मेरी चाँद मुझे छोड़ी

छोटी सी बात पर मेरी चाँद मुझसे खफ़ा हुयी है - तो
एक दीया जलाकर मेरे आँगन में रख लिया हूँ

ऐसा लगा कि मुझे छोडकर वह दूर चल रही है -तो
गम का सागर को अश्खों के पीछे रोक लिया हूँ

महफ़िल में सैकड़ों हैं तो क्या फर्क पड़ी है - अब
तन्हाई का दर्द को मुस्कुराहट से छुपा लिया हूँ

मुहब्बत मिचली है यह उसने दिखाकर गयी है- तो
आंसूओं को दवा बनाकर पीना सीख लिया हूँ

❣D❣

मिचली=illness

வித்தாய் விதைத்தாய்

இத்தாய் மண்ணின் மைந்தன் ஆயினும்
சத்தாய்ச் சாய்ந்தாய் பணத்தின் தோளில்
மத்தாய் ஆகியே வெண்ணை திரட்ட
முத்தாய்ப் பொன்றை முன்மொழின் திட்டாய்

எத்தாய் உன்னை உய்வித் தாளோ
பித்தாய்த் திரிந்தாய் பதராய்ப் போனாய்
முத்தாய்க் கிட்டிய மானிடப் பிறவி
வெத்தாய் வெஃகல் அழிக்க விட்டாய்

வித்தாய் விதைத்தாய் நஞ்சை நிலத்தில்
கொத்தாய் அறுத்தாய் குறுவை அதனில்
சொத்தாய்ச் சேர்த்தாய்ச் சொந்தம் புகழ
செத்தாய் உரமாய் ஆனாய் விதைக்கு.

❣D❣


வெஃகல் = Greed, avarice

நான்மறை

நான்மறையில் நான் மறைந்தேன்
ஊணுறக்கம் தான் மறந்தேன்
தாநென்கிற  ஊழ்த்  துறந்தேன்
ஆணவனில் "நான்" மறைந்தேன்.
❣D❣

India's win today

ऑस्ट्रेलिया बनी आज ईद की बकरी
मैदान में हुयी टिकेट की पूरी बिक्री
ऐसा लगा दीवाली तोड़ा जल्दी में है
क्रिकेट के दीवानों आज जन्नत में हैं

The significance of Durga

There are a lot of explanations about the significance of Durga, the Protector, that are already available. I am giving the name Durga and what it means, a human psychology twist, in this article.

Generally accepted meaning is "all invincible". Reference to this can be had in the Srimad Bahgawatham.

 durgām—all invincible . In Srimad Bhagawatham Navamskandam   (Canto 9.10.19)

tāṁ yātudhāna-pṛtanām asi-śūla-cāpa-
prāsarṣṭi-śaktiśara-tomara-khaḍga-durgām
sugrīva-lakṣmaṇa-marutsuta-gandhamāda-
nīlāṅgadarkṣa-panasādibhir anvito ’gāt

"Lord Rāmacandra, surrounded by Lakṣmaṇa and monkey soldiers like Sugrīva, Hanumān, Gandhamāda, Nīla, Aṅgada, Jāmbavān and Panasa, attacked the soldiers of the Rākṣasas, who were fully equipped with various invincible weapons like swords, lances, bows, prāsas, ṛṣṭis, śakti arrows, khaḍgas and tomaras".

In Sanskrit language, Durga also means "impregnable" or super-steadfast, as in moats that are used to guard fortresses. Various puranas make reference to various moats - Jala Gurga ( moat with crocodiles in the water), Vayu Durga and Agni Durga etc..

The Lalitha Sahasranamam, part of the Brahmanda Purana ("The history of the universe") (Sanskrit: ब्रह्माण्ड पुराण,Brahmāṇḑa Purāņa) refers to the name of Durga or Devi, of interest for this dicussion - Manonmani . Literally, it means, Durga would grant you what your heart of mind wants.

This explanation of Manonmani appears rather superficial, right? How does one know that she grants what one wishes in the mind? Isn't it hypothetical, or even speculative? 

Therein lies the beauty of the concept of Durga, and, by extension, the significance of Durga, Lakshmi and Saraswasti as a concept. 

If you observe carefully, Durga stamps her feet over Mahishasura, that buffalo-headed demon,right? Why is depicted this way? Is Durga a killer, rather than a protector? Does the buffalo not have a right to live as well?

Well, the answer to that, clearly, is that this symbolic slaying of the buffalo-headed demon has a deeper human psychological element. Buffalo, as an animal, similar to the Sloth bear, is known for it's laziness, lethargy, nonchalance etc... in words, it represents the innate tendency of humans to procrastinate, not do one's duty, and, well, just not "being in the mood" to do things. We saw earlier that "Durga" symbolizes invincibility, but also represents the doggedness, that will power to act, that is required to achieve what we want to, in this materialistic and spiritual life. I include both the materialistic and spiritual aspects of humans here - you can choose whichever path you want to, and the concept very much relevant to both.

Only by destroying the inner lethargy, can humans hope to achieve what they aim for. If you don't even resolve to act, you will never get anywhere, especially on the materialistic front, as applicable to the ordinary mortal. Thus, Durga represents the Ichaa Shakti ( the will power to act), which emanates from the mind. So, in order to achieve you end, slay and get over that lethargy first, resolve to act, and then the next steps follow, as represented by Lakshmi, the Kriya Shakti ( Kriya literally means "the act of doing" on Sanskrit). 

Lakshmi is manifest in the form of  purposeful action. This is the execution phase required to get to where you want to. This comes from the body. The power that activates the inert body and makes it vibrant is will power, represented by Durga. The power that induces the vibrations of will power is the power of discernment (jnaana shakthi), which causes radiation of energy that is required to perform the act. Jnaana shakti is represented by Sarawati, that Goddess of knowledge or discernment, and comes from the Aatma ( or soul).

Thus, to me, the concept of Durga, Lakshmi and Sarawati have a psycho-spiritual angle to it. Durga extols me to get the will power to act, Lakshmi gets me the purposeful actions required to achieve my goals, and Saraswati taps my soul to harness the power of knowledge to discern and go after the rightful. 

Another practical way to look at it, as applicable to all of us, is that without the will power to succeed (Durga), it is impossible to get the wealth and prosperity (Lakshmi) -both materialistic and spiritual-, and without Lakshmi, it is impossible to get knowledge (Saraswati) . Metaphorically speaking,  an empty stomach will not get anyone towards knowledge, something that has been recognized for thousands of years.

Thus, to me, Durga, Lakshmi and Saraswati transcend mere symbolism, and signify a deeper meaning, something that is applicable to our day-to-day lives.

என்னவளே

அதரங்களின் சிவப்பழகை அள்ளிக் கொள்ளவோ?

உதிரம் சிந்தாமல் உனை எனதாக்கிக் கொள்ளவோ?

பஞ்சணையில் புரளுகின்றேன் தூக்கம் நீக்கி

வஞ்சியையே தலையணையாய் ஆக்கிக் கொள்ளவோ?

கடைக்கண் பார்வையால் சைகை காட்டிவிடு

மடைதிறந்த வெள்ளத்தை மனத்தில் பாய்ச்சிவிடு

உடைக்கத் துணிந்தேன் உலகின் தடைகளை

படைப்போம் புதுப்பண் பார்வையால் ஆணையிடு

என்னுடன் இருந்துவிடு மையல் உய்யட்டும்

பொன்னுடன் மேனியும் ஜொலித்துப் போகட்டும்

பாரா முகமாய் எனை வாட்டிட வேண்டாம் 

தேரா உயிரோ துளிர்விட்டுப் விட்டுப் போகட்டும்

तुम मेरी हो

तुम्हारी चेहरे से लाल चुरा लूं
तुम्हें लूटकर अपना बना लूं।
मेरी सेज सूनी  है जिसको
तुम्हारी अंगडाई से खूब सजा लूं।

तुम्हारी आँखों की  एक ही इशारा करो
मेरे जीने का मक्सत ज़रूर दिखाया करो।
तोड़ दूंगा में इस दुनिया के हर रस्म को
सिर्फ  एक बार  मेरे दिल को पुकारा करो।

या तुम पास में आओ जब उल्फत हो जाय
या तस्वीर दो तुम्हारी जो दीदार किये जाय।
कौनसा गम है जो तुमने मुझे दी हो
न कुछ किया जाय, न तुम बिन रहा जाय।
❣D❣

சீவன்

வாழ்ந்திருக்கும் காலம் மனதில் நீ

ஆழ்ந்திருக்கும் சித்தக் கருத்தில் நீ

விழித்திருக்கும் போதும் கனவில் நீ

வீழ்ந்திருக்கும் போதும் சீவனில் நீ.

இதமாய்ப் பல  இன்சொல் பேசியும்

நிதமாய் அமைதி நிலைக்கா ததேன்?

பனித்த கண்கள் பரிபாஷைப் பகிர்ந்தும்

கனிந்த மனமோ கிட்டாததேன்?

❣D❣

Energy

The oodles of

Energy in me

May get capped.

For now.

Transient times, these.

Cumulus clouds

Cannot contain

The radiance

Of Ra

Beyond the

Advent of dawn.

-D-

Ra=Sun God (Egyptian)
❣D❣

A Unique way of governance

Shrimad Bhagavatham is a fascinating work, indeed, talking both of God and God's devotees.

One of them is Ambarisha, who ruled a big chunk of the world for a long time.

I was reading this Ambarisha Charitram today. The story set me thinking about a very unique way of governance that was employed by him. First, here are the excerpts from the Bhagavatham (SB) pertaining to this story ( Canto 9).

SB 9.4.15-16: Sukadeva Gosvami said: Maharaja Ambarisha, the most fortunate personality, achieved the rule of the entire world, consisting of seven islands, and achieved inexhaustible, unlimited opulence and prosperity on earth. Although such a position is rarely obtained, Maharaja Ambarisha did not care for it at all, for he knew very well that all such opulence is material. Like that which is imagined in a dream, such opulence will ultimately be destroyed. The King knew that any nondevotee who attains such opulence merges increasingly into material nature's mode of darkness.

SB 9.4.17: Maharaja Ambarisha was a great devotee of the Supreme Personality of Godhead, Vasudeva, and of the saintly persons who are the Lord's devotees. Because of this devotion, he thought of the entire universe as being as insignificant as a piece of stone.

SB 9.4.18-20: Maharaja Ambarisha always engaged his mind in meditating upon the lotus feet of Krishna, his words in describing the glories of the Lord, his hands in cleansing the Lord's temple, and his ears in hearing the words spoken by Krishna or about Krishna. He engaged his eyes in seeing the Deity of Krishna, Krishna's temples and Krishna's places like Mathura and Vrindavana, he engaged his sense of touch in touching the bodies of the Lord's devotees, he engaged his sense of smell in smelling the fragrance of tulasi offered to the Lord, and he engaged his tongue in tasting the Lord's prasada. He engaged his legs in walking to the holy places and temples of the Lord, his head in bowing down before the Lord, and all his desires in serving the Lord, twenty-four hours a day. Indeed, Maharaja Ambarisha never desired anything for his own sense gratification. He engaged all his senses in devotional service, in various engagements related to the Lord. This is the way to increase attachment for the Lord and be completely free from all material desires.

SB 9.4.21: In performing his prescribed duties as king, Maharaja Ambarisha always offered the results of his royal activities to the Supreme Personality of Godhead, Krishna, who is the enjoyer of everything and is beyond the perception of material senses. He certainly took advice from brahmanas who were faithful devotees of the Lord, and thus he ruled the planet earth without difficulty.

SB 9.4.22: In desert countries where there flowed the River Sarasvati, Maharaja Ambarisha performed great sacrifices like the asvamedha-yajna and thus satisfied the master of all yajnas, the Supreme Personality of Godhead. Such sacrifices were performed with great opulence and suitable paraphernalia and with contributions of dakshina to the brahmanas, who were supervised by great personalities like Vasishtha, Asita and Gautama, representing the king, the performer of the sacrifices.

SB 9.4.23: In the sacrifice arranged by Maharaja Ambarisha, the members of the assembly and the priests [especially hota, udgata, brahma and adhvaryu] were gorgeously dressed, and they all looked exactly like demigods. They eagerly saw to the proper performance of the yajna.

SB 9.4.24: The citizens of the state of Maharaja Ambarisha were accustomed to chanting and hearing about the glorious activities of the Personality of Godhead. Thus they never aspired to be elevated to the heavenly planets, which are extremely dear even to the demigods.

SB 9.4.25: Those who are saturated with the transcendental happiness of rendering service to the Supreme Personality of Godhead are uninterested even in the achievements of great mystics, for such achievements do not enhance the transcendental bliss felt by a devotee who always thinks of Krishna within the core of his heart.

SB 9.4.26: The king of this planet, Maharaja Ambarisha, thus performed devotional service to the Lord and in this endeavor practiced severe austerity. Always satisfying the Supreme Personality of Godhead by his constitutional activities, he gradually gave up all material desires.

SB 9.4.27: Maharaja Ambarisha gave up all attachment to household affairs, wives, children, friends and relatives, to the best of powerful elephants, to beautiful chariots, carts, horses and inexhaustible jewels, and to ornaments, garments and an inexhaustible treasury. He gave up attachment to all of them, regarding them as temporary and material.

What set me thinking was the way he ruled. He was unlike the archetypal Kshatriya King that you would imagine - fighting wars, levying taxes, punishing the guilty etc etc...   doing whatever it took, to rule the country. Instead, not only did he devote his entire resources and time on Bhakti and religion, but he was also influencing, an successfully so, his wards to do the same. This rather Utopian environment resulted in the perfect governance that possibly could not have been achieved by the "regular way" of ruling. 

The question that arose in my mind is - was Ambarisha verring away from Kshatriya Dharma, and indulged in activities that could be construed as "unbecoming" of a Kshatriya? Was he failing to do his duty, in the name of being a devotee of Narayana?


Perhaps not. Let me explain why.

What really is the objective of any ruler? To keep the country safe ( protect), to keep his subjects happy and prosperous. Is there any prescription of HOW one to govern? Absolutely not! As long as the goals are met, it does not matter which methodology was employed. 

Ambarisha's country was certainly well protected and safe. The people indeed were happy and prosperous, and crime was non-existent. And all of this was achieved by Bhakti, not through manifest "Rajoguna". So then, is this wrong? I most certainly do not think so. Do you?