Tuesday, March 30, 2010

Qualities of the wise - know thyself - आत्मज्ञानम्



Self-knowledge, initiative, forbearance, steadfast in core values
(helped by these four) who is not distracted from goal, that is called a wise person.

ātmajñānam samārambhastitikṣhā dharmanityatā ।
yamarthānnāpakarṣhanti sa vai paṇḍita uchyate ॥

AtmaGYaanam samArambhastitikShA dharmanityatA |
yamarthAnnApakarShanti sa vai paNDita uchyate ||

आत्मज्ञानं समारम्भस्तितिक्षा धर्मनित्यता ।
यमर्थान्नापकर्षन्ति स वै पण्डित उच्यते ॥



This gem from Vidura speaks about four essential qualities of wise people.

Know Thyself

It is very important to know oneself—be it spiritually or practically. In the real world’s success, one must know oneself: likes, dislikes, strengths, weaknesses, abilities, skills, and interests. This applies to start-up entrepreneurs as well as large-scale leaders of the masses. We need to know what ticks us and what ticks us off.

A lot of start-up businesses fail. One of the main reasons is not knowing oneself properly. Is this a short-term excitement, or am I in it for the long term? Am I doing this because it is the cool thing, the "in" thing, or because it will make a lot of money—even though my heart is not in it? From Socrates to modern workshops, all say: Know yourself.

If you pursue a job just for money, even if you dislike the subject, you may end up more miserable than happy—for money can't buy happiness, even if you shop at the right exclusive stores. :) Not everyone is cut out to be a lawyer—many of us still have some ethics left! Not everyone can be a doctor, no matter what Indian parents want their children to be. The crux of the latest Hindi blockbuster movie 3 Idiots is exactly this.

This doesn’t mean escaping from work and responsibility, but rather understanding yourself and being content with what your personality allows you to do and succeed in—whether less or more. Find yourself, flourish in your strengths rather than fall in your weaknesses.

Proper Initiative

The wise don't just talk; they don't just plan—they act. Some think of this as grabbing an opportunity; others call it beating the competition while they sleep. New markets are opened, new ideas are unleashed.

Ideas without execution are nothing.
Great idea = $20.
Great idea with execution = $20 million!

Taking initiative also takes guts. The wise—the leader, the innovator—has both the idea and the execution. Execution requires teamwork, and getting the right team is another challenge, but the wise don’t let ideas sit idle. They take initiative—even when others think it is impossible or unwise. Someone must stand alone in the storm with a candle, determined to get it done.

And proper initiative—a planned one, not haphazard or unstructured. Those that lack planning are set for failure even before they start.

Forbearance

We are all taught to handle sorrow and bear pain. "What doesn’t kill us builds character," as Calvin’s dad says in Calvin and Hobbes. But in leadership and in life, we need to learn to handle both—success and failure, joy and sorrow.

Many times, we don’t expect success, and when we get it, we underplay it. Other times, if we haven’t faced failure before, the first taste of success gets to our heads.

There is a saying in Hindi that roughly translates to:
"One who has never seen misery is the most miserable (pitiable)."

Handling success is as important as handling failure—for the higher we rise, the greater the fall.

Many companies that thrived during boom times went bust soon after because their initial success got to their heads. They didn't think properly, plan for the future, or foresee competition approaching from the faster lane!

Many become relaxed, off-guard, even arrogantly blind when the aroma of success hits their nostrils. This intoxication makes them slide into slumber—rendering them useless.

It is important to remain the underdog. You can think of corporate examples where small companies, through struggle and perseverance, stayed alert and sensible even in the heights of success. In contrast, those who achieved easy success lost it just as quickly. Easy come, easy go.

Steadfast in Core Values

This is extremely important, yet not many understand its importance—or even its meaning.

Before embarking on any endeavor, project, company, or success journey, you had a mission, core values, and life principles. You once promised yourself: "I will never compromise on these—even for a million bucks."

And then, one day, success arrives.

Everything is great—VCs are lined up, stocks are soaring, the client list is too long to print! You have tasted success.

Now, you start thinking bigger, faster success—and some of the principles you once held so dearly begin to slow you down.
Ethics? Slowing down to smell the roses? Honesty? Compassion? Service?

And soon, you don’t even care.

Or, you face hard times. Survival is tough. Business is down. You see no other way out but to compromise—on what? Quality, core values, honesty.
"Well, these are the times we live in. It’s a dog-eat-dog world after all. The big fish eats the smaller fish."

There is no end to rationalization.

These are the moments—both in success and failure—when you forget where you started, the core values that defined you.

When you first dreamt of success, all you wanted was just enough to quit the regular 9-to-5 job and be on your own. Who would have thought you would hit it so big, so soon! Or sink so fast.

These are the moments when you must stand by your core values—the ones you established before success or failure changed you.

For if you change your core values, you haven't changed the world (as you set out to do)—you have been changed by it for the worse.

"Stand for something, or you will fall for anything."
Be true to yourself.




And now the language aspects of the shloka -

ātmajñānam = ātma (self)+ jñānam (knowledge)
= knowledge of self

samārambhastitikṣā = sam+ārambhaḥ + titikṣhā
sam = proper
ārambhaḥ = start, initiating

titikṣhā = forbearance, endurance

dharmanityatā = dharma (right, values) + nityatā (always being, steadfastness)
yamarthānnāpakarṣhanti = yam (whom) + arthāt (from goal, purpose) + na (not) + apakarṣhanti (distracts, pulls away)
= whom these four don't allow (help in not) being astray from goal (purpose)
sa = saH = he
vai = surely
paṇḍita = wise
uchyate = is called





(c) Shashikant Joshi । शशिकांत जोशी । ॐ सर्वे भवन्तु सुखिनः ।

Sunday, March 28, 2010

where not to live - part 2 - धनिकः श्रोत्रियो राजा


Rich man, wise man, ruler, river, and fifth, doctor.
Where these five are not, don't make residence there.

धनिकः श्रोत्रियो राजा नदी वैद्यस्तु पंचमः ।
पंच यत्र न विद्यन्ते तत्र वासं न कारयेत् ॥

dhanikaḥ shrotriyo rājā nadī vaidyastu pañchamaḥ ।
pañcha yatra na vidyante tatra vāsaṃ na kārayet ॥


Continuing from the previous post on where not to live, we come to the next shloka that describes a place where not to live. In the last post we saw that one should not live where there is no respect, livelihood, relatives or knowledge. That was from personal standpoint.

From a social standpoint, one should make sure that five things are present where one wants to move and live, or one should move out if these five are not present.

Financial system

This is what is meant by dhanikaḥ (धनिकः). Today, we need a financial institution like a bank to keep our money safe or to take an occasional loan when needed. We discuss which bank offers better rates on loans, credit cards, mortgages, etc. People engage in revolving credit in a vain attempt to escape interest while still keeping the loan.

In India, even in ancient times, the role of the rich man was important. Śhreṣhṭhī (श्रेष्ठी) means a rich merchant, from which the Hindi word Seṭh (सेठ) and the surname Shetty (शेट्टी), as in Shilpa Shetty, are derived. These come from the Sanskrit word śhreṣhṭha (श्रेष्ठ), meaning "better." India’s highly developed arithmetic and algebra also had a role in debt calculations. Complicated multiplication tables of 1.25 and 1.5 were taught in ordinary Indian schools as recently as three to four decades ago. For better or worse, the rich were needed for drought relief, wedding expenses, and safekeeping.

Educational system

A wise, learned man is what is meant by śhrotriyaḥ (श्रोत्रियः). Śhruti (श्रुति) refers to the Veda (वेद)—that which is heard. A śhrotriyaḥ is one well-versed in the Vedas, which contain not only religious and ritualistic knowledge but also immense wisdom on spiritual matters, human psychology, and social order. Proper study of the Vedas brings discipline in life and self-restraint. Such a wise person is always needed for the education of children, counseling of adults, or performing important life rituals such as birth, weddings, and death ceremonies. In today’s world, this would correspond to places of education and worship.

Legal system

Law and order are represented by the word rājā (राजा). Without an effective ruler, society becomes lawless and anarchic, defeating the goals of social cohesion—safety, prosperity, and peace. Be it external attacks or internal decay, crime, unemployment, or disorder, an effective ruler is necessary. A king is akin to today’s government, though some may argue that a king was even better. The word rājan (राजन्) comes from rajas (रजस्), meaning the active quality (guṇa). Society thrives on action, not renunciation. The renunciate guides, but the king propels. An effective ruler stimulates the economy, creates an environment for fruitful employment and entrepreneurship, and maintains law and order while protecting everyone’s interests.

Transportation and water system

nadī (नदी) means river. All great civilizations have flourished by rivers, and even today, major cities are built near them. In ancient times, rivers were a source of water and transport. Today, they have become industrial waste drains par excellence. Either way, we need good water supply (potable water) and efficient transport systems. Good infrastructure is the backbone of an economy, and clean drinking water is the backbone of life as we know it. It is tragic that today’s rivers are unsuitable even for the worst life forms, and drinking water is available only in plastic bottles—so much for progress.


Charaka चरक - the great sire of Ayurveda आयुर्वेद

Health care system

Vaidya (वैद्य) is a doctor. Āyurveda (आयुर्वेद) is the science of life and health. It is not witchcraft or superstition; it is a long tradition of serious study in medicine, surgery, and cosmetics. Not many people today are aware of the vast volume of Charaka’s (चरक) and Suśhruta’s work, which is among the most actively printed Sanskrit texts today. Interestingly, modern allopathic doctors are among the biggest consumers of these texts.

This fact was revealed to me when I visited a reputed Sanskrit publisher with a list of books marked from their catalog. I was told that most of the books I was looking for were out of print. So I asked, "What is being printed then?" The answer was—course books (for colleges), Āyurveda, astrology, and yoga.

Health is the most important aspect of life. The most extreme form of this truth is life or no life—your world exists only as long as you are alive. When you die, the world dies with you. So, do your best to stay alive! And being alive but not healthy is worse than death—for you have a mind that desires, but a body that cannot fulfill those desires due to poor health. Be it diabetes stopping you from sweets, arthritis from traveling, or obesity from eating, poor health restricts life in countless ways.

These are the basic pillars of a civilized society: financial, educational, legal, infrastructure, and health management.

As mentioned in earlier posts, and as seen in the Hitopadeśha (हितोपदेशः) itself, the compilation of Hitopadeśha borrowed śhlokas of great value from various sources. To ensure the copying was identifiable, the compiler modified a word or two so that the original was not quoted exactly—thus creating some confusion.

Here too, these śhlokas are taken from the Garuḍa Purāṇa (गरुडपुराण) (1.110.26), the last place one would expect to find a full course of subhāṣhitas (सुभाषित) in a Purāṇa! But it is true. What amazes me is that the compiler of Hitopadeśha had such a vast reading, had memorized so many śhlokas, and could recall and apply them as needed for the context. Today, even with search engines like Google and Wikipedia, this is difficult to achieve!

The version in the Garuḍa Purāṇa goes as follows (and means pretty much the same):

dhaninaḥ śhrotriyo rājā, nadī vaidyastu pañchamaḥ |
pañcha yatra na vidyante, na kuryāt tatra saṃsthitim ||

And in Chāṇakya Nīti, it appears as:

dhanikaḥ śhrotriyo rājā, nadī vaidyastu pañchamaḥ |
pañcha yatra na vidyante, na tatra divasaṃ vaset ||





And now the language aspects of the shloka -

dhanikaH = rich man
dhana = wealth
dhanika = one with wealth

shrotriyo = learned man
shruta = heard
shruti = vedas
shrotra = ears
shrotriyaH = one who is learned (in the vedas)

rājā = rAjA = king

nadī = nadI = river

vaidyastu = vaidyaH + tu
vaidya = medicine man

pañchamaḥ = fifth

pañcha = five
yatra = where
na = not
vidyante = do not reside (plural), vidyati (singular)

tatra = there

vāsaṃ = residence
na = not
kārayet = should do




(c) Shashikant Joshi । शशिकांत जोशी । ॐ सर्वे भवन्तु सुखिनः ।

Wednesday, March 24, 2010

Meditate on Rama - shriramachandra kripalu bhaju mana - श्रीरामचन्द्र कृपालु भजु मन




shrīrāmachandra kṛipālu bhaju mana, haraṇa bhava-bhaya dāruṇam ।
nava-kañja-lochana kañja-mukha kara-kañja pada-kañjāruṇam [1]

kandarpa agaṇita amita chhavi navanīla nīrada sundaram ।
paṭapīta mānahu taḍita ruchi shuchi naumi janaka-sutā-varam [2]

bhaju dīnabandhu dinesha dānava-daitya-vaṃsha-nikandanam ।
raghunanda-ānanda-kanda kaushalachanda dasharatha-nandanam [3]

shira-mukuṭa-kuṇḍala tilaka-chāru udāra-aṅga-vibhūṣhaṇam ।
ājānubhuja shara chāpa dhara saṅgrāmajita khara-dūṣhaṇam [4]

iti vadati tulasīdāsa shaṃkara-sheṣha-muni-jana-rañjanam ।
mama hṛidaya-kuñja nivāsa kuru kāmādi-khala-dala bhañjanam [5]


श्रीरामचन्द्र कृपालु भजु मन, हरण भव-भय दारुणम् ।
नव-कंज-लोचन कंज-मुख कर-कंज पद-कंजारुणम् । [1]

कन्दर्प अगणित अमित छवि नवनील नीरद सुन्दरम् ।
पटपीत मानहु तडित रुचि शुचि नौमि जनक-सुता-वरम् । [2]

भजु दीनबन्धु दिनेश दानव-दैत्य-वंश-निकन्दनम् ।
रघुनन्द-आनन्द-कन्द कौशलचन्द दशरथ-नन्दनम् । [3]

शिर-मुकुट-कुण्डल तिलक-चारु उदार-अंग-विभूषणम् ।
आजानुभुज शर चाप धर संग्रामजित खर-दूषणम् । [4]

इति वदति तुलसीदास शंकर-शेष-मुनि-जन-रंजनम् ।
मम हृदय-कुंज निवास कुरु कामादि-खल-दल भंजनम् । [5]


O heart! pray to the merciful, compassionate Shri Rāma!
who takes away the terrible fears of the mortal world |
eyes like new lotus, lotus-faced,
lotus hands, even feet are like red lotus ||1||

The eternal image (exceeding) innumerable Kāmadeva,
beautiful like new water-bearing clouds |
And the yellow garments appear (on the dark complexion) like lightning,
I bow to the husband of the daughter of Janaka ||2||

Pray to the 'Friend of the Weak', (brilliant like the) sun,
Up-rooter of the Dānava and Daitya |
Son of Raghu dynasty, root of all joy,
Darling of Kaushalyā, son of Dasharatha ||3||

Head with the crown; ear-rings, tilak look beautiful,
and the body is generously adorned with jewelry |
The long-armed one, won the battle
with Khara-Dushana by beheading them||4||

Thus says Tulasīdāsa (the poet) - The giver of joy
to Shiva, Shesha-nāga, thinkers, people|
Make residence in my heart,
O killer of the 'group of evils' like desire (anger etc)||5||





And now the language aspects of the shloka -

shrīrāmachandra (lord rAma) kṛipālu (who is merciful) bhaju (pray) mana (my heart/desiring faculty), haraṇa (remover, taker of) bhava-bhaya (fears of the mortal word) dāruṇam (grave, terrible) ।

nava-kañja-lochana (new-lotus-eyed) kañja-mukha (lotus-faced) kara-kañja (lotus hands, hands soft/pink as lotus) pada-kañjāruṇam (feet like red lotus, pinkness indicative of good health also) [1]

kandarpa (kAmadeva) agaṇita (innumerable) amita (forever, unerasable) chhavi (image, form) navanīla (new dark )nīrada (clouds) sundaram (beautiful, rain bearing clouds are beautiful for they bring the message of life) ।

paṭapīta (yellow cloth) mānahu (as if) taḍita (lightening) ruchi (interesting) śhuchi (bright) naumi (we bow) janaka-sutā-varam (janaks's daughter's husband) [2]

bhaju (pray) dīnabandhu (friend of the poor) dinesha (bright as sun) dānava-daitya-vaṃsha-nikandanam (danava's daitya's lineage remover) ।

raghunanda-ānanda-kanda (raghu's lineage's joy's root, i.e. source of joy for the raghu dynasty) kaushalachanda (son of kaushalyA) dasharatha-nandanam (dasharatha's son/source of joy) [3]

shira-mukuṭa (on head the crown) kuṇḍala (ear rings) tilaka (tilak on forehead) chāru (looks handsome) udāra-aṅga-vibhūṣhaṇam (liberally decorated limbs, bracelets, armlets etc) ।

ājānubhuja (long armed) shara chāpa dhara (beheaded with arrow) saṅgrāmajita khara-dūṣhaṇam (won the battle with khara and dooShana) [4]

iti (so) vadati (says) tulasīdāsa (tualsidas) shaṃkara-sheṣha-muni-jana-rañjanam (to shiva-sheshanAga-seers-people's joy) ।

mama (my) hṛidaya-kuñja (heart's garden) nivāsa (abode) kuru (make) kāmādi-khala-dala bhañjanam (desire-etc-enemy-group after-destroying) [5]




(c) Shashikant Joshi । शशिकांत जोशी । ॐ सर्वे भवन्तु सुखिनः ।

Monday, March 22, 2010

Where not to live - यस्मिन्देशे न संमानो


The place where there is neither respect, nor income, or relatives
nor earning of any knowledge, leave that place.

yasmindeśhe na saṃmāno na vṛttirna ca bāndhavaḥ ।
na ca vidyāgamaḥ kaśhcittaṃ deśhaṃ parivarjayet ॥

yasmindeshe na sammAno na vRittirna cha bAndhavaH .
na cha vidyAgamaH kashchittam desham parivarjayet ..

यस्मिन्देशे न संमानो न वृत्तिर्न च बान्धवः ।
न च विद्यागमः कश्चित्तं देशं परिवर्जयेत् ॥



This is said in the Hitopadeśha, when Hiraṇyaka wanted to leave his place and go with his friend, the crow, who was planning to move to a larger lake. In this connection, Hiraṇyaka recites three śhlokas about where one should or should not live. The first one is this.

From a practical standpoint, why do we live in or move to a certain place?

Either we were born there, and our family has been living there for generations. There are people who haven’t left their village for nineteen generations, having lived and died in the same place that was founded when their great-great-great-great-grandfather, nineteen generations ago, stopped there to rest and found it worth settling in! And now, after nineteen generations, it has grown into a small village with its own zip code.

Family keeps us in a place. There are students—or, more accurately, the parents of such students—who decide which college to attend based on its proximity to home rather than solely on its academic merit.

Or, we may move to a place for education. Oh boy, is that news! The majority of youth immigrants in the US are students. Indian students are going to Australia, even in the face of racial attacks, simply because if a US visa isn’t possible, then an Australian one will do. Got to get that degree!

If not for education, then surely for livelihood—a better job moves people across the globe. The US immigration and work permit system is a great example of this. People from all over the world come to the US in search of a better job and to make their dreams come true.

And sometimes, family has passed away or moved away, the job is lost, and there is no further scope for studying, and yet we continue to stay. Why? Because everyone around adores us, loves us, or respects us. So we keep plodding along, even though there is nothing else left for us there.

But if you have none of these four—respect, livelihood, family, or knowledge—then why stay? It’s better to move on!

In the next posts, we will explore other criteria for deciding where to live and where not to.



And now the language aspects of the shloka -

yasmindeshe na sammAno na vRittirna cha bAndhavaH |
na cha vidyAgamaH kashchittam desham parivarjayet ||

breakup:
yasmin deshe, na sammAnaH, na vRittiH, na cha bAndhavaH
na cha vidyA AgamaH kashchit, tam desham parivarjayet

yaH = that which
yasmin = in that which
deshaH = region, place (nation is rAShTra, not desha)
deshe = in region/place

na = not
sammAno = sammAnaH = samyak + mAnaH
= samyak = complete, whole
mAnaH = respect

na = not
vRittiH = livelihood

na = not
cha = and
bAndhavaH = relatives

na = not
cha = and
vidyAgamaH = vidyA + AgamaH
vidyA = knowledge
AgamaH = inflow, coming in
kashchit = any, some

tam = (to) that
deshaM = (to) region/place
parivarjayet = leave, abandon




(c) Shashikant Joshi । शशिकांत जोशी । ॐ सर्वे भवन्तु सुखिनः ।

Saturday, March 20, 2010

Meet the alphabet - letters and vowels e and ai


first compound vowel 'e' as 'a' in 'fate' (11th vowel and letter)

this is ए e, é (to emphasize the accent).
a, aa, i, ii, u, uu, Ri, Rii, LRi, LRii make it 10.
e/é is the 11th vowel/letter. it is pronounced like the name of the english letter a; as 'a' of 'fate', mate, date etc.

but we skipped three very extremely rarely used vowels Rii, LRi, LRii. i think they were there purely because of linguistics rules, 'there ought to be a vowel here, as per the rules. but it is difficult to say, so maybe we will not use it.' must have been the thought.

just like in chemistry's periodic table of elements, as soon as they figured out the reasoning and structure of the table, scientists started to give names to elements not yet discovered but predicted. the not yet discovered elements were called eka-XYZ, e.g. eka-silicon, eka-boron in 19th century, and eka-mercury much later in 20th century. a little digression into eka-mercury, in 1996 scientists made it in lab, and it lasts for 30seconds before disintegrating. "in total, about 75 atoms of Copernicium (that is the new name of eka-mercury) have been detected using various nuclear reactions." - wow! that is LRi and LRii for us right there! :)


linguistically, e is formed with a + i/ii = e= ए
  • eka = एक = one, alone, the only, OM, 
  • ekaveNI = एकवेणी = one with a single plait, usually sign of a wife whose husband is away.
  • eka-shRinga = एकशृंग  = one horned, rhinoceros.
  • ekatra = एकत्र = collected in one place, gathered
  • ekAdasha = एकादशी = 11th, 11th day in the lunar calendar, holy day
  • etad = एतद् = this. compared to tat = that
  • elA = एला = ilAyachI (इलायची hindi), cardamom
  • eva = एव = only (ahameva = only me); for emphasis (evameva = exactly, surely, certainly)

how to write 'e' :


Tuesday, March 16, 2010

Large shoes, small footprint - भोगा न भुक्ता वयमेव भुक्ताः


Pleasures weren't consumed, only we were; penance weren't 'done'; only we were 'done';
time didn't pass, only we passed; thirst was not 'over', only we got 'over'.

bhogā na bhuktā  vayameva bhuktāḥ,  tapo na taptaṃ  vayameva taptāḥ ।
kālo na yāto vayameva yātāḥ, tṛṣṇā na jīrṇā vayameva jīrṇāḥ ॥

bhogA na bhuktA  vayameva bhuktAH,  tapo na taptaM  vayameva taptAH |
kAlo na yAto vayameva yAtAH, tRiShNA na jIrNA vayameva jIrNAH ||

भोगा न भुक्ता वयमेव भुक्ताः, तपो न तप्तं वयमेव तप्ताः ।
कालो न यातो वयमेव याताः तृष्णा न जीर्णा वयमेव जीर्णाः ॥



Pleasures

We all have desires for pleasures. Even the ancient Upaniṣhads accept this: "This human is made of desires." But we don’t have enough time and money to pursue them all. A lot of Hollywood movies also reinforce this idea. We think that if we have enough money, we will pursue all pleasures, fulfill all our desires, and be happy. But interestingly, pleasures are innumerable and never come to an end. For example, the number of pizzas we can consume is only limited by our stomach, not by our taste buds or the pizza makers.

We think we are consuming pleasures by pursuing them, but in reality, they are consuming us, eating us up all the time. To enjoy all the pleasures coming at us like a gushing oil well, we must earn more, work more, have less time or patience for others and family, take on more loans, and stick to our current job that pays the bills but sucks the life out of us. And then, one day, we realize that we can’t consume any more pleasures because the doctor has advised against it, and God might be calling soon as well. Yet, the pleasures still remain!

We don’t consume pleasures. They consume us.

Tapas

This refers to austerities (tapas) done for show, to gain a boon, or with a competitive attitude—"I can do it too!"—rather than for the true purpose of refining, distilling, and purifying oneself. When we go through hardships, bend our backs for competition, or engage in acts of pride and showmanship, we do not gain any real benefits. Instead, we are simply burning ourselves out.

Among the eight qualities of great people—austerity, charity, knowledge, yajña, restraint, truthfulness, simplicity, and mercy—the first four are often misused for showing off, because others are watching, because it brings fame and good PR.

We are not burning the competition. The competition is burning us.

Time

Time flies when we are having fun and stops when we are bored. But in reality, time does not move. It is we who move—passing by, passing on, and eventually passing away.

We are all like small airplanes at an airport, each taking off and landing on its own schedule. A little time spent together at an indistinct airport, and we get attached. And we think time flies or time stops. But time is always constant. No matter what relativity says, it is our perception of time that changes.

Time is not spent. We are spent.

Next time, don’t try to kill time—for it is only us who are being killed, every minute, every moment. Some people reflect on how long they have lived, while others worry about how little time is left. Be content with a good life. Or, if you feel there isn’t enough time, rush forward and do some good before the flame goes out.

Don’t just let time pass—do something worthwhile while you still can. Because after a while, you will no longer be worth doing or worthwhile!

Thirst

There is pleasure, and there is thirst. One is outside, the other is inside.

There was a time when the variety of pleasures was limited, and perhaps desires were stunted even for the very rich, after having tasted everything. But today, with technology, even the variety of pleasures has increased.

Even if pleasures were to be limited, desires never are. The thirst never ends—we end. Unless we learn to be content, there is no getting over thirst.

Desires never disappear by pursuing them. They disappear only by our conscious effort to overcome them.

Sure, if you eat five mega-sized pizzas in one sitting, it may seem like you have gotten over your craving. But have you really? No! Your stomach is rebelling, but your tongue could still have had more of the taste! The desire never subsides on its own.

Desires are like fire—the more ghee (butter) of pleasures you pour into them, the stronger they burn.

Every addict in the world—whether addicted to alcohol, drugs, sex, work, or limelight—will tell you the same.

There are three types of seekers:
  1. The one who wants to know (curious, jijñāsu, जिज्ञासु)
  2. The one who wants to experience (thirsty, pipāsu, पिपासु)
  3. The one who wants to go beyond both (seeking liberation, mumukṣhu, मुमुक्षु)

For example, if there is a glass of water on a table:
  1. One person wants to know everything about water—its chemistry, physics, geography, environmental importance, and whatnot—but has no real interest in drinking it.
  2. Another person does not care much about the science, but wants to drink it because they have felt thirst and want to quench it.
  3. Yet another person wants to go beyond thirst, for thirst keeps coming back.

Yayāti was one such king. Due to his transgressions against the right conduct, he was cursed to grow old before his time, without having fulfilled his desires. So, he asked his sons to loan him their youth, and one of them agreed. But even after a thousand years, Yayāti was still not satisfied. Finally, he returned the youth to his son and took renunciation.

He said:
"Desires don’t end by indulging in them. Fire doesn’t stop burning by adding more fuel. And all the wealth and resources of the world are not enough for even one addict of pleasures. Desires don’t age with the body. Only the body gets old."

You are the knower, not the known.
You are the seer, not the seen.

Realize your true self, and move beyond the identity of consumption.

Have a small footprint—but large shoes to fill.




This shloka appears in BhartRihari's (भर्तृहरि bhartṛihari) VairAgya-shatakam. Usually, when someone talks about topic A, then every other topic is considered worthless, to emphasize the importance of topic A. Similarly, in VairAgya-shatakam, hundred verses on renunciation), the stress is on giving up, and the poet does at times cross the line for ordinary joe-householder.

Yet this shloka, simple in language, does remind us of spirituality without offending our limited sensibilities about mundane world.

And now the language aspects of the shloka -

bhogA = bhogAH = consumables, pleasures of life (singular - bhogaH)
na = not
bhuktA = bhuktAH = the one that are consumed (singular - bhuktaH)
vayameva = vayam (we all) + eva (only) = we only
bhuktAH = (are) consumed

tapo = tapaH = heat, austerity, penance, hardships
na = not
taptaM = heated up, hot
vayameva = we only
taptAH = (are) heated up, burnt, spent, used up

kAlo = kAlaH = time
na = not
yAto = yAtaH = one that has passed
vayameva = we only
yAtAH = those that have gone (singular - yAtaH)

tRiShNA = thirst, desire
na = not
jIrNA = tattered
vayameva = we only
jIrNAH = (are) tattered




(c) Shashikant Joshi । शशिकांत जोशी । ॐ सर्वे भवन्तु सुखिनः ।

Monday, March 15, 2010

Meet the alphabet - letters and vowels Ri and Rii

The vowel Ri, calligraphic (left), single stroke cursive (right)


This vowel sound is the one of the most confusing sounds in Sanskrit, that have also got modified in regional languages in two different ways, unlike any other sounds. The other sound being that of 'GY'/'jn' (ज्ञ) as in GYaana/JNaana (ज्ञान)

short sound - RRi (ITRANS); ऋ (devanAgarI); ṛ (IAST)
long sound - RRI (ITRANS); ॠ (devanAgarI); ṝ (IAST)
As for sanskit use, a single Ri is sufficient, but since there is another sound in marAThi language, ITRANS chose RRi, rather than just Ri.


These are sixth and seventh letters and vowels of sanskrit. The longer vowel is extremely rarely used. The shorter vowel is also used in very few words, but it is used in some of the most common or important words. I for one, never understood why such a rarely used vowel was used for such important words (see later).

A few pointers will help in its pronunciation.
  • In its current usage, in northern Indian languages it is said as 'ri', just like 'r' + 'i'. in this case ripu (रिपु, enemy) and RiShi (ऋषि, sage) would sound the same.
  • In southerns Indian languages, the pronunciation is like 'ru', 'r' + 'u'. in this case ruchi (रुचि, interest) and Ruchaa (ऋचा, verse) would sound the same.
  • Just like 'i' + 'a' makes 'ya' sound, and 'u' + 'a' makes the 'wa' sound, 'Ri' + 'a' makes 'ra' the normal 'r' of rain, ring etc.
  • It also means that just like 'i' and 'ya' are said from front palate (moordhaa, between the base of teeth and roof of mouth cavity); 'u' and 'wa' are labials, said with the help of the lips; 'Ri' and 'ra' are also said from the same place, the moordhaa, roof of the palate. So trying to say 'wa' by quickly saying 'u' and 'a' gives us how to say 'u'. Similarly, trying to saying 'ra' slowl, breaking it into '??' And 'a' will give us a good idea on how to say 'Ri'. put your tongue on the roof of the palate, and try to say 'a'.
  • Remember, 'Ri' is a vowel sound, which means you should be able to sustain it for long. What do ii mean? If you say 'ka' for long and 'cha' for long, you will only hear 'a' vowel sound, after 3 seconds, you can't say whether the speaker was saying 'ka' or 'cha' since all that is left after the first split second is the vowel sound. So when you say 'Ri/ऋ/ṛ', if you make it sound like 'ri' you will hear a sustained 'i'. If you make it sound like 'ru', you will hear a sustained 'u', both of which will be incorrect. So your tongue should remain at the roof while you say this vowel.

How to write 'Ri'?

Monday, March 8, 2010

Where women are respected - यत्र नार्यस्तु पूज्यन्ते



The divine are extremely happy where women are respected ;
where they are not, all actions (projects) are fruitless.

yatra nāryastu pūjyante ramante tatra devatāḥ|
 yatraitāstu na pūjyante sarvāstatrāphalāḥ kriyāḥ ||

yatra naaryastu puujyante ramante tatra devataaH |
yatraitaastu na puujyante sarvaastatraaphalaaH kriyaaH ||

यत्र नार्यस्तु पूज्यन्ते रमन्ते तत्र देवताः ।
यत्रैतास्तु न पूज्यन्ते सर्वास्तत्राफलाः क्रियाः ॥


Happy Women's Day!

Manusmṛiti is one of the most influential social text that has molded much of practical social behavior, practices of Hindu society in India. In the last century, it has been grossly criticized for political, sectarian and divisive reasons by people who don't understand Sanskrit, metaphors and have no compassion.

 
On woman's day, let see what this great text has to say on woman, wife. This is only a very small extract from this large book. This should at the same time pay respect to women everywhere and also give back some good name to this awesome work of social importance.

I had written the main article in response to a Times of India article last year.

  • The wise father (of the girl) shall not take anything by way of 'fee' from her groom. By taking a dowry out of greed (bride price), he becomes the seller of his offspring [3.51].
  • The relatives who, out of folly, live off of the woman's property like vehicle, clothes; those sinners go to worst hells [3.52] (forget about dowry given by the bride's father, it was more prevalent for the groom to give bride price, as is in many other cultures as well).
  • Many Ṛiṣhi-s have prescribed a token fee of a pair of cow and bull in 'ārṣha' (आर्ष) marriage, but even that is akin to selling your daughter [3.53].
  • Where such fee is not taken (but may be given out of affection by the groom's side), that is not selling, but worshiping/respecting and showing affection to the woman [3.54].
  • If desiring more prosperity in life, father, brother, husband, husband's younger brother (older is considered as father only) they all should respect the bride and adorn her (with ornaments) [3.55].
  • The divine are extremely happy where women are respected (worshiped, figuratively), where they are not, all actions (projects) are fruitless [3.56].
  • The family in which the daughters or newlywed brides mourn, that family suffers a quick destruction; and where they don't it surely prospers [3.57].
  • Those homes that these disrespected women (daughters, daughters-in-laws) cast curse upon, they are eradicated as if destroyed by (the tantric deity of black magic) Kṛityā (कृत्या) [3.58].
  • Hence, men who seek prosperity should always respect women, (and) on solemn occasions and festivals, adorn with ornaments, clothes and food [3.59].
  • The family in which the husband is content with the wife and the wife is content with the husband, is certain to have divine blessings. [this doesn't mean only sexual contentment but how the two perform their duties to the home, family, their conduct, etc. like how a wife manages the whole house, relations, children, finances etc. or how the husband protects, earns, has social reputation, standing and circle etc.] [3.60].
  • If the wife is not attractive (and/or doesn't attempt to attract with makeup etc.) and/or the husband is not attracted; the husband's progeny is not possible on that account of lack of attraction [3.61].
  • When the women look beautiful (adorn jewelry, do makeup, dress up) the whole family looks good, and when they don't everything looks insipid. [3.62]"

My eyes are misty just translating this, imagine what great benevolent people must have said it first! How practical, spiritual and open-hearted people! Salutations to such Ṛiṣhi-s, seers.

And to women all over - mothers, sisters, wives, daughters, friends, in whatever form they meet us, they bring the divine energy with them.

Now this doesn't at all mean to throw the relation off-balance by thinking it is only the woman who is divine. But it is to emphasize that they too are divine, and not property, slave or object. This also doesn't mean that all women are always right and good, just like not all men are right or good.

The women in Hindu society have always had an equal right, equal doze of respect, disrespect, suffering and showering, property and poverty as men. Equality doesn't mean exact same, it has to appropriate to the person's ability, role etc. Due to fast, external influences a millennium ago, the society became rigid in an attempt to preserve its identity, and the ill practices started to creep in. They had property rights, rights to leave and remarry, widow remarriage, marry on their own if beyond age (Chāṇakya’s Arthshāstra mentions all these explicitly)

A marriage is always of respect, and is not just for lust, it is family building, providing a happy, safe trusting environment, where both husband and wife have to be happy to complete the picture. If the husband is called pati-parameshavara i.e. "husband is ultimate god", then the wife is also called gṛiha-lakṣhmī i.e. "prosperity of the home". Only a balanced, respectful relationship will give any meaning to it.

We will discuss other great sayings about women in later posts. For now, express your respect to the women in your life, get misty eyed and tell them how much they mean to you. Yes, you can do it :) :)





(c) Shashikant Joshi । शशिकांत जोशी । ॐ सर्वे भवन्तु सुखिनः ।

Wednesday, March 3, 2010

Meet the alphabet - letters and vowels u and uu

the short sound is 'u' and sounds like 'u' of put. (उ)
the fifth letter and vowel of sanskrit.
it is said for 1 unit of time. the longer vowel, or diirgha is said for 2 units of sounds (represented in ITRANS as oo, uu, or U
 

meaning of 'u'
  • shiva. the second sound of om a+u+m
  • used as a filler word in verse
  • exclamatory word expressing - calling someone; anger; order; approval; question
  • also used typically with atha, na, kim to make atho, no, kimu. 'ek-ekam-api-anarthAya, kimu yatra chatuShTayam' (see earlier post)
how to write 'u'?
 

some common words starting with 'u' are -
  • ukta (adj) = उक्त = spoken word, that which is said.
  • ukti = उक्ति = saying
  • ugra (adj) = उग्र = violent, scary, cruel. (n) shiva
  • uchita = उचित = appropriate, worthy
  • utkaNTha (adj) = उत्कण्ठा = (one with out-stretched neck) eager, ready to do
  • uttara = उत्तर = north; better (uttam = best); of later; left (opposite of dakShiNa)
  • uttaram = उत्तरम् = answer
  • udAharaNa = उदाहरण = example
  • upadesha = उपदेश = advice, direction, mentoring



the sixth letter and vowel of sanskrit alphabet, and is spoken for two units of time, compared to 'u'.
the long vowel 'U' is written very much like the short vowel, except for a curl at the side.
  

how to write the letter 'U'?
 
some common words starting with 'U' are -
  • UDha = ऊढ = married; pra+UDha = prauDha = matured man (-aa , woman)
  • Una = ऊन = less; one less, as in 1 less than 20 (ekonavishanti, ek-Una-vinshati), 30 (ekontrinshati, ek-Una-trinshati), and in hindi unnees, unnatees, unchaalees etc
  • UrUH = ऊरूः = thigh
  • UrjA = ऊर्जा = food, energy
  • UrNam = ऊर्णम्= wool; UrNanAbha = spider (as if making wool from navel)
  • Uha = ऊह = to conjecture, guess, to understand, to put forward a point (as in for a topic)
  • UhApoha = ऊहापोह = remove conjectures, consider both sides of the debate and find the right answers, to remove dilemma thus.



(c) Shashikant Joshi । शशिकांत जोशी । ॐ सर्वे भवन्तु सुखिनः ।