worryfree bliss - द्वावेव चिन्तया मुक्तौ

द्वावेव चिन्तया मुक्तौ परमानन्द आप्लुतौ |
यो विमुग्धो जडो बालो, यो गुणेभ्यः परं गतः ||

dvAveva chintayA muktau, paramAnanda Aplutau |
yo vimugdho jaDo bAlo, yo guNebhyaH param gataH ||

bhAgavat purANa 11.9.4

Only two are free of worries and drenched in bliss - one who is ignorant, innocent kid or one who has transcended beyond the manifest (a realized soul).


The one who knows not, is happy.
The one who has known it all, and gone beyond the duality, multiplicity, seen the one in all, all in one, is also blissfully happy. The former just came from that source, the latter is going to go there. Bliss.

It is this world, that adds to the worries, to the ones who have been 'dirtied' by this world. Worries like
- Will it rain/snow today?
- Why is her shirt whiter than mine? What detergent is she using?
- Why has s/he not responded to my SMS yet? Is s/he seeing someone else?
- Will wikileaks leak something about me?
- How is the traffic going to be today?
- Why don't they reduce the menu choices at the fast food to just one and make it really fast?
- Will there be enough money for a 3G scam in India?
- Will the US economy get better enough to afford another mortgage kind of scam?

If you have forgotten how you were happy some day, watch the video above. Maybe when you were young, there were no remote cars, at least not when I was a kid that age! But that is irrelevant. Kids always find something, even a cardboard box, to be happy. After all, it is all in the mind - happiness and sorrow. And NOT in the things.

When we forget the difference between wants and needs, we start looking for happiness in things - like when getting a 'beige' iPad, that no one else has! (Yeah, I know, they haven't made that shade for consumer market yet, only I have the custom colored toy!)

So, live a bit, laugh a bit, learn a bit. Learn to unlearn, unlearn the worrying, the worries. Worries beyond the basics - food, cloth, roof.

Your true nature is indeed to be happy. Remove the heavy cloak of worries and ego, and find yourself!

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and now the language aspects of the shloka -

the adjectives match in vibhakti and vachana, and is easily seen here -
dvau muktau Aplutau.

द्वावेव dvAveva = द्वौ dvau + इव eva = two only

चिन्तया chintayA = by worry

मुक्तौ muktau = two free

परमानन्द paramAnanda = parama + Ananda = ultimate bliss

the words before sandhi are paramAnande Aplutau. due to sandhi, the 'e' drops and becomes paramAnanda Aplutau

आप्लुतौ Aplutau = two drenched

यो yo = yaH = that which

विमुग्धो vimugdho = vimugdhaH = one who is mesmerized, oblivious of everything else

जडो jaDo = jaDaH = ignorant. (also means foolish, less intelligent, non-living)

बालो bAlo = bAlaH = child, kid. (specifically boy, generally a child)

यो yo = yaH = that which

गुणेभ्यः guNebhyaH = away from/beyond guNa, forms, qualities, (of matter, people, differentiation)

परं param = other (side of differentiation)

गतः gataH = one who has gone





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

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Four degrees of pronouns - एतद् etad इदम् idam अदस् adas तद् tad

There are four degrees of pronouns, based on proximity.

एतद् = etad = this (very close);
इदम् = idam = this (close);
अदस् = adas = that (away);
तद् = tad = that (not present, i.e. in absentia).

These are root words, their forms in three genders go very similarly.

masc.
एतद् = एषः एतौ एते
etad = eShaH etau ete

इदम् = अयम् इमौ इमे
idam = ayam imau ime

अदस् = असौ अमू अमी
adas = asau amU amI

तद् = सः तौ ते
tad = saH tau te


fem.
एतद् = एषा एते एताः
etad = eShA ete etAH

इदम् = इयम् इमे इमाः
idam = iyam ime imAH

अदस् = असौ अमू अमूः
adas = asau amU amUH

तद् = सा ते ताः
tad = sA te tAH


neutr.

एतद् = एतत् एते एतानि
etad = etat ete etAni

इदम् = इदम् इमे इमानि
idam = idam ime imAni

अदस् = अदः अमू अमूनि
adas = adaH amU amUni

तद् = तत् ते तानि
tad = tat te tAni





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

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Don't axe your good projects - आम्रं छित्त्वा कुठारेण

आम्रं छित्त्वा कुठारेण निम्बं परिचरेत् तु कः |
यश्चैनं पयसा सिञ्चेन्नैवास्य मधुरो भवेत् ||
Amram chhittvA kuThAreNa, nimbam paricharet tu kaH |
yash_chainam payasA si~nchennaivAsya madhuro bhavet ||

Who after cutting a mango tree, should take care of a Neem tree (i.e. no one)? Whosoever may water the Neem tree even with milk, indeed the Neem doesn't become sweet.

Mango

Neem

In the epic rAmAyaNa रामायण, kaikeyI कैकेयी had asked for her boons. Exile to rAma राम, throne to bharata भरत. The king, dasharatha दशरथ was unconscious, his charioteer sumantra सुमन्त्र too fell unconscious. All the ladies and residents of the palace were wailing.

When sumantra सुमन्त्र regained consciousness, he was very angry. Rubbing his hands together, clenching his teeth, with red eyes, he started to torment kaikeyI कैकेयी with his word-arrows. Among the many things he said, was this.

Here he compares dasharatha's दशरथ decision to enthrone rAma राम as the mango and to give throne to bharata भरत plus exile to rAma राम as nimbam निम्बम् (Neem tree). No matter how much you pour milk in the Neem tree, it doesn't acquire sweetness.

Similarly, when starting a project, task, if it is a bad intentioned project to begin with, no amount of masking, faking, misleading PR stunts will make it a good project. Some day, sooner than later, the scam will be exposed, the illness of the project will be out. And as Vidura विदुर warns, when the secret of one bad project done with illegal means come out, then come all other that were done with the same illegal wealth. One may see that happening in the current political news-sphere in India or US or world, 2010 seems the year of the scamsters.

The leaves of Neem are very similar to that of a mango tree, the fruit of Neem is similar to that of a mango when it starts out. Mango grows to be a luscious sweet pulpy juicy big fruit, Neem fruit remains small and very bitter.

The Neem is a very medicinal tree, and its benefit as a medicinal tree is NOT under dispute or criticism. It is only the sweet and bitter characteristics of the fruits being compared. This in no way should make Neem a villain!

Mango

Neem

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and now the language aspects of the shloka -

आम्रं = Amram = [to] mango [tree]
used as object in the sentence (dvitiyA vibhakti)


छित्त्वा = chhittvA = after having chopped, cut down
छित् chhit = to cut
-त्वा -tvA suffix to indicate 'after having done so and so'


कुठारेण = kuThAreNa = by axe
kuThAra = axe
-eNa suffix to indicate instrument, by (third vibhakti)


निम्बं = nimbam = to Neem tree
used as object (see Amram above)

परिचरेत् = paricharet = should serve
char चर् verb = to walk about
pari-char = to walk around, as in taking care
pari-charyA परिचर्या = nursing, taking care of

तु = tu = word meaning 'pray tell me!' (used for emphasis)

कः = kaH = who

यश्चैनं = yash_chainam = and who, to this
यः + च + एनम् = yaH + cha + enam = one who + and + to this
यः yaH = one who
एनम् enam, comes from etad एतद् ('this', used for very close by thing)
for the second vibhakti (to this), both etam एतम् and enam एनम् are used.

पयसा = payasA = by milk
पयस् payas = milk
payasA = by milk, using milk (instrument, third vibhakti)

सिञ्चेन्नैवास्य = si~nchennaivAsya = should water (as verb), not, indeed, of it
सिञ्चेत् + न + एव + अस्य = si~nchet + na + eva + asya
सिञ्चेत् si~nchet = should water (as in watering a plant)
न na = not
एव eva = indeed (used for emphasis, has many shades of meaning)
अस्य asya = [fruit] of it

मधुरो = madhuro = sweet
मधुरः madhuraH = sweet
संधि sandhi makes the -aH to -o

भवेत् = bhavet = should become, becomes





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

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Take from the known to the unknown - अरुन्धती-प्रदर्शन-न्यायः

The Ursa Major constellation is called the saptarShi सप्तर्षि (sapta-RiShi सप्त-ऋषि) or the seven sages. The second star from the tail-tip is Mizar which represents vasiShTha वसिष्ठ. It is a double star, and the faint star next to it is called Alcor, which is 'arundhatI' अरुन्धती (that which unblocks). To show this faint star arundhatI, one first points out the Ursa Major, then its tail star and then the faint arundhatI star.

After the wedding ceremony, one of the first rituals is for the groom to show the arundhatI star to the new bride as an ideal of marital harmony. Since the star is faint it is shown in steps from the most visible stars to the smaller one.

It is even said that one who can't see the star with naked eye, will soon be dying. This is held even in Japanese culture. And in Arabic cultures also, it was used a test of sharp eyesight.

What are the practical inferences from this?

In teaching someone, or showing a way, this method of going from the known to the unknown works much better.

Lead from the known to the unknown. Whether it is the new joinee at the company, a student at school, or your child - when explaining a new or complex concept, start from what is known to the other person. Build up on that step by step and take them to your vision, or the goal or the answer as the case may be.

When ‘selling’ new policies or programs, to employees or clients, start from what they know, and lead their path to the green pasture you are ‘selling’. Along the way, show how it is possible to traverse the path or implement the policy and what the benefits will be.

Change meets resistance of the unknown. If you remove the unknown factor, make people understand the journey and destination, they are more willing to travel with you.

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and now the language aspects -
arundhatI = one that unblocks (the path?)
rundh = to block, choke

pradarshana = show
dRik = to see
driShya = view (noun) as in "what a view!"
darshana = seeing of something/one
pra-darshana = to show, to put up a show, show off
pra-darshanI = exhibition, trade show





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

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Stable fame and prosperity - संयमात् प्रतितिष्ठति

The start of any long term and stable prosperity and fame is in a good deed, a beneficial project. Be it for a company or for society at large, or at home. Be it a business person thinking or a politician. We are of course not talking about selfish spectrum scandals, which may bring prosperity in short run, but legal action, infamy in the long run.

When prosperity and associated fame starts pouring in, it is increased, fed, nourished by the maturity of mind, intelligence. Which finds new ways to create holistic and win-win-win situations that compound the prosperity.

But it starts to gain roots (in one's endeavors) when one shows skill, expertise, dexterity - of resourcefulness, management, innovation, efficiency, domain knowledge etc.

But when does it not just start, increase, take root but establish permanent (for the time being) camp? That happens when one learns and practices saMyam संयम self-restraint. When one controls one's urges, whims, petty wishes. When one has discipline. Discipline to do the work, which is required, even if it is not 'interesting' or 'challenging' as sometimes people with high

श्रीर्मङ्गलात् प्रभवति प्रागल्भ्यात् संप्रवर्धते |
दाक्ष्यात्तु कुरुते मूलं संयमात् प्रतितिष्ठति ||

shrIr_ma~NgalAt prabhavati, prAgalbhyAt sampravardhate |
dAkShyAt_tu kurute mUlam saMyamAt prati_tiShThati ||

śhrīr_maṅgalāt prabhavati, prāgalbhyāt sampravardhate ।
dākṣhyāt_tu kurute mūlam saṃyamāt prati_tiṣhṭhati ॥

Prosperity happens by good deeds, increases by maturity [of intelligence], takes root by skill/cleverness, and establishes by discipline.
This is from Vidur Neeti 3:51.

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and now the language aspects of the shloka -

shrIr श्रीर् = shrIH श्रीः = wealth, prosperity, fame
shrIH became shrIr (H -> r) dues to visarga विसर्ग sandhiH संधिः

ma~NgalAt = ma~Ngala मङ्गल (मंगल) = auspicious, good, beneficial
-At suffix = from
= from auspicious [deeds]

prabhavati = comes from
bhava भव = to be
prabhAva प्रभाव = influence
prabhavati = gets influenced by, comes from

prAgalbhyAt = maturity
pragalbha प्रगल्भ = mature of mind
prAgalbhya प्रागल्भ्य = maturity of mind
-At suffix = from maturity

sampravardhate = increases very much
vardhan/vRiddhi = (n) increase
vardhate = increases
sam- pra- prefixes add to its magnitude - completely, verily increases

dAkShyAt = from dexterity, skill
dakSha दक्ष = skillful, dexterous (even the word dexterous seems derived from dakSha)
dAkshya दाक्ष्य = skillfulness (adj)
-At suffix = from skillfulness

tu = used for emphasis

kurute = does, makes

mUlam = base. root.

saMyamAt = from control
saMyam = control, self-control
-At suffix = from self-control

prati_tiShThati = fully establishes
tiShThati = stays, stays put
prati- completely, well, fully establishes itself





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

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Time is insurmountable - कालो हि दुरतिक्रमः

Time devours all things, Time kills all that are born.
Time is awake while all else sleeps, Time is insurmountable.
- Vidura in Mahabharata

Everything that is created will be destroyed, sooner or later. This destruction is actually transformation. It is only destruction of external form. Otherwise, it is mere transformation. Be it on earth, by simple forces of nature like earthquake, volcano, water erosion, even mighty oceans are shaken, Grand Canyon is created, new islands are formed in the middle of oceans. At celestial levels, stars are born and die, galaxies collide.

Everyone that is born, has to die. That is the eternal truth expressed in Upanishads, Gita as well as modern expression - 'Tax and Death spare none.' No matter who - God incarnate, minor gods, son of god or messenger of god, all have gone from the earth in the physical form.

A young mother once went to Buddha with her dead baby, pleading him to give the baby life. No amount of reason seemed to work on her motherly attachment. So Buddha told her to get some rice for the life-ritual from a house where none had died. The desperate mother went to each and every house of the village, but to her horror, there was not a single house where no death had happened.

The immortality we hear of is not of the form, but of the soul.

When all else sleep, be it people, dogs, godhead, or even creation after the annihilation, time never stops. The huge serpent on which viShNu विष्णु lies is called 'ananta' अनन्त or 'sheSha' शेष . ananta means without end, and time has no end. sheSha means remainder, time is what is left when all else is gone. While we rest, time keeps moving.

Time is in essence nothing but change. And change is the only constant out there. And the great lord of lord (devAdhideva देवाधिदेव, mahA-deva महा-देव ) shiva शिव is the personification of change. And hence it is called mahA-kAla महा-काल - the great Time.

The last part in itself is quoted instead of the whole shloka. 'kalo hi durati-kramaH' - time is inevitable, insurmountable.

There are so many observations about this inevitability of time, that it is like a list of cliches -'Time and tide wait for none. Time heals. You get nothing before time, or more than destined (samaya se pahale aur bhAgya se adhika kisI ko nahI.n milatA - समय से पहले और भाग्य से अधिक किसी को नहीं मिलता ).
This shloka is said by Vidura (vidura, विदुर) to the king Dhṛitarāṣhṭra (dhRitarAShTra, धृतराष्ट्र) in Mahābhārata (mahAbhArata, महाभारत) Strī Parva (strI parva, स्त्रीपर्व) verse 2.22

कालः पचति भूतानि, कालः संहरते प्रजाः |
कालः सुप्तेषु जागर्ति, कालो हि दुरतिक्रमः ||

kālaḥ pachati bhūtāni, kālaḥ saṃharate prajāḥ |
kālaḥ supteṣhu jāgarti, kālo hi duratikramaḥ ||

kAlaH pachati bhUtAni, kAlaH saMharate prajAH |
kAlaH supteShu jAgarti, kAlo hi duratikramaH ||

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And now the language aspects of the shloka -

kAlaH = time

pachati = digests

bhUtAni = that which have materialized - things, living beings etc.
bhava = to happen, to be
bhUta = that which has happened. even the word for past tense is 'bhUta kAla' भूत-काल
it is also used for all creation that has happened. e.g. pa~ncha-mahA-bhUta पञ्च-महा-भूत are the basic five elements of creation - air, earth, fire, space and water.

kAlaH = time
saMharate = kills, takes back
prajAH = that which has been born.
it is also used to denote the subjects, citizens.
from root word jan - to give birth

kAlaH = time
supteShu = in sleep. while everything else is sleep.
jAgarti = wakes, is awake

kAlo = kAlaH (kAlo due to sandhi)
hi = surely (for emphasis)
duratikramaH = duH + ati + kramaH = difficult to trespass = insurmountable, can't be defeated/passed/violated. i.e. the flow and laws of time can't be broken.






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

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Worrying ruins everything - संतापाद्भ्रश्यते रूपं

If there is one thing in abundance in the world, beyond poverty, corruption and bad politics, it is our worries. Maybe the first three are causing it :). Like the poverty of character, worries are the disease of the mind that eat into our core.

We may think worries are a comparatively modern phenomenon with a fast life, more pressure, uncertain times etc. and it was great in the past, it is not so. Of course, there were and are carefree and worry-free people always, but we are talking about the middle of the curve people. In 'mahAbhArata' महाभारत, when 'yakSha' यक्ष, the spirit of the lake, asks 'yudhiShThira' युधिष्ठिर - what is more [common] than the grass?' he answers - 'Our worries.'

And in the same epic, when the wise minister 'vidura' विदुर is advising the emperor 'dhRitarAShTra' धृतराष्ट्र he says that 'Do the right thing, the just thing, and you will have nothing to worry. For worrying destroys everything.'



Too much worrying never helped anything. If it were so, I would have solved the world hunger decades ago!

Physically and psychologically, worries eat away into our very being. We are never smiling when we are worried, so instantly it robs our beauty away from us. In the long run, it causes loss of sleep which leads to those puffy eyes and bad skin. It leads to loss of beauty of the form. After all, they call it a beauty-'sleep' for a reason!

Worry takes away appetite and that leads to a bad health, weak body. The spurts of binging leads further deterioration of health.

Too much worrying blinds our thinking, and the ability to make proper decision. We get biased and one-tracked and make silliest of mistakes when we worry too much. Such decisions only worsen the situation, leading to more worries.

And all this leads up to some real diseases as well, not just of the thought but of the body. Depression, lack of immunity, headaches, ulcers - what not.

So, plan, be concerned, but not worried. Not excessively worried to the point that it is santApa संताप - full mental torture!

Here is what 'vidura' विदुर says to the emperor:

संतापाद्भ्रश्यते रूपं, संतापाद्भ्रश्यते बलम् |
संतापाद्भ्रश्यते ज्ञानं, संतापाद्व्याधिमृच्छति || (4-44)

santApAd_bhrashyate rUpam, santApAd_bhrashyate balam |
santApAd_bhrashyate GYaanam, santApAd_vyAdhim_Richchhati ||

Beauty is ruined because of (from) worrying, strength is ruined because of worrying. [Proper] Thinking is ruined because of worrying, because of worrying one gets disease.

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and now the language aspects of the shloka -

santApAd संतापाद् = from, because of santApa संताप
tap तप् = to heat up
tApa ताप = heat, suffering, fever. it is used in both its literal and figurative meanings.
tapasyA तपस्या = that which gives heat, suffering, a penance. austerity of the mind and body.
saMyak सम्यक् + tApa ताप = santApa संताप = full heat, total suffering, worrying,
santApAt संतापात् = from santApa, because of santApa
santApAd संतापाद् - the last t त् changes to d द् due to sandhi.


bhrashyate भ्रश्यते = declines, falls. (passive voice)
from bhraMsh भ्रंश् root which means to decline, fall.
from this there are many related words like -
bhraShTa भ्रष्ट = corrupt[ed]
apa-bhraMsha अपभ्रंश = the new languages that resulted from the 'decline' of sanskrit as a perfected language.

when used as intransitive verb (AtmanepadI आत्मनेपदी i.e. the result is on oneself, one falls, declines) then the verb goes as 'bhraMshate' (present tense, singular)
when used as a transitive verb (parasmaipadI परस्मैपदी , result on others) the verb goes as bhrashyati (present tense, singular)

rUpam रूपम् = form, beauty.

balam बलम् = strength

GYaanam ज्ञानम् = knowledge, thinking, intelligence

vyAdhim व्याधिम् = disease

Richchhati ऋच्छति = [one] goes to, gets
(one goes to ... the state of being ill)




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

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watering the mango tree - आम्र-सेक-पितृ-तर्पण

आम्र-सेक-पितृ-तर्पण न्यायः
= āmrasékapitṛitarpaṇa nyāyaḥ
= Amra-seka-pitRi-tarpaNa-nyAyaH
= the maxim of watering the mango tree while offering oblations to the ancestors. killing two birds in one stone.

Amra = mango
seka = sprinkling
pitRi = ancestors, [fore]father
tarpaNa = act of offering of oblations
nyAyaH = maxim

So this maxim says that one may be offering water oblations to the ancestors, but in the same act, one ends up watering the mango tree as well.


The mango is considered the king of fruits and the fruit of kings (the second one easily disputed by people today). India is one of the largest producer of mangoes and at least of the best varieties of them.

Mango is critical to Indian culture, for the spring onset is indicated by the mango buds coming out and the cuckoo starting to sing even sweeter than before, the classical description of spring.

It has been Indian tradition to take care of neighborhood trees planting, watering etc. and many customs are created with trees in the focus or just involved. Today 'educated' people may call it 'superstition' to worship a peepal tree or any other such tree, but for ordinary people not yet touched by ego of knowledge or fast and mobile life, these rituals made it enjoyable to practice the wisdom of land.

Today we have govt programs to plant trees and public doesn't care. Traditionally, trees have been central to many ceremonies. even today, you will find at certain holy places, large banyan trees on which devotees tie red thread or put a tiny statue of a deity and many such things. It all ends up keeping the trees in the focus.


Maybe global warming needed a simple solution!

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

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different kinds of wealth - विदेशेषु धनं विद्या

Most of us aspire for wealth. And while it is important to live in society, it doesn't always have to be in the form we know of.

In today's world, we all know of immigrants, people moving from one country to another. Many come to US for jobs. How do they get a job in a different country? By their knowledge and ability. Knowledge is a great friend and wealth in a new place. By our knowledge we can already know how to move around and mix and gel in the new place, people, custom, rules. Or this could be within the country, like India where customs change from state to state. Or within countries of Europe.

In a foreign land, our knowledge is our greatest asset.

In difficult times, while friends and money can be of lot of help, it is ultimately our presence of mind, intelligence that helps us out of it. It helps us to not get into bad times to begin with, but even if we get due to unforeseen factors, we get out of it by our own intelligence.

The true wealth in difficult times is our wisdom, which makes best use of all resources (including money or how to get it) and finds a solution.

In the after life, we get heaven or hell based on the deeds, the karma (कर्म) we did here. The credit and debit system works in the KBA (Karma Bank of Almighty). What comes handy there is what we did here. If we followed dharma(धर्म), the right conduct at right time, then we accumulated wealth for the other world. Dharma is not religion, but the way of just life that upholds the basic interests of all the members of the society. It is law, morality, duty all rolled in one.

And above all these, good character (decency, humility, nobility) is appreciated in all situations. It is the wealth for all times, anytime, anywhere. Being a gentleman or lady never goes unappreciated.

Everything starts with a good character. Everyone seeks good character in other person - be it employee, teacher, doctor, service personnel, prospective spouse.

And the shloka goes -



विदेशेषु धनं विद्या व्यसनेषु धनं मतिः ।
परलोके धनं धर्मः शीलं तु निखिलं धनम् ॥

vidéshéṣhu dhanam vidyā, vyasanéṣhu dhanam matiḥ |
paraloké dhanam dharmaḥ, shīlam tu nikhilam dhanam ||

videsheShu dhanam vidyA, vyasaneShu dhanam matiH |
paraloke dhanam dharmaH, shIlam tu nikhilam dhanam || In foreign lands knowledge is wealth, in difficult times the intelligence.following dharma here is wealth in afterlife, and good character is wealth anywhere.

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And now the language aspects of the shloka -

videsheShu = in foreign lands
desha = region, country
videsha = different region, foreign country
-Shu suffix = in (plural)

dhanam = money

vidyA = knowledge

vyasaneShu = in difficult times
vyasana = troubles, difficult times
-Shu suffix = in (plural)

dhanam = money

matiH = intelligence

paraloke = in other (next) world
para = other
loka = world
-e suffix = in (singular)

dhanam = money

dharmaH = that which upholds, social conduct, right action at right time and space.

shIlam = right conduct, moral conduct, modesty
tu = used for emphasis and filler
nikhilam = complete, whole, in all situations
dhanam = money




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

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The coconut and berry people - नारीकेलसमाकारा

It is a general complain these days, that good people are not seen much. Kind of a lost breed. Scriptures maintain that humans have not evolved but degraded, with four quarters of good (sattva सत्त्व, dharma धर्म) in the first era of satya-yuga (सत्य-युग), then three quarters of dharma and good in tretA-yuga (त्रेता-युग), only two quarters in dwApara-yuga (द्वापर-युग). Now in kali-yuga (कलि-युग), we have only one quarter of goodness left.

No wonder we have all sorts of troubles in this yuga (युग), of increased speed of creation and consumption, but a very slow speed of satisfaction.

The essence of this, of decent people, of ladies and gentlemen as opposed to the wolf and the witch, is very nicely caught in an example from nature. This also shows that the problem of finding good people is not new! From Hitopadesha -

नारीकेलसमाकारा दृश्यन्तेऽपि हि सज्जनाः ।
अन्ये बदरिकाकारा बहिरेव मनोहराः ॥

nArIkela-samAkAra dRishyante'pi hi sajjanAH |
anye badarikAkArA bahireva manoharAH ||

good people are like coconuts and sometimes are [even] seen.
others are like berry, and enchanting from outside only.

What does it all mean?

Good people are like coconuts - hard from outside, soft and sweet from inside and are sometimes seen (rarely seen). There is a wonderful verse in Hindi on guru -
गुरु कुम्हार शिस कुम्भ है, गढ़ि-गढ़ि काढ़े खोट
अंदर हाथ सहाय दे, बाहर बाहे/मारे चोट
i.e. guru is a potter, disciple a pot, [guru] incessantly removes [deep set] flaws.
he supports from inside, but strikes outside.

Even the scolding of good people is only for your own good. They personally have no agenda, they may not even run to befriend you, but they wish well to all.

And others [bad people] are like berries - soft from outside, hard from inside and found everywhere. There are so many verses on evil minded people and to be careful of them, that one is surprised about either no one was paying heed and the advice had to repeated, or that evil intentioned people have always been a lot more. And the cause of most of this 'evil' is selfishness, pride, false attachment, ego.

Simple observation, great truths.

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And now the language aspects of the shloka -

nArIkela = coconut
samAkAraH = those with similar, same shape
sama + AkAra = same shape
AkArAH = plural

dRishyante'pi = dRishyante + api = also seen
that is they are sometimes seen as well, not totally un-found, i.e. are scarce.

hi = for emphasis

sajjanAH = good people
sat + jana = good + person = good person
sajjanAH = plural
t of sat becomes j of jana due to sandhi rules

anye = others

badarikAkArA = those that are berry shaped
badarikA = berry
AkArAH = shaped

bahireva = bahiH + eva = from outside only

manoharAH = enchanting
manaH + hara = manohara
manohArAH = plural




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

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