಸನ್ನು ಮೊದಲು ಸ್ಥೂಲವಾದರೂ ಸುಂದರವೂ ಸುಸಂಸ್ಕೃತವೂ ಆದ ಸಾಹಿತ್ಯ, ಕಲೆ, ಸೇವೆ, ಲೋಕಸಂಗ್ರಹ ಮುಂತಾದ ರಚನಾತ್ಮಕ ಕಲಾಪಗಳಲ್ಲಿ ಹಾಗೂ ಉದಾತ್ತ ಚಿಂತನೆಗಳಲ್ಲಿ ತೊಡಗಿಸಬೇಕು. ತನ್ಮೂಲಕ ಅದು ಪಳಗಿ, ಸಂಸ್ಕೃತವಾಗಿ, ಉದಾತ್ತೀಕೃತವಾದಾಗ ಧ್ಯಾನ ಸುಲಭವಾಗುತ್ತ ಬರುತ್ತದೆ.
ಮನಸ್ಸಿನ ಸಂಸ್ಕಾರಕ್ಕಾಗಿಯೇ ನಮ್ಮ ಈ ಸನಾತನ ಸಂಸ್ಕೃತಿಯು ಹುಟ್ಟಿದ್ದು, ಬೆಳೆದದ್ದು, ಅರಳಿದ್ದು ಎನ್ನುವುದು ನಿಶ್ಚಯ. ಧರ್ಮ, ಸಂಗೀತ, ಕಲೆ, ಸೇವೆ, ಆತಿಥ್ಯ, ದೇಗುಲ ಪರಂಪರೆ, ಇತ್ಯಾದಿ ಎಲ್ಲ ಅಂಶಗಳು ಮನಸ್ಸಿನ ಪಾಕಕ್ಕೆ ಸುಂದರ ಹೇತುಗಳೆ ಸರಿ. ಡಿ ವಿ ಜಿ ತಮ್ಮ ಮಂಕುತಿಮ್ಮನ ಕಗ್ಗದಲ್ಲಿ ಹೀಗೆ ಹೇಳುತ್ತಾರೆ-
ದೇವಮಂದಿರ ಭಜನೆ ಪೂಜೆ ಪ್ರಸಾದಗಳು ಜೀವನದಲಂಕಾರ ಮನಸಿನುದ್ಧಾರ
ಭಾವವಂ ಕ್ಷುಲ್ಲಜಗದಿಂ ಬಿಡಿಸಿ ಮೇಲೊಯ್ವುದಾವುದಾದೊಡಮೊಳಿತು ಮಂಕುತಿಮ್ಮ
ಒಂದಷ್ಟು ವ್ಯಕ್ತಿಗಳೊ, ವಸ್ತುಗಳೊ, ಘಟನೆಗಳೊ, ನೆನಪುಗಳೊ ನಮ್ಮ ಮನಸ್ಸಿನ ಎಲ್ಲ ಸಮಯ ಹಾಗೂ ಶಕ್ತಿಗಳನ್ನು ಅಪಹರಿಸಿಬಿಟ್ಟಿರುತ್ತವೆ ಎನ್ನುವುದು ಸ್ವಲ್ಪ ಗಮನಿಸಿ ನೋಡಿದರೆ ನಮಗೇ ತಿಳಿಯುತ್ತದೆ. ಜೊತೆಗೆ ತತ್ಸಂಬಂಧಿತ ರಾಗದ್ವೇಷಗಳೂ ಮನಸ್ಸಿನಲ್ಲಿ ಯಾವಾಗಲೂ ಕುದಿಯುತ್ತಿರುತ್ತವೆ. ಹೀಗಾಗಿ ಮನಸ್ಸಿಗೆ ವಿಶ್ರಾಂತಿಯೇ ಇಲ್ಲ, ಸದಾ ಭಾವಕಲ್ಲೋಲ! ಮನಸ್ಸನ್ನು ಈ ಕ್ಷುಲ್ಲಕ ಗಂಟುಗಳಿಂದ ಬಿಡಿಸಿ ರಾಗದ್ವೇಷರಾಹಿತ್ಯದ ಸ್ವಾತಂತ್ರ್ಯದ ಎತ್ತರಕ್ಕೆ ಎತ್ತುವುದಕ್ಕೆ ಯಾವುದಾದರೂ ಮಾಧ್ಯಮ ಬೇಕು. ಭಜನೆ, ಸತ್ಸಂಗ, ಜಪ, ವ್ರತ, ಪೂಜೆ, ಅಲಂಕಾರ, ಉತ್ಸವ, ಸಂಭ್ರಮ, ತೀರ್ಥಾಟನೆ, ದಾನ, ಧರ್ಮ, ಅಥವಾ ಕಲೆ, ಸಾಹಿತ್ಯ, ಕೃಷಿ, ಸಮಾಜ ಸೇವೆ, ಜಿಜ್ಞಾಸೆ ಮುಂತಾದವು ಅನಾದಿಯಿಂದ ಸಮರ್ಥ ಮಾಧ್ಯಮಗಳಾಗಿ ಮನುಕುಲವನ್ನು ಉನ್ನತಿಗೇರಿಸುತ್ತ ಬಂದಿವೆ. ಇದನ್ನು ಕಂಡು ಕೊಂಡ ನಮ್ಮ ಋಷಿಗಳು ಧರ್ಮ ಸಂಸ್ಕೃತಿಗಳ ಚೌಕಟ್ಟಿನಲ್ಲಿ ಇವುಗಳನ್ನು ಹೆಣೆದು ಮನುಕುಲಕ್ಕೆ ವಿಧಿಸಿದರು. ಈ ಮೂಲೋದ್ದೇಶವನ್ನು ಅವಗಣಿಸಿ, ಕೇವಲ ಮತೀಯ ದೃಷ್ಟಿಯಿಂದಲೋ, ದೂಷಣೆಯ ದೃಷ್ಟಿಯಿಂದಲೋ ನೋಡಿದಾಗ ಈ ಎಲ್ಲವುಗಳಲ್ಲಿ ಕೇವಲ ’ನಂಬಿಕೆ’ಯೊಂದೇ ಪ್ರಧಾನವಾಗಿ ಕಾಣಬರಬಹುದು. ಆದರೆ ನೈಜದಲ್ಲಿ ಮಾನವನ ಮನಸ್ಸು ಈ ಎಲ್ಲವುಗಳ ಮೂಲಕ ಭಾವೋನ್ನತಿಯನ್ನು ಅರಸುತ್ತಿದೆ ಎನ್ನುವುದೇ ಸತ್ಯ. ಹಾಗಿಲ್ಲದಿದ್ದಲ್ಲಿ ಕಾಲಗರ್ಭದಲ್ಲಿ ಇವೆಲ್ಲ ಎಂದೋ ಅಳಿದು ಮರೆತು ಹೋಗಿಬಿಡುತ್ತಿದ್ದವು. ಆದರೆ ಕಾಲಕಾಲಕ್ಕೂ ಇದೇ ಅಂಶಗಳು ನವನವೀನ ಊಪಗಳಲ್ಲಿ ಮರುಕಳಿಸುವುದನ್ನು ನೋಡಿದಾಗ ಮನುಷ್ಯಹೃದಯದ ಭಾವಾಭಿವ್ಯಕ್ತಿಯ, ಭಾವೋನ್ನತಿಯ ಹಂಬಲ ಸ್ಪಷ್ಟವಾಗುತ್ತದೆ.
ನೀಚ ವಾಸನೆಗಳು ನೀಗಿ ಜೀವನಕ್ಕೆ ಅರ್ಥವನ್ನೂ ಬಣ್ಣವನ್ನೂ ತುಂಬುವಂತಹ ಉದಾತ್ತ ಅಭಿರುಚಿಯ ವಿಷಯಗಳು ಬೇಕು. ದೇಗುಲದ ಶಾಂತ ಪರಿಸರ, ಅಲ್ಲಿನ ಆ ಶಿಲ್ಪಸೌಂದರ್ಯ, ಭವ್ಯ ಆದರ್ಶಗಳನ್ನೂ, ತಾತ್ವಿಕ ಸತ್ಯಗಳನ್ನೂ ಸಾರುವ ದೇವತಾ ಮೂರ್ತಿಗಳ ದರ್ಶನ, ಪ್ರಾರ್ಥನೆ ಭಜನೆಗಳ ಮೂಲಕ ಹರಿಯುವ ಮುಗ್ಧಭಾವ ಭಕ್ತಿಗಳ ಅಮೃತಾಸ್ವಾದ, ಸಂಗೀತ-ನೃತ್ಯ-ನಾಟಕಾದಿಗಳ ವಿಲಾಸ, ಪೂಜೆ-ಸಮರ್ಪಣೆಗಳಲ್ಲಿನ ತನ್ಮಯಭಾವ, ಜಾತ್ರೆ ಉತ್ಸವಗಳಲ್ಲಿನ ಸಾತ್ವಿಕ ಸಡಗರ ಸಂಭ್ರಮ, ಕಲಾಭಿಜ್ಞತೆ, ದಾನಾದಿ ಕಾರ್ಯಗಳಲ್ಲಿನ ಕೃತಾರ್ಥ ಭಾವ, ಸಜ್ಜನರೊಂದಿಗಿನ ಸಂಗದ ಹೆಜ್ಜೇನಸವಿ, ಬಂಧುಮಿತ್ರರೊಂದಿಗಿನ ಸರಸ ಸಲ್ಲಾಪಗಳು--- ಹೀಗೆ ಇದೆಲ್ಲವೂ ನಮ್ಮ ಮನಸ್ಸಿಗೆ ಪ್ರಿಯಕರ, ಹಿತಕರ ಹಾಗೂ ಉಲ್ಲಾಸಕರ. ವ್ರತಗಳ ಮೂಲಕ ಮನಸ್ಸಿನ ಚಾಂಚಲ್ಯ ಚಾಪಲ್ಯಗಳು ನೀಗಿದರೆ, ಜಪದ ಮೂಲಕ ಶಕ್ತಿ ಏಕಾಗ್ರತೆಗಳು ಬಲಿಯುತ್ತವೆ. ಇವೆಲ್ಲ ನಮ್ಮಲ್ಲಿ ಒಂದು ಸಾತ್ವಿಕತೆಯ ನೆಲೆಯನ್ನು ತೆರೆದಿಡುವುದು ನಿಸ್ಸಂಶಯ. ತತ್ಕಾಲಕ್ಕಾದರೂ ಮನಸ್ಸು ತನ್ನ ಜಡಗಟ್ಟಿದ ದುಃಖದುಮ್ಮಾನಗಳ ನೆನಪಿನಿಂದ ಹಾಗೂ ಭೂತ-ಭವಿಷ್ಯಗಳ ಜಾಲದಿಂದ ಮುಕ್ತವಾಗಿ ವರ್ತಮಾನದಲ್ಲಿ ಸುಖಿಸಿ ನಲಿಯುತ್ತದೆ, ತಣಿಯುತ್ತದೆ. ಹೀಗೆ ಅನಿಮಿತ್ತ ಸುಖವನ್ನು, ಕೆಲಸಗಳ ಯಾಂತ್ರಿಕತೆಯನ್ನು ಕೆಲಕಾಲವಾದರು ಬದಿಗಿಟ್ಟು ನಿರ್ಮಲ ಆನಂದವನ್ನು, ಅನುಭವಿಸಿದಾಗ ಮನಸ್ಸು ತಿಳಿಯಾಗುತ್ತದೆ, ಹಗುರವಾಗುತ್ತದೆ.
ಆಗ ಅಂತರಂಗದಲ್ಲಿ ಸದಾ ನಡೆಯುತ್ತಲೇ ಇರುವ ಸುಪ್ತವೋ ಅಸ್ಪಷ್ಟವೋ ಆದ ಯಾವುದೋ ಜಿಜ್ಞಾಸೆ ವ್ಯಕ್ತವಾಗುತ್ತ ಬರುತ್ತದೆ, ’ಚಿಂತೆ’ ನಿಂತು ’ಚಿಂತನೆ’ ಉಕ್ಕುತ್ತದೆ, ಚಿಂತನೆಯು ಸತ್ಯ ಸೌಂದರ್ಯಗಳ ಅನ್ವೇಷಣೆಯಲ್ಲಿ ತೊಡಗಲು ಬೇಕಾದ ಸೂಕ್ತ ಶಾಂತ ಮನೋಭೂಮಿಕೆ ಒದಗುತ್ತದೆ. ಚಿಂತನೆ ಬಲಿತಂತೆ, ಸತ್ಯ, ಶಿವ ಸೌಂದರ್ಯಗಳ ಅನುಭವ ತೀವ್ರವಾಗುತ್ತ ಹೋಗುತ್ತದೆ. ಜೀವನದ ಗುರಿ, ಅರ್ಥ, ಧ್ಯೇಯ, ಆದರ್ಶಗಳನ್ನರಸಿ ನಮ್ಮ ಅಂತರಂಗ ವಿಕಾಸದ ಹಾದಿ ಹಿಡಿಯುತ್ತ ಹೋದಂತೆ, ಮನಸ್ಸಿಗೆ ಗ್ರಹಣದಂತೆ ಹಿಡಿದ ರಾಗ ದ್ವೇಷಗಳು ಬಲಗುಂದಿ ಕಲಚಿ ಬೀಳತೊಡಗುತ್ತವೆ. ಮನುಷ್ಯ ತನ್ನೊಳಗೆ ಶಾಂತಿ ಶಮೆ ಕ್ಷಮೆ ಸೌಹಾರ್ದ ಸ್ನೇಹಗಳ ಊಟೆಯನ್ನು ಕಂಡುಕೊಂಡು ಸುಖಿಸಲಾರಂಭಿಸುತ್ತಾನೆ. ಇದ್ದಲ್ಲಿಯೇ ಸ್ವರ್ಗವನ್ನು ಕಾಣತೊಡಗುತ್ತಾನೆ. ಕಡಪೇ ಕೈಲಾಸಂ ವಾಕಿಲೇ ವೈಕುಂಠಂ (ಮನೆಯ ಹೊಸಿಲೆ ಕೈಲಾಸ, ಬಾಗಿಲೇ ವೈಕುಂಠ) ಎನ್ನುವ ಮಾತನ್ನು ನಮ್ಮ ಅಜ್ಜಿ ಹೇಳುತ್ತಿದ್ದರು! ಈ ಸ್ಥಿತಿ ಒದಗಿದಾಗ ಶಾಂತಿಗಾಗಿ ಮುಕ್ತಿಗಾಗಿ ಮನುಷ್ಯ ಯಾವ ಮಠ ಮಂದಿರ ಯಾತ್ರೆಗಳನ್ನೋ ಆಧರಿಸಬೇಕಿಲ್ಲ. ಮನಸ್ಸೇ ಆತನ ಎಲ್ಲ ಭಾವ ವಿಚಾರ ಅನುಭವಗಳನ್ನು ಪಾಕಗೊಳಿಸುವ ಯೋಗ್ಯ ವಿದ್ಯಾಲಯವಾಗುತ್ತದೆ. ’ಅಂತರತಮ ನೀ ಗುರು ಹೇ ಆತ್ಮತಮೋಹಾರಿ’ ಎಂಬ ಕವಿನುಡಿಯಂತೆ ಅಂತರಂಗದ ಬೆಳಕೇ ಒಳಹೊರಗಿನ ಜೀವನವನ್ನು ಬೆಳಗಿ ಮಾರ್ಗದರ್ಶಕವಾಗುತ್ತದೆ. ಶ್ರೀ ರಾಮಕೃಷ್ಣರು ಹೇಳುತ್ತಾರೆ ’ಸಾಧಕ ಮೊದಮೊದಲು ಬಹೂದಕನಾಗುತ್ತಾನೆ, ಜ್ಞಾನವು ಬಲಿತಂತೆಲ್ಲ ಕುಟೀಚಕನಾಗುತ್ತ ಬರುತ್ತಾನೆ’ ಎಂದು. ಈ ಮಾತಿನ ಅರ್ಥ ಮೊದಮೊದಲು ಸಾಧಕ ಬಹೂದಕ (ಬಹಳ ಕಡೆ ನೀರು ಕುಡಿಯುವವನು) ಅರ್ಥಾತ್ ತುಂಬ ಅಲೆದಾಡಿ, ಅವರಿವರನ್ನು ಬಳಿಸಾರಿ, ಮಾತನಾಡಿಸಿ, ಬಹಿರ್ಮುಖವಾಗಿ ಜ್ಞಾನವನ್ನು ಅರಸುತ್ತಾನೆ. ಆದರೆ ತನ್ಮೂಲಕ ಲೋಕಾನುಭವ ಹಾಗೂ ಅಂತರ್ದೃಷ್ಟಿಗಳು ಬಲಿಯುತ್ತ ಹೋದಂತೆ ಆತ ಕೊನೆಕೊನೆಗೆ ಕುಟೀಚಕನಾಗುತ್ತಾನೆ (ಕುಟೀರವಾಸಿಯಾಗುತ್ತಾನೆ) ಅರ್ಥಾತ್ ಒಂದೆಡೆ ನೆಲೆ ನಿಲ್ಲುತ್ತಾನೆ, ತನ್ನೊಳಗೆ ತಾನು ತಾತ್ವಿಕ ನೆಲೆಯನ್ನು ಕಂಡುಕೊಳ್ಳುತ್ತಾನೆ. ಪ್ರಾರಂಭವು ಬಹಿರಂಗದಲ್ಲಾದರೂ ನಿಶ್ಚ್ವಯವು ಅಂತರಂಗದಲ್ಲಿ ಧ್ಯಾನದಲ್ಲೇ ಸಿದ್ಧಿಸಬೇಕು.
ಮನಸ್ಸನ್ನು ದುಃಖದುಮ್ಮಾನಗಳ ಪಾಶದಿಂದ ಬಿಡಿಸಿ ನಿರ್ಮಲ ತಾತ್ವಿಕ ಅನುಭವಾನಂದದ ಎತ್ತರಕ್ಕೆ ಏರಿಸುವ ಸನಾತನ ಆರ್ಷ ಸಂಸ್ಕೃತಿಯ ನೈಜ ಉದ್ದೇಶವನ್ನು ಅರಿತುಕೊಂಡಾಗಲೇ ಅದರ ಸ್ವಾರಸ್ಯ ನಮಗೆ ವೇದ್ಯವಾದೀತು, ಅದರಲ್ಲಿನ ಹೃದ್ಯ ಸ್ವೀಕಾರ್ಯಾಂಶಗಳು ಸ್ಪಷ್ಟವಾದಾವು. ಕಾಲೋಚಿತವಾಗಿ ಅನ್ವಯಮಾಡಿಕೊಳ್ಳುವ ವಿವೇಕವೂ ಉದಿಸೀತು. ಇಲ್ಲದಿದ್ದಲ್ಲಿ ಮುಗ್ಧ ಭಯ ಮಿಶ್ರಿತ ನಂಬಿಕೆಯಷ್ಟೆ ಉಳಿದೀತು ಅಥವಾ ಎಲ್ಲವನ್ನೂ ದೋಷದೃಷ್ಟಿಯಿಂದಲೇ ಕಾಣುವ ಪರಕೀಯರು ಕೊಟ್ಟ ಕಾಮಾಲೆಯ ಕಣ್ಣು ಮಾತ್ರ ಉಳಿದೀತು, ನಮ್ಮ ಸಂಸ್ಕೃತಿಯ ನೈಜಸ್ವಾರಸ್ಯ ಹಾಗೂ ಸತ್ವಗಳು ನಮ್ಮಿಂದ ಮರೆಯಾಗಿಯೇ ಉಳಿದಾವು.
ಸೋಮವಾರ, ಡಿಸೆಂಬರ್ 19, 2011
ಸೋಮವಾರ, ಡಿಸೆಂಬರ್ 12, 2011
ಬಾಡಿದ ಸುಮವೆ
ಬಾಡಿದ ಸುಮವೆ
(ಹಿಂದಿಯಲ್ಲಿ ಮಹಾದೇವಿ ವರ್ಮಾರವರ ಮುರ್ಝಾಯಾ ಫೂಲ್ ಎಂಬ ಪ್ರಸಿದ್ಧ ಕವಿತೆಯ ಭಾವಾನುವಾದ )
ಅಂದು ಎಳೆ ಮೊಗ್ಗಾಗಿ ಅರಳಿದೆ ಇಂದು ಬಾಡಿಹ ಕುಸುಮವೆ |
ಪವನನಾ ದಿನ ನಿನ್ನ ಮಡಿಲಲಿ ಧರಿಸಿ ನಗಿಸಿದನಲ್ಲವೆ ? ||
ಅರಳಿ ನಿಂತಾಗಂದು ನೀ ಸುಮ ಕೋಮಲಾಂಗವು ಉದಿಸಿತು |
ನಿನ್ನ ಮಧುವಿನ ಲೋಭದಲಿ ಗುಂಯ್ಗುಡುತ ದುಂಬಿಯು ಬಳಸಿತು ||
ಸ್ನಿಗ್ಧಕಿರಣಗಳಿಂದ ಚಂದ್ರನು ನಿನ್ನ ನಗಿಸುತ ಒಲಿಸಿದ |
ಮುತ್ತುಗಳ ಮಳೆಗರೆದು ನಿನ್ನನು ಇರುಳಿನಲು ಉಪಚರಿಸಿದ ||
ದುಂಬಿಗಳು ಝೇಂಕಾರಗೈಯುತ ಹಾಡೆ ಲಾಲಿಯ ಹಾಡನು |
ಯತ್ನದಿಂದಲಿ ತೋಟಗಾರನು ನಿನ್ನ ಪಾಲಿಸಿ ನಲಿದನು ||
ಬಾಳ ತೋಟದಲಿಂತು ಕಣ್ಣಾಮುಚ್ಚಲಾಟವನಾಡಿರಲ್ |
ಕೊಟ್ಟ ಕೊನೆಗೀ ದೃಶ್ಯ ಬಂದೀತೆಂದು ಇತ್ತೇನ್ ಧ್ಯಾನದೊಳ್? ||
ಒರಟು ನೆಲದಲಿ ಇಂದು ಮಲಗಿಹೆ ಸುಮವೆ ಜರೆ ಬಂದಪ್ಪಲು |
ಗಂಧ ಕೋಮಲತೆಗಳು ಮುಖಸಿರಿಯೆಲ್ಲ ಸೊರಗಿವೆ ಬಾಡಲು ||
ಇಂದು ನಿನ್ನನ್ನು ನೋಡಿ ದುಂಬಿಗಳರಸಿ ಬಾರವು ಆಸೆಯೊಳ್ |
ಮೂಡಣದ ಸಿರಿಗೆಂಪು ಸೊಗವನು ವರ್ಷಿಸದು ನಿನ ಲಾಲಿಸಲ್ ||
ಎತ್ತಿ ನಿನ್ನನು ಉಯ್ಯಲ್ಲಾಡಿಸಿದಂಥ ಪವನನೆ ನಿನ್ನನು |
ತೀವ್ರತರದಾಘಾತದಿಂದಲಿ ನೆಲಕೆ ಬೀಳಿಸಿ ನಕ್ಕನು ||
ಬಿಡದೆ ನಿನ್ನಯ ಮಧುಸುಗಂಧವ ದಾನಕೊಟ್ಟಿಹೆಯಲ್ಲವೆ? |
ಆದರೂ ನಿನಗಾಗಿ ಅಳುವವರಾರು ದಾನೀಕುಸುಮವೆ ? ||
ದುಃಖಪಡದಿರು ಪುಷ್ಪವೇ ! ಪೇಳಾರಿಗಿತ್ತಿಹ ಸುಖವನು ? |
ಜಗದೊಳೆಲ್ಲರ ಸ್ವಾರ್ಥಮಯರನ್ನಾಗಿಸಿರುವನು ಕರ್ತನು ||
ವಿಶ್ವದಲಿ ಹೇ ಪುಷ್ಪವೇ ನೀನೆಲ್ಲರೆದೆಯನು ಬೆಳಗಿದೆ |
ಸರ್ವವನು ಬಲು ದಾನಗೈಯುತ ಜಗದಿ ಹರ್ಷವ ಬಿತ್ತಿದೆ ||
ನಿನ್ನ ಇಂದಿನ ದೆಸೆಯ ಕಂಡು ದುಃಖಿಸಿತೆ ಪೇಳ್ ವಿಶ್ವವು? |
ಯಾರು ನಮಗಾಗಳುವರವನತಿಕಾಲದಲ್ಲಹ ಚಿತ್ರವು||
हिंदी मूल कविता – मुर्झाया फूल- रचना- महादॆवी वर्मा
था कली के रूप शैशव मे अहॊ सूखे सुमन |
हास्य कर्ता था खिलाती अंक मे तुझ्कॊ पवन ||
खिल गया जब पूर्ण तू मंजुल सुकॊमल पुष्प बन |
लुब्ध मधु के हॆतु मंडराते लगे उडते भ्रमर ||
स्निग्धकिरणे चंद्र की तुझ्कॊ हसाती थी सदा |
रात तुझ पर बारती थी मॊतियॊ की संपदा ||
लॊरिया गाकर मधुप निद्राविवश करते तुझे |
यत्न माली का रहा आनन्द से भरता तुझे ||
कर रहा अठ्खॆलियां इतरा सदा उद्यान में |
अंत का ये दॄश्य आया था कभी क्या ध्यान मे ? ||
सॊ रहा अब तू धरा पर शुष्क बिखराया हुआ |
गंध कॊमलता नही मुखमंजु मुर्झाया हुआ ||
आज तुझकॊ दॆख कर चाहक भ्रमर आता नही |
लाल अपना राग तुझ पर प्रात भरसाता नही ||
जिस पवन नॆ अंक मे लॆ प्यार था तुझकॊ किया |
तीव्र झॊके से सुला उसने तुझे भू पर दिया ||
कर दिया मधू और सौरभ दान सारा ऎक दिन |
किंतु रॊता कौन है तेरॆ लिये दानी सुमन ||
मत व्यथित हॊ फूल, किसकॊ सुख दिया संसार ने ? |
स्वार्थमय सबकॊ बनाया है यहां कर्तार ने ||
विश्व मे हॆ पुष्प तू! सबकॆ हृदय भाता रहा |
दान कर सर्वस्व फिर भी हाय! हर्षाता रहा ||
जब न तॆरी ही दशा पर दुःख हुआ संसार कॊ |
कौन रॊयॆगा सुमन हम से मनुज निःसार कॊ ? ||
(ಹಿಂದಿಯಲ್ಲಿ ಮಹಾದೇವಿ ವರ್ಮಾರವರ ಮುರ್ಝಾಯಾ ಫೂಲ್ ಎಂಬ ಪ್ರಸಿದ್ಧ ಕವಿತೆಯ ಭಾವಾನುವಾದ )
ಅಂದು ಎಳೆ ಮೊಗ್ಗಾಗಿ ಅರಳಿದೆ ಇಂದು ಬಾಡಿಹ ಕುಸುಮವೆ |
ಪವನನಾ ದಿನ ನಿನ್ನ ಮಡಿಲಲಿ ಧರಿಸಿ ನಗಿಸಿದನಲ್ಲವೆ ? ||
ಅರಳಿ ನಿಂತಾಗಂದು ನೀ ಸುಮ ಕೋಮಲಾಂಗವು ಉದಿಸಿತು |
ನಿನ್ನ ಮಧುವಿನ ಲೋಭದಲಿ ಗುಂಯ್ಗುಡುತ ದುಂಬಿಯು ಬಳಸಿತು ||
ಸ್ನಿಗ್ಧಕಿರಣಗಳಿಂದ ಚಂದ್ರನು ನಿನ್ನ ನಗಿಸುತ ಒಲಿಸಿದ |
ಮುತ್ತುಗಳ ಮಳೆಗರೆದು ನಿನ್ನನು ಇರುಳಿನಲು ಉಪಚರಿಸಿದ ||
ದುಂಬಿಗಳು ಝೇಂಕಾರಗೈಯುತ ಹಾಡೆ ಲಾಲಿಯ ಹಾಡನು |
ಯತ್ನದಿಂದಲಿ ತೋಟಗಾರನು ನಿನ್ನ ಪಾಲಿಸಿ ನಲಿದನು ||
ಬಾಳ ತೋಟದಲಿಂತು ಕಣ್ಣಾಮುಚ್ಚಲಾಟವನಾಡಿರಲ್ |
ಕೊಟ್ಟ ಕೊನೆಗೀ ದೃಶ್ಯ ಬಂದೀತೆಂದು ಇತ್ತೇನ್ ಧ್ಯಾನದೊಳ್? ||
ಒರಟು ನೆಲದಲಿ ಇಂದು ಮಲಗಿಹೆ ಸುಮವೆ ಜರೆ ಬಂದಪ್ಪಲು |
ಗಂಧ ಕೋಮಲತೆಗಳು ಮುಖಸಿರಿಯೆಲ್ಲ ಸೊರಗಿವೆ ಬಾಡಲು ||
ಇಂದು ನಿನ್ನನ್ನು ನೋಡಿ ದುಂಬಿಗಳರಸಿ ಬಾರವು ಆಸೆಯೊಳ್ |
ಮೂಡಣದ ಸಿರಿಗೆಂಪು ಸೊಗವನು ವರ್ಷಿಸದು ನಿನ ಲಾಲಿಸಲ್ ||
ಎತ್ತಿ ನಿನ್ನನು ಉಯ್ಯಲ್ಲಾಡಿಸಿದಂಥ ಪವನನೆ ನಿನ್ನನು |
ತೀವ್ರತರದಾಘಾತದಿಂದಲಿ ನೆಲಕೆ ಬೀಳಿಸಿ ನಕ್ಕನು ||
ಬಿಡದೆ ನಿನ್ನಯ ಮಧುಸುಗಂಧವ ದಾನಕೊಟ್ಟಿಹೆಯಲ್ಲವೆ? |
ಆದರೂ ನಿನಗಾಗಿ ಅಳುವವರಾರು ದಾನೀಕುಸುಮವೆ ? ||
ದುಃಖಪಡದಿರು ಪುಷ್ಪವೇ ! ಪೇಳಾರಿಗಿತ್ತಿಹ ಸುಖವನು ? |
ಜಗದೊಳೆಲ್ಲರ ಸ್ವಾರ್ಥಮಯರನ್ನಾಗಿಸಿರುವನು ಕರ್ತನು ||
ವಿಶ್ವದಲಿ ಹೇ ಪುಷ್ಪವೇ ನೀನೆಲ್ಲರೆದೆಯನು ಬೆಳಗಿದೆ |
ಸರ್ವವನು ಬಲು ದಾನಗೈಯುತ ಜಗದಿ ಹರ್ಷವ ಬಿತ್ತಿದೆ ||
ನಿನ್ನ ಇಂದಿನ ದೆಸೆಯ ಕಂಡು ದುಃಖಿಸಿತೆ ಪೇಳ್ ವಿಶ್ವವು? |
ಯಾರು ನಮಗಾಗಳುವರವನತಿಕಾಲದಲ್ಲಹ ಚಿತ್ರವು||
हिंदी मूल कविता – मुर्झाया फूल- रचना- महादॆवी वर्मा
था कली के रूप शैशव मे अहॊ सूखे सुमन |
हास्य कर्ता था खिलाती अंक मे तुझ्कॊ पवन ||
खिल गया जब पूर्ण तू मंजुल सुकॊमल पुष्प बन |
लुब्ध मधु के हॆतु मंडराते लगे उडते भ्रमर ||
स्निग्धकिरणे चंद्र की तुझ्कॊ हसाती थी सदा |
रात तुझ पर बारती थी मॊतियॊ की संपदा ||
लॊरिया गाकर मधुप निद्राविवश करते तुझे |
यत्न माली का रहा आनन्द से भरता तुझे ||
कर रहा अठ्खॆलियां इतरा सदा उद्यान में |
अंत का ये दॄश्य आया था कभी क्या ध्यान मे ? ||
सॊ रहा अब तू धरा पर शुष्क बिखराया हुआ |
गंध कॊमलता नही मुखमंजु मुर्झाया हुआ ||
आज तुझकॊ दॆख कर चाहक भ्रमर आता नही |
लाल अपना राग तुझ पर प्रात भरसाता नही ||
जिस पवन नॆ अंक मे लॆ प्यार था तुझकॊ किया |
तीव्र झॊके से सुला उसने तुझे भू पर दिया ||
कर दिया मधू और सौरभ दान सारा ऎक दिन |
किंतु रॊता कौन है तेरॆ लिये दानी सुमन ||
मत व्यथित हॊ फूल, किसकॊ सुख दिया संसार ने ? |
स्वार्थमय सबकॊ बनाया है यहां कर्तार ने ||
विश्व मे हॆ पुष्प तू! सबकॆ हृदय भाता रहा |
दान कर सर्वस्व फिर भी हाय! हर्षाता रहा ||
जब न तॆरी ही दशा पर दुःख हुआ संसार कॊ |
कौन रॊयॆगा सुमन हम से मनुज निःसार कॊ ? ||
Some memoirs of Amma’s story sessions
Some memoirs of Amma’s story sessions
It began when I was hardly 5 years old. Everyday after returning from school, amma would treat me and my elder sister Anitha each to a glass full of warm milk. As we sipped on, sitting on the door steps, amma would beautifully unfold a story from history or mythology. Shastry, (my brother), a typical carefree teenager then, would keep away from such narrations feeling he was too grown up to listen to them. Anyway, he would steal into the lines here and there only to use them to tease us later on.
Amma’s style of narration was wonderful. We would both listen on holding our breath, as she would, with suitable facial expressions and hand gestures, go on narrating. Gods, demons, sages, kings, devotees, princesses, horses, elephants, deer, rivers, hills, lakes, villages, heavens, hells or patriots, heroes, saints of yester years, would come alive before our eyes. Amma would take us into a colourful world where everything was ultimately idealistic and Eutopian! She took care to ensure we heard only the best and positive ones. Even when the stories were about villains and demons, the final end would nevertheless be ‘victory of good over evil’.
The pouranic princesses and goddesses in particular captured my imaginations. There was never a princess or goddess or heroine in amma’s stories who did not fit into the ‘rosy cheeks, black large eyes, lovely long curly hair, slim waists, delicate limbs, fair and lovely skin---” mould! Amma would describe their gorgeous sarees, glittering ornaments, divinely fragrant flowers on their tresses and the never fading blush on their faces---Some of the princesses, usually in their youthful teens, would await passionately the arrival of their chosen love, some rajakumara who would come on a horseback, to free and carry them away to safety from some demon or villain. As I would listen on with excitement and anxiety, I would myself become ‘The princess’ breathing heavily and sighing with relief only when the ‘rajakumar’ came to rescue! If the ‘to be continued---’ end came before the rajakumara came to the rescue, I would restlessly follow amma to every corner she walked asking whether the rajakumara ‘would surely come’ and rescue her. Amma, was clever enough to never break the suspense about what happened next. But with due consideration for my desperation, she would assure me that good people would always see a happy end. I still remember the moments when I would even resort to prayers seeking for the safety of the princess in trouble!
In Amma’s stories, the rajakumara’s or heroes were always the ever youthful, wise, valorous, adventurous and noble models. A speedy horse, befitting dress, broad chest and bulging biceps would never be missing in any of them. If by chance amma missed out mentioning any of these ‘mandatory’ descriptions, I could not help interfering to ask and ensure that he ‘had’ them all. In amma’s stories, the hero was not necessarily always born rich. But he would certainly be someone who has that ‘extraordinary something’ that keeps the heroine awaiting him.
Amma’s depictions of sages and saints, heroes or soldiers, their forbearance, will power, heroism and perseverance in sticking to their ideals used to be very effective. As amma propounded them with suitable strong emphatic words and expressions, my backbone would straighten and I could feel the veera rasa gush up within my blood and ignite heroic dreams in me!
These were the days when I probably developed a fascination for listening to and telling stories. Amma’s stories would go on as we held on to our glasses of milk, forgetting to sometimes even to gulp what we sipped. Nana’s (my father) arrival from office would put an abrupt end to our fascinating journey ----which would stop for the day with the words “---to be continued----”. As nana arrived, Amma, with a sense of pativrata dharma (wifehood) would rush to the kitchen to attend to his coffee and snacks and they both would sit talking about the day. Me and Anitha had to gulp our disappointment along with the remaining milk. However revision of the day’s story would go on religiously between me and Anitha in between our home work and dinner sessions. If I sometimes felt disturbed for what some demon did to a noble hero or heroine, Anitha overwhelming with vatsalya would lovingly hold me in her arms, comfort and assure me that ‘Panduranga’ would rescue them and amma would tell about how everything would end well.
Thus through amma’s endless stories, a new pouranic or historic figure would incarnate everyday into the world of my imagination. The story would linger on and on in me. I could not contain it and had to blurt it out to someone. My primary school was 10 minutes walk to home. We were 6 girls living in the same neighbourhood. I used to unwrap the stories for them as we walked to and from school to home. I would begin narrating the stories believing that they all were indeed willing to listen. Fortunately, none of them seemed to be ‘not interested’ in my stories. Soon I was a well known ‘little storyteller’ in the school and neighbourhood. If any class in the school had a free session, I would be taken there to narrate and I would do it too happily. Teachers would also sit and listen in amusement at my prattle. At my dance class, I would somehow form a small gang and unwrap amma’s stories to them too. This continued even when I changed school.
This was when my taste for narration and description began to sprout. I could see myself narrating amma’s fascinating stories not just as I heard them but by adding my own spice and colour to them all. I would never forget to stop here and there to enlighten my listeners about the neeti aspect of the episode or situation which were again amma’s reflections.
Amma’s stories opened up in me a genuine taste for the ‘beautiful and noble’. Little did I realize then that they were all not just stories to ‘hear and forget’ but would stay on within me forever! I wonder now at how they come to my mind effortlessly when I need to expound something somewhere—be it during simple conversations, or my discourses or my classes, or even my professional training sessions. Boundless, as they are, by region, time or religion, and being rich with values and attitudes that enrich life, these stories and characters come to me anywhere I need them.
Amma is one of the best story tellers I have ever known. But we, her children and some close friends, were probably the only benefactors of her narrating talents. They otherwise remained undisclosed to the world. There are fewer instances now when she sits by to narrate stories or episodes. Moreover the spice of hand and face gestures are usually missing during her narrations. Probably because we too, obviously ‘bad grown ups’, don’t display the innocent twinkle and curiosity that we used to do years ago. Amma’s voracious reading keeps her abreast of something new, interesting and inspiring. And she cant help sharing it with someone immediately after. My father is usually the first one she grasps to narrate and then any of us, who is available, if not in person at least on phone!
I confess, I have adopted exactly the same style, I get to catch on my husband or some friend immediately to empty my stocks of stories or episodes or something special that I see, read or hear! Many a time I even fail to see if they have the time or even interest to listen! But nevertheless, so far my listeners have all displayed the patience to bear with my prattle all the time! Not that there are no occasions when I repeat what I would have already told a dozen of times. A mischievous hand gesture (but never a verbal reminder or a boring look) of my husband usually suggests that it is the ----th time I am narrating the same! But believe me, even then, many a time, I can’t help continue, ofcourse in a fast-forward mode, what I have started saying. Call it my strength or weakness, I can probably never give an abrupt and injustified end to a story or episode I consider dear and valuable.
It began when I was hardly 5 years old. Everyday after returning from school, amma would treat me and my elder sister Anitha each to a glass full of warm milk. As we sipped on, sitting on the door steps, amma would beautifully unfold a story from history or mythology. Shastry, (my brother), a typical carefree teenager then, would keep away from such narrations feeling he was too grown up to listen to them. Anyway, he would steal into the lines here and there only to use them to tease us later on.
Amma’s style of narration was wonderful. We would both listen on holding our breath, as she would, with suitable facial expressions and hand gestures, go on narrating. Gods, demons, sages, kings, devotees, princesses, horses, elephants, deer, rivers, hills, lakes, villages, heavens, hells or patriots, heroes, saints of yester years, would come alive before our eyes. Amma would take us into a colourful world where everything was ultimately idealistic and Eutopian! She took care to ensure we heard only the best and positive ones. Even when the stories were about villains and demons, the final end would nevertheless be ‘victory of good over evil’.
The pouranic princesses and goddesses in particular captured my imaginations. There was never a princess or goddess or heroine in amma’s stories who did not fit into the ‘rosy cheeks, black large eyes, lovely long curly hair, slim waists, delicate limbs, fair and lovely skin---” mould! Amma would describe their gorgeous sarees, glittering ornaments, divinely fragrant flowers on their tresses and the never fading blush on their faces---Some of the princesses, usually in their youthful teens, would await passionately the arrival of their chosen love, some rajakumara who would come on a horseback, to free and carry them away to safety from some demon or villain. As I would listen on with excitement and anxiety, I would myself become ‘The princess’ breathing heavily and sighing with relief only when the ‘rajakumar’ came to rescue! If the ‘to be continued---’ end came before the rajakumara came to the rescue, I would restlessly follow amma to every corner she walked asking whether the rajakumara ‘would surely come’ and rescue her. Amma, was clever enough to never break the suspense about what happened next. But with due consideration for my desperation, she would assure me that good people would always see a happy end. I still remember the moments when I would even resort to prayers seeking for the safety of the princess in trouble!
In Amma’s stories, the rajakumara’s or heroes were always the ever youthful, wise, valorous, adventurous and noble models. A speedy horse, befitting dress, broad chest and bulging biceps would never be missing in any of them. If by chance amma missed out mentioning any of these ‘mandatory’ descriptions, I could not help interfering to ask and ensure that he ‘had’ them all. In amma’s stories, the hero was not necessarily always born rich. But he would certainly be someone who has that ‘extraordinary something’ that keeps the heroine awaiting him.
Amma’s depictions of sages and saints, heroes or soldiers, their forbearance, will power, heroism and perseverance in sticking to their ideals used to be very effective. As amma propounded them with suitable strong emphatic words and expressions, my backbone would straighten and I could feel the veera rasa gush up within my blood and ignite heroic dreams in me!
These were the days when I probably developed a fascination for listening to and telling stories. Amma’s stories would go on as we held on to our glasses of milk, forgetting to sometimes even to gulp what we sipped. Nana’s (my father) arrival from office would put an abrupt end to our fascinating journey ----which would stop for the day with the words “---to be continued----”. As nana arrived, Amma, with a sense of pativrata dharma (wifehood) would rush to the kitchen to attend to his coffee and snacks and they both would sit talking about the day. Me and Anitha had to gulp our disappointment along with the remaining milk. However revision of the day’s story would go on religiously between me and Anitha in between our home work and dinner sessions. If I sometimes felt disturbed for what some demon did to a noble hero or heroine, Anitha overwhelming with vatsalya would lovingly hold me in her arms, comfort and assure me that ‘Panduranga’ would rescue them and amma would tell about how everything would end well.
Thus through amma’s endless stories, a new pouranic or historic figure would incarnate everyday into the world of my imagination. The story would linger on and on in me. I could not contain it and had to blurt it out to someone. My primary school was 10 minutes walk to home. We were 6 girls living in the same neighbourhood. I used to unwrap the stories for them as we walked to and from school to home. I would begin narrating the stories believing that they all were indeed willing to listen. Fortunately, none of them seemed to be ‘not interested’ in my stories. Soon I was a well known ‘little storyteller’ in the school and neighbourhood. If any class in the school had a free session, I would be taken there to narrate and I would do it too happily. Teachers would also sit and listen in amusement at my prattle. At my dance class, I would somehow form a small gang and unwrap amma’s stories to them too. This continued even when I changed school.
This was when my taste for narration and description began to sprout. I could see myself narrating amma’s fascinating stories not just as I heard them but by adding my own spice and colour to them all. I would never forget to stop here and there to enlighten my listeners about the neeti aspect of the episode or situation which were again amma’s reflections.
Amma’s stories opened up in me a genuine taste for the ‘beautiful and noble’. Little did I realize then that they were all not just stories to ‘hear and forget’ but would stay on within me forever! I wonder now at how they come to my mind effortlessly when I need to expound something somewhere—be it during simple conversations, or my discourses or my classes, or even my professional training sessions. Boundless, as they are, by region, time or religion, and being rich with values and attitudes that enrich life, these stories and characters come to me anywhere I need them.
Amma is one of the best story tellers I have ever known. But we, her children and some close friends, were probably the only benefactors of her narrating talents. They otherwise remained undisclosed to the world. There are fewer instances now when she sits by to narrate stories or episodes. Moreover the spice of hand and face gestures are usually missing during her narrations. Probably because we too, obviously ‘bad grown ups’, don’t display the innocent twinkle and curiosity that we used to do years ago. Amma’s voracious reading keeps her abreast of something new, interesting and inspiring. And she cant help sharing it with someone immediately after. My father is usually the first one she grasps to narrate and then any of us, who is available, if not in person at least on phone!
I confess, I have adopted exactly the same style, I get to catch on my husband or some friend immediately to empty my stocks of stories or episodes or something special that I see, read or hear! Many a time I even fail to see if they have the time or even interest to listen! But nevertheless, so far my listeners have all displayed the patience to bear with my prattle all the time! Not that there are no occasions when I repeat what I would have already told a dozen of times. A mischievous hand gesture (but never a verbal reminder or a boring look) of my husband usually suggests that it is the ----th time I am narrating the same! But believe me, even then, many a time, I can’t help continue, ofcourse in a fast-forward mode, what I have started saying. Call it my strength or weakness, I can probably never give an abrupt and injustified end to a story or episode I consider dear and valuable.
ಗುರುವಾರ, ಡಿಸೆಂಬರ್ 8, 2011
गुरुस्तुतिः
a sanskrt verse on guru composed on gurupournami day 2008
गुरुस्तुतिः
गर्भबन्धादज्ञताया मॊक्ष्यते यॆन मातृवत् |
ज्ञानं संजायते तॆन तस्मै श्रिगुरवॆ नमः ||
(ತಾಯಿಯು ಗರ್ಭದಲ್ಲಿನ ಬಂಧನದಿಂದ ಮಗುವನ್ನು ರಕ್ಷಿಸಿ ಹೊರತೆಗೆಯುವಂತೆ, ಅಜ್ಞಾನದ ಬಂಧನದಿಂದ ಹೊರತೆಗೆದು ಜ್ಞಾನವನ್ನು ಉಂಟುಮಾಡುವ ಮಾತೃಸದೃಶನಾದ ಗುರುವಿಗೆ ನಮಸ್ಕಾರ).
गुरुस्तुतिः
गर्भबन्धादज्ञताया मॊक्ष्यते यॆन मातृवत् |
ज्ञानं संजायते तॆन तस्मै श्रिगुरवॆ नमः ||
(ತಾಯಿಯು ಗರ್ಭದಲ್ಲಿನ ಬಂಧನದಿಂದ ಮಗುವನ್ನು ರಕ್ಷಿಸಿ ಹೊರತೆಗೆಯುವಂತೆ, ಅಜ್ಞಾನದ ಬಂಧನದಿಂದ ಹೊರತೆಗೆದು ಜ್ಞಾನವನ್ನು ಉಂಟುಮಾಡುವ ಮಾತೃಸದೃಶನಾದ ಗುರುವಿಗೆ ನಮಸ್ಕಾರ).
ಬುಧವಾರ, ಡಿಸೆಂಬರ್ 7, 2011
ಗೌರೀ ಗಣೇಶ ಸ್ವಾರಸ್ಯ
ಗೌರೀ ಗಣೇಶ ಸ್ವಾರಸ್ಯ
ಗೌರಿಯನ್ನು ಮನೆಮಗಳು ಎಂದು ಭಾವಿಸಿ ಪ್ರತಿವರ್ಷವೂ ಆಹ್ವಾನಿಸಿ ಉಡಿತುಂಬಿಸುವುದು ಈ ಹಬ್ಬದ ವಿಶೇಷ. ಗೌರೀ ಎಂದರೆ ’ಬೆಳ್ಳಗಿರುವವಳು’ ಅಥವಾ ’ತೇಜಸ್ವಿನಿ’ ಎಂದರ್ಥ. ಜ್ಞಾನ, ಪರಾಕ್ರಮ, ಐಶ್ವರ್ಯಾದಿ ವೈಭವಗಳನ್ನು ತನ್ನೊಳಗೆ ಅಡಗಿಸಿಕೊಂಡು ಸೌಮ್ಯ ರೂಪದಿಂದ ನಿಲ್ಲುವಳು ಗೌರೀ. ಆದರೆ ದುಷ್ಟರ ದಮನ ಹಾಗೂ ಶಿಷ್ಟರ ರಕ್ಷಣೆ ಮಾಡಬೇಕಾದಾಗ, ಆಕೆಯೇ ದುರ್ಗೆ-ಕಾಳಿ ರೂಪಗಳನ್ನು ತಾಳಿ ತನ್ನ ಶಕ್ತಿಯನ್ನು ವ್ಯಕ್ತವಾಗಿ ಮೆರೆಸುತ್ತಾಳೆ. ಅನಂತ ಶಕ್ತಿಯು ಶಾಂತಿಯ ಸೀಮೆಯೊಳಗಿದ್ದು ಕಾಲೋಚಿತವಾಗಿ ಪ್ರಕಟವಾಗಬೇಕೆನ್ನುವುದನ್ನು ಗೌರಿಯು ಈ ಮೂಲಕ ಕೊಡುತ್ತಿರುವ ಸಂದೇಶವೆನ್ನಬಹುದು. ನಿಸರ್ಗ ಸಹಜವಾಗಿ ಹೆಣ್ಣು ನಾಚಿಕೆ ಹಾಗೂ ನಾಜೂಕಿನವಳಾದರೂ, ಕಷ್ಟಕಾಲದಲ್ಲಿ, ಶೀಲರಕ್ಷಣೆ, ಪರಿವಾರ ಪಾಲನೆ ಪೋಷಣೆಗಳನ್ನು ಮಾಡುವಾಗ ಅತಹ್ವಾ ನ್ಯಾಯಕ್ಕಾಗಿ ಹೋರಾಡುವಾಗ ಶಕ್ತಿ-ಯುಕ್ತಿಗಳನ್ನು ಮೆರೆಯಬಲ್ಲಳು ಎನ್ನುವುದು ಇಲ್ಲಿನ ಧ್ವನಿ.
ಗೌರಿಯು ವಿರಾಗಿಯಾದ ತನ್ನ ಪತಿಯಲ್ಲಿನ ಅತಿಶಯ ಪ್ರೇಮದಿಂದ ಸಕಲ ವೈಭವಗಳನ್ನು ತೊರೆದು ’ಬಿಚ್ಚೋಲೆ ಗೌರಮ್ಮ’ ಎನಿಸಿದಳು. ಆದರೆ ತನ್ನ ಮಗನಾದ ಗಣಪನಿಗೆ ಅನ್ಯಾಯವಾಗಿ ಶಿರಚ್ಛೇದನವಾದಾಗ ಮಾತ್ರ ಮುನಿದು ನಿಂತಳು. ಶಿವನ ಜೊತೆಗೆ ಸಮಸ್ತ ದೇವತಾಗಣವು ಗಣಪನಲ್ಲಿ ತಪ್ಪೊಪ್ಪಿಗೆ ಮಾಡಿಕೊಂಡು, ಅವನಿಗೆ ಬೇರೊಂದು ಶಿರವನ್ನೂ, ಅಸಾಧಾರಣ ವರಗಳನ್ನೂ ಕೊಡುವ ತನಕ ಸುಮ್ಮನಾಗಲಿಲ್ಲ. ಹೀಗೆ ಗೌರಿಯು ಶಾಂತಿ ಹಾಗೂ ಶಕ್ತಿಗಳ ಸುಂದರ ಸಮರಸ-ಮೂರ್ತಿಯಾಗಿ ನಿಲ್ಲುತ್ತಾಳೆ.
ಗೌರಿಯು ಸೌಮಂಗಲ್ಯವನ್ನು, ದಾಂಪತ್ಯ ಸುಖವನ್ನೂ, ಪ್ರಸಾದಿಸುವಳೆಂದು ನಂಬಿಕೆ. ಸೌಭಾಗ್ಯಗೌರೀ, ಸಂಪದಗೌರೀ, ಮಂಗಳಗೌರೀ, ಲಾವಣ್ಯಗೌರೀ, ತ್ರಿಲೋಚನಗೌರೀ, ಕೇದಾರಗೌರೀ ಮೌನಗೌರೀ, ಸೀಗೆಗೌರೀ, ಚೈತ್ರಗೌರೀ. ಗಜಗೌರೀ, ಕಾತ್ಯಾಯನೀ ವ್ರತ ಮುಂತಾದ ಹಲವು ಗೌರ್ರೀ ವ್ರತಗಳಿವೆ. ಆಯಾ ಪ್ರಾತಗಳಲ್ಲಿ, ಕುಲಗಳಲ್ಲಿ, ಆಯಾ ಗೌರೀ ವ್ರತ ಪ್ರಚಲಿತವಿದೆ. ಆದರೆ ನಮ್ಮ ಕರ್ನಾಟಕದಲ್ಲಿ, ಅದರಲ್ಲೂ ಮಧ್ಯ ಹಾಗೂ ದಕ್ಷಿಣ ಕರ್ಣಾಟಕದ ಜಿಲ್ಲೆಗಳಲ್ಲಿ ಸ್ವರ್ಣಗೌರಿಯೇ ವ್ಯಾಪಕವಾಗಿ ಪ್ರಚಲಿತವಾಗಿದೆ.
ಗೌರಿಯನ್ನು ವಿಧಿಯುಕ್ತವಾಗಿ ಕೆರೆಯೆ ಮಣ್ಣಿನ, ಅರಶಿನ ಅಥವಾ ಬಂಗಾರದ ವಿಗ್ರಹದಲ್ಲೋ ಆವಾಹಿಸಿ ಷೋಡಶೋಪಚಾರಗಳ ಮೂಲಕ ಪೂಜಿಸಲಾಗುತ್ತದೆ. ಮರದ ಬಾಗಿನ, ದೋರಬಂಧನ ತಾಂಬೂಲ ವಿನಿಮಯಾದಿಗಳು ಈ ಹಬ್ಬದ ವೈಶಿಷ್ಟ್ಯಗಳು. ಮನೆಮಗಳು ಅಳಿಯಂದಿರನ್ನು ಹರ-ಗೌರಿಯ ಪ್ರತಿನಿಧಿಗಳೆಂದು ಭಾವಿಸಿ ಆದರಾತಿಥ್ಯಗಳನ್ನು ನೀಡುವುದು ವಾಡಿಕೆಯಲ್ಲಿದೆ. ಈ ಪ್ರಾಂತದಲ್ಲಿ ನೈವೇದ್ಯದಲ್ಲಿ ಸಾಮಾನ್ಯವಾಗಿ ಹರಿದ್ರಾನ್ನ(ಅರಿಶಿನ ಹಾಕಿದ ಅನ್ನ/ ಚಿತ್ರಾನ್ನ), ಮುದ್ಗಾನ್ನ (ಹೆಸರುಬೇಳೆ ತುಪ್ಪಗಳೊಂದಿಗೆ ಪಾಕವಾದ ಅನ್ನ/ ಖಿಚಡಿ)ಗಳು ಇದ್ದೇ ಇರುತ್ತವೆ. ಮನೆಯ ಹೆಣ್ಣುಮಕ್ಕಳನ್ನು, ಬಂಧುಬಳಗದ ಅಥವಾ ನೆರೆಕೆರೆಯ ಸುಮಂಗಲಿಯರನ್ನು ಆಹ್ವಾನಿಸಿ ಮರದ ಬಾಗಿನ, ಮಂಗಳದ್ರವ್ಯಗಳು, ತಾಂಬೂಲ, ಭೋಜನ, ದಕ್ಷಿಣೆ, ಕಾಣಿಕೆಗಳಿಂದ ಸತ್ಕರಿಸಲಾಗುತ್ತದೆ. ಸಾಯಂಕಾಲ ಪರಸ್ಪರರ ಮನೆಗೆ ಹೋಗಿ ಅಲಂಕರಿಸಿದ ಗೌರಿಯನ್ನು ನೋಡಿ, ನಮಿಸಿ, ಹಾಡು-ಕೋಲಾಟಗಳ ಸೇವೆಯನ್ನು ಒಪ್ಪಿಸುವುದುಂಟೂ. ಆದರೆ ನಾಗರೀಕತೆಯ ಬಿಂಕವು ಈ ಹಾಡು-ಕುಣಿತಗಳ ಸಂಪ್ರದಾಯವನ್ನು ಈಚಿನ ದಿನಗಳಲ್ಲಿ ಮರೆಸುತ್ತಿದೆ ಎನ್ನಿ. ಆದರೂ ಇದು ಹೆಂಗಸರ ಹಬ್ಬವಾದ್ದರಿಂದ ಹೆಚ್ಚು ವರ್ಣರಂಜಿತ! ಜರತಾರಿ ಸೀರೆ, ಒಡವೆ, ಮಂಗಳದ್ರವ್ಯಗಳು, ಅಲಂಕಾರ, ರಂಗೋಲಿ, ಸಡಗರ, ಸಂಭ್ರಮಗಳಲ್ಲೆಲ್ಲ ನಾರೀ ಮಣಿಯರ ಕಲಾಭಿಜ್ಞತೆ ಎದ್ದು ಕಾಣುತ್ತದೆ.
ಇನ್ನು ಗಣಪತಿ ಎಂದರೆ ’ಗಣ’ಕ್ಕೆ (ದೇವತಾ ಸಮೂಹಕ್ಕೆ) ಒಡೆಯ ಎಂದರ್ಥ. ಅವನು ಒಲಿದರೆ ಎಲ್ಲ ದೇವತೆಗಳು ಒಲಿಯುತ್ತಾರೆ. ಗಣಪತಿಯ ಮುಗ್ಧ-ವಿಲಕ್ಷಣ ರೂಪ ಮಕ್ಕಳಿಗಂತೂ ಬಲು ಇಷ್ಟ. ಆ ರೂಪದಲ್ಲಿ ಅಡಗಿರುವ ಸಂಕೇತಗಳು ಅನೇಕ. ಗಣಪನ ದೊಡ್ಡ ಕಿವಿಗಳು ಅವನು ಬಹುಶ್ರುತ ವಿದ್ವಾಂಸ ಎನ್ನುವುದನ್ನು ಸೂಚಿಸಿದರೆ, ಆತನ ಉದ್ದನೆಯ ಸೊಂಡಿಲು ಸತ್ಯವನ್ನು ಒಳಹೊಕ್ಕು ನೋಡುವ ಜಿಜ್ಞಾಸೆಯ ಸ್ವಭಾವವನ್ನು ತೋರುತ್ತದೆ. ಬ್ರಹ್ಮಾಂಡವನ್ನೇ ಉದರದಲ್ಲಿ ಧರಿಸಿರುವನೆಂಬುದನ್ನು ಆತನ ದೊಡ್ಡ ಹೊಟ್ಟೆ ಸಾರಿದರೆ, ಆ ಸಣ್ಣ ಕಣ್ಣುಗಳು ಪರತತ್ವದ ಅನುಸಂಧಾನದಲ್ಲಿನ ಆತನ ಏಕಾಗ್ರತೆ/focusನ್ನು, ಬಿಂಬಿಸುತ್ತವೆ. ಉಬ್ಬಿದ ಗಂಡಸ್ಥಳಗಳು ಆತನ ವೈಚಾರಿಕ ಹಾಗೂ ಭಾವನಾತ್ಮಕ ಶಕ್ತಿಗಳ (IQ ಹಾಗೂ EQ) ಪೂರ್ಣ ಹಾಗೂ ಸಮಪ್ರಮಾಣದ ವಿಕಾಸವನ್ನು ಸೂಚಿಸಿದರೆ, ಗಣಪನ ಬೃಹದಾಕಾರವು ಅವನ ಸೀಮೆಯರಿಯದ ಬ್ರಹ್ಮಸ್ವರೂಪವನ್ನು ಸೂಚಿಸುತ್ತದೆ. ಗಣಪನು ಇಲಿಯು ನಮ್ಮ ಚಂಚಲ ಹಾಗೂ ಚಪಲ ಸ್ವಭಾವದ ಮನಸ್ಸಿನ ಪ್ರತಿನಿಧಿ. ಅದರ ಮೇಲೆ ಆತನಿಗೆ ಪೂರ್ಣ ಒಡೆತನ. ನರಚೈತನ್ಯದ ಗತಿಯ ಪ್ರತೀಕವಾದ ಕುಂಡಲಿನೀ ಸರ್ಪವನ್ನು ತನ್ನ ಹೊಟ್ಟೆಗೆ ಸುತ್ತಿದ್ದಾನೆ. ಕೈಗಳಲ್ಲಿನ ಪಾಶದಿಂದ ಸಮಸ್ತ ಸೃಷ್ಟಿಯನ್ನು ಮಾಯೆಯಿಂದ ಬಂಧಿಸಿದ್ದು, ತನ್ನ ಅಂಕುಶದಿಂದ ಸದಾ ನಿಯಂತ್ರಿಸುತ್ತಾನೆ. ಅವಿಚಲ ಮಾತೃಭಕ್ತಿಯೇ ಗಣಪನ ತಪಸ್ಸು. ಅದರಿಂದಲೇ ಆತ ಅಮಿತ ಶಕ್ತಿವಿಭೂತಿಗಳನ್ನೆಲ್ಲ ಪಡೆದು ’ಆದಿಪೂಜಿತ’ನಾದ, ’ಗಣಪತಿ’ಯಾದ. ಮಾತೃಭಕ್ತಿಯ ಮಹಿಮೆಯನ್ನೂ ಸಾರುತಿದೆ ಗಣಪನ ದಿವ್ಯ ಚರಿತ್ರೆ. ಇನ್ನು ತಮ್ಮ ಕಾರ್ತಿಕೇಯನೊಂದಿಗೆ ಬ್ರಹ್ಮಾಂಡವನ್ನೇ ಸುತ್ತಿಬರಲು ಸ್ಪರ್ಢಿಸಿದಾಗ, ಜಾಣ ಗಣಪನು ತಾಯಿಯನ್ನೇ ಸುತ್ತಿಬಂದ. ಈ ಮೂಲಕ ’ಬ್ರಹ್ಮಾಂಡವೆಲ್ಲ ಪಿಂಡಾಂಡದಲ್ಲಿದೆ’ ಎಂಬ ತತ್ವವನ್ನು, ’ತ್ಯಾಯಿಯು ವಿಶ್ವದ ಬೇರೆಲ್ಲಕ್ಕಿಂತ ಮಿಗಿಲು’ ಎಂಬ ತಥ್ಯವನ್ನೂ, ’ಇದ್ದಲ್ಲಿಯೇ ಎಲ್ಲವನ್ನೂ ಸಾಧಿಸಬಹುದು’ ಎಂಬ ಯುಕ್ತಿಯನ್ನೂ ಸಾರಿದನು.
ಗಣಪತಿಯು ಹಾಸ್ಯರಸಕ್ಕೂ, ಗಣಿತವಿದ್ಯೆಗೂ, ಅಧ್ಯಾತ್ಮವಿದ್ಯೆಗೂ ಅಧಿಪತಿ. ಚಾತುರ್ಯ, ಕಾರ್ಯಕೌಶಲ, ವಿಘ್ನನಾಶ, ಶತ್ರುನಾಶ ಹಾಗೂ ಸಾಫಲ್ಯ-ಸಿದ್ಧಿಗಳನ್ನು ಪ್ರತಿಪಾದಿಸುವವನು ಅವನು. ಆದ್ದರಿಂದಲೇ ಎಲ್ಲ ಶುಭಕಾರ್ಯಗಳನ್ನೂ ಗಣಪನ ಪ್ರಾರ್ಥನೆಯೊಂದಿಗೆ ಪ್ರಾರಂಭಿಸುವುದು ಪದ್ಧತಿ.
’ತಾಯಿಯ ಮಾತಿಗೆ ಬದ್ದನಾಗಿ, ಶಿವನ ಕೋಪಕ್ಕೆ ಬಲಿಯಾಗಿ ತಲೆಯನ್ನು ಕಳೆದುಕೊಂಡಾಗ ಗಣಪನಿಗೆ ದೇವತೆಗಳು ಆನೆಯ ಮುಖವನ್ನು ತಂದಿಟ್ಟರು’ ಎನ್ನುವ ಪುರಾಣದ ಕಥೆಯೂ ನಮಗೆಲ್ಲ ಗೊತ್ತೇ ಇದೆ.
ಗಣಪತಿಯ ಈ ’ಗಜಮುಖ’ಕ್ಕೆ ತಾತ್ವಿಕ ವೈಶಿಷ್ಟ್ಯವೂ ಇದೆ. ನಮ್ಮೆಲ್ಲರಲ್ಲಿ ರಹಸ್ಯ ಚೈತನ್ಯವಾಗಿ ಅಡಗಿರುವ ಕುಂಡಲಿನನೀ ಶಕ್ತಿಯು ಜಾಗೃತವಾಗದಾಗ, ಗಜಕುಂಡಪ್ರದೇಶ ಎನಿಸಿಕೊಳ್ಳೂವ ಮೂಲಾಧಾರ-ಪದ್ಮದಲ್ಲಿ (ಬೆನ್ನೆಲುಬಿನ ಕೆಳಗಿನ ತುತ್ತತುದಿಯಲ್ಲಿ) ಮನೋಲಯವಾದಾಗ ಯೋಗಿಗಳಿಗೆ ಅಲ್ಲಿನ ದಿವ್ಯ ತ್ರಿಕೋನದ ಮಧ್ಯದಲ್ಲಿ ಗಜಮುಖದ ದರ್ಶನವಾಗುತ್ತದೆ. ಹೀಗೆ ಗಣಪತಿಯು ’ತ್ರಿಕೋನ-ಮಧ್ಯಗತ, ಗಜಮುಖ ಎಂದು ಪ್ರಸಿದ್ಧ.
ಲೌಕಿಕವಾಗಿ ಕಾಣುವ ಆನೆಯ ಆಕಾರವನ್ನು ಇದಕ್ಕೆ ಸಾಂಕೇತಿಕವಾಗಿ ಹೇಳಿದೆಯೇ ಹೊರತು, ಅಂತರಂಗದ ಗಜದ ಆಕಾರವು ವಸ್ತುತಃ ಪ್ರಣವದ ಒಂದು ಭಂಗಿ. ಆ ತಿರುವು ಬಲಕ್ಕೆ ಇದ್ದರೆ, ಆ ಶಕ್ತಿಯನ್ನು ’ಬಲಮುರಿಗಣಪತಿ’ ಎಂದು ಮೋಕ್ಷಸಿದ್ಧಿಗಾಗಿ ಆರಾಧಿಸಲಾಗುತ್ತದೆ. ಆ ತಿರುವು ಎಡಕ್ಕೆ ಇದ್ದರೆ ಐಹಿಕ ಭೋಗ, ವಿದ್ಯಾ, ಸಿದ್ಧಿ, ವೃದ್ಧಿ, ಬುದ್ಧಿ, ಹಾಗೂ ವಿಘ್ನನಿವಾರಣೆಗಾಗಿ ಆರಾಧಿಸಲಾಗುತ್ತದೆ.
ಅಧ್ಯಾತ್ಮ ಎನ್ನುವುದು ಅತ್ಯಂತ ವೈಯಕ್ತಿಕವಾದ ಅನುಭವವೇ ಹೊರತು, ಕೇವಲ ಚರ್ಚೆ ಉಪದೇಶಗಳಿಂದ ಸಿದ್ದಿಸದು. ಹಾಗಾಗಿ ತತ್ವ, ಪುರಾಣ, ಯೋಗಶಾಸ್ತ್ರಗಳು ಅಥವಾ ಅನುಭಾವಿಗಳ ಮಾತುಗಳು ಹಲವಾರು ವಿಚಾರಗಳನ್ನು ತಿಳಿಸಿದರೂ, ಅಲ್ಪಸ್ವಲ್ಪ ಅರ್ಥವಾದರೂ ಸಾಮಾನ್ಯರಾದ ನಮಗೆ ಎಲ್ಲವೂ ನಿಲುಕದೆ ಹೋಗಬಹುದು, ಸಂಶಯ, ಅರ್ಧಂಬರ್ಧ ತಿಳುವಳಿಕೆ ಅಥವಾ ಭಯಮಿಶ್ರಿತ ನಂಬಿಕೆಗಳೇ ಉಳಿದಾವು. ಏನೇ ಆಗಲಿ ಮುಗ್ಧವಾದರೂ ನಿರ್ಮಲ ಮನಸ್ಸಿನಿಂದ ಮಾಡಿದ ಯಾವುದೇ ಪುಣ್ಯಕಾರ್ಯವು ಮನಸ್ಸನ್ನು ಹಗುರಗೊಳಿಸಿ ಆನಂದವನ್ನಂತೂ ಕೊಡುತ್ತದೆ, ಬಂಧು ಬಳಗದೊಂದಿಗಿನ ಸಂಬಂಧಗಳು ಬಲಿಯುತ್ತವೆ, ಕಲೆ-ಸಂಸ್ಕೃತಿ-ದೇಶ-ಧರ್ಮಗಳು ಗಟ್ಟಿಯಾಗುತ್ತವೆ. ಹೀಗಾಗಿ ಅರಿತೋ ಅರಿಯದೆಯೋ ಮಾಡುವ ಇಂತಹ ಎಲ್ಲ ಹಬ್ಬ-ಹರಿದಿನಗಳೂ ಮನೋನ್ನತಿಯನ್ನೂ ಜೀವನದಲ್ಲಿ ಸೌಹಾರ್ದವನ್ನೂ, ಸಂತಸವನ್ನೂ ಉಂಟುಮಾಡುವುದರಲ್ಲಿ ಸಂಶಯವಿಲ್ಲ.
ಹಬ್ಬದ ಈ ಶುಭ ಸಂದರ್ಭದಲ್ಲಿ ಗೌರೀ-ಗಣಪತಿಯರು ನಮ್ಮ ವೈಯಕ್ತಿಕ, ಸಾಮಾಜಿಕ, ರಾಷ್ಟ್ರೀಯ ಹಾಗೂ ಜಾಗತಿಕ ಸಮಸ್ಯೆಗಳನ್ನು ಪರಿಹರಿಸಿ ಸುಖ-ಸಮೃದ್ಧಿಗಳನ್ನು ಕರುಣಿಸಲಿ.
೨೦೧೦ ವಷದ ಗೌಈ ಗಣೇಶ ಹಬ್ಬದ ಪ್ರಯುಕ್ತ ಕನ್ನಡಪ್ರಭ ಪತ್ರಿಕೆಯಲ್ಲಿ ಪ್ರಕಟವಾದ ನನ್ನ ಲೇಖನದ ಕಿಂಚಿತ್ ಪರಿಷ್ಕೃತ ರೂಪ.
ಗೌರಿಯನ್ನು ಮನೆಮಗಳು ಎಂದು ಭಾವಿಸಿ ಪ್ರತಿವರ್ಷವೂ ಆಹ್ವಾನಿಸಿ ಉಡಿತುಂಬಿಸುವುದು ಈ ಹಬ್ಬದ ವಿಶೇಷ. ಗೌರೀ ಎಂದರೆ ’ಬೆಳ್ಳಗಿರುವವಳು’ ಅಥವಾ ’ತೇಜಸ್ವಿನಿ’ ಎಂದರ್ಥ. ಜ್ಞಾನ, ಪರಾಕ್ರಮ, ಐಶ್ವರ್ಯಾದಿ ವೈಭವಗಳನ್ನು ತನ್ನೊಳಗೆ ಅಡಗಿಸಿಕೊಂಡು ಸೌಮ್ಯ ರೂಪದಿಂದ ನಿಲ್ಲುವಳು ಗೌರೀ. ಆದರೆ ದುಷ್ಟರ ದಮನ ಹಾಗೂ ಶಿಷ್ಟರ ರಕ್ಷಣೆ ಮಾಡಬೇಕಾದಾಗ, ಆಕೆಯೇ ದುರ್ಗೆ-ಕಾಳಿ ರೂಪಗಳನ್ನು ತಾಳಿ ತನ್ನ ಶಕ್ತಿಯನ್ನು ವ್ಯಕ್ತವಾಗಿ ಮೆರೆಸುತ್ತಾಳೆ. ಅನಂತ ಶಕ್ತಿಯು ಶಾಂತಿಯ ಸೀಮೆಯೊಳಗಿದ್ದು ಕಾಲೋಚಿತವಾಗಿ ಪ್ರಕಟವಾಗಬೇಕೆನ್ನುವುದನ್ನು ಗೌರಿಯು ಈ ಮೂಲಕ ಕೊಡುತ್ತಿರುವ ಸಂದೇಶವೆನ್ನಬಹುದು. ನಿಸರ್ಗ ಸಹಜವಾಗಿ ಹೆಣ್ಣು ನಾಚಿಕೆ ಹಾಗೂ ನಾಜೂಕಿನವಳಾದರೂ, ಕಷ್ಟಕಾಲದಲ್ಲಿ, ಶೀಲರಕ್ಷಣೆ, ಪರಿವಾರ ಪಾಲನೆ ಪೋಷಣೆಗಳನ್ನು ಮಾಡುವಾಗ ಅತಹ್ವಾ ನ್ಯಾಯಕ್ಕಾಗಿ ಹೋರಾಡುವಾಗ ಶಕ್ತಿ-ಯುಕ್ತಿಗಳನ್ನು ಮೆರೆಯಬಲ್ಲಳು ಎನ್ನುವುದು ಇಲ್ಲಿನ ಧ್ವನಿ.
ಗೌರಿಯು ವಿರಾಗಿಯಾದ ತನ್ನ ಪತಿಯಲ್ಲಿನ ಅತಿಶಯ ಪ್ರೇಮದಿಂದ ಸಕಲ ವೈಭವಗಳನ್ನು ತೊರೆದು ’ಬಿಚ್ಚೋಲೆ ಗೌರಮ್ಮ’ ಎನಿಸಿದಳು. ಆದರೆ ತನ್ನ ಮಗನಾದ ಗಣಪನಿಗೆ ಅನ್ಯಾಯವಾಗಿ ಶಿರಚ್ಛೇದನವಾದಾಗ ಮಾತ್ರ ಮುನಿದು ನಿಂತಳು. ಶಿವನ ಜೊತೆಗೆ ಸಮಸ್ತ ದೇವತಾಗಣವು ಗಣಪನಲ್ಲಿ ತಪ್ಪೊಪ್ಪಿಗೆ ಮಾಡಿಕೊಂಡು, ಅವನಿಗೆ ಬೇರೊಂದು ಶಿರವನ್ನೂ, ಅಸಾಧಾರಣ ವರಗಳನ್ನೂ ಕೊಡುವ ತನಕ ಸುಮ್ಮನಾಗಲಿಲ್ಲ. ಹೀಗೆ ಗೌರಿಯು ಶಾಂತಿ ಹಾಗೂ ಶಕ್ತಿಗಳ ಸುಂದರ ಸಮರಸ-ಮೂರ್ತಿಯಾಗಿ ನಿಲ್ಲುತ್ತಾಳೆ.
ಗೌರಿಯು ಸೌಮಂಗಲ್ಯವನ್ನು, ದಾಂಪತ್ಯ ಸುಖವನ್ನೂ, ಪ್ರಸಾದಿಸುವಳೆಂದು ನಂಬಿಕೆ. ಸೌಭಾಗ್ಯಗೌರೀ, ಸಂಪದಗೌರೀ, ಮಂಗಳಗೌರೀ, ಲಾವಣ್ಯಗೌರೀ, ತ್ರಿಲೋಚನಗೌರೀ, ಕೇದಾರಗೌರೀ ಮೌನಗೌರೀ, ಸೀಗೆಗೌರೀ, ಚೈತ್ರಗೌರೀ. ಗಜಗೌರೀ, ಕಾತ್ಯಾಯನೀ ವ್ರತ ಮುಂತಾದ ಹಲವು ಗೌರ್ರೀ ವ್ರತಗಳಿವೆ. ಆಯಾ ಪ್ರಾತಗಳಲ್ಲಿ, ಕುಲಗಳಲ್ಲಿ, ಆಯಾ ಗೌರೀ ವ್ರತ ಪ್ರಚಲಿತವಿದೆ. ಆದರೆ ನಮ್ಮ ಕರ್ನಾಟಕದಲ್ಲಿ, ಅದರಲ್ಲೂ ಮಧ್ಯ ಹಾಗೂ ದಕ್ಷಿಣ ಕರ್ಣಾಟಕದ ಜಿಲ್ಲೆಗಳಲ್ಲಿ ಸ್ವರ್ಣಗೌರಿಯೇ ವ್ಯಾಪಕವಾಗಿ ಪ್ರಚಲಿತವಾಗಿದೆ.
ಗೌರಿಯನ್ನು ವಿಧಿಯುಕ್ತವಾಗಿ ಕೆರೆಯೆ ಮಣ್ಣಿನ, ಅರಶಿನ ಅಥವಾ ಬಂಗಾರದ ವಿಗ್ರಹದಲ್ಲೋ ಆವಾಹಿಸಿ ಷೋಡಶೋಪಚಾರಗಳ ಮೂಲಕ ಪೂಜಿಸಲಾಗುತ್ತದೆ. ಮರದ ಬಾಗಿನ, ದೋರಬಂಧನ ತಾಂಬೂಲ ವಿನಿಮಯಾದಿಗಳು ಈ ಹಬ್ಬದ ವೈಶಿಷ್ಟ್ಯಗಳು. ಮನೆಮಗಳು ಅಳಿಯಂದಿರನ್ನು ಹರ-ಗೌರಿಯ ಪ್ರತಿನಿಧಿಗಳೆಂದು ಭಾವಿಸಿ ಆದರಾತಿಥ್ಯಗಳನ್ನು ನೀಡುವುದು ವಾಡಿಕೆಯಲ್ಲಿದೆ. ಈ ಪ್ರಾಂತದಲ್ಲಿ ನೈವೇದ್ಯದಲ್ಲಿ ಸಾಮಾನ್ಯವಾಗಿ ಹರಿದ್ರಾನ್ನ(ಅರಿಶಿನ ಹಾಕಿದ ಅನ್ನ/ ಚಿತ್ರಾನ್ನ), ಮುದ್ಗಾನ್ನ (ಹೆಸರುಬೇಳೆ ತುಪ್ಪಗಳೊಂದಿಗೆ ಪಾಕವಾದ ಅನ್ನ/ ಖಿಚಡಿ)ಗಳು ಇದ್ದೇ ಇರುತ್ತವೆ. ಮನೆಯ ಹೆಣ್ಣುಮಕ್ಕಳನ್ನು, ಬಂಧುಬಳಗದ ಅಥವಾ ನೆರೆಕೆರೆಯ ಸುಮಂಗಲಿಯರನ್ನು ಆಹ್ವಾನಿಸಿ ಮರದ ಬಾಗಿನ, ಮಂಗಳದ್ರವ್ಯಗಳು, ತಾಂಬೂಲ, ಭೋಜನ, ದಕ್ಷಿಣೆ, ಕಾಣಿಕೆಗಳಿಂದ ಸತ್ಕರಿಸಲಾಗುತ್ತದೆ. ಸಾಯಂಕಾಲ ಪರಸ್ಪರರ ಮನೆಗೆ ಹೋಗಿ ಅಲಂಕರಿಸಿದ ಗೌರಿಯನ್ನು ನೋಡಿ, ನಮಿಸಿ, ಹಾಡು-ಕೋಲಾಟಗಳ ಸೇವೆಯನ್ನು ಒಪ್ಪಿಸುವುದುಂಟೂ. ಆದರೆ ನಾಗರೀಕತೆಯ ಬಿಂಕವು ಈ ಹಾಡು-ಕುಣಿತಗಳ ಸಂಪ್ರದಾಯವನ್ನು ಈಚಿನ ದಿನಗಳಲ್ಲಿ ಮರೆಸುತ್ತಿದೆ ಎನ್ನಿ. ಆದರೂ ಇದು ಹೆಂಗಸರ ಹಬ್ಬವಾದ್ದರಿಂದ ಹೆಚ್ಚು ವರ್ಣರಂಜಿತ! ಜರತಾರಿ ಸೀರೆ, ಒಡವೆ, ಮಂಗಳದ್ರವ್ಯಗಳು, ಅಲಂಕಾರ, ರಂಗೋಲಿ, ಸಡಗರ, ಸಂಭ್ರಮಗಳಲ್ಲೆಲ್ಲ ನಾರೀ ಮಣಿಯರ ಕಲಾಭಿಜ್ಞತೆ ಎದ್ದು ಕಾಣುತ್ತದೆ.
ಇನ್ನು ಗಣಪತಿ ಎಂದರೆ ’ಗಣ’ಕ್ಕೆ (ದೇವತಾ ಸಮೂಹಕ್ಕೆ) ಒಡೆಯ ಎಂದರ್ಥ. ಅವನು ಒಲಿದರೆ ಎಲ್ಲ ದೇವತೆಗಳು ಒಲಿಯುತ್ತಾರೆ. ಗಣಪತಿಯ ಮುಗ್ಧ-ವಿಲಕ್ಷಣ ರೂಪ ಮಕ್ಕಳಿಗಂತೂ ಬಲು ಇಷ್ಟ. ಆ ರೂಪದಲ್ಲಿ ಅಡಗಿರುವ ಸಂಕೇತಗಳು ಅನೇಕ. ಗಣಪನ ದೊಡ್ಡ ಕಿವಿಗಳು ಅವನು ಬಹುಶ್ರುತ ವಿದ್ವಾಂಸ ಎನ್ನುವುದನ್ನು ಸೂಚಿಸಿದರೆ, ಆತನ ಉದ್ದನೆಯ ಸೊಂಡಿಲು ಸತ್ಯವನ್ನು ಒಳಹೊಕ್ಕು ನೋಡುವ ಜಿಜ್ಞಾಸೆಯ ಸ್ವಭಾವವನ್ನು ತೋರುತ್ತದೆ. ಬ್ರಹ್ಮಾಂಡವನ್ನೇ ಉದರದಲ್ಲಿ ಧರಿಸಿರುವನೆಂಬುದನ್ನು ಆತನ ದೊಡ್ಡ ಹೊಟ್ಟೆ ಸಾರಿದರೆ, ಆ ಸಣ್ಣ ಕಣ್ಣುಗಳು ಪರತತ್ವದ ಅನುಸಂಧಾನದಲ್ಲಿನ ಆತನ ಏಕಾಗ್ರತೆ/focusನ್ನು, ಬಿಂಬಿಸುತ್ತವೆ. ಉಬ್ಬಿದ ಗಂಡಸ್ಥಳಗಳು ಆತನ ವೈಚಾರಿಕ ಹಾಗೂ ಭಾವನಾತ್ಮಕ ಶಕ್ತಿಗಳ (IQ ಹಾಗೂ EQ) ಪೂರ್ಣ ಹಾಗೂ ಸಮಪ್ರಮಾಣದ ವಿಕಾಸವನ್ನು ಸೂಚಿಸಿದರೆ, ಗಣಪನ ಬೃಹದಾಕಾರವು ಅವನ ಸೀಮೆಯರಿಯದ ಬ್ರಹ್ಮಸ್ವರೂಪವನ್ನು ಸೂಚಿಸುತ್ತದೆ. ಗಣಪನು ಇಲಿಯು ನಮ್ಮ ಚಂಚಲ ಹಾಗೂ ಚಪಲ ಸ್ವಭಾವದ ಮನಸ್ಸಿನ ಪ್ರತಿನಿಧಿ. ಅದರ ಮೇಲೆ ಆತನಿಗೆ ಪೂರ್ಣ ಒಡೆತನ. ನರಚೈತನ್ಯದ ಗತಿಯ ಪ್ರತೀಕವಾದ ಕುಂಡಲಿನೀ ಸರ್ಪವನ್ನು ತನ್ನ ಹೊಟ್ಟೆಗೆ ಸುತ್ತಿದ್ದಾನೆ. ಕೈಗಳಲ್ಲಿನ ಪಾಶದಿಂದ ಸಮಸ್ತ ಸೃಷ್ಟಿಯನ್ನು ಮಾಯೆಯಿಂದ ಬಂಧಿಸಿದ್ದು, ತನ್ನ ಅಂಕುಶದಿಂದ ಸದಾ ನಿಯಂತ್ರಿಸುತ್ತಾನೆ. ಅವಿಚಲ ಮಾತೃಭಕ್ತಿಯೇ ಗಣಪನ ತಪಸ್ಸು. ಅದರಿಂದಲೇ ಆತ ಅಮಿತ ಶಕ್ತಿವಿಭೂತಿಗಳನ್ನೆಲ್ಲ ಪಡೆದು ’ಆದಿಪೂಜಿತ’ನಾದ, ’ಗಣಪತಿ’ಯಾದ. ಮಾತೃಭಕ್ತಿಯ ಮಹಿಮೆಯನ್ನೂ ಸಾರುತಿದೆ ಗಣಪನ ದಿವ್ಯ ಚರಿತ್ರೆ. ಇನ್ನು ತಮ್ಮ ಕಾರ್ತಿಕೇಯನೊಂದಿಗೆ ಬ್ರಹ್ಮಾಂಡವನ್ನೇ ಸುತ್ತಿಬರಲು ಸ್ಪರ್ಢಿಸಿದಾಗ, ಜಾಣ ಗಣಪನು ತಾಯಿಯನ್ನೇ ಸುತ್ತಿಬಂದ. ಈ ಮೂಲಕ ’ಬ್ರಹ್ಮಾಂಡವೆಲ್ಲ ಪಿಂಡಾಂಡದಲ್ಲಿದೆ’ ಎಂಬ ತತ್ವವನ್ನು, ’ತ್ಯಾಯಿಯು ವಿಶ್ವದ ಬೇರೆಲ್ಲಕ್ಕಿಂತ ಮಿಗಿಲು’ ಎಂಬ ತಥ್ಯವನ್ನೂ, ’ಇದ್ದಲ್ಲಿಯೇ ಎಲ್ಲವನ್ನೂ ಸಾಧಿಸಬಹುದು’ ಎಂಬ ಯುಕ್ತಿಯನ್ನೂ ಸಾರಿದನು.
ಗಣಪತಿಯು ಹಾಸ್ಯರಸಕ್ಕೂ, ಗಣಿತವಿದ್ಯೆಗೂ, ಅಧ್ಯಾತ್ಮವಿದ್ಯೆಗೂ ಅಧಿಪತಿ. ಚಾತುರ್ಯ, ಕಾರ್ಯಕೌಶಲ, ವಿಘ್ನನಾಶ, ಶತ್ರುನಾಶ ಹಾಗೂ ಸಾಫಲ್ಯ-ಸಿದ್ಧಿಗಳನ್ನು ಪ್ರತಿಪಾದಿಸುವವನು ಅವನು. ಆದ್ದರಿಂದಲೇ ಎಲ್ಲ ಶುಭಕಾರ್ಯಗಳನ್ನೂ ಗಣಪನ ಪ್ರಾರ್ಥನೆಯೊಂದಿಗೆ ಪ್ರಾರಂಭಿಸುವುದು ಪದ್ಧತಿ.
’ತಾಯಿಯ ಮಾತಿಗೆ ಬದ್ದನಾಗಿ, ಶಿವನ ಕೋಪಕ್ಕೆ ಬಲಿಯಾಗಿ ತಲೆಯನ್ನು ಕಳೆದುಕೊಂಡಾಗ ಗಣಪನಿಗೆ ದೇವತೆಗಳು ಆನೆಯ ಮುಖವನ್ನು ತಂದಿಟ್ಟರು’ ಎನ್ನುವ ಪುರಾಣದ ಕಥೆಯೂ ನಮಗೆಲ್ಲ ಗೊತ್ತೇ ಇದೆ.
ಗಣಪತಿಯ ಈ ’ಗಜಮುಖ’ಕ್ಕೆ ತಾತ್ವಿಕ ವೈಶಿಷ್ಟ್ಯವೂ ಇದೆ. ನಮ್ಮೆಲ್ಲರಲ್ಲಿ ರಹಸ್ಯ ಚೈತನ್ಯವಾಗಿ ಅಡಗಿರುವ ಕುಂಡಲಿನನೀ ಶಕ್ತಿಯು ಜಾಗೃತವಾಗದಾಗ, ಗಜಕುಂಡಪ್ರದೇಶ ಎನಿಸಿಕೊಳ್ಳೂವ ಮೂಲಾಧಾರ-ಪದ್ಮದಲ್ಲಿ (ಬೆನ್ನೆಲುಬಿನ ಕೆಳಗಿನ ತುತ್ತತುದಿಯಲ್ಲಿ) ಮನೋಲಯವಾದಾಗ ಯೋಗಿಗಳಿಗೆ ಅಲ್ಲಿನ ದಿವ್ಯ ತ್ರಿಕೋನದ ಮಧ್ಯದಲ್ಲಿ ಗಜಮುಖದ ದರ್ಶನವಾಗುತ್ತದೆ. ಹೀಗೆ ಗಣಪತಿಯು ’ತ್ರಿಕೋನ-ಮಧ್ಯಗತ, ಗಜಮುಖ ಎಂದು ಪ್ರಸಿದ್ಧ.
ಲೌಕಿಕವಾಗಿ ಕಾಣುವ ಆನೆಯ ಆಕಾರವನ್ನು ಇದಕ್ಕೆ ಸಾಂಕೇತಿಕವಾಗಿ ಹೇಳಿದೆಯೇ ಹೊರತು, ಅಂತರಂಗದ ಗಜದ ಆಕಾರವು ವಸ್ತುತಃ ಪ್ರಣವದ ಒಂದು ಭಂಗಿ. ಆ ತಿರುವು ಬಲಕ್ಕೆ ಇದ್ದರೆ, ಆ ಶಕ್ತಿಯನ್ನು ’ಬಲಮುರಿಗಣಪತಿ’ ಎಂದು ಮೋಕ್ಷಸಿದ್ಧಿಗಾಗಿ ಆರಾಧಿಸಲಾಗುತ್ತದೆ. ಆ ತಿರುವು ಎಡಕ್ಕೆ ಇದ್ದರೆ ಐಹಿಕ ಭೋಗ, ವಿದ್ಯಾ, ಸಿದ್ಧಿ, ವೃದ್ಧಿ, ಬುದ್ಧಿ, ಹಾಗೂ ವಿಘ್ನನಿವಾರಣೆಗಾಗಿ ಆರಾಧಿಸಲಾಗುತ್ತದೆ.
ಅಧ್ಯಾತ್ಮ ಎನ್ನುವುದು ಅತ್ಯಂತ ವೈಯಕ್ತಿಕವಾದ ಅನುಭವವೇ ಹೊರತು, ಕೇವಲ ಚರ್ಚೆ ಉಪದೇಶಗಳಿಂದ ಸಿದ್ದಿಸದು. ಹಾಗಾಗಿ ತತ್ವ, ಪುರಾಣ, ಯೋಗಶಾಸ್ತ್ರಗಳು ಅಥವಾ ಅನುಭಾವಿಗಳ ಮಾತುಗಳು ಹಲವಾರು ವಿಚಾರಗಳನ್ನು ತಿಳಿಸಿದರೂ, ಅಲ್ಪಸ್ವಲ್ಪ ಅರ್ಥವಾದರೂ ಸಾಮಾನ್ಯರಾದ ನಮಗೆ ಎಲ್ಲವೂ ನಿಲುಕದೆ ಹೋಗಬಹುದು, ಸಂಶಯ, ಅರ್ಧಂಬರ್ಧ ತಿಳುವಳಿಕೆ ಅಥವಾ ಭಯಮಿಶ್ರಿತ ನಂಬಿಕೆಗಳೇ ಉಳಿದಾವು. ಏನೇ ಆಗಲಿ ಮುಗ್ಧವಾದರೂ ನಿರ್ಮಲ ಮನಸ್ಸಿನಿಂದ ಮಾಡಿದ ಯಾವುದೇ ಪುಣ್ಯಕಾರ್ಯವು ಮನಸ್ಸನ್ನು ಹಗುರಗೊಳಿಸಿ ಆನಂದವನ್ನಂತೂ ಕೊಡುತ್ತದೆ, ಬಂಧು ಬಳಗದೊಂದಿಗಿನ ಸಂಬಂಧಗಳು ಬಲಿಯುತ್ತವೆ, ಕಲೆ-ಸಂಸ್ಕೃತಿ-ದೇಶ-ಧರ್ಮಗಳು ಗಟ್ಟಿಯಾಗುತ್ತವೆ. ಹೀಗಾಗಿ ಅರಿತೋ ಅರಿಯದೆಯೋ ಮಾಡುವ ಇಂತಹ ಎಲ್ಲ ಹಬ್ಬ-ಹರಿದಿನಗಳೂ ಮನೋನ್ನತಿಯನ್ನೂ ಜೀವನದಲ್ಲಿ ಸೌಹಾರ್ದವನ್ನೂ, ಸಂತಸವನ್ನೂ ಉಂಟುಮಾಡುವುದರಲ್ಲಿ ಸಂಶಯವಿಲ್ಲ.
ಹಬ್ಬದ ಈ ಶುಭ ಸಂದರ್ಭದಲ್ಲಿ ಗೌರೀ-ಗಣಪತಿಯರು ನಮ್ಮ ವೈಯಕ್ತಿಕ, ಸಾಮಾಜಿಕ, ರಾಷ್ಟ್ರೀಯ ಹಾಗೂ ಜಾಗತಿಕ ಸಮಸ್ಯೆಗಳನ್ನು ಪರಿಹರಿಸಿ ಸುಖ-ಸಮೃದ್ಧಿಗಳನ್ನು ಕರುಣಿಸಲಿ.
೨೦೧೦ ವಷದ ಗೌಈ ಗಣೇಶ ಹಬ್ಬದ ಪ್ರಯುಕ್ತ ಕನ್ನಡಪ್ರಭ ಪತ್ರಿಕೆಯಲ್ಲಿ ಪ್ರಕಟವಾದ ನನ್ನ ಲೇಖನದ ಕಿಂಚಿತ್ ಪರಿಷ್ಕೃತ ರೂಪ.
ಮಂಗಳವಾರ, ನವೆಂಬರ್ 29, 2011
Concepts of Mind management in the spiritual tradition
Concepts of Mind management in the spiritual tradition
In the antahkarana chatushtaya (the 4 parts of the inner 'instrument'- namely buddhi (intellect), chitta (memory), manas (mind) and aham (I consciousness), the buddhi and chitta are pre-conditioned by the past experiences and instincts. They can be cleansed and strengthened through right viveka (discrimination). But the one that directly perceives feels through the senses and soon gets influenced by the outer world is the manas. Therefore the control of this becomes most necessary to avoid further draining out of the inner potentials. Since nothing can be achieved without ‘inner silence’, controlling mind is vital in spiritual study. Although spirituality is itself much loftier than the study of psyche, mind needs to be given utmost attention because otherwise it plays havoc in the process of comprehension and concentration.
That is why all scriptures and paths emphasize upon mano-nigraha(control of mind). Like a stubborn and naughty child, the mind always tends to give a slip and play havoc in concentration and contemplation of subtle truths. It needs to be handled tactfully.
Bhagavadgeeta says- shanaih shanaih uparamair buddhyaa dhrutagrheetayaa--- The toughest achievement is self mastery. Adi Shankaracharya says- Jitam jagat kena? Mano hi yena. Numerous stories from puranas, epics and classical literature present stories and instances try to establish this fact. The greatest challenge of any true spiritual seeker therefore lies in escaping the pull of the mind. Patanjali even considers this as one significant step in astaangayoga. The process of collecting back the mental energies dispersed in outer names and forms is termed pratyaahaara. The control of the mind such that it does not run back is called dhaarana. The flow of the antahkarana towards the dhyeya(the object of meditation) is called dhyana. When this is perfected it culminates into samaadhi, a state wherein the antahkarana sublimates into the aatmaswarupa and attains perfect tranquility. This is the state of truth realization and supreme bliss.
The mind is constantly swayed hither and thither by the wind of delusion caused by the jeeva bhaava created by maaya. Adi Shankara explains with the examples of kasturi mrga, patanga( a kind of insect), elephant, fish and the deer explaining how each of them succumb to the greed of pleasure through each of their sense organs. The human being has all the five senses strongly distracting his mental energies outwardly. What then could be his plight!(vivekachudamani)
Merely controlling the outwardly flow of mind by force is of no use. The more we force it to silence down, the more it tends to drift away. I may quote a folk anecdote in this regard- A greedy man once forced a yogi to give him a mantra to suddenly become rich. The yogi disgusted by his greed wanted to teach him a lesson. He gave him a mantra and said, this mantra will soon fetch you the desired, but while you chant it you never ever for a moment remember ‘a monkey’, beware! The man was more then happy. He did everything to keep away the thoughts of the monkey but it kept coming to him. The more he avoided the thought the more it rebounded! Thus not mere negation, but indeed culturing and channelizing the mental energies is the purpose of saadhana
Till the true identity or aatmaswarupa reveals itself, the mind is bound down by the jeeva bhaava. This mind under the strong influence of delusion constantly nurtures a greed for enjoyment through senses. But as the aspirant slowly develops a capacity to discriminate between the material and spiritual existences, the transience of matter and its ways, the true nature of his soul i.e sat- chit- aananda, his mind gets back to track by itself. Thus chitta shuddhi through right act, speech, discrimination and meditation need to be constantly carried on so as the harness the mental energies inwards.
Managing the mind is important both for peace and balance in normal human life and even more for higher intellectual or spiritual comprehensions. The greatest contribution of Indian spiritual schools lies in devising various methods for mind management. This has also promoted many an effective yogic method of counseling, healing and health therapies. The concepts of mind management that we come across in Bhagavadgeeta, Upanishads, the numerous accounts and dialogue available in ancient literature and traditions including the folk and native ideologies, are today of great practical use in applications such as stress management, concentration techniques, memory boosting, control of mentions, BP and many more.
We are all very familiar with the revolutions that have been made world wide by our schools of yogasanas, pranayama, meditation and ayurveda systems. The yoga therapy system is nothing but medical application of the available mind management concepts in vedic and later vedic lore. In my own experience of life skills training and counseling, I have seen how handy and useful the Indian concepts of mind management and spirituality have been. Indeed even books on secular topics like arthashaastra, kaamashaastra, and others do not fail to emphasize on the necessity of indriyajaya and manonigraha. There are many darshanas, logical disputations, refutations and interpretations based on the vedic concepts. There are still many others that stood independent of the vedic injunctions like the Buddhism and Jainism. However all systems (except the charvaka!), unanimously support the concept of manonigraha.
Even for those who are least interested in spiritual probing, the concepts of mind and its mastery are of great use. What then to say about its use to sincere spiritual aspirants!
Extracted from my key note address at National science congress session- psycho-spiirtual and philosophical sciences, at AIISH, Mysore, hosted by SVAK, 2009
In the antahkarana chatushtaya (the 4 parts of the inner 'instrument'- namely buddhi (intellect), chitta (memory), manas (mind) and aham (I consciousness), the buddhi and chitta are pre-conditioned by the past experiences and instincts. They can be cleansed and strengthened through right viveka (discrimination). But the one that directly perceives feels through the senses and soon gets influenced by the outer world is the manas. Therefore the control of this becomes most necessary to avoid further draining out of the inner potentials. Since nothing can be achieved without ‘inner silence’, controlling mind is vital in spiritual study. Although spirituality is itself much loftier than the study of psyche, mind needs to be given utmost attention because otherwise it plays havoc in the process of comprehension and concentration.
That is why all scriptures and paths emphasize upon mano-nigraha(control of mind). Like a stubborn and naughty child, the mind always tends to give a slip and play havoc in concentration and contemplation of subtle truths. It needs to be handled tactfully.
Bhagavadgeeta says- shanaih shanaih uparamair buddhyaa dhrutagrheetayaa--- The toughest achievement is self mastery. Adi Shankaracharya says- Jitam jagat kena? Mano hi yena. Numerous stories from puranas, epics and classical literature present stories and instances try to establish this fact. The greatest challenge of any true spiritual seeker therefore lies in escaping the pull of the mind. Patanjali even considers this as one significant step in astaangayoga. The process of collecting back the mental energies dispersed in outer names and forms is termed pratyaahaara. The control of the mind such that it does not run back is called dhaarana. The flow of the antahkarana towards the dhyeya(the object of meditation) is called dhyana. When this is perfected it culminates into samaadhi, a state wherein the antahkarana sublimates into the aatmaswarupa and attains perfect tranquility. This is the state of truth realization and supreme bliss.
The mind is constantly swayed hither and thither by the wind of delusion caused by the jeeva bhaava created by maaya. Adi Shankara explains with the examples of kasturi mrga, patanga( a kind of insect), elephant, fish and the deer explaining how each of them succumb to the greed of pleasure through each of their sense organs. The human being has all the five senses strongly distracting his mental energies outwardly. What then could be his plight!(vivekachudamani)
Merely controlling the outwardly flow of mind by force is of no use. The more we force it to silence down, the more it tends to drift away. I may quote a folk anecdote in this regard- A greedy man once forced a yogi to give him a mantra to suddenly become rich. The yogi disgusted by his greed wanted to teach him a lesson. He gave him a mantra and said, this mantra will soon fetch you the desired, but while you chant it you never ever for a moment remember ‘a monkey’, beware! The man was more then happy. He did everything to keep away the thoughts of the monkey but it kept coming to him. The more he avoided the thought the more it rebounded! Thus not mere negation, but indeed culturing and channelizing the mental energies is the purpose of saadhana
Till the true identity or aatmaswarupa reveals itself, the mind is bound down by the jeeva bhaava. This mind under the strong influence of delusion constantly nurtures a greed for enjoyment through senses. But as the aspirant slowly develops a capacity to discriminate between the material and spiritual existences, the transience of matter and its ways, the true nature of his soul i.e sat- chit- aananda, his mind gets back to track by itself. Thus chitta shuddhi through right act, speech, discrimination and meditation need to be constantly carried on so as the harness the mental energies inwards.
Managing the mind is important both for peace and balance in normal human life and even more for higher intellectual or spiritual comprehensions. The greatest contribution of Indian spiritual schools lies in devising various methods for mind management. This has also promoted many an effective yogic method of counseling, healing and health therapies. The concepts of mind management that we come across in Bhagavadgeeta, Upanishads, the numerous accounts and dialogue available in ancient literature and traditions including the folk and native ideologies, are today of great practical use in applications such as stress management, concentration techniques, memory boosting, control of mentions, BP and many more.
We are all very familiar with the revolutions that have been made world wide by our schools of yogasanas, pranayama, meditation and ayurveda systems. The yoga therapy system is nothing but medical application of the available mind management concepts in vedic and later vedic lore. In my own experience of life skills training and counseling, I have seen how handy and useful the Indian concepts of mind management and spirituality have been. Indeed even books on secular topics like arthashaastra, kaamashaastra, and others do not fail to emphasize on the necessity of indriyajaya and manonigraha. There are many darshanas, logical disputations, refutations and interpretations based on the vedic concepts. There are still many others that stood independent of the vedic injunctions like the Buddhism and Jainism. However all systems (except the charvaka!), unanimously support the concept of manonigraha.
Even for those who are least interested in spiritual probing, the concepts of mind and its mastery are of great use. What then to say about its use to sincere spiritual aspirants!
Extracted from my key note address at National science congress session- psycho-spiirtual and philosophical sciences, at AIISH, Mysore, hosted by SVAK, 2009
spirituality should be a quest into truth
Science is defined as a “dispassionate enquiry into truth”. Quest of truth is inclusive of both the material and spiritual domains. Lots of studies have been done in both these domains. The material sciences facilitate the method of probing through experimentations and technology because the world around is perceptible to the senses. But for those seeking the truths related to the psychic and spiritual truths that are beyond the normal sensory world, a subtler and intuitive study becomes necessary. In case of study of the psyche, at least the context of the person’s lifestyle, his innate nature and his relationship with the outer world provide some data for study. But the spiritual plane, which is independent of any influence within or without, is much too subtle and lofty to comprehend. It requires extraordinary genius and focus to tap the secrets of spiritual truths. Unlike material and psychic sciences, it is purely experiential in nature and not inferential. (When I say experience, it does not denote the sensory but super sensory / spiritual experience) We should take note of this before we study spiritual and metaphysical sciences. It is in this sense that Swami Vivekananda said – “Where (material) science ends, there (the science of) religion begins”
Extracted from my key note address at National science congress session- psycho-spiirtual and philosophical sciences, at AIISH, Mysore, hosted by SVAK, 2009
Extracted from my key note address at National science congress session- psycho-spiirtual and philosophical sciences, at AIISH, Mysore, hosted by SVAK, 2009
a glimpse into the Indian philosophical approach
A glimpse into the Indian philosophical approach
From time immemorial, Indian thinkers have ventured in both the directions- material and spiritual. Just as we see many sciences and arts based on their experiments with the material world around, so do we see a treasure of their hypothetical and experiential theories of the spirituality too. Since the oldest vedic ages, Indian thinkers have never ceased to venture into the subtle world of lofty spiritual truths. They also recorded these for posterity in the Upanishads, darshanas and other scriptures. Added to these time and again were the experiences and insights of many realized souls.
The striking nature of the bharatiya darshana or Indian philosophical perspective is that the direct experience of the seers has been valued the more than mere logical expositions. That is why a scholar, however adept in intellectual exercises and logical analysis, is never given the place that a realized soul or spiritual seer commands. Adi Shankaracharya rightly opines-
Vaivaikhari shabdajhari shaastravyaakhyaana koushalam
vaidushyam vidushaam ete bhuktaye na tu muktaye (Viveka chudamani)
(The brilliance of shastric knowledge and oratory are only for material profit(or intellectual satisfaction) and not liberation)
On the other hand, in western philosophical heritage, we see that a philosopher need not always be a realized soul. If only he can logically analyze and convincingly present his views with a sound contextual understanding of the available philosophical treatises he qualifies as a ‘philosopher’ and his works get accepted. But in the Vedantic tradition, Scholarship and logic are only a part of the path and never the final qualifications to spiritual realization. Here only a rishi’s words based on his direct experience or intuition or those based on vedic injunctions get accepted. Not that scholarship and logic are dismissed off as insignificant, but they should rather supplement to the spiritual contemplation than proceed on its own. (Infact it is in India that the schools of Logic have developed to very sophisticated levels ever).
This perspective, wherein the true seeker stops at nothing but direct experience, is what makes the Indian philosophical view a ‘science’ and not merely a path of belief. In this context we see numerous examples of great yogis who have dared to break through the conventional thought lines in order to access spiritual experiences on their own. That is why in India, from ages, an amazing number of schools of philosophy and saadhana margas(paths to realization) have come into being. Never in the Bharatiya darshana, can a single school of thought propounded by a particular seer dictate the conscience of all people at all times. This openness to choose, analyze, accept or refute is the mark of Vedanta- the glorious Indian psycho-spiritual and philosophical science.
Extracted from my key note address at National science congress session- psycho-spiirtual and philosophical sciences, at AIISH, Mysore, hosted by SVAK, 2009
From time immemorial, Indian thinkers have ventured in both the directions- material and spiritual. Just as we see many sciences and arts based on their experiments with the material world around, so do we see a treasure of their hypothetical and experiential theories of the spirituality too. Since the oldest vedic ages, Indian thinkers have never ceased to venture into the subtle world of lofty spiritual truths. They also recorded these for posterity in the Upanishads, darshanas and other scriptures. Added to these time and again were the experiences and insights of many realized souls.
The striking nature of the bharatiya darshana or Indian philosophical perspective is that the direct experience of the seers has been valued the more than mere logical expositions. That is why a scholar, however adept in intellectual exercises and logical analysis, is never given the place that a realized soul or spiritual seer commands. Adi Shankaracharya rightly opines-
Vaivaikhari shabdajhari shaastravyaakhyaana koushalam
vaidushyam vidushaam ete bhuktaye na tu muktaye (Viveka chudamani)
(The brilliance of shastric knowledge and oratory are only for material profit(or intellectual satisfaction) and not liberation)
On the other hand, in western philosophical heritage, we see that a philosopher need not always be a realized soul. If only he can logically analyze and convincingly present his views with a sound contextual understanding of the available philosophical treatises he qualifies as a ‘philosopher’ and his works get accepted. But in the Vedantic tradition, Scholarship and logic are only a part of the path and never the final qualifications to spiritual realization. Here only a rishi’s words based on his direct experience or intuition or those based on vedic injunctions get accepted. Not that scholarship and logic are dismissed off as insignificant, but they should rather supplement to the spiritual contemplation than proceed on its own. (Infact it is in India that the schools of Logic have developed to very sophisticated levels ever).
This perspective, wherein the true seeker stops at nothing but direct experience, is what makes the Indian philosophical view a ‘science’ and not merely a path of belief. In this context we see numerous examples of great yogis who have dared to break through the conventional thought lines in order to access spiritual experiences on their own. That is why in India, from ages, an amazing number of schools of philosophy and saadhana margas(paths to realization) have come into being. Never in the Bharatiya darshana, can a single school of thought propounded by a particular seer dictate the conscience of all people at all times. This openness to choose, analyze, accept or refute is the mark of Vedanta- the glorious Indian psycho-spiritual and philosophical science.
Extracted from my key note address at National science congress session- psycho-spiirtual and philosophical sciences, at AIISH, Mysore, hosted by SVAK, 2009
ಸೋಮವಾರ, ನವೆಂಬರ್ 28, 2011
ಜನ ಚರಿಸದ ದಾರಿ- The Road Not Taken ಪದ್ಯದ ಭಾವಾನುವಾದ
ಜನ ಚರಿಸದ ದಾರಿ
The Road Not Taken ಪದ್ಯದ ಭಾವಾನುವಾದ
ಪಯಣಿಸುತ್ತಲಿ ಕಂಡೆ ಕವಲೊಡೆದ ದಾರಿಯನು
ಪೀತವರ್ಣದ ದಟ್ಟ ಕಾಡ ನಡುವೆ |
ಎರಡರಲು ಒಮ್ಮೆಲೆಯೆ ಚರಿಸಲಾಗದು ಎಂದು
ಯಾವುದದು ಹಿತವೆಂದು ನಾನು ಬಹುವೆ ||
ಚಿಂತಿಸಿದೆ ಕಣ್ಣರಳಿಸೀಕ್ಷಿಸುತ ಎರಡನ್ನು
ಇಣುಕುತಲಿ ಪೊದೆಮುಳ್ಳುರಾಶಿಯಂದು |
ಬಾಗಿ ನೋಡಿದೆ ಮರಳಿ ಕಣ್ಣು ಕಂಡಷ್ಟನ್ನು
ಮಾರ್ಗವೆಲ್ಲಿಗೆ ತಲುಪಿ ನಿಲುವುದೆಂದು ||
ಒಂದರಲಿ ಬಹು ಜನರು ನಡೆನಡೆದು ಪೋದುದನು
ಸವೆದ ನೆಲ-ಹುಲ್ಲುಗಳೆ ಸಾರಿದ್ದವು |
ಮತ್ತೊಂದು ದಾರಿಯದು ನಿರ್ಜನವು ಎಂಬುದನು
ಬೆಳೆದ ಹಸಿಹುಲ್ಲುಗಳೆ ತೋರಿದ್ದವು ||
ಜನ ಹಿಂದೆ ನಡೆದಿಲ್ಲವೆಂದು ತಿಳಿದರು ಕೂಡ
ಆಯ್ದುಕೊಂಡೆನು ಇದನೆ ಕೌತುಕದಲಿ |
’ಮುನ್ನಡೆವೆ ಹೊಸದೊಂದು ಹಾದಿಯಲಿ ಒಂಟಿಯಾ
ಗೆಂ’ಬ ಕೆಚ್ಚಿನ ದಿಟ್ಟ ಭಾವದಲ್ಲಿ ||
’ಜನರ ಮಾರ್ಗದೊಲಾನು ಮತ್ತೊಮ್ಮೆ ಹೋದರಾ-
ಯ್ತಿಂದಿಗಿದೆ ನನಗಿರಲಿ ನೂತ್ನ ಮಾರ್ಗ, |
ನನ್ನದೇ ಮೊದಲ ಹೆಜ್ಜೆಗಳಿರಲಿ ಪಥದೊಳಗೆ’
ಎಂಬ ಹೆಬ್ಬಯಕೆಯಿಂ ಹೊರಟೆನಾಗ ||
ಮುಸುಕಿನಲಿ ಪಯಣಿಸಿದೆ ನಿರ್ಜನದ ಮಾರ್ಗದಲಿ
ಕಲ್ಲುಮುಳ್ಳುಗಳನ್ನು ಎದುರಿಸಂದು |
’ಹೀಗೇಕೆ ಬಂದೆ? ಸರಿಯೋ ತಪ್ಪೋ? ಹಿಂದಿರುಗಿ
ಹೋಗಲೇನ್’ ಎಂಬ ಭಯ ಕಾಡಿತಂದು ||
ಅಂದು ನಾನಾಯ್ದುಕೊಂಡೆನು ಅನ್ಯ ಮಾರ್ಗವನು
ಬೇಡವೆಂದರು ಮನವು ಭಯದಿ ನೊಂದು |
ವರುಷಗಳೆ ಸಂದಿಹವು ಆ ಬಳಿಕ ಎನಗಾದ
ಅನುಭವವ ಪೇಳುವೆನು ಕೇಳಿರಿಂದು ||
ನಾನಂದು ಜೀವನವನನ್ಯಮಾರ್ಗದಿ ನಡೆದೆ
ಇದೆ ಕಾರಣವು ಎಲ್ಲ ನವ್ಯವಿಲ್ಲಿ |
ನನಗು ಮಿಕ್ಕೆಲ್ಲರಿಗು ವ್ಯತ್ಯಾಸವಿದುವೆ ದಿಟ
ಬಾಳ ಸೊಗ ಬೇರೆನ್ನ ವಿಷಯದಲ್ಲಿ ||
source poem in English-
The Road Not Taken
(by Robert Frost (1874–1963)
TWO roads diverged in a yellow wood,
And sorry I could not travel both
And be one traveler, long I stood
And looked down one as far as I could
To where it bent in the undergrowth;
Then took the other, as just as fair,
And having perhaps the better claim,
Because it was grassy and wanted wear;
Though as for that the passing there
Had worn them really about the same,
And both that morning equally lay
In leaves no step had trodden black.
Oh, I kept the first for another day!
Yet knowing how way leads on to way,
I doubted if I should ever come back.
I shall be telling this with a sigh
Somewhere ages and ages hence:
Two roads diverged in a wood, and I—
I took the one less traveled by,
And that has made all the difference.
The Road Not Taken ಪದ್ಯದ ಭಾವಾನುವಾದ
ಪಯಣಿಸುತ್ತಲಿ ಕಂಡೆ ಕವಲೊಡೆದ ದಾರಿಯನು
ಪೀತವರ್ಣದ ದಟ್ಟ ಕಾಡ ನಡುವೆ |
ಎರಡರಲು ಒಮ್ಮೆಲೆಯೆ ಚರಿಸಲಾಗದು ಎಂದು
ಯಾವುದದು ಹಿತವೆಂದು ನಾನು ಬಹುವೆ ||
ಚಿಂತಿಸಿದೆ ಕಣ್ಣರಳಿಸೀಕ್ಷಿಸುತ ಎರಡನ್ನು
ಇಣುಕುತಲಿ ಪೊದೆಮುಳ್ಳುರಾಶಿಯಂದು |
ಬಾಗಿ ನೋಡಿದೆ ಮರಳಿ ಕಣ್ಣು ಕಂಡಷ್ಟನ್ನು
ಮಾರ್ಗವೆಲ್ಲಿಗೆ ತಲುಪಿ ನಿಲುವುದೆಂದು ||
ಒಂದರಲಿ ಬಹು ಜನರು ನಡೆನಡೆದು ಪೋದುದನು
ಸವೆದ ನೆಲ-ಹುಲ್ಲುಗಳೆ ಸಾರಿದ್ದವು |
ಮತ್ತೊಂದು ದಾರಿಯದು ನಿರ್ಜನವು ಎಂಬುದನು
ಬೆಳೆದ ಹಸಿಹುಲ್ಲುಗಳೆ ತೋರಿದ್ದವು ||
ಜನ ಹಿಂದೆ ನಡೆದಿಲ್ಲವೆಂದು ತಿಳಿದರು ಕೂಡ
ಆಯ್ದುಕೊಂಡೆನು ಇದನೆ ಕೌತುಕದಲಿ |
’ಮುನ್ನಡೆವೆ ಹೊಸದೊಂದು ಹಾದಿಯಲಿ ಒಂಟಿಯಾ
ಗೆಂ’ಬ ಕೆಚ್ಚಿನ ದಿಟ್ಟ ಭಾವದಲ್ಲಿ ||
’ಜನರ ಮಾರ್ಗದೊಲಾನು ಮತ್ತೊಮ್ಮೆ ಹೋದರಾ-
ಯ್ತಿಂದಿಗಿದೆ ನನಗಿರಲಿ ನೂತ್ನ ಮಾರ್ಗ, |
ನನ್ನದೇ ಮೊದಲ ಹೆಜ್ಜೆಗಳಿರಲಿ ಪಥದೊಳಗೆ’
ಎಂಬ ಹೆಬ್ಬಯಕೆಯಿಂ ಹೊರಟೆನಾಗ ||
ಮುಸುಕಿನಲಿ ಪಯಣಿಸಿದೆ ನಿರ್ಜನದ ಮಾರ್ಗದಲಿ
ಕಲ್ಲುಮುಳ್ಳುಗಳನ್ನು ಎದುರಿಸಂದು |
’ಹೀಗೇಕೆ ಬಂದೆ? ಸರಿಯೋ ತಪ್ಪೋ? ಹಿಂದಿರುಗಿ
ಹೋಗಲೇನ್’ ಎಂಬ ಭಯ ಕಾಡಿತಂದು ||
ಅಂದು ನಾನಾಯ್ದುಕೊಂಡೆನು ಅನ್ಯ ಮಾರ್ಗವನು
ಬೇಡವೆಂದರು ಮನವು ಭಯದಿ ನೊಂದು |
ವರುಷಗಳೆ ಸಂದಿಹವು ಆ ಬಳಿಕ ಎನಗಾದ
ಅನುಭವವ ಪೇಳುವೆನು ಕೇಳಿರಿಂದು ||
ನಾನಂದು ಜೀವನವನನ್ಯಮಾರ್ಗದಿ ನಡೆದೆ
ಇದೆ ಕಾರಣವು ಎಲ್ಲ ನವ್ಯವಿಲ್ಲಿ |
ನನಗು ಮಿಕ್ಕೆಲ್ಲರಿಗು ವ್ಯತ್ಯಾಸವಿದುವೆ ದಿಟ
ಬಾಳ ಸೊಗ ಬೇರೆನ್ನ ವಿಷಯದಲ್ಲಿ ||
source poem in English-
The Road Not Taken
(by Robert Frost (1874–1963)
TWO roads diverged in a yellow wood,
And sorry I could not travel both
And be one traveler, long I stood
And looked down one as far as I could
To where it bent in the undergrowth;
Then took the other, as just as fair,
And having perhaps the better claim,
Because it was grassy and wanted wear;
Though as for that the passing there
Had worn them really about the same,
And both that morning equally lay
In leaves no step had trodden black.
Oh, I kept the first for another day!
Yet knowing how way leads on to way,
I doubted if I should ever come back.
I shall be telling this with a sigh
Somewhere ages and ages hence:
Two roads diverged in a wood, and I—
I took the one less traveled by,
And that has made all the difference.
Women in Indian tradition
Respect to women is the mark of the vedic culture. The pathetic condition of women in India that we see now and in a few generations before us(that of our grandmothers and a few generations before them) need not be understood as the condition that has been in vogue from since vedic times. From the descriptions of all types of literature, inscriptions and legends we can certainly infer that the economical and literary status of women was high in Indian women.(countless references can be cited to establish this)
Actually after repeated invasions and forceful conversions by brutal invaders, protecting the honour of women was the greatest need. This led to many sanctions upon their rights to education, social participation and marriage. Forced child marriage was the bitter fruit of this. Lack of modern smritikaras or lack of social concern on the part of the prevailing scholars has ended in bringing about no new rules or ammendments to bring back justice to the status of the women folk even ages after the onslaughts.
Just like the semitic traditions, even hindus began to treat the women like mere sex symbols or child bearing yantras. (Ofcourse this is completely against the vedantic spirit) Even religious theologies that sprung around this medieval time often called her kamini, mohini, maayaa, etc. Her role as janani was limited to cooking, atithya and baby care. Moulding the child's character, which was her prime role took a back seat because her own access to loftier concepts and lifestyles was curbed. Her participation in domestic and religious life became merely symbolical though. Lack of vedic education led her to rely upon only pouranic and regional religious practices (which are sometimes contradictory and concocted more on beliefs rather than wisdom. This made them easy prey to the arrogance of learned(?) men. Such men pioneered the cruel culture of snubbing women in all possible ways. This was unfortunately inherited as the 'tradition' by the generations that followed. The tragedy is that now nobody dares go back to the original culture and rectify these evil developments. The poeple who label themselves as traditional go telling about the nishedhas (dont do's) for women, and less of vidhis(do's). They may be desperate to maintain the snactity if the traditions. But no tradition can emain sacred, if its women are not given the right directions. It is high time we start producing women of high character, wisdom and insights so that glorius generations of great men and women can be produced in future. This can particularly be done by promoting the role of women to able 'builders of people' and not snubbing them to become weak and helpless parasites themselves.
Not reasons of all problems of women need to be imposed on men. At all times ego and cruelty has been a part of human mindset. There have arrogant and cruel behaviour on the parts of both men and women. An arrogant person finds every reason to hurt others. Not all men are hurting and not all women have been ill treated at all times. Lets be sensitive to this truth too.
Actually after repeated invasions and forceful conversions by brutal invaders, protecting the honour of women was the greatest need. This led to many sanctions upon their rights to education, social participation and marriage. Forced child marriage was the bitter fruit of this. Lack of modern smritikaras or lack of social concern on the part of the prevailing scholars has ended in bringing about no new rules or ammendments to bring back justice to the status of the women folk even ages after the onslaughts.
Just like the semitic traditions, even hindus began to treat the women like mere sex symbols or child bearing yantras. (Ofcourse this is completely against the vedantic spirit) Even religious theologies that sprung around this medieval time often called her kamini, mohini, maayaa, etc. Her role as janani was limited to cooking, atithya and baby care. Moulding the child's character, which was her prime role took a back seat because her own access to loftier concepts and lifestyles was curbed. Her participation in domestic and religious life became merely symbolical though. Lack of vedic education led her to rely upon only pouranic and regional religious practices (which are sometimes contradictory and concocted more on beliefs rather than wisdom. This made them easy prey to the arrogance of learned(?) men. Such men pioneered the cruel culture of snubbing women in all possible ways. This was unfortunately inherited as the 'tradition' by the generations that followed. The tragedy is that now nobody dares go back to the original culture and rectify these evil developments. The poeple who label themselves as traditional go telling about the nishedhas (dont do's) for women, and less of vidhis(do's). They may be desperate to maintain the snactity if the traditions. But no tradition can emain sacred, if its women are not given the right directions. It is high time we start producing women of high character, wisdom and insights so that glorius generations of great men and women can be produced in future. This can particularly be done by promoting the role of women to able 'builders of people' and not snubbing them to become weak and helpless parasites themselves.
Not reasons of all problems of women need to be imposed on men. At all times ego and cruelty has been a part of human mindset. There have arrogant and cruel behaviour on the parts of both men and women. An arrogant person finds every reason to hurt others. Not all men are hurting and not all women have been ill treated at all times. Lets be sensitive to this truth too.
Bhartrhari's subhashitam on man's greed for money
Jaatiryaatu rasaatalam-----This subhashitam is derived from Raja Bhartrhari's nitishatakam(arthaartapaddhatih)
This verse ridicules the importance which men give to money
A man too greedy for money cares the least for mannerisms, values or relationships.
The meaning-
" Let jati (caste) go to rasaatalam(one of the lower worlds)
Let gunaganah(group of virtues) go tathaapi adhah (still lower)
Let sheelam (character) fall from shaila tataat (the hill top--)
Let abhijanah (vamsha/clan) burn down in fire --
Let vajram (lightning) strike virtues like souryam valour (that defends us from enemies)--
Let only artha(wealth) be with us without which all other virtues become insignificant!!
This is simply the perspective of a materialistic man whose only criteria to value things in life is MONEY. He cares least for dharma, sentiments, relationships, knowledge, experience , character etc. He shamelessly goes on hoarding money at cost of everything else in life.
There is also a popular saying-
kaamaaturaanam na bhayam na lajjaa(a man overcome with lust has no fear nor shame) or lobhaaturaaNaam na bhayam ana lajjaa--(a man overcome with greed has no fear nor shame)
A momentary greed made Kaikeyi a villain in history. Duryodhana's otherwise great personality dimmed out because of his uncontrollable greed. Ravana's unlawful desires made him a villain and all his other potentials go unaccounted.
There is a kavya named Virupakshavasantotsavachmapu by Ahobala which describes the tale of a miserly brahmin doing every strange thing just to earn money during the great fair of Hampi. The tale is packed with humour and sattire Similarly Nilakantha dikshitar in his kalividambana gives humorous accounts of the ways of greedy people.--(sorry, too detailed to be cited here)
This verse ridicules the importance which men give to money
A man too greedy for money cares the least for mannerisms, values or relationships.
The meaning-
" Let jati (caste) go to rasaatalam(one of the lower worlds)
Let gunaganah(group of virtues) go tathaapi adhah (still lower)
Let sheelam (character) fall from shaila tataat (the hill top--)
Let abhijanah (vamsha/clan) burn down in fire --
Let vajram (lightning) strike virtues like souryam valour (that defends us from enemies)--
Let only artha(wealth) be with us without which all other virtues become insignificant!!
This is simply the perspective of a materialistic man whose only criteria to value things in life is MONEY. He cares least for dharma, sentiments, relationships, knowledge, experience , character etc. He shamelessly goes on hoarding money at cost of everything else in life.
There is also a popular saying-
kaamaaturaanam na bhayam na lajjaa(a man overcome with lust has no fear nor shame) or lobhaaturaaNaam na bhayam ana lajjaa--(a man overcome with greed has no fear nor shame)
A momentary greed made Kaikeyi a villain in history. Duryodhana's otherwise great personality dimmed out because of his uncontrollable greed. Ravana's unlawful desires made him a villain and all his other potentials go unaccounted.
There is a kavya named Virupakshavasantotsavachmapu by Ahobala which describes the tale of a miserly brahmin doing every strange thing just to earn money during the great fair of Hampi. The tale is packed with humour and sattire Similarly Nilakantha dikshitar in his kalividambana gives humorous accounts of the ways of greedy people.--(sorry, too detailed to be cited here)
a note on Daana (charity)
A subhashitam from Raja Bhartrhari's nitishatakam(arthaarthapaddhatih) speaks high about daana (charity). MaNISShaaNOlleeDah---
A gem in its raw form lacks luster and shines only when polished against a shaana stone. Without undergoing the hard process the true charms of the gem cannot manifest. A warrior's valour is worth it only if he implements them in war even though it meant isking himself against wounds or death. An elephant that attains puberty profusely discharges the mada-rasa (the fluid secreted on the temple regions of a youthful elephant)but this also only boost the image of its valour. The sands of a river that has partially dried out during autumn appears very attractive— even the loss of water in the river adds to the beauty of the sands. The half moon although waning in size, also appears beautiful. The beauty of a young women attains fulfillment when she entertains her lord, even though it meant exhaustion. (Kalidasa similarly observes- priyeshu sowbhagyaphalaa hi chaarutaa- beauty is worth it only when appreciated by the beloved / connoisseur[kumarasambhavam]). Similarly a person who has given away his wealth in charity, although rendered poorer materially by some rupees, attains divine glory through the virtuous deed.
A person should never bother about spending money for a righteous charity. By giving charity, a man proves to himself that he is the master of money and is blossoming forth as a true human bieng. By unwillingly to give charity or by doing it half mindedly,man proves to himself that he is a slave of money. Such people even tend to defend themselves by speaking of charity as merely a show of. People who intend to make a show and lavish money on glamour are different and people who genuinely give with an intention to overcome their greed and selfishness, are different. To call every donor a person of show is a sin.
Infact charity is an attitude that shows the richness of heart. We see even rich and affluent men behave like beggars with nothing at hand when charity is demanded of them. They never feel shame to recieve anything, but fear and shun to give. On the other hand, even a poor man may display richness of heart by giving whatever little he can, but whole heartedly. He is a real rich man. The one with money but no heart to share is indeed a beggar. Such a man, however religious or gentlemanly in any other sense, is still a beggar and fallen man, because, he will degenerate morally and spiritually because of his own greed.
Daana is very much a part of any vratam (vow) or religious act. It is the ego, greed and selfishness that come in the way of giving charity. The more we are caught in the fists of these vicious feelings the more we hesitate or delay in giving. This explains why most of us do think of doing a charity or service and even mentally plan towrads it. But soon we hesitate to part with money or keep postponing it, and some day later even forget it completely and finally it may even not interest us any more. That is why daana is made a mandatory aspect of all religious acts in the Hindu dharma. Without giving some tambulam or dakshina or mangala dravyas or prasadam of some or the other kind, no puja is complete or fruitful. One who thinks of himself as clever by avoiding charity, and still please God and feel noble, knows not that he is abusing himself and becoming a slave of his own lower tendencies.
Charity is a noble act that elevates the soul. It is as much a saadhana as are japa, dhyana and others. Dharmasindhu defines charity thus- svasvatva-nivRuttipurvakam-parasvatva-apaadadam daanam i.e "Charity is a method of contributing to other's gain and also overcoming passion for ones own wealth". Taittiriyopanishad directs how a charity should be given with humility, conviction, devotion, etc shraddhayaa deyam, asraddhayaa adeyam, etc----
But of course charity is not merely giving away money to anyone and everyone. Daana should always be done only to satpaatra(deserving) Tradition even asserts that charity given to the undeserving people fetches sin. Money giving to drunkards, criminals, lavish pleasures, concubines, etc is not charity.
The giver should never feel proud of his act. He should rather consider the receiver as a representative of God who has accepted his humble services. Swami Vivekananada says -'It is not the receiver but the giver that is blessed and profited'. Sage Vasista in Ramayanam directs that one should not give with contempt, arrogance or ill feelings. For such a charity is useless or will cause doom to the giver.(Ramayanam , Balakanda, the context = putrakamestiyaga by Dasharatha)
Charity given should not be a mere formality or for show. It should be befitting and of good quality. People should never give away used and unfit articles as in charity, except when it may be of real use to the reciever. such a charity is not charity but a sin.
Katopanishad narrates the episode where young Nachiketa was pained when his father Väjishravas gave away weak and barren cows in charity. He realized that his father could never attain the true fruits by such deception but would rather descend to a joyless hell.(hell named anandaa) Anxious over the sin his father may thus incur, Nachiketa requested to be offered instead of the weak cows(Katha-upanishad)
Charity is hailed as one of the noblest yajnas. That is why it is performed with the utterance of Om. (Bhagavadgeeta, 17th chapter).
Charity has been practiced in the arsha samskriti in a big way. There are hundreds of examples and wonderful reflections over this scattered across Indian literature. The spirit behind and ultimate purpose of charity is overcoming passion for worldly belongings and attaining spiritual elevation. It also makes the world a better place to live.
I would like to quote an interesting fact I read about the twin seas galilea and Dead sea, on the west coast of Israel. Both the seas are set beside each other and happen to be in very similar geographical terrains and climatic cinditions. They are also fed by a common river called Jordon. But the natures of the two seas are completely different. While Galilea sea has less salts and more fresh and cradles innumerable aquatic animals and other living beings, Dead sea, got its name because it has absolutely no living beings in it. Research about the reason for this striking difference has been infered thus- Galilea sea has 2 or more outlets and the waters are constantly circulating in and out. That is why it is fresh and full of life. On the other hand, dead sea has very dense salt contents (about 35 %)beacuse it lies at a very low level has no outlet at all. All the waters and minerals that flow into it have remained there slowly saturating the waters from centuries. Because of large amounts of such accumulation and absolutely no give away from centuries, the sea has literally become 'dead'. It can never host any life and is never fresh.Galilea sea is fresh because it always circulate what it gets, and the dead sea is 'dead' because it only recieves but never gives!Does not this feature of nature give us a beautiful message? If you accumulate without giving, you are dead. If you want to live life, then give, share and care.
Are we all not in some or the other way profitting form annadaana, vidyaadaana, dravyadaana, dhanadaana or some or the other form of daanam given liberaly by our elders of ancestors?
Let us leave back a similar legacy to posterity by keeping the spirit if daana alive!
A gem in its raw form lacks luster and shines only when polished against a shaana stone. Without undergoing the hard process the true charms of the gem cannot manifest. A warrior's valour is worth it only if he implements them in war even though it meant isking himself against wounds or death. An elephant that attains puberty profusely discharges the mada-rasa (the fluid secreted on the temple regions of a youthful elephant)but this also only boost the image of its valour. The sands of a river that has partially dried out during autumn appears very attractive— even the loss of water in the river adds to the beauty of the sands. The half moon although waning in size, also appears beautiful. The beauty of a young women attains fulfillment when she entertains her lord, even though it meant exhaustion. (Kalidasa similarly observes- priyeshu sowbhagyaphalaa hi chaarutaa- beauty is worth it only when appreciated by the beloved / connoisseur[kumarasambhavam]). Similarly a person who has given away his wealth in charity, although rendered poorer materially by some rupees, attains divine glory through the virtuous deed.
A person should never bother about spending money for a righteous charity. By giving charity, a man proves to himself that he is the master of money and is blossoming forth as a true human bieng. By unwillingly to give charity or by doing it half mindedly,man proves to himself that he is a slave of money. Such people even tend to defend themselves by speaking of charity as merely a show of. People who intend to make a show and lavish money on glamour are different and people who genuinely give with an intention to overcome their greed and selfishness, are different. To call every donor a person of show is a sin.
Infact charity is an attitude that shows the richness of heart. We see even rich and affluent men behave like beggars with nothing at hand when charity is demanded of them. They never feel shame to recieve anything, but fear and shun to give. On the other hand, even a poor man may display richness of heart by giving whatever little he can, but whole heartedly. He is a real rich man. The one with money but no heart to share is indeed a beggar. Such a man, however religious or gentlemanly in any other sense, is still a beggar and fallen man, because, he will degenerate morally and spiritually because of his own greed.
Daana is very much a part of any vratam (vow) or religious act. It is the ego, greed and selfishness that come in the way of giving charity. The more we are caught in the fists of these vicious feelings the more we hesitate or delay in giving. This explains why most of us do think of doing a charity or service and even mentally plan towrads it. But soon we hesitate to part with money or keep postponing it, and some day later even forget it completely and finally it may even not interest us any more. That is why daana is made a mandatory aspect of all religious acts in the Hindu dharma. Without giving some tambulam or dakshina or mangala dravyas or prasadam of some or the other kind, no puja is complete or fruitful. One who thinks of himself as clever by avoiding charity, and still please God and feel noble, knows not that he is abusing himself and becoming a slave of his own lower tendencies.
Charity is a noble act that elevates the soul. It is as much a saadhana as are japa, dhyana and others. Dharmasindhu defines charity thus- svasvatva-nivRuttipurvakam-parasvatva-apaadadam daanam i.e "Charity is a method of contributing to other's gain and also overcoming passion for ones own wealth". Taittiriyopanishad directs how a charity should be given with humility, conviction, devotion, etc shraddhayaa deyam, asraddhayaa adeyam, etc----
But of course charity is not merely giving away money to anyone and everyone. Daana should always be done only to satpaatra(deserving) Tradition even asserts that charity given to the undeserving people fetches sin. Money giving to drunkards, criminals, lavish pleasures, concubines, etc is not charity.
The giver should never feel proud of his act. He should rather consider the receiver as a representative of God who has accepted his humble services. Swami Vivekananada says -'It is not the receiver but the giver that is blessed and profited'. Sage Vasista in Ramayanam directs that one should not give with contempt, arrogance or ill feelings. For such a charity is useless or will cause doom to the giver.(Ramayanam , Balakanda, the context = putrakamestiyaga by Dasharatha)
Charity given should not be a mere formality or for show. It should be befitting and of good quality. People should never give away used and unfit articles as in charity, except when it may be of real use to the reciever. such a charity is not charity but a sin.
Katopanishad narrates the episode where young Nachiketa was pained when his father Väjishravas gave away weak and barren cows in charity. He realized that his father could never attain the true fruits by such deception but would rather descend to a joyless hell.(hell named anandaa) Anxious over the sin his father may thus incur, Nachiketa requested to be offered instead of the weak cows(Katha-upanishad)
Charity is hailed as one of the noblest yajnas. That is why it is performed with the utterance of Om. (Bhagavadgeeta, 17th chapter).
Charity has been practiced in the arsha samskriti in a big way. There are hundreds of examples and wonderful reflections over this scattered across Indian literature. The spirit behind and ultimate purpose of charity is overcoming passion for worldly belongings and attaining spiritual elevation. It also makes the world a better place to live.
I would like to quote an interesting fact I read about the twin seas galilea and Dead sea, on the west coast of Israel. Both the seas are set beside each other and happen to be in very similar geographical terrains and climatic cinditions. They are also fed by a common river called Jordon. But the natures of the two seas are completely different. While Galilea sea has less salts and more fresh and cradles innumerable aquatic animals and other living beings, Dead sea, got its name because it has absolutely no living beings in it. Research about the reason for this striking difference has been infered thus- Galilea sea has 2 or more outlets and the waters are constantly circulating in and out. That is why it is fresh and full of life. On the other hand, dead sea has very dense salt contents (about 35 %)beacuse it lies at a very low level has no outlet at all. All the waters and minerals that flow into it have remained there slowly saturating the waters from centuries. Because of large amounts of such accumulation and absolutely no give away from centuries, the sea has literally become 'dead'. It can never host any life and is never fresh.Galilea sea is fresh because it always circulate what it gets, and the dead sea is 'dead' because it only recieves but never gives!Does not this feature of nature give us a beautiful message? If you accumulate without giving, you are dead. If you want to live life, then give, share and care.
Are we all not in some or the other way profitting form annadaana, vidyaadaana, dravyadaana, dhanadaana or some or the other form of daanam given liberaly by our elders of ancestors?
Let us leave back a similar legacy to posterity by keeping the spirit if daana alive!
Tapasvinis in Valmiki Ramayanam
Austere women in Ramayanam
The women in Valmiki’s Ramayanam play a major role in the story line and are active and participant in all walks of life. Sita, Kausalya, Anasuya, Arundhati, etc are examples wherein women equal their spouses in nobility, dignity and purity. Vedavati, Mandodari, Tara, Anjana, Sabari, Swayamprabha and Satyavati are examples of women who shone independently. There are also examples of treacherous women like Manthara, kaikeyi, Surpanakha, etc whose selfish motives caused great damage at large. From all the descriptions we may infer that women were active participants in the political, cultural, religious and social activities during the Ramayanam period.
Ramayanam also contains many episodes describing women performing vows and austerities. A few notable examples may be seen here-
Satyavathi, the sister of sage Vishvamitra, is said to have been a women of great nobility and spiritual prowess. She is addressed as suvrata, a lady of noble vows. Intending to serve humanity, she generously flowed down as river Koushiki.
The hunter-woman Shabari attained great spiritual prowess through penance. Rama himself visits her on Matangaparvata while wandering in search of Seeta. Ripe old as she were, she is described as glowing with the lustre of penance. She attained the highest spiritual ranks through her selfless penance.
Anasooya, the consort of sage Athri, was a woman of extraordinary purity and spiritual prowess. Once when there was no rain for ten years and the world was burning in the heat of famine, this great women performed terrible vows and penance and created fruits and eatables as well as invoked the waters of Mandakini. She also performed tough penance for ten thousand years to ward off all the hindrances to the austerities of sages. Anasuya also spent many nights, as if they were one night, in penance to help the gods. She is said to have completely mastered anger. She advises Seeta about the greatness of the vows of Pativratyam.
Ahalya, the wife of Sage Gautama, lived long years in solitude under pious vows. She consumed only air and observed mounavrata for years. It was an expiation she undertook in order to atone for offending her husband. Rama counselled her and reunited her with her husband.
Arundhati, the consort of Sage Vasista, is acclaimed as a lady of great wisdom and penance. There are legendary references to her as independently lead a learning centre.
Pativratyam is itself hailed as a tapasya. Tara and Mandodari, the consorts of Vali & Ravana respectively are acclaimed as great pativratas. They were noble and learned and managed dire circumstances in their lives with great dignity and forbearance.
Seeta is herself an ideal of purity and Pativratyam. While in the captivity of the cruel Ravana, she was constantly in the vows of fasting and chanting her Lord’s name. She even declines Hanuman’s offer to carry her back to Rama since it would not befit a pativrata to voluntarily accompany a parapurusha (another man). Indeed the destruction incurred by Lanka was due to the injustice meted out to this great woman.
Anjana, the mother of Hanuman, is said to have performed penance in order to obtain such a meritorious son. She was actually a nymph cursed to be born on earth. She was engrossed in penance to expiate for her sin and regain her divine status.
The monkey battalion during its frantic search for Seetha, met a women recluse named Swayamprabha. When the monkeys accidentally enter her magical grove, she gave them good hospitality. Her wondrous secret habitat and her magical powers amazed the monkeys. As per her directives, the monkeys closed their eyes and in moments they were escorted back to normal land through her occult powers! She extended help in finding Seeta.
A pious maiden called Vedavathi performed rigorous austerities intending to win the love of Lord Vishnu. She was said to be so extraordinarily austere that when Ravana made lustful advances towards her, disgusted, she burnt herself to ashes with her Yogagni (spiritiual fire)! Such was her unswerving faith.
The epic also gives a brief account of the glorious penance of Goddess Parvati to win the hand of Lord Shiva. Later both Lord Shiva and Parvathi performed great penance to obtain the invincible Kartikeya for their son.
There is another instance in which the noble daughters of Sage Kushanatha exhibit unusual virtues of forgiveness. When Vaayu, overcome with lust tried to molest them, they warned him saying that they do not wish to curse him since they did not wish to ‘waste their hard-earned merits’. This suggests that they had performed many vows. But an angry Vayu cursed them to become dwarfs. When they returned heartbroken for being cursed for no fault of theirs, their father consoled them and even praised them for their extraordinary forbearance saying that Kshama (forgiveness) is the greatest penance ever.
Kausalya is described as a pious person. She was engrossed in vows and austerities and even resided beside the sacrificial horse for three nights as a part of the ritual on the eve of the putraamesti yaga. On the eve of Rama’s proposed coronation she performed mounavrata and worship of lord Visnu in order to invoke the blessings of the lord.
From instances from the puranas, epics and other literature, we infer that women have always had a significant role in the vedic culture. Both for material or spiritual achievements women dared to undertake difficult austerities. Tapas is the royal road for any achievement. It unfolds the inner potentials of the performer and elevates him spiritually and materially. This tradition of tapasya has been the spirit of the vedic culture and needs to be protected for posterity.
The women in Valmiki’s Ramayanam play a major role in the story line and are active and participant in all walks of life. Sita, Kausalya, Anasuya, Arundhati, etc are examples wherein women equal their spouses in nobility, dignity and purity. Vedavati, Mandodari, Tara, Anjana, Sabari, Swayamprabha and Satyavati are examples of women who shone independently. There are also examples of treacherous women like Manthara, kaikeyi, Surpanakha, etc whose selfish motives caused great damage at large. From all the descriptions we may infer that women were active participants in the political, cultural, religious and social activities during the Ramayanam period.
Ramayanam also contains many episodes describing women performing vows and austerities. A few notable examples may be seen here-
Satyavathi, the sister of sage Vishvamitra, is said to have been a women of great nobility and spiritual prowess. She is addressed as suvrata, a lady of noble vows. Intending to serve humanity, she generously flowed down as river Koushiki.
The hunter-woman Shabari attained great spiritual prowess through penance. Rama himself visits her on Matangaparvata while wandering in search of Seeta. Ripe old as she were, she is described as glowing with the lustre of penance. She attained the highest spiritual ranks through her selfless penance.
Anasooya, the consort of sage Athri, was a woman of extraordinary purity and spiritual prowess. Once when there was no rain for ten years and the world was burning in the heat of famine, this great women performed terrible vows and penance and created fruits and eatables as well as invoked the waters of Mandakini. She also performed tough penance for ten thousand years to ward off all the hindrances to the austerities of sages. Anasuya also spent many nights, as if they were one night, in penance to help the gods. She is said to have completely mastered anger. She advises Seeta about the greatness of the vows of Pativratyam.
Ahalya, the wife of Sage Gautama, lived long years in solitude under pious vows. She consumed only air and observed mounavrata for years. It was an expiation she undertook in order to atone for offending her husband. Rama counselled her and reunited her with her husband.
Arundhati, the consort of Sage Vasista, is acclaimed as a lady of great wisdom and penance. There are legendary references to her as independently lead a learning centre.
Pativratyam is itself hailed as a tapasya. Tara and Mandodari, the consorts of Vali & Ravana respectively are acclaimed as great pativratas. They were noble and learned and managed dire circumstances in their lives with great dignity and forbearance.
Seeta is herself an ideal of purity and Pativratyam. While in the captivity of the cruel Ravana, she was constantly in the vows of fasting and chanting her Lord’s name. She even declines Hanuman’s offer to carry her back to Rama since it would not befit a pativrata to voluntarily accompany a parapurusha (another man). Indeed the destruction incurred by Lanka was due to the injustice meted out to this great woman.
Anjana, the mother of Hanuman, is said to have performed penance in order to obtain such a meritorious son. She was actually a nymph cursed to be born on earth. She was engrossed in penance to expiate for her sin and regain her divine status.
The monkey battalion during its frantic search for Seetha, met a women recluse named Swayamprabha. When the monkeys accidentally enter her magical grove, she gave them good hospitality. Her wondrous secret habitat and her magical powers amazed the monkeys. As per her directives, the monkeys closed their eyes and in moments they were escorted back to normal land through her occult powers! She extended help in finding Seeta.
A pious maiden called Vedavathi performed rigorous austerities intending to win the love of Lord Vishnu. She was said to be so extraordinarily austere that when Ravana made lustful advances towards her, disgusted, she burnt herself to ashes with her Yogagni (spiritiual fire)! Such was her unswerving faith.
The epic also gives a brief account of the glorious penance of Goddess Parvati to win the hand of Lord Shiva. Later both Lord Shiva and Parvathi performed great penance to obtain the invincible Kartikeya for their son.
There is another instance in which the noble daughters of Sage Kushanatha exhibit unusual virtues of forgiveness. When Vaayu, overcome with lust tried to molest them, they warned him saying that they do not wish to curse him since they did not wish to ‘waste their hard-earned merits’. This suggests that they had performed many vows. But an angry Vayu cursed them to become dwarfs. When they returned heartbroken for being cursed for no fault of theirs, their father consoled them and even praised them for their extraordinary forbearance saying that Kshama (forgiveness) is the greatest penance ever.
Kausalya is described as a pious person. She was engrossed in vows and austerities and even resided beside the sacrificial horse for three nights as a part of the ritual on the eve of the putraamesti yaga. On the eve of Rama’s proposed coronation she performed mounavrata and worship of lord Visnu in order to invoke the blessings of the lord.
From instances from the puranas, epics and other literature, we infer that women have always had a significant role in the vedic culture. Both for material or spiritual achievements women dared to undertake difficult austerities. Tapas is the royal road for any achievement. It unfolds the inner potentials of the performer and elevates him spiritually and materially. This tradition of tapasya has been the spirit of the vedic culture and needs to be protected for posterity.
ಶುಕ್ರವಾರ, ನವೆಂಬರ್ 25, 2011
ಕರುಣಾಳು ಬಾ ಬೆಳಕೆ ಪುಸ್ತಕದ ಮೆಚ್ಚುಗೆ
ಕರುಣಾಳು ಬಾ ಬೆಳಕೆ ಪುಸ್ತಕದ ಮೆಚ್ಚುಗೆ
(ಕರುಣಾಳು ಬಾ ಬೆಳಕೆ ಪುಸ್ತಕದ ಲೋಕಾರ್ಪಣೆ ಕಾರ್ಯಕ್ರಮ, ೧೨-೦೯-೨೦೧೦, ಬೆಂಗಳೂರು)
ನಿಯತ ಪ್ರಜಾವಾಣಿ ವಾರ್ತಾಸುಪತ್ರಿಕೆಯ
ಕರುಣಾಳು ಬಾ ಬೆಳಕೆ ಅಂಕಣ ಸಿರಿ |
ಗುರುರಾಜರೊಲವಿನಿಂ ಬಾಳವಿದ್ಯಾರ್ಥಿಗೆಂ-
ದನುದಿನವು ಒಪ್ಪಿಸುವ ಪಾಠನ ಪರಿ ||
ಎಲ್ಲ ದೇಶಗಳಿಂದ ಎಲ್ಲ ಕಾಲಗಳಿಂದ
ಸುವಿಚಾರ ರತ್ನಗಳನಾಯ್ದು ತಂದು |
ಸಡಗರಿಲ್ಲದ ಭಾಷೆ ಸೋದಾಹರಣ ಶೈಲಿ-
ಯಿಂದ ಮನಮುಟ್ಟಿಸುವ ಆತ್ಮ ಬಂಧು ||
ಬಾಂಧವ್ಯ ಸೌಜನ್ಯ ನೀತಿ ಪ್ರೀತಿಯ ಶಕ್ತಿ
ಅಧ್ಯಾತ್ಮ ವಿಷಯಗಳನಮಿತ ಚೆಲುವಿಂ |
ದೃಷ್ಟಾಂತ ಸಂವಾದ ಮೂಲಕದಿ ತಂದಿರುವ
ಅಂಕಣಾವಳಿ ಇದುವೆ ನೋಡಿ ಗೆಲುವಿಂ ||
(ಕರುಣಾಳು ಬಾ ಬೆಳಕೆ ಪುಸ್ತಕದ ಲೋಕಾರ್ಪಣೆ ಕಾರ್ಯಕ್ರಮ, ೧೨-೦೯-೨೦೧೦, ಬೆಂಗಳೂರು)
ನಿಯತ ಪ್ರಜಾವಾಣಿ ವಾರ್ತಾಸುಪತ್ರಿಕೆಯ
ಕರುಣಾಳು ಬಾ ಬೆಳಕೆ ಅಂಕಣ ಸಿರಿ |
ಗುರುರಾಜರೊಲವಿನಿಂ ಬಾಳವಿದ್ಯಾರ್ಥಿಗೆಂ-
ದನುದಿನವು ಒಪ್ಪಿಸುವ ಪಾಠನ ಪರಿ ||
ಎಲ್ಲ ದೇಶಗಳಿಂದ ಎಲ್ಲ ಕಾಲಗಳಿಂದ
ಸುವಿಚಾರ ರತ್ನಗಳನಾಯ್ದು ತಂದು |
ಸಡಗರಿಲ್ಲದ ಭಾಷೆ ಸೋದಾಹರಣ ಶೈಲಿ-
ಯಿಂದ ಮನಮುಟ್ಟಿಸುವ ಆತ್ಮ ಬಂಧು ||
ಬಾಂಧವ್ಯ ಸೌಜನ್ಯ ನೀತಿ ಪ್ರೀತಿಯ ಶಕ್ತಿ
ಅಧ್ಯಾತ್ಮ ವಿಷಯಗಳನಮಿತ ಚೆಲುವಿಂ |
ದೃಷ್ಟಾಂತ ಸಂವಾದ ಮೂಲಕದಿ ತಂದಿರುವ
ಅಂಕಣಾವಳಿ ಇದುವೆ ನೋಡಿ ಗೆಲುವಿಂ ||
A rich young spoilt IT youth said----
I T ಯುವಕನ ಧೋರಣೆ (೨೦೦೬)
ನಾನು ಹಗಲು ಇರುಳು ಓದಿ BE ಪಾಸು ಆದೆನು |
ಯಾರು ನನಗೆ ಸಾಟಿ ಈಗ ಸೊಕ್ಕಿನಲ್ಲಿ ಮೆರೆವೆನು ||
ಅಮ್ಮನಿಗೊ housekeepingಬಿಟ್ಟು ಏನು ಗೊತ್ತಿದೆ? |
ಅಪ್ಪನ work experienceಉ outdated ಆಗಿದೆ ||
ಕಾಲವು ಮುಂಬರಿದು ಹೋಯ್ತು ಹಿರಿಯರು ಹಿಂದುಳಿದರು |
ನನ್ನ ಮಾರ್ಗ ವೇಗದಲ್ಲಿ ನಡೆಯಲಾಗದಾದರು ||
IT ಯವರ ಕಷ್ಟಸುಖದ ಪರಿಯೆ ಬೇರೆಯಾಗಿದೆ |
ಹೇಳಿ ಹಂಚಿಕೊಳಲು IT ಯುವತಿಯೆ ಬೇಕಾಗಿದೆ ||
ಕುಲವು ಸಂಪ್ರದಾಯ ದೇಶ ಭಾಷೆ ಎಂದು ನನ್ನನು |
ಕಟ್ಟಿಹಾಕಲಾಗದು ಬಿಡಿ ಧನವೆ ನನ್ನ ದೇವನು ||
ಬಿಳಿಯರೀವ dollarಗಾಗಿ ಹಗಲು ರಾತ್ರಿ ದುಡಿವೆನು |
ದುಡಿದುದನ್ನು clubಉ bar-resortಉಗಳಲಿ ಸುರಿವೆನು ||
ಮುಂದೆ ಓದಿ ಕಲಿತು ನಾನು ಪಡೆಯಲೇನು ಉಳಿದಿದೆ |
IT degreeಯೊಂದೆ ಸಾಕು ಜ್ಞಾನಪೀಠವೆನಿಸಿದೆ ||
ನನ್ನ styleಉ tasteಉ ಗಳಿಗೆ ತಂದೆತಾಯರೊಗ್ಗರು |
ಸಾಕು ಇನ್ನು oldagehome ಇನಲ್ಲಿ ಇರಲಿ ಮುದಿಯರು ||
siteಉ flatಉ shareಉ carಉ ಸುಲಭ ಕೊಳಲು ಎಲ್ಲವು |
ಹಣದ ಬಲವು ನನಗೆ ಇಹುದು ನನಗೆ ಸಾಟಿ ಇಲ್ಲವು ||
ನಾನು ಹಗಲು ಇರುಳು ಓದಿ BE ಪಾಸು ಆದೆನು |
ಯಾರು ನನಗೆ ಸಾಟಿ ಈಗ ಸೊಕ್ಕಿನಲ್ಲಿ ಮೆರೆವೆನು ||
ಅಮ್ಮನಿಗೊ housekeepingಬಿಟ್ಟು ಏನು ಗೊತ್ತಿದೆ? |
ಅಪ್ಪನ work experienceಉ outdated ಆಗಿದೆ ||
ಕಾಲವು ಮುಂಬರಿದು ಹೋಯ್ತು ಹಿರಿಯರು ಹಿಂದುಳಿದರು |
ನನ್ನ ಮಾರ್ಗ ವೇಗದಲ್ಲಿ ನಡೆಯಲಾಗದಾದರು ||
IT ಯವರ ಕಷ್ಟಸುಖದ ಪರಿಯೆ ಬೇರೆಯಾಗಿದೆ |
ಹೇಳಿ ಹಂಚಿಕೊಳಲು IT ಯುವತಿಯೆ ಬೇಕಾಗಿದೆ ||
ಕುಲವು ಸಂಪ್ರದಾಯ ದೇಶ ಭಾಷೆ ಎಂದು ನನ್ನನು |
ಕಟ್ಟಿಹಾಕಲಾಗದು ಬಿಡಿ ಧನವೆ ನನ್ನ ದೇವನು ||
ಬಿಳಿಯರೀವ dollarಗಾಗಿ ಹಗಲು ರಾತ್ರಿ ದುಡಿವೆನು |
ದುಡಿದುದನ್ನು clubಉ bar-resortಉಗಳಲಿ ಸುರಿವೆನು ||
ಮುಂದೆ ಓದಿ ಕಲಿತು ನಾನು ಪಡೆಯಲೇನು ಉಳಿದಿದೆ |
IT degreeಯೊಂದೆ ಸಾಕು ಜ್ಞಾನಪೀಠವೆನಿಸಿದೆ ||
ನನ್ನ styleಉ tasteಉ ಗಳಿಗೆ ತಂದೆತಾಯರೊಗ್ಗರು |
ಸಾಕು ಇನ್ನು oldagehome ಇನಲ್ಲಿ ಇರಲಿ ಮುದಿಯರು ||
siteಉ flatಉ shareಉ carಉ ಸುಲಭ ಕೊಳಲು ಎಲ್ಲವು |
ಹಣದ ಬಲವು ನನಗೆ ಇಹುದು ನನಗೆ ಸಾಟಿ ಇಲ್ಲವು ||
ಕೃಷ್ಣ ಕಾಮಿನಿ ಮೀರಾ
ಕೃಷ್ಣ ಕಾಮಿನಿ ಮೀರಾ (೨೦೦೮) (ಭಾಮಿನಿ ಷಟ್ಪದಿ)
ರಾಜಪುತ್ರರ ಕುಲದ ನೀರೆಯು
ಕೃಷ್ಣಕಾಮಿನಿ ರಾಣಿ ಮೀರೆಯು
ಅನ್ನ ನಿದ್ರೆಯ ತೊರೆದದೇಕೋ ಬನ್ನವಡುತಿಹಳು |
ಅರಸುತನ ಸುಖ ಭೋಗ ಭಾಗ್ಯಗ-
ಳನ್ನು ಲೆಕ್ಕಿಸದವಳು ತವಕದಿ
ತನ್ನ ಗಿರಿಧರನನ್ನೆ ಕರೆಯುತ ದಿನವ ನೂಕುವಳು || ೧ ||
ರನ್ನದರಮನೆಯಂಗಳದಿ ಬೆಳ-
ದಿಂಗಳಂದದಿ ಸುಳಿಯುವಳು ಶರ-
ದಿಂದುಮುಖಿಯುನ್ಮತ್ತಳಂದದಿ ಮೈಯ ಮರೆಯುವಳು |
ಉಚ್ಚ ಯೌವನದಲ್ಲಿ ಏಕೀ
ಹುಚ್ಚು ಹಿಡಿಯಿತು ಚೆಂದದರಸಿಗೆ
ಹಚ್ಚಿ ಮನವನು ಕಾಣದಿನಿಯಗೆ ಬರಿದೆ ಶೋಕಿಪಳು || ೨ ||
ವಿಷವು ಸುಧೆಯೀ ಶಾಂತಚಿತ್ತೆಗೆ
ಮುಳ್ಳು ಮೃದುತರ ಸುಮದ ಹಾಸಿಗೆ
ಲೋಕನಿಂದೆಯು ಮೋಜನೀಯುವ ಹಾಸ್ಯರಸಕಾವ್ಯ |
ಕೋಟಿ ಕೋಟಲೆ ಸಹಿಸಿ ನಿಂದು
ಸತತ ಕೃಷ್ಣಾ ಕೃಷ್ಣ ಎಂದು
ಕೂಗಿಯಾಚರಿಸುವಳು ಭರದಲಿ ಪ್ರೇಮವನು ದಿವ್ಯ || ೩ ||
ಸುಗ್ಗಿಯಂದದಿ ಒಲವು ಮೂಡಲು
ಹಿಗ್ಗಿದೆದೆಯಿಂದುಕ್ಕಿ ಹರಿಯಲು
ಕುಗ್ಗಿ ಲಜ್ಜೆಯ ಸೆರಗು ಜಾರಲು ಪಾದಕುರುಳುತಲಿ |
ಹೃದಯ ಮೇಳದ ರಾಗತಾಳಕೆ
ಸರಸೆ ಕುಣಿವಳು ಸ್ವಾನುಭಾವಕೆ
ರಸಿಕ ಕೃಷ್ಣನ ರಾಸನಾಟ್ಯಕೆ ಮೀಸಲಾಗುತಲಿ || ೪ ||
ರಾಜಪುತ್ರರ ಕುಲದ ನೀರೆಯು
ಕೃಷ್ಣಕಾಮಿನಿ ರಾಣಿ ಮೀರೆಯು
ಅನ್ನ ನಿದ್ರೆಯ ತೊರೆದದೇಕೋ ಬನ್ನವಡುತಿಹಳು |
ಅರಸುತನ ಸುಖ ಭೋಗ ಭಾಗ್ಯಗ-
ಳನ್ನು ಲೆಕ್ಕಿಸದವಳು ತವಕದಿ
ತನ್ನ ಗಿರಿಧರನನ್ನೆ ಕರೆಯುತ ದಿನವ ನೂಕುವಳು || ೧ ||
ರನ್ನದರಮನೆಯಂಗಳದಿ ಬೆಳ-
ದಿಂಗಳಂದದಿ ಸುಳಿಯುವಳು ಶರ-
ದಿಂದುಮುಖಿಯುನ್ಮತ್ತಳಂದದಿ ಮೈಯ ಮರೆಯುವಳು |
ಉಚ್ಚ ಯೌವನದಲ್ಲಿ ಏಕೀ
ಹುಚ್ಚು ಹಿಡಿಯಿತು ಚೆಂದದರಸಿಗೆ
ಹಚ್ಚಿ ಮನವನು ಕಾಣದಿನಿಯಗೆ ಬರಿದೆ ಶೋಕಿಪಳು || ೨ ||
ವಿಷವು ಸುಧೆಯೀ ಶಾಂತಚಿತ್ತೆಗೆ
ಮುಳ್ಳು ಮೃದುತರ ಸುಮದ ಹಾಸಿಗೆ
ಲೋಕನಿಂದೆಯು ಮೋಜನೀಯುವ ಹಾಸ್ಯರಸಕಾವ್ಯ |
ಕೋಟಿ ಕೋಟಲೆ ಸಹಿಸಿ ನಿಂದು
ಸತತ ಕೃಷ್ಣಾ ಕೃಷ್ಣ ಎಂದು
ಕೂಗಿಯಾಚರಿಸುವಳು ಭರದಲಿ ಪ್ರೇಮವನು ದಿವ್ಯ || ೩ ||
ಸುಗ್ಗಿಯಂದದಿ ಒಲವು ಮೂಡಲು
ಹಿಗ್ಗಿದೆದೆಯಿಂದುಕ್ಕಿ ಹರಿಯಲು
ಕುಗ್ಗಿ ಲಜ್ಜೆಯ ಸೆರಗು ಜಾರಲು ಪಾದಕುರುಳುತಲಿ |
ಹೃದಯ ಮೇಳದ ರಾಗತಾಳಕೆ
ಸರಸೆ ಕುಣಿವಳು ಸ್ವಾನುಭಾವಕೆ
ರಸಿಕ ಕೃಷ್ಣನ ರಾಸನಾಟ್ಯಕೆ ಮೀಸಲಾಗುತಲಿ || ೪ ||
ಕೃಷ್ಣಕರ್ಣಾಮೃತದ ಒಂದು ಶ್ಲೋಕದ ಭಾವಾನುವಾದ
ಕೃಷ್ಣಕರ್ಣಾಮೃತದ ಒಂದು ಶ್ಲೋಕದ ಭಾವಾನುವಾದ (ಕೃಷ್ಣಾಷ್ಟಮಿ ೨೦೦೬)
Theme- Mother Yashodha persuading little Krishna to drink milk,
explaining that only then his hair can grow longer than Balarama's hair !
Innocent Krishna believes it and drinks milk and instantly begins to measure his hair!
ಮುದ್ದು ಸುರಿಪ ಚೆನ್ನುಡಿಯ ಕೃಷ್ಣನಾ ಲೀಲೆ ನೋಡ ಬನ್ನಿ |
ಕೃಷ್ಣ ಕೃಷ್ಣ ಶ್ರೀ ಕೃಷ್ಣ ಎನ್ನುತಲಿ ಹರಿಯ ಪಾಡ ಬನ್ನಿ || ಪ ||
ಹಾಲು ಕುಡಿಯೆ ಹಟ ಮಾಡುತಿದ್ದನೈ ನಂದಗೋಪ ಕಂದ |
ಮಾತೆ ಸುತನ ಮನವೊಲಿಸಲೆತ್ನಿಸೆ ಪ್ರೇಮ ನುಡಿಗಳಿಂದ || ೧ ||
“ನೋಡು ಬಲರಾಮ ಹಾಲನುಂಡು ಮೈದುಂಬಿ ಹಿಗ್ಗಿ ನಿಂದ |
ಅವನ ಕೂದಲುದ್ದುದ್ದವಾಗುತಲಿ ಬೆಳೆದವೆಂಥ ಚಂದ ! || ೨ ||
ಹಾಲು ಕುಡಿಯದೆಲೆ ಮಮ್ಮು ತಿನ್ನದೆಲೆ ತೆಳ್ಲಗಾದೆ ಕಂದ |
ನಿನ್ನ ಕೂದಲಂಗುಷ್ಟ ಮಾತ್ರ ಬೆಳೆದಿಲ್ಲವೆಂದಿನಿಂದ || ೩ ||
ಅಣ್ಣ ಬಲನು ಕಾಲಿಂದಿ ತೀರದಲಿ ಆಡುತಿಹನು ಭರದಿ |
ಹಾಲು ಕುಡಿದು ಬಿಡು ಅಷ್ಟರಲ್ಲಿ ಬೆಳೆದಾವು ಕುರುಳು ದಿಟದಿ” || ೪ ||
ಅರಳು ಕಂಗಳಿಂ ತಾಯ ಮಾತುಗಳನಾಲಿಸಿದ ಮುಕುಂದ |
ಮಾತೆಯಿತ್ತ ಹಾಲ್ ಬಟ್ಟಲನು ಕರದಲ್ಲಿ ಧರಿಸಿ ನಿಂದ || ೫ ||
“ಹಾಲು ಕುಡಿಯಲೆನ ಕೇಶ ಬೆಳೆವುದೇಂ ಅಮ್ಮ ಪೇಳು ನಿಜವೆ? |
ಅಣ್ಣ ಬಲನ ಮುಂಗುರುಳ ನಾಚಿಸುವ ಚೆಲುವು ನನಗೆ ದಿಟವೆ?” || ೬ ||
“ರಂಗ ಮುದ್ದು ಗೋವಿಂದ ನಂದನಾನಂದ ಹೇ ಮುಕುಂದ |
ಕುಡಿದು ನೋಡು ಕೆನೆ ಹಾಲ ಮಹಿಮೆಯನು ತಿಳಿವೆ ನೀನೆ ಕಂದ” || ೭ ||
ತಾಯ ನುಡಿಗಳನು ನೆಮ್ಮಿ ಕೃಷ್ಣ ಬಲು ಬಾಲ ತವಕದಿಂದ |
ತುಟಿಯನೊತ್ತಿ ಬಿಗಿದುಸಿರುಗಟ್ಟಿ ಹಾಲ್ಗುಡಿದ ವೇಗದಿಂದ || ೮ ||
ಎರಡು ಗುಟುಕು ಹಾಲ್ಗುಡಿದು ಚೆಂದದಿಂ ತಡೆದು ಧ್ಯಾನದಿಂದ |
ಕೃಷ್ಣನಲ್ಲೆ ತಾಯ್ಮಾತುಗಳನೀಗ ಪರಿಕಿಸೋಣವೆಂದ || ೯ ||
ಕುರುಳನೆಳೆದು ತಾನಳೆದನಲ್ಲೆ ಚೆಂಗೈಯ ಬೆರಳಿನಿಂದ |
ಉದ್ದವನ್ನು ಪರಿಶೀಲಿಸಿದನು ತನ್ನೋರೆ ನೋಟದಿಂದ || ೧೦ ||
“ಅಹಹ ಎನ್ನ ಕುರುಳುದ್ದವಾಯಿತೈ ಬಲನ ಕೇಶಕಿಂತ” ! |
ಎನುತ ಕುಣಿಯಲಾ ಮುದ್ದು ಕೃಷ್ಣ ವ್ರಜದಲ್ಲದೋ ವಸಂತ || ೧೧ ||
Theme- Mother Yashodha persuading little Krishna to drink milk,
explaining that only then his hair can grow longer than Balarama's hair !
Innocent Krishna believes it and drinks milk and instantly begins to measure his hair!
ಮುದ್ದು ಸುರಿಪ ಚೆನ್ನುಡಿಯ ಕೃಷ್ಣನಾ ಲೀಲೆ ನೋಡ ಬನ್ನಿ |
ಕೃಷ್ಣ ಕೃಷ್ಣ ಶ್ರೀ ಕೃಷ್ಣ ಎನ್ನುತಲಿ ಹರಿಯ ಪಾಡ ಬನ್ನಿ || ಪ ||
ಹಾಲು ಕುಡಿಯೆ ಹಟ ಮಾಡುತಿದ್ದನೈ ನಂದಗೋಪ ಕಂದ |
ಮಾತೆ ಸುತನ ಮನವೊಲಿಸಲೆತ್ನಿಸೆ ಪ್ರೇಮ ನುಡಿಗಳಿಂದ || ೧ ||
“ನೋಡು ಬಲರಾಮ ಹಾಲನುಂಡು ಮೈದುಂಬಿ ಹಿಗ್ಗಿ ನಿಂದ |
ಅವನ ಕೂದಲುದ್ದುದ್ದವಾಗುತಲಿ ಬೆಳೆದವೆಂಥ ಚಂದ ! || ೨ ||
ಹಾಲು ಕುಡಿಯದೆಲೆ ಮಮ್ಮು ತಿನ್ನದೆಲೆ ತೆಳ್ಲಗಾದೆ ಕಂದ |
ನಿನ್ನ ಕೂದಲಂಗುಷ್ಟ ಮಾತ್ರ ಬೆಳೆದಿಲ್ಲವೆಂದಿನಿಂದ || ೩ ||
ಅಣ್ಣ ಬಲನು ಕಾಲಿಂದಿ ತೀರದಲಿ ಆಡುತಿಹನು ಭರದಿ |
ಹಾಲು ಕುಡಿದು ಬಿಡು ಅಷ್ಟರಲ್ಲಿ ಬೆಳೆದಾವು ಕುರುಳು ದಿಟದಿ” || ೪ ||
ಅರಳು ಕಂಗಳಿಂ ತಾಯ ಮಾತುಗಳನಾಲಿಸಿದ ಮುಕುಂದ |
ಮಾತೆಯಿತ್ತ ಹಾಲ್ ಬಟ್ಟಲನು ಕರದಲ್ಲಿ ಧರಿಸಿ ನಿಂದ || ೫ ||
“ಹಾಲು ಕುಡಿಯಲೆನ ಕೇಶ ಬೆಳೆವುದೇಂ ಅಮ್ಮ ಪೇಳು ನಿಜವೆ? |
ಅಣ್ಣ ಬಲನ ಮುಂಗುರುಳ ನಾಚಿಸುವ ಚೆಲುವು ನನಗೆ ದಿಟವೆ?” || ೬ ||
“ರಂಗ ಮುದ್ದು ಗೋವಿಂದ ನಂದನಾನಂದ ಹೇ ಮುಕುಂದ |
ಕುಡಿದು ನೋಡು ಕೆನೆ ಹಾಲ ಮಹಿಮೆಯನು ತಿಳಿವೆ ನೀನೆ ಕಂದ” || ೭ ||
ತಾಯ ನುಡಿಗಳನು ನೆಮ್ಮಿ ಕೃಷ್ಣ ಬಲು ಬಾಲ ತವಕದಿಂದ |
ತುಟಿಯನೊತ್ತಿ ಬಿಗಿದುಸಿರುಗಟ್ಟಿ ಹಾಲ್ಗುಡಿದ ವೇಗದಿಂದ || ೮ ||
ಎರಡು ಗುಟುಕು ಹಾಲ್ಗುಡಿದು ಚೆಂದದಿಂ ತಡೆದು ಧ್ಯಾನದಿಂದ |
ಕೃಷ್ಣನಲ್ಲೆ ತಾಯ್ಮಾತುಗಳನೀಗ ಪರಿಕಿಸೋಣವೆಂದ || ೯ ||
ಕುರುಳನೆಳೆದು ತಾನಳೆದನಲ್ಲೆ ಚೆಂಗೈಯ ಬೆರಳಿನಿಂದ |
ಉದ್ದವನ್ನು ಪರಿಶೀಲಿಸಿದನು ತನ್ನೋರೆ ನೋಟದಿಂದ || ೧೦ ||
“ಅಹಹ ಎನ್ನ ಕುರುಳುದ್ದವಾಯಿತೈ ಬಲನ ಕೇಶಕಿಂತ” ! |
ಎನುತ ಕುಣಿಯಲಾ ಮುದ್ದು ಕೃಷ್ಣ ವ್ರಜದಲ್ಲದೋ ವಸಂತ || ೧೧ ||
ಯುಗಾದಿಯಂದು ಪ್ರಾರ್ಥನೆ
ಯುಗಾದಿಯಂದು ಪ್ರಾರ್ಥನೆ
(೬-೪-೨೦೦೮, ಡಾ ರಾ ಗಣೇಶ್ ರವರ ಅಷ್ಟಾವಧಾನದಲ್ಲಿ ಪೃಚ್ಛಳಾಗಿ ಬರೆದ ಪದ್ಯ)
ಗಿರಿಯ ದರಿಯ ತಿರುವುಗಲಲಿ ಹರಿಯುತೊಂದೆ ಭಾವದಿ
ಕದಲಸೇರಿ ಬೆರೆಯುವಂತೆ ನದಿಯು ತಾನು ತವಕದಿ |
ಏಳು ಬೀಳುಗಳಲಿ ಹಾದು ಮುಕ್ತಿಯೆಡೆಗೆ ಹರುಷದಿ
ಬಾಳು ಸಾಗಲೆಂದು ಪ್ರಾರ್ಥಿಸಿರಿ ಯುಗಾದಿ ಪರ್ವದಿ ||
(೬-೪-೨೦೦೮, ಡಾ ರಾ ಗಣೇಶ್ ರವರ ಅಷ್ಟಾವಧಾನದಲ್ಲಿ ಪೃಚ್ಛಳಾಗಿ ಬರೆದ ಪದ್ಯ)
ಗಿರಿಯ ದರಿಯ ತಿರುವುಗಲಲಿ ಹರಿಯುತೊಂದೆ ಭಾವದಿ
ಕದಲಸೇರಿ ಬೆರೆಯುವಂತೆ ನದಿಯು ತಾನು ತವಕದಿ |
ಏಳು ಬೀಳುಗಳಲಿ ಹಾದು ಮುಕ್ತಿಯೆಡೆಗೆ ಹರುಷದಿ
ಬಾಳು ಸಾಗಲೆಂದು ಪ್ರಾರ್ಥಿಸಿರಿ ಯುಗಾದಿ ಪರ್ವದಿ ||
ಜೀವನವೇ giantwheelಇನಾಟ
(೬-೪-೨೦೦೮, ಡಾ ರಾ ಗಣೇಶ್ ರವರ ಅಷ್ಟಾವಧಾನದಲ್ಲಿ ಪೃಚ್ಛಳಾಗಿ ಬರೆದ ಪದ್ಯ)
ಜೀವನವೇ giantwheelಇನಾಟ
ಜೀವನವೇ giantwheelಇನಾಟವೆಂಬ ಸಡಗರ
ಮೇಲಕೇರುತಿರಲು ಹಿಗ್ಗು ಬೀಳುವಾಗ ಭೀಕರ |
ಹಾಡಿ ನಲಿಯುವವರು ಕೆಲರು ಕೂಗಿ ಅಳುವರಿತರರು
ಹೇಗೆ ಇರಲಿ ಕೊನೆಯ ತನಕ ಸುತ್ತಬೇಕು ಜೀವರು ||
ಜೀವನವೇ giantwheelಇನಾಟ
ಜೀವನವೇ giantwheelಇನಾಟವೆಂಬ ಸಡಗರ
ಮೇಲಕೇರುತಿರಲು ಹಿಗ್ಗು ಬೀಳುವಾಗ ಭೀಕರ |
ಹಾಡಿ ನಲಿಯುವವರು ಕೆಲರು ಕೂಗಿ ಅಳುವರಿತರರು
ಹೇಗೆ ಇರಲಿ ಕೊನೆಯ ತನಕ ಸುತ್ತಬೇಕು ಜೀವರು ||
ನಿದ್ರೆ
ನಿದ್ರೆ
(೬-೪-೨೦೦೮, ಡಾ ರಾ ಗಣೇಶ್ ರವರ ಅಷ್ಟಾವಧಾನದಲ್ಲಿ ಪೃಚ್ಛಳಾಗಿ ಬರೆದ ಪದ್ಯ)
ಅರಸ ಪಂಡಿತ ಶೂರ ಸುಜ್ಞಾಜ್ಞರೇ ಇರಲಿ
ವೃದ್ಧ ಯುವರೆಲ್ಲರೂ ಧರ್ಯ ತಪ್ಪಿ |
ಕಣ್ಮುಚ್ಚಿ ತಲೆಬಾಗಿ ಮೈ ಕುಗ್ಗಿ ಶರಣಹರು
ನಿದ್ರಾದಿದೇವಿಯಲಿ ಸೋಲನೊಪ್ಪಿ ||
(೬-೪-೨೦೦೮, ಡಾ ರಾ ಗಣೇಶ್ ರವರ ಅಷ್ಟಾವಧಾನದಲ್ಲಿ ಪೃಚ್ಛಳಾಗಿ ಬರೆದ ಪದ್ಯ)
ಅರಸ ಪಂಡಿತ ಶೂರ ಸುಜ್ಞಾಜ್ಞರೇ ಇರಲಿ
ವೃದ್ಧ ಯುವರೆಲ್ಲರೂ ಧರ್ಯ ತಪ್ಪಿ |
ಕಣ್ಮುಚ್ಚಿ ತಲೆಬಾಗಿ ಮೈ ಕುಗ್ಗಿ ಶರಣಹರು
ನಿದ್ರಾದಿದೇವಿಯಲಿ ಸೋಲನೊಪ್ಪಿ ||
ಮಂಕುತಿಮ್ಮನ ಕಗ್ಗದ ಪ್ರಶಸ್ತಿ
ಮಂಕುತಿಮ್ಮನ ಕಗ್ಗದ ಪ್ರಶಸ್ತಿ
(೬-೪-೨೦೦೮, ಡಾ ರಾ ಗಣೇಶ್ ರವರ ಅಷ್ಟಾವಧಾನದಲ್ಲಿ ಪೃಚ್ಛಳಾಗಿ ಬರೆದ ಪದ್ಯ)
ಪರತತ್ವ ರಸಭಾವ ಜೀವ ಸಂಬಂಧಗಳ
ಸರಿಹೋಲಿಕೆಯಲಿ ಹೂರಣಿಸುತುಣಬಡಿಪ |
ಸರಸಗತಿ ಛಂದಗಳ ಕನ್ನಡದ ಸಿರಿವೇದ
ವರದ ಗುಂಡಪ್ಪ ಕೃತಿ ಮಂಕುತಿಮ್ಮ ||
(೬-೪-೨೦೦೮, ಡಾ ರಾ ಗಣೇಶ್ ರವರ ಅಷ್ಟಾವಧಾನದಲ್ಲಿ ಪೃಚ್ಛಳಾಗಿ ಬರೆದ ಪದ್ಯ)
ಪರತತ್ವ ರಸಭಾವ ಜೀವ ಸಂಬಂಧಗಳ
ಸರಿಹೋಲಿಕೆಯಲಿ ಹೂರಣಿಸುತುಣಬಡಿಪ |
ಸರಸಗತಿ ಛಂದಗಳ ಕನ್ನಡದ ಸಿರಿವೇದ
ವರದ ಗುಂಡಪ್ಪ ಕೃತಿ ಮಂಕುತಿಮ್ಮ ||
ಶಿಶುವಿನ ಉಪದೇಶ - ಶಿಶುಗೀತೆಯ ಮಾದರಿ
ಶಿಶುವಿನ ಉಪದೇಶ - ಶಿಶುಗೀತೆಯ ಮಾದರಿ
(೨-೨-೨೦೦೮ರಲ್ಲಿ, ಬೆಂಗಳೂರಿನ ವಿಜಯನಗರದ ಗ್ರಂಥಾಂಗಣದಲ್ಲಿ ನಡೆದ
ಶತಾವಧಾನಿ ಡಾ ರಾ ಗಣೇಶ್ ರವರ ಅಷ್ಟಾವಧಾನದಲ್ಲಿ ಪೃಚ್ಛಕಳಾಗಿ ಬರೆದ ಪದ್ಯ)
ನಕ್ರೂ ನಂಗೆ ಗರ್ವಾ ಇಲ್ಲ ಅಳ್ತಿದ್ರೂನೂ ದುಃಖಾ ಇಲ್ಲ |
ಎಷ್ಟೇ ಓಡಿಯಾಡಿದ್ರೂನೂ ಬೇಜಾರೆ ನಂಗಿಲ್ಲ ||
ಬೇಕು ಅನ್ನೋ ಒಲವೂ ಇಲ್ಲ ಬೇಡ ಅನ್ನೋ ಛಲವೂ ಇಲ್ಲ |
ನನ್ ಹಾಗಿದ್ರೆ ನಿಮ್ಗೂನೂವೆ ಬಿ ಪಿ ಗಿ ಪಿ ಇಲ್ಲ ||
(೨-೨-೨೦೦೮ರಲ್ಲಿ, ಬೆಂಗಳೂರಿನ ವಿಜಯನಗರದ ಗ್ರಂಥಾಂಗಣದಲ್ಲಿ ನಡೆದ
ಶತಾವಧಾನಿ ಡಾ ರಾ ಗಣೇಶ್ ರವರ ಅಷ್ಟಾವಧಾನದಲ್ಲಿ ಪೃಚ್ಛಕಳಾಗಿ ಬರೆದ ಪದ್ಯ)
ನಕ್ರೂ ನಂಗೆ ಗರ್ವಾ ಇಲ್ಲ ಅಳ್ತಿದ್ರೂನೂ ದುಃಖಾ ಇಲ್ಲ |
ಎಷ್ಟೇ ಓಡಿಯಾಡಿದ್ರೂನೂ ಬೇಜಾರೆ ನಂಗಿಲ್ಲ ||
ಬೇಕು ಅನ್ನೋ ಒಲವೂ ಇಲ್ಲ ಬೇಡ ಅನ್ನೋ ಛಲವೂ ಇಲ್ಲ |
ನನ್ ಹಾಗಿದ್ರೆ ನಿಮ್ಗೂನೂವೆ ಬಿ ಪಿ ಗಿ ಪಿ ಇಲ್ಲ ||
ನಮ್ಮೆಜ್ಮಾನ್ರು (ಅಕ್ಟೋಬರ್ ೨೦೦೫)
(ನಮ್ಮ ಸ್ನೇಹಿತರು ಶ್ರೀ ವಿಠ್ಠಲ್ ರಾವ್ ರವರ ’ನಮ್ಮನಿಯಾಕಿ’ ಪದ್ಯದ ಉಲ್ಟಾ ರೂಪ)
ಇತ್ತಿತ್ಯಾಗೆ ನಮ್ಮೆಜ್ಮಾನ್ರು ಕಿರ್ ಕಿರ್ ಮಾಡ್ತಾರ್ ರೀ |
ಯಾಕೇಂತ್ ಗೊತ್ತಾಗ್ತಿಲ್ಲ ಅವ್ರೊಂದ್ ತರ್ಹಾ ಆಡ್ತಾರ್ ರೀ ||
ಅವ್ರ್ | ಅಮ್ಮ ಬಂದ್ರೆ ಹಾಡ್ ಹೇಳ್ಕೊಂಡು ಹರ್ಟೆ ಮಾಡ್ತಾರ್ ರೀ |
ನ | ಮ್ಮಮ್ಮಾ ಬಂದ್ರೆ ಕೆಲ್ಸಾ ಇದ್ದೇಂತ್ ಹೊರ್ಗ್ ಹೋಗ್ ಬರ್ತಾರ್ ರೀ ||
ಅವ್ರ್ | ಅಣ್ಣಾ ಅಕ್ಕ ಬಂದ್ರೆ ಮಾತ್ರಾ ಗೆಲ್ವಾಗ್ ಇರ್ತಾರ್ ರೀ |
ನನ್ | ತಮ್ಮ ತಂಗಿ ಬಂದ್ರೆ ಪೇಪರ್ ಓದ್ತಾ ಕೂಡ್ತಾರ್ ರೀ ||
(ನಮ್ಮ ಸ್ನೇಹಿತರು ಶ್ರೀ ವಿಠ್ಠಲ್ ರಾವ್ ರವರ ’ನಮ್ಮನಿಯಾಕಿ’ ಪದ್ಯದ ಉಲ್ಟಾ ರೂಪ)
ಇತ್ತಿತ್ಯಾಗೆ ನಮ್ಮೆಜ್ಮಾನ್ರು ಕಿರ್ ಕಿರ್ ಮಾಡ್ತಾರ್ ರೀ |
ಯಾಕೇಂತ್ ಗೊತ್ತಾಗ್ತಿಲ್ಲ ಅವ್ರೊಂದ್ ತರ್ಹಾ ಆಡ್ತಾರ್ ರೀ ||
ಅವ್ರ್ | ಅಮ್ಮ ಬಂದ್ರೆ ಹಾಡ್ ಹೇಳ್ಕೊಂಡು ಹರ್ಟೆ ಮಾಡ್ತಾರ್ ರೀ |
ನ | ಮ್ಮಮ್ಮಾ ಬಂದ್ರೆ ಕೆಲ್ಸಾ ಇದ್ದೇಂತ್ ಹೊರ್ಗ್ ಹೋಗ್ ಬರ್ತಾರ್ ರೀ ||
ಅವ್ರ್ | ಅಣ್ಣಾ ಅಕ್ಕ ಬಂದ್ರೆ ಮಾತ್ರಾ ಗೆಲ್ವಾಗ್ ಇರ್ತಾರ್ ರೀ |
ನನ್ | ತಮ್ಮ ತಂಗಿ ಬಂದ್ರೆ ಪೇಪರ್ ಓದ್ತಾ ಕೂಡ್ತಾರ್ ರೀ ||
ಬಂಧುಗಳು –ಹೇಗಿದ್ರೂ ಕಷ್ಟ !
ಬಂಧುಗಳು –ಹೇಗಿದ್ರೂ ಕಷ್ಟ ! (ಅಕ್ಟೋಬರೆ ೨೦೦೨)
ನಾದಿನಿಯೊಡನಾಡೆ ಓರಗತ್ತಿಗಿದೋ ಕೋಪವು |
ಓರಗತ್ತಿ ಮಚ್ಚಿ ಬರಲು ನಾದಿನಿಗೆ ತಾಪವು ||
ನಾದಿನಿಯೊಡನಾಡೆ ಓರಗತ್ತಿಗಿದೋ ಕೋಪವು |
ಓರಗತ್ತಿ ಮಚ್ಚಿ ಬರಲು ನಾದಿನಿಗೆ ತಾಪವು ||
ಕನ್ನಡಿ (೨೦೦೦) ತಾತ್ವಿಕ ದೃಷ್ಟಿಯಿಂದ
ಕನ್ನಡಿ (೨೦೦೦) ತಾತ್ವಿಕ ದೃಷ್ಟಿಯಿಂದ
ಸೋಜಿಗದ ಕನ್ನಡಿಗೆ ಬ್ರಹ್ಮವೇ ಉಪಮೆ |
ನಿರ್ವಿಕಲ್ಪದ ತಾನು ಕಲ್ಪಗಳ ಸೀಮೆ ||
ನಿಶ್ಚಲವು ತಾನಿರಲು ತೇಲುತಿಹುದಲ್ಲ |
ತನ್ನೊಳಗೆ ಜೀವನದ ಚಲಚಿತ್ರವೆಲ್ಲ ! ||
ನಗುವರಳುವರ ನಾಚುವರ ಹಿಗ್ಗುವವರ |
ಪರಿಯ ಬಿಂಬಿಸುವ ದಿಟದನುಕರಣಚತುರ ||
ರಸವ ತಾ ಮೀರಿರಲು ನವರಸಗಳೆಲ್ಲ |
ಹಾವಭಾವಗಳಾಗಿ ತೋರುತಿಹುವಲ್ಲ! ||
ಸೋಜಿಗದ ಕನ್ನಡಿಗೆ ಬ್ರಹ್ಮವೇ ಉಪಮೆ |
ನಿರ್ವಿಕಲ್ಪದ ತಾನು ಕಲ್ಪಗಳ ಸೀಮೆ ||
ನಿಶ್ಚಲವು ತಾನಿರಲು ತೇಲುತಿಹುದಲ್ಲ |
ತನ್ನೊಳಗೆ ಜೀವನದ ಚಲಚಿತ್ರವೆಲ್ಲ ! ||
ನಗುವರಳುವರ ನಾಚುವರ ಹಿಗ್ಗುವವರ |
ಪರಿಯ ಬಿಂಬಿಸುವ ದಿಟದನುಕರಣಚತುರ ||
ರಸವ ತಾ ಮೀರಿರಲು ನವರಸಗಳೆಲ್ಲ |
ಹಾವಭಾವಗಳಾಗಿ ತೋರುತಿಹುವಲ್ಲ! ||
ಬಂಧುಗಳು
ಬಂಧುಗಳು (ಅಕ್ಟೋಬರ್ ೨೦೦೨ -ರಚನೆ)
ಮಿತ್ರರಂ ಆಯ್ದುಕೊಳಲೆಮಗುಂಟು ಸ್ವಾತಂತ್ರ್ಯ||
ಬಂಧುಗಳ ವಿಷಯದಲ್ಲಾಯ್ಕೆ ಇಲ್ಲ ||
ಇಷ್ಟವೋ ಕಷ್ಟವೋ ನಷ್ಟವೋ ಅವರೊಡನೆ |
ಬಾಳಬೇಕೈ ಬೇರೆ ದಾರಿಯಿಲ್ಲ ||
ಮಿತ್ರರಂ ಆಯ್ದುಕೊಳಲೆಮಗುಂಟು ಸ್ವಾತಂತ್ರ್ಯ||
ಬಂಧುಗಳ ವಿಷಯದಲ್ಲಾಯ್ಕೆ ಇಲ್ಲ ||
ಇಷ್ಟವೋ ಕಷ್ಟವೋ ನಷ್ಟವೋ ಅವರೊಡನೆ |
ಬಾಳಬೇಕೈ ಬೇರೆ ದಾರಿಯಿಲ್ಲ ||
ಸೆರಗು
ಸೆರಗು (ರಚನೆ- ೨೦೦೦)
ಹೆಣ್ಣಿನ ಮೈ ಬಳಸಿ ನಗುವ ಬಣ್ಣದ ಹೂವಾಟಿಕೆ |
ಚಂದದ ಸಿರಿತೋರಣ ನೀ ಅಂದದ ಮೈ ಮಾಟಕೆ ||
ಒಯ್ಯಾರದ ಕೈಯಾಟಿಕೆ ಚೆಲುವೆಯ ಕೈಯಾಟಕೆ |
ನಲ್ಮೆಯ ಕರೆಯೋಲೆಯು ನೀ ನಲ್ಲನ ಕುಡಿನೋಟಕೆ ||
ಸೆಳೆಯಲು ಕೈಯಾಸರೆ ನೀ ಅಳುವ ಮಗುವ ಕಾಟಕೆ |
ಕಣ್ಸೆಳೆಯುವ ಚಿತ್ತಾರವೊ ಸಡಗರಗಳ ಕೂಟಕೆ ||
ಕನ್ನಡಿ ನೀ ಹೆಂಗಳೆಯರ ಕನಸಿನ ಹೂದೋಟಕೆ |
ಸರಸತಿಯರ ಬಣ್ಣಿಸಲಹೊ ಒದಗುವೆ ಕವಿ ಪಾಟಗೆ ||
ಹೆಣ್ಣಿನ ಮೈ ಬಳಸಿ ನಗುವ ಬಣ್ಣದ ಹೂವಾಟಿಕೆ |
ಚಂದದ ಸಿರಿತೋರಣ ನೀ ಅಂದದ ಮೈ ಮಾಟಕೆ ||
ಒಯ್ಯಾರದ ಕೈಯಾಟಿಕೆ ಚೆಲುವೆಯ ಕೈಯಾಟಕೆ |
ನಲ್ಮೆಯ ಕರೆಯೋಲೆಯು ನೀ ನಲ್ಲನ ಕುಡಿನೋಟಕೆ ||
ಸೆಳೆಯಲು ಕೈಯಾಸರೆ ನೀ ಅಳುವ ಮಗುವ ಕಾಟಕೆ |
ಕಣ್ಸೆಳೆಯುವ ಚಿತ್ತಾರವೊ ಸಡಗರಗಳ ಕೂಟಕೆ ||
ಕನ್ನಡಿ ನೀ ಹೆಂಗಳೆಯರ ಕನಸಿನ ಹೂದೋಟಕೆ |
ಸರಸತಿಯರ ಬಣ್ಣಿಸಲಹೊ ಒದಗುವೆ ಕವಿ ಪಾಟಗೆ ||
ಇಂದಿನ ಶಿಕ್ಷಣ
ಇಂದಿನ ಶಿಕ್ಷಣ (ರಚನೆ- ೧೯೯೯)
ಶಿಕ್ಷಕನ notebookಇನಿಂದಲಿ ಶಿಷ್ಯನಾ notebookಇಗೆ
ಸಂಕ್ರಮಿಸುವಾ ಅಕ್ಷರಾಂಬುಧಿ ತಲೆಗಳೆರಡನು ಹೊಕ್ಕದೆ !
ಶಿಕ್ಷಕನ notebookಇನಿಂದಲಿ ಶಿಷ್ಯನಾ notebookಇಗೆ
ಸಂಕ್ರಮಿಸುವಾ ಅಕ್ಷರಾಂಬುಧಿ ತಲೆಗಳೆರಡನು ಹೊಕ್ಕದೆ !
ರಾಮಕೃಷ್ಣಾಶ್ರಮದಲ್ಲಿ ನಡೆದ ಭಕ್ತ ಸಮ್ಮೇಳನ
ರಾಮಕೃಷ್ಣಾಶ್ರಮದಲ್ಲಿ ನಡೆದ ಭಕ್ತ ಸಮ್ಮೇಳನದ ಬಗ್ಗೆ (೧೯೯೭)
ರಂಗು ರಂಗುಗಳ ಚಪ್ಪರದಡಿಯಲಿ ತುಂಗ ಭಾವಗಳ ಮೇಳ |
ಹಿಂಗದಾತುರದಿ ಭಕ್ತರು ನೆರೆದಿರೆ ಕಂಗಳಲಿ ಬೆಳಕ ಜಾಲ ||
ಭಕ್ತಿ-ಮುಕ್ತಿಗಳ ನುಡಿಯ ಮುತ್ತುಗಳ ದಿವ್ಯಸುಧಾಮಯ ಸಾರ |
ಧರ್ಮ-ಕರ್ಮಗಳ ಪರಮ ಮರ್ಮಗಳ ತಳೆದು ಹರಿದಿರುವ ಧಾರಾ ||
ರಂಗು ರಂಗುಗಳ ಚಪ್ಪರದಡಿಯಲಿ ತುಂಗ ಭಾವಗಳ ಮೇಳ |
ಹಿಂಗದಾತುರದಿ ಭಕ್ತರು ನೆರೆದಿರೆ ಕಂಗಳಲಿ ಬೆಳಕ ಜಾಲ ||
ಭಕ್ತಿ-ಮುಕ್ತಿಗಳ ನುಡಿಯ ಮುತ್ತುಗಳ ದಿವ್ಯಸುಧಾಮಯ ಸಾರ |
ಧರ್ಮ-ಕರ್ಮಗಳ ಪರಮ ಮರ್ಮಗಳ ತಳೆದು ಹರಿದಿರುವ ಧಾರಾ ||
ವಿಶ್ವ - ಹಳೆಯೂ ಹೌದು ಹೊಸತೂ ಹೌದು
ವಿಶ್ವ - ಹಳೆಯೂ ಹೌದು ಹೊಸತೂ ಹೌದು
ಹಳೆಯದರೊಳು ಹಳೆಯದೀ ವಿಶ್ವವೆಂಬ ವಿಸ್ಮಯ |
ಚಣಚಣದಲು ಹೊಸತೆರದಲಿ ತೋರುತಿಹುದು ನಿಶ್ಚಯ ||
ಭಾನು ಚಂದ್ರರವರೆ ದಿನವು ಗಗನವೇರಿ ನಗುತಿರೆ |
ಮನುಜರೆಲ್ಲ ಸಡಗರದಲಿ ಅಹ ಹೊಸ ದಿನವೆನುವರೆ ||
ಹಸಿವು ಅದುವೆ ಕೃಷಿಯು ಅದುವೆ ಅದೆ ನಗುವಳುವಾಟವು |
ಆದರಲ್ಲಿ ಹೊಸ ಬೆಳಕನು ಹುಡುಕುವ ತಡಕಾಟವು ||
(೨೦೦೧ ರಲ್ಲಿ ರಚಿಸಿದ್ದು)
ಹಳೆಯದರೊಳು ಹಳೆಯದೀ ವಿಶ್ವವೆಂಬ ವಿಸ್ಮಯ |
ಚಣಚಣದಲು ಹೊಸತೆರದಲಿ ತೋರುತಿಹುದು ನಿಶ್ಚಯ ||
ಭಾನು ಚಂದ್ರರವರೆ ದಿನವು ಗಗನವೇರಿ ನಗುತಿರೆ |
ಮನುಜರೆಲ್ಲ ಸಡಗರದಲಿ ಅಹ ಹೊಸ ದಿನವೆನುವರೆ ||
ಹಸಿವು ಅದುವೆ ಕೃಷಿಯು ಅದುವೆ ಅದೆ ನಗುವಳುವಾಟವು |
ಆದರಲ್ಲಿ ಹೊಸ ಬೆಳಕನು ಹುಡುಕುವ ತಡಕಾಟವು ||
(೨೦೦೧ ರಲ್ಲಿ ರಚಿಸಿದ್ದು)
ಭಾರತ ಮಹಿಳೆಯ ಸ್ತುತಿ- ೮ನೆ ಮಾರ್ಚ್, ೨೦೧೧, ಅಂತರಾಷ್ಟ್ರಿಯ ಮಹಿಳಾದಿನ
೮ನೆ ಮಾರ್ಚ್, ೨೦೧೧ ವರ್ಷದ ಅಂತರಾಷ್ಟ್ರಿಯ ಮಹಿಳಾದಿನದಂದು ರಚಿಸಿದ-
ಭಾರತ ಮಹಿಳೆಯ ಸ್ತುತಿ- ಡಾ ವಿ ಬಿ ಆರತಿ
ಭಾರತ ಮಹಿಳೆಯ ಸ್ತುತಿ
ಅದ್ವಿತೀಯಳು ನೀನು ಭಾರತದ ನೀರೆ |
ಚೆಲುವು ಗೆಲುವುಗಳಿಂದ ಮಿರಿಮಿರಿವ ತಾರೆ ||
ಪ್ರೇಮದಲಿ ನೇಮದಲಿ ಸಾಟಿ ನಿನಗಾರೆ? |
ಧರ್ಮ ಕರ್ಮಗಳರಿತು ನಡೆವೆ ನೀ ಚತುರೆ ||
ನಳಿನಳಿಪೆ ಸುಂದರಿಯೆ ತೊಟ್ಟು ನೀ ಸೀರೆ |
ಒಲವಿನಿಂ ಕಂದನನು ಗೊಳುವೆ ನೀ ಸೂರೆ ||
ಖಡ್ಗವನು ಹಿಡಿದೆ ನೀ ರಣದಲ್ಲಿ ಶೂರೆ |
ಲೇಖನಿಯಲೂ ನೋಡೆ ನಿನ್ನ ನುಡಿಧಾರೆ ||
ಕಷ್ಟಗಳ ಸಹಿಸಿರುವೆ ಕ್ಷಮೆಯ ಸಿರಿ ಧಾರೆ |
ನುಂಗಿ ನೋವನು ನಗುವೆ ಶಾಂತಿಯನು ಬೀರೆ ||
ಉದ್ಯೋಗ ವ್ಯಾಪಾರ ಸೇನೆಯಲು ವೀರೆ |
ಎಲ್ಲ ಕ್ಷೇತ್ರದಿ ಬೆಳಗಿ ನಿಂದಿರುವೆ ಪೋರೆ ||
ಸತ್ವದಲಿ ಲಕ್ಷ್ಮಿ ನೀ ವಾಣಿ ನೀ ಚತುರೆ |
ಶಕ್ತಿಯಲಿ ದುರ್ಗೆಯನು ತೋರು ನೀ ಬಾರೆ ||
ಮರೆಯದಿರು ನಿನ್ನಾಳ ಭಿತ್ತರವ ಗೌರೆ |
ಅರಳು ಪೂರ್ಣತೆಯಿಂದ ಹಿರಿಬೆಳಕ ಬೀರೆ ||
ಛಲದಿಂದ ಸಾಪಲ್ಯ ಶಿಖರಗಳನೇರೆ |
ಸೋಲಿಲ್ಲ ನಿನಗೆ ಮುನ್ನಡೆಯುತಿರು ಧೀರೆ ||
ವಿಶ್ವದಲಿ ಮಿನುಗು ನೀ ಹೇ ಭರತ ನೀರೆ |
ಶಾಂತ ಶಕ್ತಿಯೇ ಸತತ ಮಿನುಗುತಿರು ತಾರೆ ||
ಭಾರತ ಮಹಿಳೆಯ ಸ್ತುತಿ- ಡಾ ವಿ ಬಿ ಆರತಿ
ಭಾರತ ಮಹಿಳೆಯ ಸ್ತುತಿ
ಅದ್ವಿತೀಯಳು ನೀನು ಭಾರತದ ನೀರೆ |
ಚೆಲುವು ಗೆಲುವುಗಳಿಂದ ಮಿರಿಮಿರಿವ ತಾರೆ ||
ಪ್ರೇಮದಲಿ ನೇಮದಲಿ ಸಾಟಿ ನಿನಗಾರೆ? |
ಧರ್ಮ ಕರ್ಮಗಳರಿತು ನಡೆವೆ ನೀ ಚತುರೆ ||
ನಳಿನಳಿಪೆ ಸುಂದರಿಯೆ ತೊಟ್ಟು ನೀ ಸೀರೆ |
ಒಲವಿನಿಂ ಕಂದನನು ಗೊಳುವೆ ನೀ ಸೂರೆ ||
ಖಡ್ಗವನು ಹಿಡಿದೆ ನೀ ರಣದಲ್ಲಿ ಶೂರೆ |
ಲೇಖನಿಯಲೂ ನೋಡೆ ನಿನ್ನ ನುಡಿಧಾರೆ ||
ಕಷ್ಟಗಳ ಸಹಿಸಿರುವೆ ಕ್ಷಮೆಯ ಸಿರಿ ಧಾರೆ |
ನುಂಗಿ ನೋವನು ನಗುವೆ ಶಾಂತಿಯನು ಬೀರೆ ||
ಉದ್ಯೋಗ ವ್ಯಾಪಾರ ಸೇನೆಯಲು ವೀರೆ |
ಎಲ್ಲ ಕ್ಷೇತ್ರದಿ ಬೆಳಗಿ ನಿಂದಿರುವೆ ಪೋರೆ ||
ಸತ್ವದಲಿ ಲಕ್ಷ್ಮಿ ನೀ ವಾಣಿ ನೀ ಚತುರೆ |
ಶಕ್ತಿಯಲಿ ದುರ್ಗೆಯನು ತೋರು ನೀ ಬಾರೆ ||
ಮರೆಯದಿರು ನಿನ್ನಾಳ ಭಿತ್ತರವ ಗೌರೆ |
ಅರಳು ಪೂರ್ಣತೆಯಿಂದ ಹಿರಿಬೆಳಕ ಬೀರೆ ||
ಛಲದಿಂದ ಸಾಪಲ್ಯ ಶಿಖರಗಳನೇರೆ |
ಸೋಲಿಲ್ಲ ನಿನಗೆ ಮುನ್ನಡೆಯುತಿರು ಧೀರೆ ||
ವಿಶ್ವದಲಿ ಮಿನುಗು ನೀ ಹೇ ಭರತ ನೀರೆ |
ಶಾಂತ ಶಕ್ತಿಯೇ ಸತತ ಮಿನುಗುತಿರು ತಾರೆ ||
ಹಿಡಿದ ಕಾರ್ಯವ ಕೈಬಿಡದಿರು- ಆಂಗ್ಲದ Don't You Quit ಪದ್ಯದ ಭಾವಾನುವಾದ
ಹಿಡಿದ ಕಾರ್ಯವ ಕೈಬಿಡದಿರು
ಆಗಾಗ ಕೆಲಸಗಳು ಆದಾವು ಹಾಳು | ನಡೆವ ಹಾದಿಯು ಕುಸಿದು ಉಳಿದೀತು ಗೋಳು ||
ಹಣದ ಕೊರತೆಯ ಜೊತೆಗೆ ಸಾಲಗಳ ಭಾರ | ವೈಫಲ್ಯ ತಂದೀತು ಮನಕೆ ಬಹು ಖಾರ ||
ಬಂಧುಮಿತ್ರರ ಋಣವು ಒತ್ತಡವ ತರಲು | ನಗಬೇಕು ಎನಿಸಿದರು ನಿಟ್ಟುಸಿರೆ ಬರಲು ||
ಒಂದಿನಿತು ವಿಶ್ರಮಿಸು ಆದರೆಂದೆಂದೂ | ಕೈ ಬಿಟ್ಟು ಕೂಡದಿರು ನಡೆಯುತಿರು ಮುಂದು ||
ಬಳಸು ದಾರಿಯ ಬಾಳು ತಿಳಿಯದಾ ಮಾಟ | ಚಿತ್ರವದು ಕಲಿಸುವುದು ಎಲ್ಲರಿಗು ಪಾಠ ||
ವೈಫಲ್ಯಗಳ ನೀನು ಎದುರಿಸಿರೆ ಇಂದು | ಗೆಲುವನ್ನು ತರುವುದದೆ ಮರೆಯಲ್ಲಿ ನಿಂದು ||
ವೇಗದಲಿ ಸಾಗುತಿಲ್ಲೆಂಬ ವ್ಯಥೆ ಬೇಡ | ಏಟೊಂದು ನಿನ ಮೇಲಕೆಸೆದೀತು ನೋಡ ||
ಗೆಲುವೆ ಸೋಲಿನ ವೇಷ ಧರಿಸುವುದು ಜಾಣ | ಕರಿಮೋಡದಂಚಿನಲಿ ಬೆಳ್ಳಿ ದಿಟ ಕಾಣ ||
ಗಮ್ಯಕ್ಕೆ ಎಷ್ಟು ನೀ ಹತ್ತಿರವೊ ತಿಳಿಯೆ | ದೂರವಿದೆ ಎನಿಸಿದರು ಇದೆ ನಿನ್ನ ಬಳಿಯೆ ||
ಸಹಿಸಲಾಗದ ಹೊಡೆತವೆನಿಸಿದರು ಘೋರ | ಕೈಬಿಡದೆ ಮುನ್ನಡೆಯೊ ಅಳುಕದಿರು ಧೀರ ||
ಆಂಗ್ಲದ Don't You Quit ಪದ್ಯದ ಭಾವಾನುವಾದ – ಡಾ ಆರತಿ
Here is the english source poem 'DO NOT QUIT'
When things go wrong as they sometimes will
When the road you're trudging seems all up hill.
When funds are low and the debts are high.
And you want to smile, but you have to sigh.
When care is pressing you down a bit.
Rest, if you must, but don't you quit.
Life is queer with its twists and turns.
As everyone of us sometimes learns.
And many a failure turns about
When he might have won had he stuck it out.
Don't give up though the pace seems slow -
You may succeed with another blow.
Success is failure turned inside out -
The silver tint of the clouds of doubt.
And you never can tell how close you are.
It may be near when it seems so far:
So stick to the fight when you're hardest hit
It's when things seem worst that you must not quit.
ಆಗಾಗ ಕೆಲಸಗಳು ಆದಾವು ಹಾಳು | ನಡೆವ ಹಾದಿಯು ಕುಸಿದು ಉಳಿದೀತು ಗೋಳು ||
ಹಣದ ಕೊರತೆಯ ಜೊತೆಗೆ ಸಾಲಗಳ ಭಾರ | ವೈಫಲ್ಯ ತಂದೀತು ಮನಕೆ ಬಹು ಖಾರ ||
ಬಂಧುಮಿತ್ರರ ಋಣವು ಒತ್ತಡವ ತರಲು | ನಗಬೇಕು ಎನಿಸಿದರು ನಿಟ್ಟುಸಿರೆ ಬರಲು ||
ಒಂದಿನಿತು ವಿಶ್ರಮಿಸು ಆದರೆಂದೆಂದೂ | ಕೈ ಬಿಟ್ಟು ಕೂಡದಿರು ನಡೆಯುತಿರು ಮುಂದು ||
ಬಳಸು ದಾರಿಯ ಬಾಳು ತಿಳಿಯದಾ ಮಾಟ | ಚಿತ್ರವದು ಕಲಿಸುವುದು ಎಲ್ಲರಿಗು ಪಾಠ ||
ವೈಫಲ್ಯಗಳ ನೀನು ಎದುರಿಸಿರೆ ಇಂದು | ಗೆಲುವನ್ನು ತರುವುದದೆ ಮರೆಯಲ್ಲಿ ನಿಂದು ||
ವೇಗದಲಿ ಸಾಗುತಿಲ್ಲೆಂಬ ವ್ಯಥೆ ಬೇಡ | ಏಟೊಂದು ನಿನ ಮೇಲಕೆಸೆದೀತು ನೋಡ ||
ಗೆಲುವೆ ಸೋಲಿನ ವೇಷ ಧರಿಸುವುದು ಜಾಣ | ಕರಿಮೋಡದಂಚಿನಲಿ ಬೆಳ್ಳಿ ದಿಟ ಕಾಣ ||
ಗಮ್ಯಕ್ಕೆ ಎಷ್ಟು ನೀ ಹತ್ತಿರವೊ ತಿಳಿಯೆ | ದೂರವಿದೆ ಎನಿಸಿದರು ಇದೆ ನಿನ್ನ ಬಳಿಯೆ ||
ಸಹಿಸಲಾಗದ ಹೊಡೆತವೆನಿಸಿದರು ಘೋರ | ಕೈಬಿಡದೆ ಮುನ್ನಡೆಯೊ ಅಳುಕದಿರು ಧೀರ ||
ಆಂಗ್ಲದ Don't You Quit ಪದ್ಯದ ಭಾವಾನುವಾದ – ಡಾ ಆರತಿ
Here is the english source poem 'DO NOT QUIT'
When things go wrong as they sometimes will
When the road you're trudging seems all up hill.
When funds are low and the debts are high.
And you want to smile, but you have to sigh.
When care is pressing you down a bit.
Rest, if you must, but don't you quit.
Life is queer with its twists and turns.
As everyone of us sometimes learns.
And many a failure turns about
When he might have won had he stuck it out.
Don't give up though the pace seems slow -
You may succeed with another blow.
Success is failure turned inside out -
The silver tint of the clouds of doubt.
And you never can tell how close you are.
It may be near when it seems so far:
So stick to the fight when you're hardest hit
It's when things seem worst that you must not quit.
the interesting story behind the invention of the sewing machine
Invention of the Sewing Machine
Dear friends, there is an interesting incident related to the invention of the sewing machine.
In the mid 19th century, there lived a man called Elias Howe. He was trying to work out a way to make a lock-stitch sewing machine. He worked out a general idea for making this. But he was stuck on one point as to how to thread the needle. The hole in the needle as it usually is was not suitable for machine stitching. Elias Howe was so obsessed by thoughts of making the sewing machine that he almost gave up everything else those days. Then one fine day, the flash came to him in a dream.
Howe had a dream – ‘He was captured by savages, who forced him to find a way out to solve the problem of the needle. They threatened to kill him if he did not invent the machine. These dark-skinned painted warriors surrounded him, and even led to a place of execution. As Howe looked on helplessly, shaking with fear, the warriors pointed their spheres at him. With fear, he gazed at the sparkling tips that almost rubbed on his throat and chest. Meanwhile something caught his attention, it was the eye-shaped holes on the head of the spears. The eye like holes at the head of the speheres revealed something to Howe! Yes that was the solution to his needls as well! The dream had given him a message that unlike the conventional needles, the needle for the sewing machine should have holes in the front. Howe was excited! Exasperating with excitement as well as anxiety, he suddenly woke up. His mind lingered on around the dream. He did not lose time working on the new needle. He made a model of the eye-pointed needle.
The dream indeed helped Howe to complete find the solution for the needle problem and complete his invention. He was to patent the first sewing machine of the world.
Dear friends, there are many strange revelations that happen to man through nature. Any idea that seems down into the sub conscious mind, works on subtly but more powerfully. The hidden powers of the mind are far more effective in making us realize truths than the expressed part of the mind. This is the same with all of the great thinkers. Elias Howe’s dream is a wonderful example for how a truly sincere and persistent idea can attain fruition from within oneself. - Arathi
An episode from the life of Gopal the jester
Gopal gets the land tilled
Here is a Janapada (folk) Indian tale that speaks about a funny solution to a serious problem. With a pinch of humour, the episode narrates a creative idea that banks upon human greed.
A hardworking farmer lived in Bengal. He had a small piece of land which he cultivated for many years. His hardwork enabled him to reap good crops. But as years rolled, he grew old and weak. He had no children or relatives to help him at work. He still continued doing all the hard labour himself. He somehow managed the sowing, irrigation and harvesting tasks. But the initial tilling of the soil was too hard a job for his aging body. He could neither afford to hire workers. The hapless old man had to therefore leave his land uncultivated for more than 2 years. But then, unable to bear the life of starvation, one morning, he approached Gopal, the court jester for help. Gopal, was not only very witty but also a great supporter to the poor and needy. He assured help.
The next morning the old farmer woke up and was shocked to see the whole land thoroughly tilled! His happiness knew no bounds. He rushed to Gopal and thanked him profusely. He asked- “Gopal, how could you get the whole job done overnight without even the king’s help?” Gopal replied mischievously- “Oh! Don’t you know? Yesterday evening an amazing sadhu, a great astrologer, bearded and dressed in strange clothes appeared in the market place. He secretly revealed to some men about an unusual treasure hidden in your land. The greedy men stealthily came overnight and dug up your land for the treasure”. The old farmer was shocked- “Oh my God! Why then did the sadhu not tell ME about the treasure? I was more in need of it”. Gopal chuckled and said- “There was no treasure there you fool! That was me disguised as a sadhu. I wanted to make those greedy men to till your land free of cost! Now see how thoroughly they have dug up every inch! Stop worrying, go and continue the rest of the work. I will talk to the king and arrange for help for your next crop”.
The farmer and everyone around burst out in laughter. The hilarious incident soon became the talk of the town. The greedy men dared not reveal their identities, fearing that they would become the laughing stocks!
- Arathi
Hanuman, the master of speech
Hanuman the master of speech
These are no words enough that can celebrate the greatness of Hanuman, the most outstanding personality in Ramayanam.
May Hanuman's 'shakti-yukti- bhakti yukta tejasvi personality' enlighten our thinking and actions.
As an attempt to contemplate upon the great Hanumaan on the eve of Hanuma- jayanti, here are a few lines about Hanuman.
Ramayanam sets Hanuman as a role model for a person of samskrtaa vani (cultured speech). Narrating the first meeting of Rama and hanuman, Valmiki describes how Rama was fascinated by merely hearing a few words of Hanuman. A worth reading part of the epic (Valmiki Ramayanam, kishkindha kanda)
Rama recognizes Hanuman's worth in seconds by just listening to his few words.(Hanuman was still a stranger to Rama then) Here is a gist of what he says to Lakshman with deep admiration - "The manner in which this gentle man speaks proves that he has mastered all aspects of grammar, poetry, logic, vedas and scriptures and even has practiced them a repeated number of times. Never has he uttered a single wrong word or faltered anywhere. His narration is neither too lengthy nor too brief, his voice is neither too high nor too feeble, his presentation and body languages are perfect--. His style is beautiful and attracts the hearts of listeners. A king who does not have a duta (messenger) like him is indeed unfortunate---A king who has a duta like him can never face defeat!!"
Valmiki is indeed setting up noble standards for speech(and formal orators in particular) through this instance. We should pick up these wonderful observations and inculcate them into our speech and thoughts. A verse in praise of Hanuman -
buddhirbalam yasho dhairyam nirbhayatvamarogataa
ajaadyam vaakpatutvam ca hanumadsmaranaat bhavet---
Ramayanam is not just a story of Rama but verily a mirror that reflects Aryasamskriti with all its sacred and secular aspects. We need to consider not only the religious feel but also inculcate such secular and idealistic aspects of our epics and puranas in order to build up a holistic culture, which shall be progressive and competent as well as well-rooted in the great heritage.
- Arathi
These are no words enough that can celebrate the greatness of Hanuman, the most outstanding personality in Ramayanam.
May Hanuman's 'shakti-yukti- bhakti yukta tejasvi personality' enlighten our thinking and actions.
As an attempt to contemplate upon the great Hanumaan on the eve of Hanuma- jayanti, here are a few lines about Hanuman.
Ramayanam sets Hanuman as a role model for a person of samskrtaa vani (cultured speech). Narrating the first meeting of Rama and hanuman, Valmiki describes how Rama was fascinated by merely hearing a few words of Hanuman. A worth reading part of the epic (Valmiki Ramayanam, kishkindha kanda)
Rama recognizes Hanuman's worth in seconds by just listening to his few words.(Hanuman was still a stranger to Rama then) Here is a gist of what he says to Lakshman with deep admiration - "The manner in which this gentle man speaks proves that he has mastered all aspects of grammar, poetry, logic, vedas and scriptures and even has practiced them a repeated number of times. Never has he uttered a single wrong word or faltered anywhere. His narration is neither too lengthy nor too brief, his voice is neither too high nor too feeble, his presentation and body languages are perfect--. His style is beautiful and attracts the hearts of listeners. A king who does not have a duta (messenger) like him is indeed unfortunate---A king who has a duta like him can never face defeat!!"
Valmiki is indeed setting up noble standards for speech(and formal orators in particular) through this instance. We should pick up these wonderful observations and inculcate them into our speech and thoughts. A verse in praise of Hanuman -
buddhirbalam yasho dhairyam nirbhayatvamarogataa
ajaadyam vaakpatutvam ca hanumadsmaranaat bhavet---
Ramayanam is not just a story of Rama but verily a mirror that reflects Aryasamskriti with all its sacred and secular aspects. We need to consider not only the religious feel but also inculcate such secular and idealistic aspects of our epics and puranas in order to build up a holistic culture, which shall be progressive and competent as well as well-rooted in the great heritage.
- Arathi
a note on dharma- the sanatana perspective
These are some views on dharma I once shared when a friend asked me to define it. Thought I could share it with you all.
Dharma is one word that cannot be precisely translated to any other language in the world. The scope of meaning and the feel that it holds in Sanskrt, can only be adopted as it is into other vernaculars.
All efforts of translating the word dharma into other languages so far have ended up giving only partial, tentative, regional or even distorted meanings
This much I can say- dharma is not religion or cult or merely an ethic (as spoken of in the masses, it is rather a 'Cosmic understanding of life and eternal values'
It enables one to judge the appropriety of ones own behaviour and others' through various phases and tests of life. Dharma promotes independent discrimination (viveka) based on desha (place), kaala (time) and sandarbha (situation/ context)
Our scriptures speak of rta, satya and dharma as 3 forms of dharma
Rta is the comprehension of the cosmic value that governs the entire creation
Satya is the verbal expression of the same
Dharma is the practical implementation of the same in life
Dharma is implemented in 2 ways-
Samanya dharma and vishesha dharma
Samanya dharma (eternal values like truth, compassion, purity, forbearance, placidity, conviction and many more) is never bound by the limits of time, place or communities. These values are universal and forever hailed as the highest in life.
On the other hand vishesha dharma (comprising ones duties as a husband, wife, king, subject, student, employee, etc or ones obligations towards ones country, language, religion, family traditions etc) is no doubt respected and promoted,
But it is not universal and it may need modification according to the need of the situation. (for eg- the social norms of any country have changed with times, the customs in one region or religion may not applicable to another)
When there is a conflict between following samanya dharma and vishesha dharma, it is samanya dharma that needs to be held high and the latter can be relaxed.
People or cults who are attached more to vishesha dharma (at the cost of samanya dharma) lack a universal perspective of dharma and end up in intolerance, hatred and misunderstanding. They even become aggressive in asserting their vishesha dharma as the supreme universal code and try to impose it on all others through conversions by force or crook(semitic religions that invaded other comminities and converted masses are examples for this).
The great power that has saved sanatana dharma from this kind of intolerance is mainly this understanding of samanya dharma
Whenever alien forces or internal problems have tampered with our religious ad social life (vishesha dharma), we have withstood the onslaughts and reconstructed our national fabric slowly but surely as we are doing in the pesent age. This is only because we have always upheld samanya dharma above all.
But here again in our religion, those clans or faiths who are too blindly attached to their personal cults above samanya dharma, resort to intolerance of a similar style and degenerate internally in course of time.
I cannot simply define dharma in a line since it's scope is soo very wide.
That is why this write up. Even this is not holistic, but only an attempt ot summarize the wide range of understanding it promotes.
Well, these are some fundamental views about dharma that I could grasp from our literatue and traditions. there are many more. Only an unbiased, sincere and practical approach can enable us to understand the true import of dharma and as to why it was held so high by our ancestors and as to how it sustained the social, economic, political, cultural and religious growth of India down the ages.
By defining dharma as religion and asserting that 'dharmaateeta' rule is the solution for all problems is a blasphemous development, much promoted by the anti-Indian conspiracies. It has now come to be interpreted as tolerating any onslaught against native Indian religious and cultural concepts and blindly and indiscriminately accepting any alien religious or cultural influence with a pseudo-generosity which is in reality a confused rationale in us. This is eating into the roots of Indian identity which, if lost in this process, shall greatly damage the slef esteem and understanding of ourselves in the right light.
We need to rather understand dhama in the right spirit and adopt it with a universal pespective and promote justice to one and all.
I welcome views on this - Arathi
Dharma is one word that cannot be precisely translated to any other language in the world. The scope of meaning and the feel that it holds in Sanskrt, can only be adopted as it is into other vernaculars.
All efforts of translating the word dharma into other languages so far have ended up giving only partial, tentative, regional or even distorted meanings
This much I can say- dharma is not religion or cult or merely an ethic (as spoken of in the masses, it is rather a 'Cosmic understanding of life and eternal values'
It enables one to judge the appropriety of ones own behaviour and others' through various phases and tests of life. Dharma promotes independent discrimination (viveka) based on desha (place), kaala (time) and sandarbha (situation/ context)
Our scriptures speak of rta, satya and dharma as 3 forms of dharma
Rta is the comprehension of the cosmic value that governs the entire creation
Satya is the verbal expression of the same
Dharma is the practical implementation of the same in life
Dharma is implemented in 2 ways-
Samanya dharma and vishesha dharma
Samanya dharma (eternal values like truth, compassion, purity, forbearance, placidity, conviction and many more) is never bound by the limits of time, place or communities. These values are universal and forever hailed as the highest in life.
On the other hand vishesha dharma (comprising ones duties as a husband, wife, king, subject, student, employee, etc or ones obligations towards ones country, language, religion, family traditions etc) is no doubt respected and promoted,
But it is not universal and it may need modification according to the need of the situation. (for eg- the social norms of any country have changed with times, the customs in one region or religion may not applicable to another)
When there is a conflict between following samanya dharma and vishesha dharma, it is samanya dharma that needs to be held high and the latter can be relaxed.
People or cults who are attached more to vishesha dharma (at the cost of samanya dharma) lack a universal perspective of dharma and end up in intolerance, hatred and misunderstanding. They even become aggressive in asserting their vishesha dharma as the supreme universal code and try to impose it on all others through conversions by force or crook(semitic religions that invaded other comminities and converted masses are examples for this).
The great power that has saved sanatana dharma from this kind of intolerance is mainly this understanding of samanya dharma
Whenever alien forces or internal problems have tampered with our religious ad social life (vishesha dharma), we have withstood the onslaughts and reconstructed our national fabric slowly but surely as we are doing in the pesent age. This is only because we have always upheld samanya dharma above all.
But here again in our religion, those clans or faiths who are too blindly attached to their personal cults above samanya dharma, resort to intolerance of a similar style and degenerate internally in course of time.
I cannot simply define dharma in a line since it's scope is soo very wide.
That is why this write up. Even this is not holistic, but only an attempt ot summarize the wide range of understanding it promotes.
Well, these are some fundamental views about dharma that I could grasp from our literatue and traditions. there are many more. Only an unbiased, sincere and practical approach can enable us to understand the true import of dharma and as to why it was held so high by our ancestors and as to how it sustained the social, economic, political, cultural and religious growth of India down the ages.
By defining dharma as religion and asserting that 'dharmaateeta' rule is the solution for all problems is a blasphemous development, much promoted by the anti-Indian conspiracies. It has now come to be interpreted as tolerating any onslaught against native Indian religious and cultural concepts and blindly and indiscriminately accepting any alien religious or cultural influence with a pseudo-generosity which is in reality a confused rationale in us. This is eating into the roots of Indian identity which, if lost in this process, shall greatly damage the slef esteem and understanding of ourselves in the right light.
We need to rather understand dhama in the right spirit and adopt it with a universal pespective and promote justice to one and all.
I welcome views on this - Arathi
ಸೋಮವಾರ, ಜುಲೈ 25, 2011
vasista's stands on personal ahimsa and universal dharma rakshana justified
namaste
One of my good freinds and one of the most cultured and respected gentlemen I know, Sri Shivashankara Rao, on reading my blog on Vasista episode, wrote to me -
Dear Arathi, I have read all the articles in your blog and very happy about them.
The incident in Vasishta's life is enlightening. However, it is worth considering whether it was wise on his part to ignore the injustice by the king who killed all his sons.Only sattva is insufficient for the mundane life, Hope you will agree. Sattva and Raja should be combined in good measures, I think. This is what Krishna taught.
I agree with SS Rao upon the idea behind what he says. However, about Vasista, I am sharing some views -
namaste
thanks for the review
The episode on Vasista was mainly to show how aware he was of his duties as a rajaguru. That is how every teacher or parent should try to be- role model to their youngsters. However regarding the unfair behaviour of king Koushika, the reasons may be many
1. Vasista had taken up the tapasvi vrata. One of the norms of tapas is never to harm anyone even if it meant self-defence.But we should remember that tapasvi vrata is a personal one and usually only for sanyasins, or individuals who voluntarily take it up. But those who are involved in pursuits like ruling, teaching, business, etc., should be self-defensive. Aatma-rakshna is the duty of a housholder. But even in householders, some opt to be yaayaavaaras (they live on uncha-vrtti i.e begging and live almost like sanyasins) such grhasthas may take up the oath of non-violence and they do not want to react even if injustice is done to them. But when injustice happens to others in the society, they must not keep quite but stand up and refute or condemn.
2. Kaushika was actually a noble man with great many good attributes. He was an able administrator and also upheld dharma. His intention to obtain Surabhi, the divine cow, was indeed to enrich the royal treasure and in turn use it for developmental works. There was nothing selfish or evil in that. But what he failed to understand was that Surabhi, was gifted by the Gods to Vasista. It was not a public property but a special honour by Gods to the sage and it had to remain with Vasista. But Kaushika's longing for the cow overpowered his viveka (sense of discrimination) and he became assertive. This translated into haste and arrogance and he even used force to have his will done. His intention was not to kill Vasista's son, but they were killed when they stood against him in war.
Vasista was greif sticken. It was a great tragedy for him. He could have reacted violently and cursed Kaushika. But, as a true guru, he controlled his feelings and rather thought rationally. Absolutely a master of his passions, committed to samaja-hita, even if it meant sacrifice on his part, Vasista did not want the kingdom to lose a good king like Kaushika. The interest of the kingdom was more important to him than personal vengeance.
Moreover Kaushika had begun to realize his mistake and even acknowledge brahma tejas as superior to mere military power. True repentance must be honoured.
Ahimsa was only Vasista's 'vayyaktika dharma' and vrata. No one can question that. It is his choice. But if his ahimsa-vrata was costing the society something, then the sage would have been questionable. Vasista's forbearance was so great that it transformed an ambitious ruler Kaushika into a great saint and seer Vishwamitra.
3. This episode need not mean that Vasista never voiced out against injustice. As the guru, he ensured that the Ayodhya princes got good education in all fields including warfare. He never questioned Rama's battle against Ravana. Dasharatha's previous battles happened very much in Vasista's presence. Rama and Lakshmana set out to kill Tataka and Subahu with Vasista's blessings. The battle in which Lavanasura was killed, happened when Vasista was the Rajaguru of the Ikshvakus.
Perhaps we can collect many such instances to show that Vasista was not 'non violent' in the blind sense we take today. Today we tend to understand ahimsa as 'keeping mum about everything' even injustice and humiliation. Supporting kshatra-shakti against adharma at all times is what these great sages have shown us and we need to do it now and for ever.
4. Ahimsa cannot be indiscriminately applied. We need to see what the context, situation and impacts would be in the long run. Is the injustice just 'something that hurts me' ? Then let us forgive if we can. That will elevate our self and makes us emotionally stronger. But is the adharma damaging the nation, culture, paramparaa or society? Then we must never tolerate, but rather fight back. That is what Swami Vivekananda also tried to impress upon the suffering India of his times. Now is the need to stand up and protect the honour and dignity of our nation and heritage.
5. I am reminded of an episode from Swami Vivekananda's life- Swamiji was on a long voyage on ship. A couple of Christian missionaries were also on board. They were jealous of the Swami's fame and the sudden honour India and Hinduism managed to get in the west through him. Evertime they saw him on dock, they began to talk aloud abusing the Swami. Swamiji just ignored them and kept calm. This went on for days. But the missionaries wanted the Swami to enter into an argument with them. They kept talking to instigate a reply fom him. One day they began as usual to critisize him, Eventually the course of their abuses turned on India and hindus. They began to make cheap statements. They decried India, its lifestyle, the Hindu Gods and traditions and everything they could. Now Swami Vivekananda's eyes glared with fury. He promptly walked up to the 2 missionaries, folded up his sleeves, and lifted them with their collars and thundered- "If you speak one more word against my motherland, I shall throw you both out into the sea"! The two trembled and apologised and left the place. Swamiji walked away and stood standing into the seas as if nothing had happened. One of Swamiji's companions was shocked and confused. He slowly walked up to him and asked- "Swamiji, I dont think what you did was right. It is always better to ignore fools. Moreover you are a sanyasin (monk) and should never practice even atmarakshana (self defence)" Swamiji calmly replied- "Yes, I agree. A monk should not defend oneself. That is just what I did! All these days they abused me like hell. I never reacted. But today they abused my 'Mother'. No one must tolerate the humiliation of our mothers. My country and my religions are my mothers. I had to stop those fools from humiliating my mother"
This explains how we should be able to discriminate between vayyaktika dharma and Samasti dharma. Even if we may prefer to forgive people who offend us personally, we must never tolerate loose tongues that wag against the honour of our countrty, culture and religion.
Krishna also spoke of war against adharma as dharma. Fighting against adharma is not himsa but actually ahimsa. On the otherhand keeping mum against adharma even if you could do something, is not ahimsa, but actually himsa. It is high time, we understood this properly. This is the sense in which Sri SS Rao has also shared his views about Vasista's ahimsa. I dont think we differ much in the original stand point. Am I right sir?
dhanyavadah
Arathi
One of my good freinds and one of the most cultured and respected gentlemen I know, Sri Shivashankara Rao, on reading my blog on Vasista episode, wrote to me -
Dear Arathi, I have read all the articles in your blog and very happy about them.
The incident in Vasishta's life is enlightening. However, it is worth considering whether it was wise on his part to ignore the injustice by the king who killed all his sons.Only sattva is insufficient for the mundane life, Hope you will agree. Sattva and Raja should be combined in good measures, I think. This is what Krishna taught.
I agree with SS Rao upon the idea behind what he says. However, about Vasista, I am sharing some views -
namaste
thanks for the review
The episode on Vasista was mainly to show how aware he was of his duties as a rajaguru. That is how every teacher or parent should try to be- role model to their youngsters. However regarding the unfair behaviour of king Koushika, the reasons may be many
1. Vasista had taken up the tapasvi vrata. One of the norms of tapas is never to harm anyone even if it meant self-defence.But we should remember that tapasvi vrata is a personal one and usually only for sanyasins, or individuals who voluntarily take it up. But those who are involved in pursuits like ruling, teaching, business, etc., should be self-defensive. Aatma-rakshna is the duty of a housholder. But even in householders, some opt to be yaayaavaaras (they live on uncha-vrtti i.e begging and live almost like sanyasins) such grhasthas may take up the oath of non-violence and they do not want to react even if injustice is done to them. But when injustice happens to others in the society, they must not keep quite but stand up and refute or condemn.
2. Kaushika was actually a noble man with great many good attributes. He was an able administrator and also upheld dharma. His intention to obtain Surabhi, the divine cow, was indeed to enrich the royal treasure and in turn use it for developmental works. There was nothing selfish or evil in that. But what he failed to understand was that Surabhi, was gifted by the Gods to Vasista. It was not a public property but a special honour by Gods to the sage and it had to remain with Vasista. But Kaushika's longing for the cow overpowered his viveka (sense of discrimination) and he became assertive. This translated into haste and arrogance and he even used force to have his will done. His intention was not to kill Vasista's son, but they were killed when they stood against him in war.
Vasista was greif sticken. It was a great tragedy for him. He could have reacted violently and cursed Kaushika. But, as a true guru, he controlled his feelings and rather thought rationally. Absolutely a master of his passions, committed to samaja-hita, even if it meant sacrifice on his part, Vasista did not want the kingdom to lose a good king like Kaushika. The interest of the kingdom was more important to him than personal vengeance.
Moreover Kaushika had begun to realize his mistake and even acknowledge brahma tejas as superior to mere military power. True repentance must be honoured.
Ahimsa was only Vasista's 'vayyaktika dharma' and vrata. No one can question that. It is his choice. But if his ahimsa-vrata was costing the society something, then the sage would have been questionable. Vasista's forbearance was so great that it transformed an ambitious ruler Kaushika into a great saint and seer Vishwamitra.
3. This episode need not mean that Vasista never voiced out against injustice. As the guru, he ensured that the Ayodhya princes got good education in all fields including warfare. He never questioned Rama's battle against Ravana. Dasharatha's previous battles happened very much in Vasista's presence. Rama and Lakshmana set out to kill Tataka and Subahu with Vasista's blessings. The battle in which Lavanasura was killed, happened when Vasista was the Rajaguru of the Ikshvakus.
Perhaps we can collect many such instances to show that Vasista was not 'non violent' in the blind sense we take today. Today we tend to understand ahimsa as 'keeping mum about everything' even injustice and humiliation. Supporting kshatra-shakti against adharma at all times is what these great sages have shown us and we need to do it now and for ever.
4. Ahimsa cannot be indiscriminately applied. We need to see what the context, situation and impacts would be in the long run. Is the injustice just 'something that hurts me' ? Then let us forgive if we can. That will elevate our self and makes us emotionally stronger. But is the adharma damaging the nation, culture, paramparaa or society? Then we must never tolerate, but rather fight back. That is what Swami Vivekananda also tried to impress upon the suffering India of his times. Now is the need to stand up and protect the honour and dignity of our nation and heritage.
5. I am reminded of an episode from Swami Vivekananda's life- Swamiji was on a long voyage on ship. A couple of Christian missionaries were also on board. They were jealous of the Swami's fame and the sudden honour India and Hinduism managed to get in the west through him. Evertime they saw him on dock, they began to talk aloud abusing the Swami. Swamiji just ignored them and kept calm. This went on for days. But the missionaries wanted the Swami to enter into an argument with them. They kept talking to instigate a reply fom him. One day they began as usual to critisize him, Eventually the course of their abuses turned on India and hindus. They began to make cheap statements. They decried India, its lifestyle, the Hindu Gods and traditions and everything they could. Now Swami Vivekananda's eyes glared with fury. He promptly walked up to the 2 missionaries, folded up his sleeves, and lifted them with their collars and thundered- "If you speak one more word against my motherland, I shall throw you both out into the sea"! The two trembled and apologised and left the place. Swamiji walked away and stood standing into the seas as if nothing had happened. One of Swamiji's companions was shocked and confused. He slowly walked up to him and asked- "Swamiji, I dont think what you did was right. It is always better to ignore fools. Moreover you are a sanyasin (monk) and should never practice even atmarakshana (self defence)" Swamiji calmly replied- "Yes, I agree. A monk should not defend oneself. That is just what I did! All these days they abused me like hell. I never reacted. But today they abused my 'Mother'. No one must tolerate the humiliation of our mothers. My country and my religions are my mothers. I had to stop those fools from humiliating my mother"
This explains how we should be able to discriminate between vayyaktika dharma and Samasti dharma. Even if we may prefer to forgive people who offend us personally, we must never tolerate loose tongues that wag against the honour of our countrty, culture and religion.
Krishna also spoke of war against adharma as dharma. Fighting against adharma is not himsa but actually ahimsa. On the otherhand keeping mum against adharma even if you could do something, is not ahimsa, but actually himsa. It is high time, we understood this properly. This is the sense in which Sri SS Rao has also shared his views about Vasista's ahimsa. I dont think we differ much in the original stand point. Am I right sir?
dhanyavadah
Arathi
ಸೋಮವಾರ, ಜುಲೈ 18, 2011
Sri Shiva subramania Iyer, the teacher who inspired Dr Kalam
The teacher who inspired Hon ex-president Dr Abdul Kalam
I like this episode. This shows how great a role a teacher’s timely advice and motivation can become in moulding a child’s future.
Our Hon ex-president, Dr Abdul Kalam was 10 years old, studying in 5th class. He had a teacher, Shri Siva Subramania Iyer who was a favourite with all the students. He taught them science subjects with great tact and skill. One day Mr Iyer explained about bird’s flight, by drawing the diagram of a bird on the black board. He was trying to explain how by using the wings and tail in combination, a bird can lift itself, fly and change directions. After 25 minutes of lecture, he asked the students whether they understood. But ‘no’ came the gloomy reply for all. Anyway Mr Iyer was not upset.
That evening he took all the students to the seashore. The sunset, waves, cool breeze and chirping of birds all together made it a very pleasant atmosphere. He asked the students to notice how the birds form groups of 10-20 and fly. He told the students to notice the shape of the birds while flying. He drew their attention towards how they flap their wings and generate the lift and how they use the tail portion to propel. Mr Iyer also explained how the bird is powered by its own life and motivation to fly. In 15 minutes all the students cheerfully shouted ‘yes sir! We understand how the birds fly!”
The bird’s flight principle got imprinted in Abdul Kalam’s mind. He decided that his future study will be related to flight. But the little boy did not know what would be the study related to flight. He asked My Iyer-“Sir please tell me how to progress further something to do with flight”. My Iyer said that he should study about aviation science and aeroplanes. Little Kalam enthusiastically asked- “Tell me more about how aeroplanes fly sir! ” Mr Shivasubramanian Iyer replied- My Boy. I do not know that much of science to explain the details to you. You complete your schooling and take up courses related to physics and aviation science. And my boy, do not forget to come back and explain to me too about what you learn about aeroplanes”. Kalam was excited and promised to do so.
Later on, Abdul Kalam went to college, studied Physics in college and Aeronautical Engineering in Madras Institute of Technology. The world knows how he went on to become a rocket engineer, aerospace engineer and technologist. Acclaimed for his upright and committed work ethics, he also became nominated as the president for India.
Dr Abdul Kalam often speaks and writes in praise of Shri Shiva Subramania Iyer, the teacher who inspired a life-time vision in him.
I like this episode. This shows how great a role a teacher’s timely advice and motivation can become in moulding a child’s future.
Our Hon ex-president, Dr Abdul Kalam was 10 years old, studying in 5th class. He had a teacher, Shri Siva Subramania Iyer who was a favourite with all the students. He taught them science subjects with great tact and skill. One day Mr Iyer explained about bird’s flight, by drawing the diagram of a bird on the black board. He was trying to explain how by using the wings and tail in combination, a bird can lift itself, fly and change directions. After 25 minutes of lecture, he asked the students whether they understood. But ‘no’ came the gloomy reply for all. Anyway Mr Iyer was not upset.
That evening he took all the students to the seashore. The sunset, waves, cool breeze and chirping of birds all together made it a very pleasant atmosphere. He asked the students to notice how the birds form groups of 10-20 and fly. He told the students to notice the shape of the birds while flying. He drew their attention towards how they flap their wings and generate the lift and how they use the tail portion to propel. Mr Iyer also explained how the bird is powered by its own life and motivation to fly. In 15 minutes all the students cheerfully shouted ‘yes sir! We understand how the birds fly!”
The bird’s flight principle got imprinted in Abdul Kalam’s mind. He decided that his future study will be related to flight. But the little boy did not know what would be the study related to flight. He asked My Iyer-“Sir please tell me how to progress further something to do with flight”. My Iyer said that he should study about aviation science and aeroplanes. Little Kalam enthusiastically asked- “Tell me more about how aeroplanes fly sir! ” Mr Shivasubramanian Iyer replied- My Boy. I do not know that much of science to explain the details to you. You complete your schooling and take up courses related to physics and aviation science. And my boy, do not forget to come back and explain to me too about what you learn about aeroplanes”. Kalam was excited and promised to do so.
Later on, Abdul Kalam went to college, studied Physics in college and Aeronautical Engineering in Madras Institute of Technology. The world knows how he went on to become a rocket engineer, aerospace engineer and technologist. Acclaimed for his upright and committed work ethics, he also became nominated as the president for India.
Dr Abdul Kalam often speaks and writes in praise of Shri Shiva Subramania Iyer, the teacher who inspired a life-time vision in him.
vasista the great guru
I was once travelling in Himachal Pradesh I met Mataji Manasi Chaitanya, in Ekanta Askram in Kullu. She is an erudite scholar in hindi and a warm, pious and noble person. She was presenting a talk in the daily Satsang assembly in the Ekanta ashram. In course of her talk in one of the daily Satsangs she narrated this interesting episode that makes a lot of sense.
Sage Vasista was the Rajaguru (royal grand master and adviser) of Ayodhya. He lost his sons when King Koushika massacred them all in a conflict. He was grief stricken but still did not want to curse or confront Koushika. Intending to practices self restraint and overcome the grief, entrusted his duties to a worthy junior and retired to a Himalayan riverside to perform austerities. He stayed there for many years leading a simple and austere life and gradually overcame the grief. The river, in reminiscence of Vasista’s mastery of passions, came to be known as Vi-pasha (one that is rid of passion). The place where he lived is called Vasista-ashram, near Manali.
Meanwhile, Lord Rama, the king of Ayodhya, longed to bring back the master to the kingdom. Vasista’s advice and guidance were vital for the political functioning. Lakshmana went as the king’s representative to bring back Sage Vasista to Ayodhya. When he reached the ashrama, he saw Vasista sitting in a meditative mood, dressed in an old faded bark garment, deer hyde and possessed a long beard, long nails and his hair was undone. Lakshmana bowed down to the great sage and requested him to report back to the royal duties. Sage Vasista agreed. They both began to journey towards Ayodhya, the capital city. They travelled for many days and reached the outskirts of the kingdom.
Vasista stopped there and told Lakshmana- “Dear Lakshmana, I shall stay here for today. You go into the town and get me royal garments and emblems. Send me a barber and fragrant unguents too. I need to groom my looks”. Lakshmana was amused and thought for himself- “How ridiculous! This sage has spent many years in penance, contemplating on spiritual truths. He must have transcended all attachment to the body and belongings. But he is still has the dehabhava, conscious of his looks and official status”. However without disclosing his feelings, Lakshmana humbly said ‘yes’. But nevertheless, the sage noticed Lakshmana’s feelings and explained- “Look my boy! In the forest, mine was a ‘tapasvi dharma (the life of a mendicant)’. I was just a lone person performing austerities for self elevation. There was no necessity for me to give much attention to my dress or other formalities. But when I am inside Ayodhya, my role is that of a ‘Rajaguru’. I am a master, a role model for all the citizens. If I do not follow the norms of formal dress, hygiene, etiquette or any other formal procedure that is required, the citizens will simply follow me and do the same. That will dilute the quality of nagarika-dharma (social discipline). Understand? ”
This episode not only reflects the necessity for man to be adaptibile to lokachara (i.e. adapt to the society where we live or stay) as goes the saying ‘be a Roman in Rome’, but also highlights a teacher’s responsibility in setting up a role model through his own behaviour.
- Dr Arathi V B
Sage Vasista was the Rajaguru (royal grand master and adviser) of Ayodhya. He lost his sons when King Koushika massacred them all in a conflict. He was grief stricken but still did not want to curse or confront Koushika. Intending to practices self restraint and overcome the grief, entrusted his duties to a worthy junior and retired to a Himalayan riverside to perform austerities. He stayed there for many years leading a simple and austere life and gradually overcame the grief. The river, in reminiscence of Vasista’s mastery of passions, came to be known as Vi-pasha (one that is rid of passion). The place where he lived is called Vasista-ashram, near Manali.
Meanwhile, Lord Rama, the king of Ayodhya, longed to bring back the master to the kingdom. Vasista’s advice and guidance were vital for the political functioning. Lakshmana went as the king’s representative to bring back Sage Vasista to Ayodhya. When he reached the ashrama, he saw Vasista sitting in a meditative mood, dressed in an old faded bark garment, deer hyde and possessed a long beard, long nails and his hair was undone. Lakshmana bowed down to the great sage and requested him to report back to the royal duties. Sage Vasista agreed. They both began to journey towards Ayodhya, the capital city. They travelled for many days and reached the outskirts of the kingdom.
Vasista stopped there and told Lakshmana- “Dear Lakshmana, I shall stay here for today. You go into the town and get me royal garments and emblems. Send me a barber and fragrant unguents too. I need to groom my looks”. Lakshmana was amused and thought for himself- “How ridiculous! This sage has spent many years in penance, contemplating on spiritual truths. He must have transcended all attachment to the body and belongings. But he is still has the dehabhava, conscious of his looks and official status”. However without disclosing his feelings, Lakshmana humbly said ‘yes’. But nevertheless, the sage noticed Lakshmana’s feelings and explained- “Look my boy! In the forest, mine was a ‘tapasvi dharma (the life of a mendicant)’. I was just a lone person performing austerities for self elevation. There was no necessity for me to give much attention to my dress or other formalities. But when I am inside Ayodhya, my role is that of a ‘Rajaguru’. I am a master, a role model for all the citizens. If I do not follow the norms of formal dress, hygiene, etiquette or any other formal procedure that is required, the citizens will simply follow me and do the same. That will dilute the quality of nagarika-dharma (social discipline). Understand? ”
This episode not only reflects the necessity for man to be adaptibile to lokachara (i.e. adapt to the society where we live or stay) as goes the saying ‘be a Roman in Rome’, but also highlights a teacher’s responsibility in setting up a role model through his own behaviour.
- Dr Arathi V B
ಶನಿವಾರ, ಜುಲೈ 9, 2011
my views about the reservation system
This is my personal opinion and I respect contradictory opinions
Be it women, lower castes or tribes or economically backward people, reservation system should be applied with care and right analysis.
Reservation system should not be a permanent one which can be taken for granted and misused. Today we see that people in the lowest strata still remain ignorant and deprived of the facilities they can avail. But economically and academically well off persons of those castes keep availing the same even though they can do without it. This eventually leads to disparity and abuse of merit. That is why we are losing our best brains to foreign countries. But of course, a lot of social upliftment of the lower classes has been acheived till now and that is commendable.
As long as some age-old inhibitions, meaningless social reserves and fear keep out women from becoming as active and participant as men (However things are slowly changing now), they certainly need reservations. But this should not continue after the target of upliftment is acheived.
Reservations should be based rather on economical and academic status than on caste or creed basis.Undue reservations particularly for minorities(?) is the greatest threat to the Indian integration and cultural strength today. We have been generous beyond limits. Its high time we ammend the policies so as to do justice to the main culture.
Merit and skill should be above all other considerations if the nation has to prosper.
When the undeserving people get things free without working for it , they tend to become arrogant and corrupt and misuse power.
Why cant we remake and re-adjust the reservation system (which was actually a british invention in their vested interests) so as to remove the weeds of injustice that have grown alongside? Does uplifting one community mean neglecting another? Should we still go on with the rotten rules of the past?
Be it women, lower castes or tribes or economically backward people, reservation system should be applied with care and right analysis.
Reservation system should not be a permanent one which can be taken for granted and misused. Today we see that people in the lowest strata still remain ignorant and deprived of the facilities they can avail. But economically and academically well off persons of those castes keep availing the same even though they can do without it. This eventually leads to disparity and abuse of merit. That is why we are losing our best brains to foreign countries. But of course, a lot of social upliftment of the lower classes has been acheived till now and that is commendable.
As long as some age-old inhibitions, meaningless social reserves and fear keep out women from becoming as active and participant as men (However things are slowly changing now), they certainly need reservations. But this should not continue after the target of upliftment is acheived.
Reservations should be based rather on economical and academic status than on caste or creed basis.Undue reservations particularly for minorities(?) is the greatest threat to the Indian integration and cultural strength today. We have been generous beyond limits. Its high time we ammend the policies so as to do justice to the main culture.
Merit and skill should be above all other considerations if the nation has to prosper.
When the undeserving people get things free without working for it , they tend to become arrogant and corrupt and misuse power.
Why cant we remake and re-adjust the reservation system (which was actually a british invention in their vested interests) so as to remove the weeds of injustice that have grown alongside? Does uplifting one community mean neglecting another? Should we still go on with the rotten rules of the past?
an Indian view on education
Swami Vivekananda said- “Education is the manifestation of perfection that is already in man”.
According to ancient Indian thought line, every ‘soul is perfect’. But here, paripurnataa (perfection) does not refer to ‘merely visible behaviour or resources of a personality’ (as per which no man can be perfect), but refers to the unlimited potentials that lie dormant in every soul. Knowledge, which is the tool that unfolds this dormant perfection, is not merely ‘accumulated information’, but indeed a ‘manifestation of the awareness about the world within and without’. All external information, teaching and motivation are only means to ignite the urge to ‘realize’. Once this awareness awakens, the medha shakti (the intuitive powers or genius) unfolds and the person develops insights into subtlest of truths of everything around. This is when begins the wonderful journey towards wisdom. Whatever be the medium of probe (science, arts, philosophy, etc.,), the quest does not end with mere intellectual comprehension or doctrinal dispositions. The genius mind rather tends to dive into the greatest depths of the knowledge domain. For eg, if the person is a scientist, he probes amazingly on into mysterious depths of the concerned phenomena; if he is an artist, cannot but help exploring the unlimited aesthetic charms of his art form; and if he is a philosopher, he rests not till he sublimates into the personal experience of the absolute. Thus his/her probe is unconditionally a glorious path towards excellence.
The Indian traditional education systems therefore aimed at inspiring a sincere jijnaasa (the urge to know). Knowledge was never ‘imparted to’, but rather ‘inspired in’ the student. When the ray of’ awareness’ starts glowing forth, then the learning process becomes self initiated. A teacher is therefore the ‘gu-ru’, the facilitator who dispels the darkness that blocks the process of self learning.
Arathi
According to ancient Indian thought line, every ‘soul is perfect’. But here, paripurnataa (perfection) does not refer to ‘merely visible behaviour or resources of a personality’ (as per which no man can be perfect), but refers to the unlimited potentials that lie dormant in every soul. Knowledge, which is the tool that unfolds this dormant perfection, is not merely ‘accumulated information’, but indeed a ‘manifestation of the awareness about the world within and without’. All external information, teaching and motivation are only means to ignite the urge to ‘realize’. Once this awareness awakens, the medha shakti (the intuitive powers or genius) unfolds and the person develops insights into subtlest of truths of everything around. This is when begins the wonderful journey towards wisdom. Whatever be the medium of probe (science, arts, philosophy, etc.,), the quest does not end with mere intellectual comprehension or doctrinal dispositions. The genius mind rather tends to dive into the greatest depths of the knowledge domain. For eg, if the person is a scientist, he probes amazingly on into mysterious depths of the concerned phenomena; if he is an artist, cannot but help exploring the unlimited aesthetic charms of his art form; and if he is a philosopher, he rests not till he sublimates into the personal experience of the absolute. Thus his/her probe is unconditionally a glorious path towards excellence.
The Indian traditional education systems therefore aimed at inspiring a sincere jijnaasa (the urge to know). Knowledge was never ‘imparted to’, but rather ‘inspired in’ the student. When the ray of’ awareness’ starts glowing forth, then the learning process becomes self initiated. A teacher is therefore the ‘gu-ru’, the facilitator who dispels the darkness that blocks the process of self learning.
Arathi
ಶುಕ್ರವಾರ, ಮಾರ್ಚ್ 11, 2011
swagatam
namaste
sarvebhyah swagatam
mama blog drshtvaa krpayaa svaabhipraayam prakatayantu
dhanyavaadah
Arathi
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