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renuka
Well-known member
PJ sir..its in the Mahabharat which I read.
OP
OP
P.J.
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Renukaji
Ok.. give me the link..
You go off the track to divert the argument
Whether Pandavas are Pandu's sons are not is not the Point, so also Karna
But all of them are Kunti Putra
You can't say anything without showing me the link.
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OP
OP
P.J.
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பகவானுக்கு பக்தர்கள் மீது பிரியம்
பகவானுக்கு பக்தர்கள் மீது பிரியம்
பகவானுக்கு பக்தர்கள் மீது பிரியம்; பக்தர்களுக்கு பகவான் மீது பிரியம். இருவருக்குமே பகவான் நாமாக்களின் மீது மிகப் பிரியம். எந்த இடத்தில், எந்த வீட்டில், பகவான் நாமா சொல்லப்படுகிறதோ, நாம சங்கீர்த்தனம் நடைபெறுகிறதோ, அங்கே பகவான் நாராயணனும், மகாலட்சுமியும் வந்து விடுகின்றனர்.
ஸ்ரீமத் நாராயணனும், மகாலட்சுமியும் இருக்கும் இடத்தில், மங்களம் பொங்கி வழியும். அதனால் தான், பகவான் நாமாவுக்கு அவ்வளவு பெருமை! விஷயம் தெரிந்தவர்கள் அடிக்கடி, நாராயணா, கிருஷ்ணா, கோவிந்தா... என்று முணுமுணுத்துக் கொண்டே இருப்பர்; விவரம் தெரியாதவர்கள் பரிகாசம் செய்து கொண்டே போவர்.
நாமா சொன்னவன், நற்கதி பெறுகிறான்; பரிகாசம் செய்தவன் அதோகதி அடைகிறான்! வைகுண்டம் போக ஸ்ரீராமன் புறப்படும் போது, ஆஞ்சநேயரைப் பார்த்து, நீயும் வைகுண்டம் வருகிறாயா? என்று கேட்டாராம். அதற்கு, அங்கே ஸ்ரீமத் ராமாயணம் பிரவசனம் உண்டா, ராமநாமா சொல்லப்படுமா? என்று கேட்டாராம் ஆஞ்சநேயர். அதற்கு ராமன், அங்கே அதெல்லாம் கிடையாது. சதா, என்னை தரிசனம் செய்து கொண்டிருக்கலாம்; அவ்வளவு தான். ராமாயணம், ராமநாமா எல்லாம் இங்கு பூலோகத்தில் தான்... என்றாராம்.அப்படியானால், எனக்கு ராமநாமா இல்லாத வைகுண்டம் வேண்டாம். நான் இங்கேயே ராம நாமத்தை ஜெபித்தும், ராமாயணம் கேட்டுக் கொண்டும் ஆனந்தமாக இருந்து விடுகிறேன்! என்றாராம் ஆஞ்சநேயர். ராமனும் அப்படியே அனுக்ரகம் செய்தாராம். அதனால், இன்றும் ஆஞ்சநேயர், ராமாயணம் நடக்கும் இடத்திலும், ராம நாமா கேட்கும் இடத்திலும் சிரஞ்சீவியாக இருப்பதாக கூறுவர்.
பகவான் நாமாவை சொல்பவர்கள், பகவானை விட உயர்ந்தவர்களாக கருதப்படுகின்றனர். பகவானுக்கு அபசாரம் செய்து விட்டால், அவர் பொறுத்துக் கொள்வார். பாகவதனுக்கு அபசாரம் செய்து விட்டால் அவர் பொறுக்க மாட்டார் என்று சொல்லப்பட்டுள்ளது.
பக்தர்களுக்குத் தன்னிடம் உள்ள பக்தியையும், அன்பையும் கண்டு, பகவான் அவர்களுடைய பாவங்கள் எல்லாவற்றையும் பொறுத்துக் கொள்வதால் அவனுக்கு, சஹிஷ்ணு என்று பெயர். பகவானுடைய ஆயிரம் நாமாக்களில் ஒவ்வொன்றுக்கும் இப்படி பொருள் உண்டு. மனிதன் செய்யும் எவ்வளவோ தவறுகளை அவன் பொறுத்துக் கொள்கிறான். அளவு மீறிப் போகும் போது தான் பொறுமையை இழக்கிறான்; தண்டிக்கிறான். சிசு பாலன் கதை தெரிந்திருக்கும். கிருஷ்ணனால் தான் அவனுக்கு வதம் என்று சிசுபாலனின் தாயாருக்குத் தெரிந்தது.
கிருஷ்ணனிடம், நீ, என் மகனை கொன்று விடக் கூடாது... என்று வேண்டினாள். அதற்கு கிருஷ்ணன், அவன் என்னை நூறு முறை திட்டும் வரையில் பொறுத்துக் கொள் கிறேன். அதற்குமேல் போனால் வதம் செய்து விடுவேன்... என்றார். அப்படியானால், ஒரு நாளைக்கு நூறு என்று வைத்துக்கொள்... என்று (இவளும் கிருஷ்ணனுக்கு ஒரு அத்தை உறவு!) வேண்டிக் கொண்டாள்; பகவானும் சரி என்றார். அன்று முதல் கிருஷ்ணனை, நூறு தடவை திட்டிவிட்டு பேசாமலிருந்து விடுவான் சிசுபாலன்; பகவானும் பொறுத்துக் கொள்வார்.
ராஜ சூய யாகத்தின் போது, தன்னை மறந்து, நூறு தடவைக்கு மேல் கிருஷ்ணனைத் திட்டி விட்டான் சிசுபாலன். சக்ராயுதத்தால் உடனே அவனை வதம் செய்து விட்டார் பகவான். ஆக, பகவான் ரொம்பவும் பொறுமையுள்ளவர்; கருணை உள்ளவர்; பக்த ரட்சகர். அவரது நாமாவை சொல்லி, அவரை உபாசித்து வந்தால், நம் ஷேமங்களை கவனித்துக் கொள்வார்; கடைசியில் மோட்சத்தையும் அளிக்கிறார்.
இதைச் செய்வதில் நமக்கு என்ன சிரமம்? சொல்வது சுலபம், செய்வது தான் சிரமம் என்கிறீர்களா? அதற்கு நாம் என்ன செய்ய முடியும்? பகவான் விட்ட வழி!
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பகவானுக்கு பக்தர்கள் மீது பிரியம்
பகவானுக்கு பக்தர்கள் மீது பிரியம்; பக்தர்களுக்கு பகவான் மீது பிரியம். இருவருக்குமே பகவான் நாமாக்களின் மீது மிகப் பிரியம். எந்த இடத்தில், எந்த வீட்டில், பகவான் நாமா சொல்லப்படுகிறதோ, நாம சங்கீர்த்தனம் நடைபெறுகிறதோ, அங்கே பகவான் நாராயணனும், மகாலட்சுமியும் வந்து விடுகின்றனர்.
ஸ்ரீமத் நாராயணனும், மகாலட்சுமியும் இருக்கும் இடத்தில், மங்களம் பொங்கி வழியும். அதனால் தான், பகவான் நாமாவுக்கு அவ்வளவு பெருமை! விஷயம் தெரிந்தவர்கள் அடிக்கடி, நாராயணா, கிருஷ்ணா, கோவிந்தா... என்று முணுமுணுத்துக் கொண்டே இருப்பர்; விவரம் தெரியாதவர்கள் பரிகாசம் செய்து கொண்டே போவர்.
நாமா சொன்னவன், நற்கதி பெறுகிறான்; பரிகாசம் செய்தவன் அதோகதி அடைகிறான்! வைகுண்டம் போக ஸ்ரீராமன் புறப்படும் போது, ஆஞ்சநேயரைப் பார்த்து, நீயும் வைகுண்டம் வருகிறாயா? என்று கேட்டாராம். அதற்கு, அங்கே ஸ்ரீமத் ராமாயணம் பிரவசனம் உண்டா, ராமநாமா சொல்லப்படுமா? என்று கேட்டாராம் ஆஞ்சநேயர். அதற்கு ராமன், அங்கே அதெல்லாம் கிடையாது. சதா, என்னை தரிசனம் செய்து கொண்டிருக்கலாம்; அவ்வளவு தான். ராமாயணம், ராமநாமா எல்லாம் இங்கு பூலோகத்தில் தான்... என்றாராம்.அப்படியானால், எனக்கு ராமநாமா இல்லாத வைகுண்டம் வேண்டாம். நான் இங்கேயே ராம நாமத்தை ஜெபித்தும், ராமாயணம் கேட்டுக் கொண்டும் ஆனந்தமாக இருந்து விடுகிறேன்! என்றாராம் ஆஞ்சநேயர். ராமனும் அப்படியே அனுக்ரகம் செய்தாராம். அதனால், இன்றும் ஆஞ்சநேயர், ராமாயணம் நடக்கும் இடத்திலும், ராம நாமா கேட்கும் இடத்திலும் சிரஞ்சீவியாக இருப்பதாக கூறுவர்.
பகவான் நாமாவை சொல்பவர்கள், பகவானை விட உயர்ந்தவர்களாக கருதப்படுகின்றனர். பகவானுக்கு அபசாரம் செய்து விட்டால், அவர் பொறுத்துக் கொள்வார். பாகவதனுக்கு அபசாரம் செய்து விட்டால் அவர் பொறுக்க மாட்டார் என்று சொல்லப்பட்டுள்ளது.
பக்தர்களுக்குத் தன்னிடம் உள்ள பக்தியையும், அன்பையும் கண்டு, பகவான் அவர்களுடைய பாவங்கள் எல்லாவற்றையும் பொறுத்துக் கொள்வதால் அவனுக்கு, சஹிஷ்ணு என்று பெயர். பகவானுடைய ஆயிரம் நாமாக்களில் ஒவ்வொன்றுக்கும் இப்படி பொருள் உண்டு. மனிதன் செய்யும் எவ்வளவோ தவறுகளை அவன் பொறுத்துக் கொள்கிறான். அளவு மீறிப் போகும் போது தான் பொறுமையை இழக்கிறான்; தண்டிக்கிறான். சிசு பாலன் கதை தெரிந்திருக்கும். கிருஷ்ணனால் தான் அவனுக்கு வதம் என்று சிசுபாலனின் தாயாருக்குத் தெரிந்தது.
கிருஷ்ணனிடம், நீ, என் மகனை கொன்று விடக் கூடாது... என்று வேண்டினாள். அதற்கு கிருஷ்ணன், அவன் என்னை நூறு முறை திட்டும் வரையில் பொறுத்துக் கொள் கிறேன். அதற்குமேல் போனால் வதம் செய்து விடுவேன்... என்றார். அப்படியானால், ஒரு நாளைக்கு நூறு என்று வைத்துக்கொள்... என்று (இவளும் கிருஷ்ணனுக்கு ஒரு அத்தை உறவு!) வேண்டிக் கொண்டாள்; பகவானும் சரி என்றார். அன்று முதல் கிருஷ்ணனை, நூறு தடவை திட்டிவிட்டு பேசாமலிருந்து விடுவான் சிசுபாலன்; பகவானும் பொறுத்துக் கொள்வார்.
ராஜ சூய யாகத்தின் போது, தன்னை மறந்து, நூறு தடவைக்கு மேல் கிருஷ்ணனைத் திட்டி விட்டான் சிசுபாலன். சக்ராயுதத்தால் உடனே அவனை வதம் செய்து விட்டார் பகவான். ஆக, பகவான் ரொம்பவும் பொறுமையுள்ளவர்; கருணை உள்ளவர்; பக்த ரட்சகர். அவரது நாமாவை சொல்லி, அவரை உபாசித்து வந்தால், நம் ஷேமங்களை கவனித்துக் கொள்வார்; கடைசியில் மோட்சத்தையும் அளிக்கிறார்.
இதைச் செய்வதில் நமக்கு என்ன சிரமம்? சொல்வது சுலபம், செய்வது தான் சிரமம் என்கிறீர்களா? அதற்கு நாம் என்ன செய்ய முடியும்? பகவான் விட்ட வழி!
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renukaji
first decide what is that you want to argue ? is is about Karna or Vibhishana siding with Rama or about whether Pandavas are the sons of Pandu, or about Pandavas ridiculing Karna, or about Yudhistra calling Karna as Suta Putra ?
You go on diverting the argument and you never give me any link to your argument.
be precise,
come back to me..
first decide what is that you want to argue ? is is about Karna or Vibhishana siding with Rama or about whether Pandavas are the sons of Pandu, or about Pandavas ridiculing Karna, or about Yudhistra calling Karna as Suta Putra ?
You go on diverting the argument and you never give me any link to your argument.
be precise,
come back to me..
renuka
Well-known member
Dear PJ sir,
I dont know why ..but whatever you write I feel like arguing!LOL
Dont worry I am always here to give you "trouble"...I think I like being an Asura.
So PJ sir..you be the Deva and I will be the Asura and give you "trouble" from time to time.
Asura out for now..will be back soon!
Vaagmi
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Mmmmmmmm ..........Interesting. We the members of the forum wait for you to give the references demanded by Sri PJ. LOL.
OP
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P.J.
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This is what you call Arguing without any substance
renuka
Well-known member
LOL!
Asuras dont give evidence for what they say..they just say "hey I am right..dont ask too many questions ..or else!"
renuka
Well-known member
Dear PJ sir,
The Mahabharat I read was written by Kamala Subramaniam and she wrote very dramatically..she also mentioned that after the war Kunti asked Yudhs to do the final rites for Karna and Yudhs refused saying "why should I a Kshatriya do final rites for a Suta Putra?"
Then Kunti reveals the truth and then Yudhs breaks down and cries.
I mostly write from memory..that is my proof.
The Mahabharat I read was written by Kamala Subramaniam and she wrote very dramatically..she also mentioned that after the war Kunti asked Yudhs to do the final rites for Karna and Yudhs refused saying "why should I a Kshatriya do final rites for a Suta Putra?"
Then Kunti reveals the truth and then Yudhs breaks down and cries.
I mostly write from memory..that is my proof.
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ஒருவழியில் உறுதியாகு!
குரு ஒருவர் தனது சீடர்களின் தோட்டத்துக்கு சென்றார். அங்கு பத்தடியில் மூண்று பள்ளங்கள் இருந்தது.
"என்ன இது..? என்று கேட்டார்.
"முதலாவது ஒரிடத்தில் கிணறு தோண்டினோம் தண்ணீர் வரவில்லை. அதனால் உடனே அடுத்த வேறு இடத்தில் தோண்டினோம் அங்கும் வரவில்லை. இப்படி இப்போது மூண்றாவது கிணறு தோண்டுகிறோம்!" என்றர் சீடர்....
"பூமியின் அடியில் எல்லா இடங்களிலும் தண்ணீர் உண்டு. பலஇடங்களில் தோண்டுவதை விட ஒரே இடத்தில் ஆழமாக நன்கு தோண்டுங்கள் நீர் பீறிட்டு கொண்டு வரும்..!" என்றார் குரு.
மனிதர்கள் இறைவனையடைய ஏதாவது ஒருவழியில் முயற்க்கிறார்கள். அது சலித்தவுடன் இன்னொரு வழிக்கு தாவுகிறார்கள்.பிறகு அதையும் விட்டுட்டு வேறுவழிக்கு தாவுகிறார்கள். இப்படி மாறி மாறி முயற்சித்தால் எந்த பயனும் இல்லை. ஒரே முயற்சியை உறுதியுடன் மேற்கொண்டாலே வெற்றி நிச்சயம்.
aanmigam: ?????????? ?????????!
குரு ஒருவர் தனது சீடர்களின் தோட்டத்துக்கு சென்றார். அங்கு பத்தடியில் மூண்று பள்ளங்கள் இருந்தது.
"என்ன இது..? என்று கேட்டார்.
"முதலாவது ஒரிடத்தில் கிணறு தோண்டினோம் தண்ணீர் வரவில்லை. அதனால் உடனே அடுத்த வேறு இடத்தில் தோண்டினோம் அங்கும் வரவில்லை. இப்படி இப்போது மூண்றாவது கிணறு தோண்டுகிறோம்!" என்றர் சீடர்....
"பூமியின் அடியில் எல்லா இடங்களிலும் தண்ணீர் உண்டு. பலஇடங்களில் தோண்டுவதை விட ஒரே இடத்தில் ஆழமாக நன்கு தோண்டுங்கள் நீர் பீறிட்டு கொண்டு வரும்..!" என்றார் குரு.
மனிதர்கள் இறைவனையடைய ஏதாவது ஒருவழியில் முயற்க்கிறார்கள். அது சலித்தவுடன் இன்னொரு வழிக்கு தாவுகிறார்கள்.பிறகு அதையும் விட்டுட்டு வேறுவழிக்கு தாவுகிறார்கள். இப்படி மாறி மாறி முயற்சித்தால் எந்த பயனும் இல்லை. ஒரே முயற்சியை உறுதியுடன் மேற்கொண்டாலே வெற்றி நிச்சயம்.
aanmigam: ?????????? ?????????!
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வள்ளி– தெய்வானையின் முன்ஜென்மம்
வள்ளி– தெய்வானையின் முன்ஜென்மம்
திருமாலின் கண்களிலிருந்து தோன்றிய அமிர்தவல்லி, சுந்தரவல்லி ஆகிய இருவரும் சடாட்சர மந்திர உபதேசம் பெற முருகனிடம் வந்தனர். குருகாணிக்கையாக தங்கள் இருவரையும் ஏற்றுக்கொள்ள வேண்டும் என்று முருகனிடம் அவர்கள் வேண்டிக்கொண்டனர்.
அதற்கு குரு–சிஷ்யை விதிகளுக்கு புறம்பாக உங்களை திருமணம் செய்து கொள்ள முடியாது என்றும், மறுபிறவியில் வள்ளி, தெய்வானை என்ற பெயரில் என்னை நீங்கள் வந்தடைவீர்கள் என்று முருகப்பெருமான் கூறினார்.
அதன்பிறகு அன்ன ஆகாரமின்றி ஒருநிலை மனதோடு முருகனிடம் சடாட்சர மந்திரத்தை உபதேசம் பெற்றதால் அமிர்தவல்லி தேவகுலத்தில் தேவேந்திரன் மகளாக தெய்வானை என்ற பெயரில் வளர்ந்து வர முருகன் தெய்வானையை திருப்பரங்குன்றத்தில் முதலாவதாக மணந்தார்.
அன்றாட மனித வாழ்க்கைப்படி எல்லா பணிகளையும் செய்து உணவு உட்கொண்டு முருகனிடம் சடாட்சர மந்திர உபதேசம் பெற்றதால் சுந்தரவல்லி மானிட இனத்தில் வேடுவர்குல பெண்ணாக வள்ளி என்ற பெயரோடு வளர்ந்து வர முருகன் காந்தரூப முறைப்படி வள்ளியை மணம் முடித்தார்.
?????? ???????????? ??????????? || valli deivanai murugan worship
வள்ளி– தெய்வானையின் முன்ஜென்மம்
திருமாலின் கண்களிலிருந்து தோன்றிய அமிர்தவல்லி, சுந்தரவல்லி ஆகிய இருவரும் சடாட்சர மந்திர உபதேசம் பெற முருகனிடம் வந்தனர். குருகாணிக்கையாக தங்கள் இருவரையும் ஏற்றுக்கொள்ள வேண்டும் என்று முருகனிடம் அவர்கள் வேண்டிக்கொண்டனர்.
அதற்கு குரு–சிஷ்யை விதிகளுக்கு புறம்பாக உங்களை திருமணம் செய்து கொள்ள முடியாது என்றும், மறுபிறவியில் வள்ளி, தெய்வானை என்ற பெயரில் என்னை நீங்கள் வந்தடைவீர்கள் என்று முருகப்பெருமான் கூறினார்.
அதன்பிறகு அன்ன ஆகாரமின்றி ஒருநிலை மனதோடு முருகனிடம் சடாட்சர மந்திரத்தை உபதேசம் பெற்றதால் அமிர்தவல்லி தேவகுலத்தில் தேவேந்திரன் மகளாக தெய்வானை என்ற பெயரில் வளர்ந்து வர முருகன் தெய்வானையை திருப்பரங்குன்றத்தில் முதலாவதாக மணந்தார்.
அன்றாட மனித வாழ்க்கைப்படி எல்லா பணிகளையும் செய்து உணவு உட்கொண்டு முருகனிடம் சடாட்சர மந்திர உபதேசம் பெற்றதால் சுந்தரவல்லி மானிட இனத்தில் வேடுவர்குல பெண்ணாக வள்ளி என்ற பெயரோடு வளர்ந்து வர முருகன் காந்தரூப முறைப்படி வள்ளியை மணம் முடித்தார்.
?????? ???????????? ??????????? || valli deivanai murugan worship
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Gajendra Moksha
Gajendra Moksha
Gajendra, in his previous life was a great devotee called Indradyumna who was also a great king. One day, Agastya, a great sage came to visit the king. Indradyumna did not receive the Sage with the respect that the latter expected. The enraged Agastya cursed the king to become an elephant in his next birth, as he sat heavy on his seat and did not rise to greet him.
The crocodile in its last life was a king called HuHu in the Gandharva planet. Once while enjoying himself in the waters, he pulled the leg of a sage. The enraged sage cursed the king to become a crocodile in his next life. The repentant HuHu asked for pardon. The Sage proclaimed that though he could not retrieve the curse, the crocodile would be liberated from the cycle of birth and death when Gajendra would be saved by the Lord God Himself.
The Lord is close to those who call out to Him in full faith.
It does not matter if you have the body or intellect of an animal, all you require is a loving heart and the conviction that God is closer than we can possibly believe!
Dal Sabzi for Aatman: Gajendra Moksha
Gajendra Saved
Gajendra Moksha
Gajendra, in his previous life was a great devotee called Indradyumna who was also a great king. One day, Agastya, a great sage came to visit the king. Indradyumna did not receive the Sage with the respect that the latter expected. The enraged Agastya cursed the king to become an elephant in his next birth, as he sat heavy on his seat and did not rise to greet him.
The crocodile in its last life was a king called HuHu in the Gandharva planet. Once while enjoying himself in the waters, he pulled the leg of a sage. The enraged sage cursed the king to become a crocodile in his next life. The repentant HuHu asked for pardon. The Sage proclaimed that though he could not retrieve the curse, the crocodile would be liberated from the cycle of birth and death when Gajendra would be saved by the Lord God Himself.
The Lord is close to those who call out to Him in full faith.
It does not matter if you have the body or intellect of an animal, all you require is a loving heart and the conviction that God is closer than we can possibly believe!
Dal Sabzi for Aatman: Gajendra Moksha
Gajendra Saved
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Hair offering at Thirumala
Hair offering at Thirumala
When Lord Balaji was hit on his head by a shepherd, a small portion of his scalp became bald. This is noticed by Neela Devi, a Gandharva princess. She feels "such an attractive face should not have a flaw". Immediately she cuts a portion of her hair and with her magical power she implants it on his scalp. Lord Balaji notices her sacrifice.
As hair is a beautiful aspect of the female, he promises her that all his devotees who come to his abode should render their hair to him, and she would be the recipient of all the hair received. Hence it is believed that hair offered by the devotees is accepted by Neela Devi. The hill Neeladri, one among seven hills is named after her.
Maradhi Manni: Hair Offering Custom...Do You Believe In It Now?
Picture source:Tirupati Balaji Temples,Hindu God Tirupati Balaji,Shree Venkateswara,Tirumala-Tirupati Photo: Hair offering at tirupati
Hair offering at Thirumala
When Lord Balaji was hit on his head by a shepherd, a small portion of his scalp became bald. This is noticed by Neela Devi, a Gandharva princess. She feels "such an attractive face should not have a flaw". Immediately she cuts a portion of her hair and with her magical power she implants it on his scalp. Lord Balaji notices her sacrifice.
As hair is a beautiful aspect of the female, he promises her that all his devotees who come to his abode should render their hair to him, and she would be the recipient of all the hair received. Hence it is believed that hair offered by the devotees is accepted by Neela Devi. The hill Neeladri, one among seven hills is named after her.
Maradhi Manni: Hair Offering Custom...Do You Believe In It Now?
Picture source:Tirupati Balaji Temples,Hindu God Tirupati Balaji,Shree Venkateswara,Tirumala-Tirupati Photo: Hair offering at tirupati
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Why MA Kunti Did not Keep Karna with her ?
Why MA Kunti Did not Keep Karna with her ?
Women suffer when they "step out of line" from society's diktats.
Men don't have the same consequences when they step out of line.
Kunti was born in one family, given over to another to be raised, became a single mother by accident, disposed her "shame" in the river, married into an ancient clan to a sickly king, was widowed before her time, was burdened with upbringing of 5 sons in a family where she and her sons were unwelcome, suffered assassination attempts on her sons and even herself !
.
In those days, life was tough for women. Not just in India, but the world over. They had no position or power without the support of their father, brothers, husband, sons or other male relatives. Its because of this, that in pre-modern world, women used to dote on sons rather than daughters.
Desperate for support just to survive, Kunti kept reminding Krushna that it was his social and moral responsibility to protect her. As her nephew, socially and morally, Krushna was responsible for looking after her and her sons. As a nephew with considerable political and social clout, he was doubly responsible for supporting her. Kunti’s constant complaints of “feeling abandoned” were her way of pleading for support.
Many, including Karna, blame the war on Kunti because she did not keep Karna.
As an adopted, unmarried, princess, in the household of a haughty King, Kunti could not have kept Karna without bringing shame on her parents or the adopted parents. Kunti could never have married Pandu if he had done that. Abandoning Karna was the only option she had at the time. She did the best to make sure he was secure, but beyond that, she could do nothing for her first born. Kunti herself was under the protection of others at the time and she wasn’t independently wealthy or powerful enough to support an illegitimate child.
Kunti, as a woman, widow and a "poor-relative-to-the-king" couldn't acknowledge Karna. Social and political backlash for her and her "other sons" forced Kunti to remain silent. However, what compulsion did Surya have for keeping his silence ?
As a divine being, he could have helped or acknowledged Karna at any point, why didn't he ? Surely, being called "Surya-putra" would have served Karna better than being called "Suta-putra". Why did the Sun not offer that solace to his own son ? There are hundreds of examples in the Indian mythology and historical lore, where one parent abandons a child but the other parent assists (eg Shantanu, Ganga and Gangeya !).
Kunti's pain at seeing Karna during the princely contest, and not being able to reclaim him, must have been heartrending. Here was her first born, being insulted as a "suta", yet she couldn't stand up for him and give him his due place in that large assembly.
Seeing her Karna crowned as the king of Anga made her happy, but knowing this tied him to her enemies, worried her. Knowing Karna to be the opponent of her other sons would have been difficult too, but, as a widowed queen, with sons who are not born of her own husband, how could she now claim one more ? As it is, her position at court was rather tenuous at best. Her sons were already a thorn in the side of the ruling king and he had never accepted her other children as "true sons of Pandu". To add Karna to her brood of children with dubious parentage at this stage was impossible. Royal protocol or the social protocol of the time would not allow it. Even now, people would not accept it.
After the years living incognito, she came back to find Karna was an entrenched enemy of her sons. To add to this, Karna hated the woman her legitimate sons had married. Karna was smarting with Draupadi’s public insult during the swayamvar. His revenge on Pandavas and Draupadi came in the form of terrible insults during and after the game of dice. How could Kunti forget that at the dice game, her eldest son spearheaded the shameful assault on Drupadi and her sons. It was too late to claim any relations now. There was no love lost between her sons.
Like all politicians, Vidur, Bhishma and Krushna must have known this secret but kept their peace so as to use this knowledge as a bargaining chip in the future. Krushna would have known this secret as an astute politician and a close family member. All families have hundreds of secrets, some too shameful to be mentioned. An aunt's indiscretion at a young age would have been one such terrible secret. As a nephew, Krushna only used this terrible secret to help his cousins in dire circumstances.
Kunti only went to Karna as a last resort to stop the war. In desperation, and for sake of peace, Kunti was willing to die a thousand deaths that a shamed widow would be forced to live if Karna’s identity was disclosed. For peace, she was willing to be vilified by all those who had honoured her previously. For an ex-empress, this was worse than death. It was going to be hell on earth for her. But, Kunti was willing to suffer it for peace.
Karna spurned her though and refused to acknowledge her as his mother ! His bitterness was such, he did not want to be Kunti's son. Years of feeling unable to “fit in” with either kshatriyas or sutas, his mind was now in a terrible turmoil. Had Pandu been alive to adopt him, it was one thing, but, as an illegitimate son of an unmarried princess, his position in society was very uncertain. Out some sense of decency though, Karna promised not to kill 4 of her sons, reserving his hatred for Arjun alone.
The pain of acknowledging Karna as her son, even after the battle, must have been like thousand daggers for Kunti. She didn't have to claim him. He was dead. He was a defeated enemy. Kunti could have kept quiet. However, she didn’t. Kunti reclaimed in death what she could not own up to in life. She did it to make sure that atleast in death, Karna was given his rightful dues as a warrior and not a suta. She may not have taken sufficient care of his mortal body, but his immortal soul would never suffer loss of rites and recognitions that were due to him.
What more could a mother do for her illegitimate son ?
Oh the pain of single transgression !
Kunti’s pain and sorrow at seeing her grandsons die exceeded the pleasure of seeing her own sons live. Here was a widow with no hope of securing her family’s continuance and nothing to show for all her sacrifices. Her only great-grandson was still-born. If Krushna hadn’t stepped in, she would have lost all hope and her son’s victory would have been in vain.
Despite all the pain of the past, Kunti carried on doing her duty towards all her elders. She even went to the forest with them, knowing full well she would never come back alive.
Later bhakti acharyas have often lauded Kunti as an ideal bhakta – devotee. Kunti’s faith in Shri Krushna never wavered. She treated him as her dearest nephew and a divine personality. As a result of her relationship, sambandha, she was able to “demand” Shri Krushna’s support and protection.
Kunti was a remarkable person. She raised five powerful sons against all odds. Despite all that Kunti suffered, she never lost her sense of duty towards her elders, or her responsibility towards her children. Kunti was inspirational in her performance of her duties as a daughter, wife, queen, mother, aunt, sister-in-law and a great devotee.
http://www.pushti-marg.net/bhagwat/Mahabharata/Kunti.htm
RatThe: Kunti and Karna
Why MA Kunti Did not Keep Karna with her ?
Women suffer when they "step out of line" from society's diktats.
Men don't have the same consequences when they step out of line.
Kunti was born in one family, given over to another to be raised, became a single mother by accident, disposed her "shame" in the river, married into an ancient clan to a sickly king, was widowed before her time, was burdened with upbringing of 5 sons in a family where she and her sons were unwelcome, suffered assassination attempts on her sons and even herself !
.
In those days, life was tough for women. Not just in India, but the world over. They had no position or power without the support of their father, brothers, husband, sons or other male relatives. Its because of this, that in pre-modern world, women used to dote on sons rather than daughters.
Desperate for support just to survive, Kunti kept reminding Krushna that it was his social and moral responsibility to protect her. As her nephew, socially and morally, Krushna was responsible for looking after her and her sons. As a nephew with considerable political and social clout, he was doubly responsible for supporting her. Kunti’s constant complaints of “feeling abandoned” were her way of pleading for support.
Many, including Karna, blame the war on Kunti because she did not keep Karna.
As an adopted, unmarried, princess, in the household of a haughty King, Kunti could not have kept Karna without bringing shame on her parents or the adopted parents. Kunti could never have married Pandu if he had done that. Abandoning Karna was the only option she had at the time. She did the best to make sure he was secure, but beyond that, she could do nothing for her first born. Kunti herself was under the protection of others at the time and she wasn’t independently wealthy or powerful enough to support an illegitimate child.
Kunti, as a woman, widow and a "poor-relative-to-the-king" couldn't acknowledge Karna. Social and political backlash for her and her "other sons" forced Kunti to remain silent. However, what compulsion did Surya have for keeping his silence ?
As a divine being, he could have helped or acknowledged Karna at any point, why didn't he ? Surely, being called "Surya-putra" would have served Karna better than being called "Suta-putra". Why did the Sun not offer that solace to his own son ? There are hundreds of examples in the Indian mythology and historical lore, where one parent abandons a child but the other parent assists (eg Shantanu, Ganga and Gangeya !).
Kunti's pain at seeing Karna during the princely contest, and not being able to reclaim him, must have been heartrending. Here was her first born, being insulted as a "suta", yet she couldn't stand up for him and give him his due place in that large assembly.
Seeing her Karna crowned as the king of Anga made her happy, but knowing this tied him to her enemies, worried her. Knowing Karna to be the opponent of her other sons would have been difficult too, but, as a widowed queen, with sons who are not born of her own husband, how could she now claim one more ? As it is, her position at court was rather tenuous at best. Her sons were already a thorn in the side of the ruling king and he had never accepted her other children as "true sons of Pandu". To add Karna to her brood of children with dubious parentage at this stage was impossible. Royal protocol or the social protocol of the time would not allow it. Even now, people would not accept it.
After the years living incognito, she came back to find Karna was an entrenched enemy of her sons. To add to this, Karna hated the woman her legitimate sons had married. Karna was smarting with Draupadi’s public insult during the swayamvar. His revenge on Pandavas and Draupadi came in the form of terrible insults during and after the game of dice. How could Kunti forget that at the dice game, her eldest son spearheaded the shameful assault on Drupadi and her sons. It was too late to claim any relations now. There was no love lost between her sons.
Like all politicians, Vidur, Bhishma and Krushna must have known this secret but kept their peace so as to use this knowledge as a bargaining chip in the future. Krushna would have known this secret as an astute politician and a close family member. All families have hundreds of secrets, some too shameful to be mentioned. An aunt's indiscretion at a young age would have been one such terrible secret. As a nephew, Krushna only used this terrible secret to help his cousins in dire circumstances.
Kunti only went to Karna as a last resort to stop the war. In desperation, and for sake of peace, Kunti was willing to die a thousand deaths that a shamed widow would be forced to live if Karna’s identity was disclosed. For peace, she was willing to be vilified by all those who had honoured her previously. For an ex-empress, this was worse than death. It was going to be hell on earth for her. But, Kunti was willing to suffer it for peace.
Karna spurned her though and refused to acknowledge her as his mother ! His bitterness was such, he did not want to be Kunti's son. Years of feeling unable to “fit in” with either kshatriyas or sutas, his mind was now in a terrible turmoil. Had Pandu been alive to adopt him, it was one thing, but, as an illegitimate son of an unmarried princess, his position in society was very uncertain. Out some sense of decency though, Karna promised not to kill 4 of her sons, reserving his hatred for Arjun alone.
The pain of acknowledging Karna as her son, even after the battle, must have been like thousand daggers for Kunti. She didn't have to claim him. He was dead. He was a defeated enemy. Kunti could have kept quiet. However, she didn’t. Kunti reclaimed in death what she could not own up to in life. She did it to make sure that atleast in death, Karna was given his rightful dues as a warrior and not a suta. She may not have taken sufficient care of his mortal body, but his immortal soul would never suffer loss of rites and recognitions that were due to him.
What more could a mother do for her illegitimate son ?
Oh the pain of single transgression !
Kunti’s pain and sorrow at seeing her grandsons die exceeded the pleasure of seeing her own sons live. Here was a widow with no hope of securing her family’s continuance and nothing to show for all her sacrifices. Her only great-grandson was still-born. If Krushna hadn’t stepped in, she would have lost all hope and her son’s victory would have been in vain.
Despite all the pain of the past, Kunti carried on doing her duty towards all her elders. She even went to the forest with them, knowing full well she would never come back alive.
Later bhakti acharyas have often lauded Kunti as an ideal bhakta – devotee. Kunti’s faith in Shri Krushna never wavered. She treated him as her dearest nephew and a divine personality. As a result of her relationship, sambandha, she was able to “demand” Shri Krushna’s support and protection.
Kunti was a remarkable person. She raised five powerful sons against all odds. Despite all that Kunti suffered, she never lost her sense of duty towards her elders, or her responsibility towards her children. Kunti was inspirational in her performance of her duties as a daughter, wife, queen, mother, aunt, sister-in-law and a great devotee.
http://www.pushti-marg.net/bhagwat/Mahabharata/Kunti.htm
RatThe: Kunti and Karna
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Tamil Nadu Symbol - Sriviliputur Temple "Gopuram"
Tamil Nadu Symbol - Sriviliputur Temple "Gopuram"
in 1949 ,Artist R Krishna Rao designed designed the monogram for Tamil Nadu state replacing the colonial symbol used even after India’s Independence.
In 1965, he was promoted as vice-principal and transferred to Government School of Art and Crafts, Kumbakonam, in Tamil Nadu.
In 1968, he became the Principal of College of Arts and Crafts and had retired in 1971. Few years from retirement, in 1974, he became the Director of the Art Department at Kalakshetra, founded by Padma Bhushan Rukmini Devi Arundale.
The artist reached the heavenly abode on 31st July 2006.
Awards
The artist was awarded a fellowship by Tamil Nadu Ovia Nunkalai Kuzhu in 1980. And in 1985 he was awarded the title of Veteran Artist by All India Fine Arts and Crafts Society (AIFACS), New Delhi. In 1991, he was honored with the most prestigious award Kala Vibhusan by the then Prime Minister of India Shri. Chandra Shekhar Singh. The world famous philosophical center of Kanchi Kamakshi peetham, Kanchipuram awarded the artist the title of Chitra Kala Sagar on 1st January 1995.
Commissions Works
Conceived and designed the temple gopuram emblem of the Government of Tamil Nadu (1948).
Designed the Government of Tamil Nadu raffle ticket with the motif of a boy raising his right hand (1971).
Organised and worked, in an honorary capacity, for many district level art organisations (Padappai, Chennai, Vellore, Tiruchirapalli, Madurai, Tirunelveli and Kalakuruchi).
...::: Artist R. Krishna rao :::...
Tamil Nadu Symbol - Sriviliputur Temple "Gopuram"
in 1949 ,Artist R Krishna Rao designed designed the monogram for Tamil Nadu state replacing the colonial symbol used even after India’s Independence.
In 1968, he became the Principal of College of Arts and Crafts and had retired in 1971. Few years from retirement, in 1974, he became the Director of the Art Department at Kalakshetra, founded by Padma Bhushan Rukmini Devi Arundale.
The artist reached the heavenly abode on 31st July 2006.
Awards
The artist was awarded a fellowship by Tamil Nadu Ovia Nunkalai Kuzhu in 1980. And in 1985 he was awarded the title of Veteran Artist by All India Fine Arts and Crafts Society (AIFACS), New Delhi. In 1991, he was honored with the most prestigious award Kala Vibhusan by the then Prime Minister of India Shri. Chandra Shekhar Singh. The world famous philosophical center of Kanchi Kamakshi peetham, Kanchipuram awarded the artist the title of Chitra Kala Sagar on 1st January 1995.
Commissions Works
...::: Artist R. Krishna rao :::...
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Why Bheesma, Vidur, Dronacharya did not desert Evil Duruyodana ?
Why Bheesma, Vidur, Dronacharya did not desert evil Duruyodana
The agony of Bhishma, Dronacharya, and Vidur can only be imagined at the outrageous treatment meted out to Pandavs in general and Draupadi in particular. The disgrace of their own daughter-in-law left them speechless and hurt to the core. But their protests and appeals for sanity fell on the deaf ears of Duryodhan and Dhritarashtra.
Dhritarashtra was too weak a father whose heart went out for the 'love' for his Duryodhan. He always looked in the narrow confines of comforts and material pleasures for his son, Duryodhan. He could not think beyond.
Duryodhan was treading the path of self-destruction by setting such an example of ignoble behaviour towards women that was sure to lead to the downfall of Bharatvarsha (Ancient name for India) in the coming centuries.
The question would be asked: "Why did Bhishma, Dronacharya, and Vidur not desert the evil company of king Dhritarashtra and join the Pandavs?"
The answer to this query is being searched for all these centuries, in India and elsewhere! In part, the answer is given by Bhishma himself. He had vowed to remain loyal to the throne of Hastinapur irrespective of who occupied it. This pledge was more than anything to him. His life,the non-righteous behavior of Kauravas and the sufferings of Pandavs had no value in face of his pledge.
As to Dronacharya and Vidur, they were the paid servants of king Dhritarashtra. It was essential for them to serve their master who gave them name, fame, and position. To oppose the king or to find faults with him (or his sons) was not the culture of that time. Probably, they had no say in such matters; and to revolt was to show disloyalty to the throne 'whose salt they had eaten'.
VandeMataram.com - Mahabharat
Picture source:https://www.google.com/search?q=Picture+of+Draupadi+disrobing+incident&client=firefox-
Why Bheesma, Vidur, Dronacharya did not desert evil Duruyodana
The agony of Bhishma, Dronacharya, and Vidur can only be imagined at the outrageous treatment meted out to Pandavs in general and Draupadi in particular. The disgrace of their own daughter-in-law left them speechless and hurt to the core. But their protests and appeals for sanity fell on the deaf ears of Duryodhan and Dhritarashtra.
Dhritarashtra was too weak a father whose heart went out for the 'love' for his Duryodhan. He always looked in the narrow confines of comforts and material pleasures for his son, Duryodhan. He could not think beyond.
Duryodhan was treading the path of self-destruction by setting such an example of ignoble behaviour towards women that was sure to lead to the downfall of Bharatvarsha (Ancient name for India) in the coming centuries.
The question would be asked: "Why did Bhishma, Dronacharya, and Vidur not desert the evil company of king Dhritarashtra and join the Pandavs?"
The answer to this query is being searched for all these centuries, in India and elsewhere! In part, the answer is given by Bhishma himself. He had vowed to remain loyal to the throne of Hastinapur irrespective of who occupied it. This pledge was more than anything to him. His life,the non-righteous behavior of Kauravas and the sufferings of Pandavs had no value in face of his pledge.
As to Dronacharya and Vidur, they were the paid servants of king Dhritarashtra. It was essential for them to serve their master who gave them name, fame, and position. To oppose the king or to find faults with him (or his sons) was not the culture of that time. Probably, they had no say in such matters; and to revolt was to show disloyalty to the throne 'whose salt they had eaten'.
VandeMataram.com - Mahabharat
Picture source:https://www.google.com/search?q=Picture+of+Draupadi+disrobing+incident&client=firefox-
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Why Vidura did not fight the great Mahabharata war.
Why Vidura did not fight the great Mahabharata war.
in the Udhyoga Parva, Krishna declined to stay at the
residences of Dushasana, Bheeshma, Drona and Kripa. Vidura was
blessed to have been able to offer hospitality and food to Krishna at his
hut when the latter came there as a messenger of peace on behalf of
the Pandavas. It seems that one who accepts the hospitality and food
of a host, should assist the host and not be his rival according to the
codes of dharma. Like in the case of Salya.
Apart from that, after Krishna left, Duryodhana humiliated Vidura
terribly by calling him the son of a prostitute etc. and chided him for
offering Krishna ("a mere cowherd") hospitality. At that moment, Vidura
wanted to sever Duryodhana's head and strung his bow but instead by
compassion, decided to punish Duryodhana by not helping him in war
and broke his bow in two.
It was said that Vidura was very skilled in archery and it was the
Kauravas' loss that he declined to fight on their behalf. Just because
Vidura was a jnani or a sattvic person, did not qualify him to evade war.
After all, Bheeshma, Sahadeva etc. are all jnanis and sattvic. He didn't
fight because he was terribly humiliated by Duryodhana.
But, due to loyalty of taking shelter under his brother, Dhritarashtra's
kingdom, Vidura did not fight for the Pandavas either. He was no
coward by any standard. He was the greatest voice in Hastinapura
calling for the Kauravas to uphold their promise and be peaceful.
Vidura was very.. very.. similar to Vibeeshana of the Ramayana, who
was brother of Ravana and played a similar role calling for peace and
later, went against Ravana.
Vidura didn't fight - why? - Advaita Vedanta - IndiaDivine.org
Picture source: https://www.google.com/search?q=picture+of+Vidura&client=firefox-
Why Vidura did not fight the great Mahabharata war.
in the Udhyoga Parva, Krishna declined to stay at the
residences of Dushasana, Bheeshma, Drona and Kripa. Vidura was
blessed to have been able to offer hospitality and food to Krishna at his
hut when the latter came there as a messenger of peace on behalf of
the Pandavas. It seems that one who accepts the hospitality and food
of a host, should assist the host and not be his rival according to the
codes of dharma. Like in the case of Salya.
Apart from that, after Krishna left, Duryodhana humiliated Vidura
terribly by calling him the son of a prostitute etc. and chided him for
offering Krishna ("a mere cowherd") hospitality. At that moment, Vidura
wanted to sever Duryodhana's head and strung his bow but instead by
compassion, decided to punish Duryodhana by not helping him in war
and broke his bow in two.
It was said that Vidura was very skilled in archery and it was the
Kauravas' loss that he declined to fight on their behalf. Just because
Vidura was a jnani or a sattvic person, did not qualify him to evade war.
After all, Bheeshma, Sahadeva etc. are all jnanis and sattvic. He didn't
fight because he was terribly humiliated by Duryodhana.
But, due to loyalty of taking shelter under his brother, Dhritarashtra's
kingdom, Vidura did not fight for the Pandavas either. He was no
coward by any standard. He was the greatest voice in Hastinapura
calling for the Kauravas to uphold their promise and be peaceful.
Vidura was very.. very.. similar to Vibeeshana of the Ramayana, who
was brother of Ravana and played a similar role calling for peace and
later, went against Ravana.
Vidura didn't fight - why? - Advaita Vedanta - IndiaDivine.org
Picture source: https://www.google.com/search?q=picture+of+Vidura&client=firefox-
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Pandava's Birth
Pandava's Birth
The Pandavas were born to Kunti and Madri by the boon of Rishi Durwasa which gave to Kunthi when she was a princess that she can have a son of any god which she respect without having any marital affair.
After the Marriage of Madri, Pandu's voluntary renunciation of royal life to do penance for having accidentally killed the sage Rishi Kindama and his wife. At his death Rishi Kindama cursed Pandu that he will surely die if he attempts to have sexual relationship with his wives. Because of this curse Kunthi had to use her boon to get sons. she got 3 sons, Yudhisthira from God of Dharma.Bhima from God of Wind and Arjun from Lord Indra.At the request of Pandu she shared this boon to Madri also to get her sons,Twins Nakul and Sahadev from Gods Ashvins
Pandava - Wikipedia, the free encyclopedia
These collections are for only sharing and not for any argument.
Pandava's Birth
The Pandavas were born to Kunti and Madri by the boon of Rishi Durwasa which gave to Kunthi when she was a princess that she can have a son of any god which she respect without having any marital affair.
After the Marriage of Madri, Pandu's voluntary renunciation of royal life to do penance for having accidentally killed the sage Rishi Kindama and his wife. At his death Rishi Kindama cursed Pandu that he will surely die if he attempts to have sexual relationship with his wives. Because of this curse Kunthi had to use her boon to get sons. she got 3 sons, Yudhisthira from God of Dharma.Bhima from God of Wind and Arjun from Lord Indra.At the request of Pandu she shared this boon to Madri also to get her sons,Twins Nakul and Sahadev from Gods Ashvins
Pandava - Wikipedia, the free encyclopedia
These collections are for only sharing and not for any argument.
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காசியில் கருடன் பறப்பதில்லை: பல்லி ஒலிப்
காசியில் கருடன் பறப்பதில்லை: பல்லி ஒலிப்பதில்லை
காசியில் பல்லிகள் ஒலிப்பதில்லை. காசி நகரைச் சுற்றி 45 கல் எல்லை வரையில் கருடன் பறப்பதில்லை.
ராமர், ராவணவதம் செய்தபின் சேதுவில் சிவபூஜை செய்வதற்காக அனுமனைக் காசிக்குச் சென்று சிவலிங்கம் கொண்டுவரும்படி தெரிவித்தார். அனுமன் காசியை அடைந்தார். எங்கும் லிங்கங்கள். எது சுயம்புலிங்கம் என்று தெரியாமல் விழித்தார். அப்போது ஒரு சிவலிங்கத்திற்கு நேரே கருடன் வட்டமிட்டான். பல்லியும் நல்லுரை கூறியது. இந்த இரு குறிப்புக்களினால் அது சுயம்பு லிங்கம் என்று அறிந்த அனுமன் அந்தச் சிவலிங்கத்தைப் பெயர்த்து எடுத்துப் புறப்பட்டார்.
காசியின் காவலாகிய காலபைரவர் அது கண்டு கோபித்தார். என் அனுமதி பெறாமல் எப்படி நீ சிவலிங்கத்தை எடுக்கலாம்? என்று கூறித் தடுத்தார். பைரவருக்கும் அனுமனுக்கும் கடும் போர் நடந்தது. அப்போது தேவர்கள் வந்து பைரவரை வணங்கி உலக நன்மைக்காக இந்த சிவலிங்கம் தென்னாடு போகிறது அனுமதிக்க வேண்டும் என்று வேண்டினார்கள். பைரவர் சாந்தியடைந்து, சிவலிங்கத்தைக் கொண்டு செல்ல அனுமதித்தார்.
ஆனாலும் தம் அனுமதி பெறாது லிங்கத்தை எடுக்க முயன்ற அனுமனுக்குத் துணை புரிந்த கருடன் காசி நகர எல்லைக்குள் பறக்கக்கூடாது என்றும், பல்லிகள் காசியில் இருந்தாலும் ஒலிக்கக் கூடாது என்றும் பைரவர் சாபமிட்டார். அந்தச் சாபத்தின்படி இன்னும் காசி நகர எல்லைக்குள் கருடன் பறப்பதில்லை பல்லிகள் ஒலிப்பதில்லை.
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காசியில் கருடன் பறப்பதில்லை: பல்லி ஒலிப்பதில்லை
காசியில் பல்லிகள் ஒலிப்பதில்லை. காசி நகரைச் சுற்றி 45 கல் எல்லை வரையில் கருடன் பறப்பதில்லை.
ராமர், ராவணவதம் செய்தபின் சேதுவில் சிவபூஜை செய்வதற்காக அனுமனைக் காசிக்குச் சென்று சிவலிங்கம் கொண்டுவரும்படி தெரிவித்தார். அனுமன் காசியை அடைந்தார். எங்கும் லிங்கங்கள். எது சுயம்புலிங்கம் என்று தெரியாமல் விழித்தார். அப்போது ஒரு சிவலிங்கத்திற்கு நேரே கருடன் வட்டமிட்டான். பல்லியும் நல்லுரை கூறியது. இந்த இரு குறிப்புக்களினால் அது சுயம்பு லிங்கம் என்று அறிந்த அனுமன் அந்தச் சிவலிங்கத்தைப் பெயர்த்து எடுத்துப் புறப்பட்டார்.
காசியின் காவலாகிய காலபைரவர் அது கண்டு கோபித்தார். என் அனுமதி பெறாமல் எப்படி நீ சிவலிங்கத்தை எடுக்கலாம்? என்று கூறித் தடுத்தார். பைரவருக்கும் அனுமனுக்கும் கடும் போர் நடந்தது. அப்போது தேவர்கள் வந்து பைரவரை வணங்கி உலக நன்மைக்காக இந்த சிவலிங்கம் தென்னாடு போகிறது அனுமதிக்க வேண்டும் என்று வேண்டினார்கள். பைரவர் சாந்தியடைந்து, சிவலிங்கத்தைக் கொண்டு செல்ல அனுமதித்தார்.
ஆனாலும் தம் அனுமதி பெறாது லிங்கத்தை எடுக்க முயன்ற அனுமனுக்குத் துணை புரிந்த கருடன் காசி நகர எல்லைக்குள் பறக்கக்கூடாது என்றும், பல்லிகள் காசியில் இருந்தாலும் ஒலிக்கக் கூடாது என்றும் பைரவர் சாபமிட்டார். அந்தச் சாபத்தின்படி இன்னும் காசி நகர எல்லைக்குள் கருடன் பறப்பதில்லை பல்லிகள் ஒலிப்பதில்லை.
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Setu Bandhan in Valmiki Ramayana
Setu Bandhan in Valmiki Ramayana
Maharshi Valmiki has described in great detail, the life of that Great Hero Sri Rama. He has not only provided relevant geographical descriptions, but also specified accurate astronomical configurations at different places, at different events during Sri Rama's life.
Valmiki provides a gripping description of that astounding human endeavour, Setu Bandhan, which has become the folklore of the great Hindu tradition. The Ramayana has a scintillating narrative of the marvellous saga in great details.
Reproduced below are from Sri Valmiki Ramayan, Yuddha Kandam, Sarga 22, some relevant extracts related to the Setu Bandhan event.
O, son of the great king! Neither from desire nor ambition nor fear nor from affection, am I able to solidify my waters. O, Rama! Still, I shall make it possible to see that you are able to cross over. I will arrange a place to cross me. I shall bear with it, only as far as it is for the purpose of your Vanara sena.
Sagara further addressed Sri Ram, who was learned in all the sciences. O, Purushottama! This one of your army, named Nala, the glorious one, is the son of Vishvakarma the great engineer. He was given a boon by his father and is indeed equal to none other than his own fater, Visvakarma. Let this greatly energetic Vanara build a bridge across me. I shall hold that bridge. He is just the same as his father (in capabilities).
Nala, the noble Vanara, stood up and (although reminded of his glory) humbly spoke thus to Mahabali Rama. The great Ocean disclosed a truth. I will (be able to) construct a bridge across this large body of water, and in doing so, will depend upon the skill and ability my father has taught me. This Sagara is a formidable mass of water, and it is indeed by the fear of punishment that it has given a passage to Rama, who wished to see a bridge constructed on it.
On the mountain of Mandara, the following boon was given by Visvakarma to my mother: “O, god like lady! A son equal to me will be born to you." I am a son born of Visvakarma’s own veerya. I am equal to Visvakarma my father. The God of the Ocean has reminded me of my heritage now. The great ocean spoke the truth about me, which, because I was not asked, I had not disclosed earlier.
I know how to construct a bridge across the ocean. Hence, let the foremost of Vanaras start building the bridge right now.
Then, blessed by Rama, thousands of Vanara heroes joyfully jumping, ran to all sides of the great forest. Those army-chiefs of Vanaras, who resembled mountains themselves, broke the rocks and trees there and dragged those towards the sea. Those Vanaras started collecting in the ocean all types of trees like Sala and Asvakarna, Dhava and bamboo, Kutaja, Arjuna, palmyra, Tilaka, Tinisa, Bilva, Saptaparna, Karnika, in blossom as also mango and Asoka. The excellent vanaras lifted and brought, like Indra’s flag posts, some trees with roots intact and some others without roots. From here and there they brought Palmyra trees, pomegranate shrubs, coconut and Vibhitaka, Karira, Bakula and neem trees.
And then those Vanaras who were of mighty strength and huge body, were employed in uprooting elephant-sized rocks from mountains and conveying these over transport equipments (parivahan yantra)
The water, raised up due to the sudden throwing of mountains in the sea, soared upward towards the sky and from there again, gushed back. The rocks falling on all sides perturbed the ocean. Several others were employed in drawing up strings that went a hundred Yojanas long, in order to ensure a straight line.
Nala, on his part, organized the construction of the monumental bridge in the heart of the ocean, helped, in doing so, by those Vanaras, who are indeed of daring acts.
Some were holding poles for measuring the bridge and some others collected the material. Reeds and logs resembling clouds and mountains, were brought by thousands of Vanaras who, lead by the command of Rama, fastened parts of the bridge. The bridge was tied with trees having blossom at the end of the boughs. Some Vanaras looking like demons, seized rocks resembling mountains and peaks of mountains, and appeared to be running hither and thither. Tumultuous sound occurred when the rocks were thrown into the sea and when mountains were caused to fall there.
On day one, as fourteen Yojanas of bridge was completed speedily, thrilled with delight were the Vanars, resembling elephants. In the same manner, on the second day, twenty more Yojanas were constructed speedily by the Vanars of terrific bodies and of mighty strength. Likewise, on the third day, twenty-one more Yojanas of the bridge was completed in the ocean speedily by the colossal bodied Vanaras. On the fourth day, a further twenty-two Yojanas were constructed by the Vanars dashing with a great speed. In that manner, at last on the fifth day, the Vanars working quickly constructed twenty-three yojanas of the bridge which finally reached the other side of the seashore.
This way, Nala, that strong and illustrious son of Visvakarma and a noble Vanara, built the great bridge across the sea, indeed as perfectly as his father himself would have probably thought of building it.
That beautiful and lovely bridge constructed by Nala across the ocean full of alligators, shone brightly like a milky way of stars in the sky. With a desire to behold that marvel, all Devatas along with Gandharvas, Siddhas and great Rishis appeared. The Devas and Gandharvas saw Nala’s great bridge, having a width of ten yojanas and a length of hundred yojanas and the construction of which was a very complex enterprise indeed.
All Vanars taking long leaps and short leaps shouted in joy. All other beings saw the act of constructing the bridge across the ocean being made possible, which otherwise was an unimaginable, impossible and aweful task.
Those thousands of Vanars in great spectacle, reached the other shore of the great ocean soon after building that bridge across the sea.
That awesome perfect bridge was broad, well-constructed, glorious, well postured and held together firmly, looked beautifully like a separating straight line in the ocean.
Seeing that complex task of Raghava accomplished (the construction of the bridge), which was both wonderous and difficult, Gods and Siddhas along with great sages appeared and consecrated Rama with splendid waters. Praising Rama, who is as respected amongst Gods as amongst humans, they said, “O Rama, O king! Defeat these enemies. This ocean and this earth are eternally for you to rule.”
http://ramasetu.blogspot.com/2007/03/setu-bandhan-in-valmiki-ramayana.html
Setu Bandhan in Valmiki Ramayana
Maharshi Valmiki has described in great detail, the life of that Great Hero Sri Rama. He has not only provided relevant geographical descriptions, but also specified accurate astronomical configurations at different places, at different events during Sri Rama's life.
Valmiki provides a gripping description of that astounding human endeavour, Setu Bandhan, which has become the folklore of the great Hindu tradition. The Ramayana has a scintillating narrative of the marvellous saga in great details.
Reproduced below are from Sri Valmiki Ramayan, Yuddha Kandam, Sarga 22, some relevant extracts related to the Setu Bandhan event.
O, son of the great king! Neither from desire nor ambition nor fear nor from affection, am I able to solidify my waters. O, Rama! Still, I shall make it possible to see that you are able to cross over. I will arrange a place to cross me. I shall bear with it, only as far as it is for the purpose of your Vanara sena.
Sagara further addressed Sri Ram, who was learned in all the sciences. O, Purushottama! This one of your army, named Nala, the glorious one, is the son of Vishvakarma the great engineer. He was given a boon by his father and is indeed equal to none other than his own fater, Visvakarma. Let this greatly energetic Vanara build a bridge across me. I shall hold that bridge. He is just the same as his father (in capabilities).
Nala, the noble Vanara, stood up and (although reminded of his glory) humbly spoke thus to Mahabali Rama. The great Ocean disclosed a truth. I will (be able to) construct a bridge across this large body of water, and in doing so, will depend upon the skill and ability my father has taught me. This Sagara is a formidable mass of water, and it is indeed by the fear of punishment that it has given a passage to Rama, who wished to see a bridge constructed on it.
On the mountain of Mandara, the following boon was given by Visvakarma to my mother: “O, god like lady! A son equal to me will be born to you." I am a son born of Visvakarma’s own veerya. I am equal to Visvakarma my father. The God of the Ocean has reminded me of my heritage now. The great ocean spoke the truth about me, which, because I was not asked, I had not disclosed earlier.
I know how to construct a bridge across the ocean. Hence, let the foremost of Vanaras start building the bridge right now.
Then, blessed by Rama, thousands of Vanara heroes joyfully jumping, ran to all sides of the great forest. Those army-chiefs of Vanaras, who resembled mountains themselves, broke the rocks and trees there and dragged those towards the sea. Those Vanaras started collecting in the ocean all types of trees like Sala and Asvakarna, Dhava and bamboo, Kutaja, Arjuna, palmyra, Tilaka, Tinisa, Bilva, Saptaparna, Karnika, in blossom as also mango and Asoka. The excellent vanaras lifted and brought, like Indra’s flag posts, some trees with roots intact and some others without roots. From here and there they brought Palmyra trees, pomegranate shrubs, coconut and Vibhitaka, Karira, Bakula and neem trees.
And then those Vanaras who were of mighty strength and huge body, were employed in uprooting elephant-sized rocks from mountains and conveying these over transport equipments (parivahan yantra)
The water, raised up due to the sudden throwing of mountains in the sea, soared upward towards the sky and from there again, gushed back. The rocks falling on all sides perturbed the ocean. Several others were employed in drawing up strings that went a hundred Yojanas long, in order to ensure a straight line.
Nala, on his part, organized the construction of the monumental bridge in the heart of the ocean, helped, in doing so, by those Vanaras, who are indeed of daring acts.
Some were holding poles for measuring the bridge and some others collected the material. Reeds and logs resembling clouds and mountains, were brought by thousands of Vanaras who, lead by the command of Rama, fastened parts of the bridge. The bridge was tied with trees having blossom at the end of the boughs. Some Vanaras looking like demons, seized rocks resembling mountains and peaks of mountains, and appeared to be running hither and thither. Tumultuous sound occurred when the rocks were thrown into the sea and when mountains were caused to fall there.
On day one, as fourteen Yojanas of bridge was completed speedily, thrilled with delight were the Vanars, resembling elephants. In the same manner, on the second day, twenty more Yojanas were constructed speedily by the Vanars of terrific bodies and of mighty strength. Likewise, on the third day, twenty-one more Yojanas of the bridge was completed in the ocean speedily by the colossal bodied Vanaras. On the fourth day, a further twenty-two Yojanas were constructed by the Vanars dashing with a great speed. In that manner, at last on the fifth day, the Vanars working quickly constructed twenty-three yojanas of the bridge which finally reached the other side of the seashore.
This way, Nala, that strong and illustrious son of Visvakarma and a noble Vanara, built the great bridge across the sea, indeed as perfectly as his father himself would have probably thought of building it.
That beautiful and lovely bridge constructed by Nala across the ocean full of alligators, shone brightly like a milky way of stars in the sky. With a desire to behold that marvel, all Devatas along with Gandharvas, Siddhas and great Rishis appeared. The Devas and Gandharvas saw Nala’s great bridge, having a width of ten yojanas and a length of hundred yojanas and the construction of which was a very complex enterprise indeed.
All Vanars taking long leaps and short leaps shouted in joy. All other beings saw the act of constructing the bridge across the ocean being made possible, which otherwise was an unimaginable, impossible and aweful task.
Those thousands of Vanars in great spectacle, reached the other shore of the great ocean soon after building that bridge across the sea.
That awesome perfect bridge was broad, well-constructed, glorious, well postured and held together firmly, looked beautifully like a separating straight line in the ocean.
Seeing that complex task of Raghava accomplished (the construction of the bridge), which was both wonderous and difficult, Gods and Siddhas along with great sages appeared and consecrated Rama with splendid waters. Praising Rama, who is as respected amongst Gods as amongst humans, they said, “O Rama, O king! Defeat these enemies. This ocean and this earth are eternally for you to rule.”
http://ramasetu.blogspot.com/2007/03/setu-bandhan-in-valmiki-ramayana.html
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Atithi devo bhavah
ATITHI DEVO BHAVAH
ATITHI DEVO BHAVAH is a Sanskrit verse, taken from an ancient Hindu scripture which became part of the "code of conduct" for Hindu society. Atithi devo bhav regards a procedure of the Host-Guest relationship
The verse is from the Taittiriya Upanishad.
The layman's translation is 'Guest is God
Tithis are classified as good and bad and some results attached to them.
Atithi means - One who comes without considering Tithi. (This means that there was a custom of considering/selecting Tithi for everything during those days).
ATITHI DEVO BHAVAH = One who crosses the Tithi is the God of the Universe (Moon is the God of the universe/zodiac). ATITHI = One who crosses the Tithi; DEVO = God; BHAVAH = Universe ATITHI DEVO BHAVAH = Those who crosses the Tithis are the Gods of the Universe (Sun and Moon rules the the universe/zodiac).
There is an astrological saying - "Tithi Sareeram" (Tithi is body). If Tithi is body then Atithi is non-body or 'one without body'. If Tithi is Prakriti (nature/body) then Atithi is Purusha (energy/chaitanya; non-body). Thus - ATITHI DEVO BHAVAH = One without body is Siva.
Atithi = One without body; Bhavah = Is; Devo = Siva OR ATITHI DEVO BHAVAH = Purusha is Siva. Atithi = Purusha; Bhavah = Is; Devo = Siva OR Atithi Devo can mean 'one who considers guest as God' and Bhava can mean 'this world' or 'Universe'. Thus - ATITHI DEVO BHAVAH = One who considers guest as God take birth in this world (to serve the people - and thus to fulfill his wish - again and again) There are two kinds of Yajna (dedicated work)
There are two kinds of Yajna (dedicated work) - Deva yajna and Nri-yajna. Deva yajna = Worship of God Nri-yajna = Worship of man; worship of humanity; serving the society. Thus - ATITHI DEVO BHAVAH = Worship of humanity (serving the society) is the most important dedication/prayer
As per Sanskrit dictionaries, Atithi can mean 'Anger'; Deva can mean Lightning and Bhava 'God'. Thus - ATITHI DEVO BHAVAH = Lightening is the anger of god.
Atithi=Anger; Deva=Lightning; Bhava = God
Why 'Atithi' (guest) is called so? The answer is present in the following Nirukta quote -
Atithi = Atati gaschati na tishtati iti Atithi (Comes, goes and do not stay - and that is why he is called 'guest'). This descritpion suit well to 'Death' as well. Death comes and goes and do not stay. So - ATITHI DEVO BHAVAH = Death is god; Death is divine; or even 'Death is the ultimate truth on earth'. As per one definition, 'Deva' is called so because 'Devete iti deva' (One who plays is God). Thus -ATITHI DEVO BHAVAH = One who plays is God.
ATITHI DEVO BHAVAH = Purush is the one who plays with the Universe. ATITHI DEVO BHAVAH = God plays with the world (The play of God is present behind everything)
If Tithi is body then Atithi is soul. Thus - ATITHI DEVO BHAVAH = Soul is light (There is light inside) Atithi = soul; devo = light; Bhavah = is Soul know the righteous path inside and the directions it follow are always correct. This should not be limited to this.
Contemplating on on even the direct meaning of the quote 'Atithi devo bhavah' (guest is divine) can bring-out numerous arguments and thoughts in support of and against. Even the question "Guest is divine or not?" can be controversial.
Atithi Devo Bhavah - Vedic Astrology (Jyotisha) - IndiaDivine.org
ATITHI DEVO BHAVAH
ATITHI DEVO BHAVAH is a Sanskrit verse, taken from an ancient Hindu scripture which became part of the "code of conduct" for Hindu society. Atithi devo bhav regards a procedure of the Host-Guest relationship
The verse is from the Taittiriya Upanishad.
The layman's translation is 'Guest is God
Tithis are classified as good and bad and some results attached to them.
Atithi means - One who comes without considering Tithi. (This means that there was a custom of considering/selecting Tithi for everything during those days).
ATITHI DEVO BHAVAH = One who crosses the Tithi is the God of the Universe (Moon is the God of the universe/zodiac). ATITHI = One who crosses the Tithi; DEVO = God; BHAVAH = Universe ATITHI DEVO BHAVAH = Those who crosses the Tithis are the Gods of the Universe (Sun and Moon rules the the universe/zodiac).
There is an astrological saying - "Tithi Sareeram" (Tithi is body). If Tithi is body then Atithi is non-body or 'one without body'. If Tithi is Prakriti (nature/body) then Atithi is Purusha (energy/chaitanya; non-body). Thus - ATITHI DEVO BHAVAH = One without body is Siva.
Atithi = One without body; Bhavah = Is; Devo = Siva OR ATITHI DEVO BHAVAH = Purusha is Siva. Atithi = Purusha; Bhavah = Is; Devo = Siva OR Atithi Devo can mean 'one who considers guest as God' and Bhava can mean 'this world' or 'Universe'. Thus - ATITHI DEVO BHAVAH = One who considers guest as God take birth in this world (to serve the people - and thus to fulfill his wish - again and again) There are two kinds of Yajna (dedicated work)
There are two kinds of Yajna (dedicated work) - Deva yajna and Nri-yajna. Deva yajna = Worship of God Nri-yajna = Worship of man; worship of humanity; serving the society. Thus - ATITHI DEVO BHAVAH = Worship of humanity (serving the society) is the most important dedication/prayer
As per Sanskrit dictionaries, Atithi can mean 'Anger'; Deva can mean Lightning and Bhava 'God'. Thus - ATITHI DEVO BHAVAH = Lightening is the anger of god.
Atithi=Anger; Deva=Lightning; Bhava = God
Why 'Atithi' (guest) is called so? The answer is present in the following Nirukta quote -
Atithi = Atati gaschati na tishtati iti Atithi (Comes, goes and do not stay - and that is why he is called 'guest'). This descritpion suit well to 'Death' as well. Death comes and goes and do not stay. So - ATITHI DEVO BHAVAH = Death is god; Death is divine; or even 'Death is the ultimate truth on earth'. As per one definition, 'Deva' is called so because 'Devete iti deva' (One who plays is God). Thus -ATITHI DEVO BHAVAH = One who plays is God.
ATITHI DEVO BHAVAH = Purush is the one who plays with the Universe. ATITHI DEVO BHAVAH = God plays with the world (The play of God is present behind everything)
If Tithi is body then Atithi is soul. Thus - ATITHI DEVO BHAVAH = Soul is light (There is light inside) Atithi = soul; devo = light; Bhavah = is Soul know the righteous path inside and the directions it follow are always correct. This should not be limited to this.
Contemplating on on even the direct meaning of the quote 'Atithi devo bhavah' (guest is divine) can bring-out numerous arguments and thoughts in support of and against. Even the question "Guest is divine or not?" can be controversial.
Atithi Devo Bhavah - Vedic Astrology (Jyotisha) - IndiaDivine.org
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