Biksha
The write up of Mr Gopalakrishnan with the usual punch words (which
will make me retort and he will be wounded a reminder Let it be the last)
and that of Mr Sekar are expressed defending the actions. Being a Brahmin
is so difficult. A ROSE IS ROSE IS ROSE BY WHAT EVER NAME CALLED So also
alms is alms is alms by whatever name called as Biksha or begging. The
Brahmin must forego all his EGO, so has to beg as BHAVATHI BIKSHAM DEHI.
THAT TOO IN ONLY ONE HOUSE NOT ALL THE STREETS AND HOMES. {VIDE IN
SIVAKAMASUNDARI OF GOPALAKRISHNAN/S EFFECT AND MY NOTES BELOW IN WHICH
YANGNA VALKYA SMRITHI OPENS UP WITH FOOD. AND ALSO, PL NOT BRAHMINS OF SOME
SECT OR YAGNA BRAHMINS DID CONSUME MEAT.
Hence simply expressing from air is insignificant. Brahmin is
dependent on all the three varnas. Poets were dependent on alms. Panar was
a tribe who praised the king for a paltry wealth. People respected them and
did honourably maintain them ONLY FOR THAT. The day on which Brahmins
started dictating terms, incorporating as a superior class, within 500
years the down fall started. And wherever the anger prevailed even among
the Rishis they fell down and were kept away from the groove. If Guru
Dakshina was a voluntary act, then why did Drona ask for a finger? If money
was not a criterion and King Durupadan, turned Drona back, why did he ask
Arjuna to get the king on wheels tied? Not expecting any thing in return is
Brahminic quality but such characters dwindled past 1600AD. Even today I
know a few doing sradham for almost nothing; at the same time, I also know
a lot 90% turned money-hunters after learning vedam, demanding the cost or
walk away with pride hence I insult Vadhyars of today. ONE WHO (VADHYAR)
KNOWS THAT HE (YAJAMAN) knows what we are pronouncing and doing, behave
quietly; rest in majority who are mechanical are drained by them unaware
of, while even cutting down the wedding mantras. That is why Biksha is
begging only which cuts down the ego, however, where it is mutual, respect
glows or else one may have recited BHARTHI CHINNAP PAYAL. (hope all knew
it).
Bhikṣā (भिक्षा) refers to “alms”, according to the 9th-century
Sarvajñānottaratantra chapter 18.—Accordingly, “Next, I shall teach the
best observance among observances, which is known as the Śiva-vrata and
which is revered by Asuras and Gods alike. [...] He should dwell constantly
in a temple of Śiva, eating alms (bhikṣā-bhakṣa), controlling his senses,
devoted to recitation and meditation, maintaining silence, venerating Śiva,
the fire and his guru. When a year has passed, he will become equal to
Śiva. [...]”.
Bhikṣā (भिक्षा) refers to “one who begs”, according to the
Kubjikāmata-tantra, the earliest popular and most authoritative Tantra of
the Kubjikā cult.—Accordingly, “Neither mother, father, brother or
relatives help one as the teacher does. Having understood this, whether he
suffers when there is (cause for) suffering or is happy when there is
(cause for) happiness, he should not, even unwittingly, assume a position
contrary to (the one his) teacher has. Sitting next to him (the disciple)
should massage him and the like. He should offer him the bowl with which he
begs (bhikṣā-pātra) and flowers constantly”.
* Bhikṣā (**भिक्षा) **refers to “accepting food” (e.g., from a
single house), according to the Vṛṣasārasaṃgraha: {KR Single house ; and
if locked or denied one has to survive that day without food. *
bhikṣā (भिक्षा).—f (S) *Alms or charity; money or food given to
beggars*. v ghāla, dē. Pr. bhikṣā ghāla gē sāvitrī kōṇhī ghālatō kāya? Pr.
bhikṣēśvara kiṃvā laṅkēśvara or, popularly, bhikēsarī kīṃ laṅkēsarī (I'll
be) either the king of beggars or the lord of Lanka. 2 Applied to a boon or
thing earnestly besought. Ex. tū kōṇhāvara rāgēṃ bharūṃ nakō ēvaḍhī malā
bhikṣā dē. (KR We do not feel that way is different; virtually literally it
is begging} (Remember the HIT Kokendru ninaithayo konkanava?)
Sanskrit-English dictionary Bhikṣā (भिक्षा).—[bhikṣ-a] 1)
Asking, begging, soliciting वृत्ते शरावसंपाते भिक्षां नित्यं यतिश्चरेत् (vṛtte
śarāvasaṃpāte bhikṣāṃ nityaṃ yatiścaret) Manusmṛti 6.56. Daily
2) Anything given as alms, alms; भवति भिक्षां देहि (bhavati bhikṣāṃ dehi).
5) A means of subsistence अपेतक्लमसंतापाः सुभिक्षाः सुप्रतिश्रयाः (apetaklama
saṃtāpāḥ subhikṣāḥ supratiśrayāḥ) Rām.2.92.6.
That is why in Manu smirithi we see the distinction of OFFRED and
BEGGING FOR ALMS distinguished as :
Verse 4.248 Section XIX - Accepting of Gifts
आहृताभ्युद्यतां भिक्षां पुरस्तादप्रचोदिताम् ।
मेने प्रजापतिर्ग्राह्यामपि दुष्कृतकर्मणः ॥ २४८ ॥
āhṛtābhyudyatāṃ bhikṣāṃ purastādapracoditām |
mene prajāpatirgrāhyāmapi duṣkṛtakarmaṇaḥ || 248 ||
Alms brougt forward and offered, (ISTEAD OF ASKING BHAVATI BIKSHAM DEHI} and
not previously begged, Prajāpati has declared to be acceptable, even from a
sinful person. — (248). [KR If offered voluntarily even if it is from a
shudra or chandaala please accept it is the sruthi;so begging is avoided]
Medhātithi’s commentary (manubhāṣya):
The term ‘bhikṣā,’ ‘alms,’ has been used in an appreciatory sense; and it
is not *strictly alms that is meant here*; though, in reality, the term
‘alms’ denotes a small quantity of cooked food, —and it is on account of
smallness of its quantity that its acceptance is not regarded as open to
serious objection; Specially as, for the Student, it has been
permitted as coming
from all castes. And what is meant by the present text is that other things
also may be treated on the same footing. The term ‘alms’ is often found to
be used in this sense; e.g., in the Mahābhārata (1.206.1)—‘The two
high-souled sons of Pṛthā went to Pṛthā at the carpenter’s shop and
joyously informed her of their having received Draupadi as alms.’ ‘Brought
forward’—to that place where the recipient stands. ‘Offered’—placed before
the recipient, who is told, either by a gesture, or with actual words, to
accept it. ‘Previously’—at any previous time. In Periyava Bisha WE DO OFFER
AND THEY AVOID TE BEGGING IS THE TRUTH FROM MANU.
‘Not begged,’—not asked for by the recipient; nor promised by the giver,
either directly, or through someone else, to the effect that,—‘such and
such a thing there is in my house; please have the kindness to accept it;’
only what is offered without premeditation, actually thought of at the
moment itself.Such alms ‘Prajāpati’—Hiraṇyagarbha—has declared,—what?—to be
acceptable even from a sinful person,—the sinful person being one whose
actions are sinful—(248)
NB Trying to always insult and somehow bend to find fault as if
knowledgeable, must be avoided ; and written such only after reading
thoroughly; or else may receive such notes as retort too {KR GP wrote: “Mr
Rajaram either in his own or in copying has misunderstood the term Biksha
with alm. A Brahmin has to live by Dakshina, and Bhiksha. Alm is begging.
Bhiksha is not begging.” And this showed as an authority which is proved
now fatal; better to avoid such terms like on own or copying etc since he
will get it back 100 times; better to stop exposing the avivekam and the
jalras. Thank you K Rajaram IRS}
On Thu, 23 May 2024 at 01:46, 'N Sekar' via KeralaIyers <
[email protected]> wrote:
> Brahmins were not beggars, not at all.
>
> It is just that the brahmins led a life of service and sacrifice, to live
> for the society as a whole and not ( or supposed to be not) for themselves
> alone and hence they did not seek wealth - except the wealth of knowledge.
> That age is gone, long gone.
>
> In turn, society took care of all their needs - hence no need to amass
> wealth for themselves and their progeny.
>
> Society gave " Biksha" as a sign of gratitude.
>
> Drona and others like him, although experts on archery and others, did not
> sell their knowledge for a price. Brahmins are not supposed to sell their
> knowledge for a living but teach the qualified disciples who in turn gave
> them " Guru Dakshina," to show their gratitude.
>
> Guru Dakshina was not demanded but given voluntarily though we have the
> Mahabharatha say that Drona asked Arjuna, as Guru Dakshina, to capture
> Draupada - to avenge the insult Draupada metedout to Drona.
>
> As the Yugas changed so did the principles and practices and the Kanchi
> Mahaperiava has also lamented the fact that the brahmins have given up on
> their traditional duty but have taken up to business and othes, as a means
> of living. He said the day we started amassing wealth, our decline started.
>
> Even now, we have the practice of giving
> " Biksha" to the Acharyas of Kanchi Mutt.
> That does not mean the Acharyas beg - it is our way of showing love,
> affection and respect.
>
> Biksha Vandanam is not begging. They don't ask for it but we give.
>
> N Sekar
> Yahoo Mail: Search, Organize, Conquer
> <https://mail.onelink.me/107872968?pid=NativePlacement&c=Global_Acquisition_YMktg_315_EmailSignatureGrowth_YahooMail:Search,Organize,Conquer&af_sub1=Acquisition&af_sub2=Global_YMktg&af_sub3=&af_sub4=100000945&af_sub5=OrganizeConquer__Static_>
>
> On Thu, May 23, 2024 at 9:47 AM, 'gopala krishnan' via KeralaIyers
> <[email protected]> wrote:
> Respected sir,
>
> The Vedic principle was that a Brahmin must be a Vedic scholar, he
> should perform his Nithyakarmas, and he should survive from what he get as
> *Dakshina
> and if not sufficient by Bhiksha. *He should not keep wealth.
>
> Nithyakarma include Vedic teaching and attending different samskaras. He
> gets Dakshina during samskaras. (How another Brahmin give sufficient
> Dakshina if he is not having wealth is CONFUSING. Perhaps the kings
> awarded the Vedic brahmins with rewards as money. )
>
> We have come far far away from the Vedic period. Vedic principles are
> amended by sages and not even followed by sages.
>
> Sage Vasistha was not ready to part with his cow Kamadhenu. Hence the war
> between sage Vasistha and sage Viswamithra.
>
> Even sage Jamadagni was not ready to part with Kamadhenu. Hence
> Karthaveerjuna had to start a war on him.
>
> Mr Rajaram either in his own or in copying has misunderstood the term *Bhiksha
> with alm.* A Brahmin has to live by Dakshina, and Bhiksha. *Alm is
> begging*. Bhiksha is not begging.
>
> Till date we follow Bhiksha at least in principle during upanayanam.
> Ladies offer Bhiksha rice to the brahmachari for his survival. By talks it
> has come *pichharisi*.
>
> With regards
> Gopalakrishnan
>
> On Thursday, 23 May, 2024 at 10:19:03 am IST, Rajaram Krishnamurthy <
> [email protected]> wrote:
>
>
> Dear Sri Sivaramanji
>
> That is to be seen in depth and many had written an answer for it.
> Being a brahmin is not a crest; maybe I am trying to collect interconnected
> data. The Brahmin caste is not brahmin. Long ago when the quota issue arose
> in the Madras HC against DMK, I suggested the leading lawyer to argue that
> Brahmin is not a caste as stamped. Because my name is Chakravarthi, I
> dont own anything and cannot be presumed to be the owner as alleged.
> Brahmin is privacy. Given all, Drona was a Kshatriya born to a brahmin
> parent who might have been beggars following the principle. A PM cannot be
> rich, a king can. That is the difference. Maybe some time later I will
> connect them all. Our pride is our intelligence by DNA. That advocate did
> not understand. And we are being punished.But it is unconstitutional.
> Thank you KR IRS 23524
>
> On Wed, 22 May 2024 at 23:26, Madras Sivaraman <[email protected]>
> wrote:
>
> I am not able to understand the concept that brahmins should always be
> beggars even though even during the mahabharata war several brahmins were
> warriors like Drona, Kripa and others. There were mighty brahmin
> dynasties that ruled India.There have been brahmin warriors in our Indian
> armed forces who were decorated with the PVC, MVC AND VC apart from Ashok
> Chakras, Kirti Chakras and Shaurya Chakras.
> Why is there always this picture of Brahmins as beggars?
>
> On Thu, 23 May 2024 at 07:03, Rajaram Krishnamurthy <[email protected]>
> wrote:
>
> THUS SPAKE DRAUPATI PART4 22524 23524
>
> “It is evident that you know that pleasure may be derived from the
> possession of various objects of enjoyment. You also very well know their
> ordinary states, as well as the great changes they undergo. At their loss
> or disappearance occasioned by decrepitude or death, arises what is called
> distress. That distress has now overtaken us. The joy that arises from
> the five senses, the intellect and the heart, being directed to the objects
> proper to each, is called pleasure. That pleasure is, as I think, one of
> the best fruits of our actions. Thus, one should regard virtue, wealth and
> pleasure one after another. One should not devote oneself to virtue alone,
> nor regard wealth as the highest object of one's wishes, nor pleasure, but
> should always pursue all three. The scriptures ordain that one should seek
> virtue in the morning, wealth at noon, and pleasure in the evening. The
> scriptures also ordain that one should seek pleasure in the first portion
> of life, wealth in the second, and virtue in the last. They that are wise
> and fully conversant with proper division of time, pursue all three,
> virtue, wealth, and pleasure, dividing their time duly. Whether
> independence of these three, or their possession is the better for those
> that desire happiness, should be settled by you after careful thought. You
> should then act either for acquiring them, or abandoning them all. For he
> who lives wavering between the two doubtingly, leads a wretched life. It is
> well known that your behaviour is ever regulated by virtue. Knowing this
> your friends counsel you to act. Gift, sacrifice, respect for the wise,
> study of the Vedas, and honesty, these, constitute the highest virtue and
> are efficacious both here and hereafter. These virtues, however, cannot be
> attained by one that has no wealth, even if he may have infinite other
> accomplishments. The whole universe depends upon virtue. There is nothing
> higher than virtue. And virtue is attainable by one that has plenty of
> wealth.
>
> “Wealth cannot be earned by leading a mendicant life, nor by a life of
> feebleness. Wealth, however, can be earned by intelligence directed by
> virtue. In your case, begging, which is successful with Brahmanas, has been
> forbidden. Therefore, strive for the acquisition of wealth by exerting your
> might and energy. Neither mendicancy, nor the life of a Sudra is what is
> proper for you. Might and energy constitute the virtue of the Kshatriya in
> especial. Adopt you, therefore, the virtue of your order and slay the
> enemies. Destroy the might of Dhritarashtra's sons with my and Arjuna's
> aid. They that are learned and wise say that sovereignty is virtue. Acquire
> sovereignty, therefore, for it beholds you not to live in a state of
> inferiority. Awake, O king! and understand the eternal virtues of the order.
> By birth you belong to an order whose deeds are cruel and are a source of
> pain to man. Cherish your subjects and reap the fruit thereof. That can
> never be a reproach. This is the virtue ordained by God himself for the
> order to which you belong! If you stray away from there, you will make
> yourself look ridiculous. Deviation from the virtues of one's own order is
> never applauded. Therefore, making your heart what it ought to be,
> agreeably to the order to which you belong, and casting away this course of
> feebleness, summon your energy and bear your weight like one that bears it
> manfully. No king could ever acquire the sovereignty of the earth or
> prosperity or affluence by means of virtue alone. Like a fowler earning his
> food in the shape of swarms of little easily-tempted game, by offering them
> some attractive food, does one that is intelligent acquire a kingdom, by
> offering bribes unto low and covetous enemies.
>
> “Behold the Asuras, though elder brothers in possession of power and
> affluence, were all vanquished by the gods through stratagem. Thus,
> everything belongs to those that are mighty. Slay your foes, having
> recourse to stratagem. There is none equal unto Arjuna in wielding the bow
> in battle. Nor is there anybody that may be equal unto me in wielding the
> mace. Strong men engage in battle depending on their might, and not on the
> force of numbers nor on information of the enemy's plans procured through
> spies. Therefore, exert your might. Might is the root of wealth. Whatever
> else is said to be its root is really not such. As the shade of the tree in
> winter goes for nothing, so without might everything else becomes
> fruitless. Wealth should be spent by one who wishes to increase his wealth,
> after the manner, of scattering seeds on the ground. Let there be no doubt
> then in your mind. Where, however, wealth that is more or even equal is not
> to be gained, there should be no expenditure of wealth. For investment of
> wealth are like the ass, scratching, pleasurable at first but painful
> afterwards.
>
> *“Thus, the person who throws away, like seeds, a little of his virtue in
> order to gain a larger measure of virtue, is regarded as wise.* Beyond
> doubt, it is as I say. They that are wise alienate the friends of the foe
> that own such, and having weakened him by causing those friends to abandon
> him thus, they then reduce him to subjection. Even they that are strong,
> engage in battle depending on their courage. One cannot by even continued
> efforts or by the arts of conciliation, always conquer a kingdom.
> Sometimes, men that are weak, uniting in large numbers, slay even a
> powerful foe, like bees killing the despoiler of the honey by force of
> numbers alone. Like the sun that sustains as well as slays creatures by his
> rays, adopt you the ways of the sun. To protect one's kingdom and cherish
> the people duly, as done by our ancestors, is, it has been heard by us, a
> kind of asceticism mentioned even in the Vedas. By asceticism, a Kshatriya
> cannot acquire such regions of blessedness as he can by fair fight whether
> ending in victory or defeat.
>
> “Beholding this your distress, the world has come to the conclusion that
> light may forsake the Sun and grace the Moon. Good men separately as well
> as assembling together, converse with one another, applauding you and
> blaming the other. There is this, moreover, that both the Kurus and the
> Brahmanas, assembling together, gladly speak of your firm adherence to
> truth, in that you have never, from ignorance, from meanness, from
> covetousness, or from fear, uttered an untruth. Whatever sin a king commits
> in acquiring dominion, he consumes it all afterwards by means of sacrifices
> distinguished by large gifts. Like the Moon emerging from the clouds, the
> king is purified from all sins by bestowing villages on Brahmanas and kine
> by thousands. Almost all the citizens as well as the inhabitants of the
> country, young or old praise you. This also, the people are saying amongst
> themselves, that as milk in a bag of dog's hide, as the Vedas in a Shudra,
> as truth in a robber, as strength in a woman, so is sovereignty in
> Duryodhana. Even women and children are repeating this, as if it were a
> lesson they seek to commit to memory. You have fallen into this state along
> with ourselves.
>
> “Alas! we too are lost with you for this calamity of yours. Therefore,
> ascending in your car furnished with every implement, and making the superior
> Brahmanas utter benedictions on you, march you with speed, even this very
> day, upon Hastinapura, in order that you may be able to give unto Brahmanas
> the spoils of victory. Surrounded by your brothers, who are firm wielders
> of the bow, and by heroes skilled in weapons and like unto snakes of
> virulent poison, set you out even like Indra surrounded by the Maruts. As
> you are powerful, grind you with your might, your weak enemies, like Indra
> grinding the Asuras; and snatch you from Dhritarashtra's son the prosperity
> he enjoys. There is no mortal that can bear the touch of the shafts
> furnished with the feathers of the vulture and resembling snakes of
> virulent poison, that would be shot from the Gandiva. There is not a
> warrior, nor an elephant, nor a horse, that is able to bear the impetus of
> my mace when I am angry in battle. Why should we not wrest our kingdom from
> the foe, fighting with the aid of the Srinjayas and Kaikeyas, and the bull
> of the Vrishni <https://www.vyasaonline.com/encyclopedia/vrishni/> race?
> Why should we not succeed in wrestling the earth that is now in the hands
> of the foe, if, aided by a large force, we do but strive?”
>
> Thus, addressed by Bhimasena, the high-souled king Yudhishthira, firmly
> devoted to truth, mustering his patience, after a few moments said these
> words: “O Bhimasena! No doubt all this is true. I cannot reproach you for
> your torturing me thus by piercing me with your arrowy words. From my folly
> alone has this calamity come against you. I sought to cast the dice
> desiring to snatch from Dhritarashtra's son his kingdom with the
> sovereignty. It was therefore that cunning gambler Shakuni played against
> me on behalf of Suyodhana. Shakuni, a native of the hilly country, is
> exceedingly artful. Casting the dice in the presence of the assembly,
> unacquainted as I am with artifices of any kind, he vanquished me artfully.
> It is, therefore, that we have been overwhelmed with this calamity.
> Beholding the dice favourable to the wishes of Shakuni in odds and evens, I
> could have controlled my mind. Anger, however, drives off a person's
> patience. The mind cannot be kept under control when it is influenced by
> hauteur, vanity, or pride. I do not reproach you for the words you use. I
> only regard that what has befallen us was pre-ordained. When king
> Duryodhana coveting our kingdom, plunged us into misery and even slavery,
> then it was Draupadi that rescued us. When summoned again to the assembly
> for playing once more, you know as well as Arjuna what Dhritarashtra's son
> told me, in the presence of all the Bharatas, regarding the stake for
> which we were to play.
>
> “His words were, ‘O prince Ajatashatru! If vanquished, you shall have with
> all your brothers, to dwell, to the knowledge of all men, for twelve years
> in the forest of your choice, passing the thirteenth year in secrecy. If
> during the latter period, the spies of the Bharatas, hearing of you,
> succeed in discovering you, you shall have again to live in the forest for
> the same period, passing once more the last year in secrecy. Reflecting
> upon this, pledge yourself to it. As regards myself, I promise truly in
> this assembly of the Kurus, that if you can pass this time confounding my
> spies and undiscovered by them, then, this kingdom of the five rivers is
> once more yours. We also, if vanquished by you, shall, all of us,
> abandoning all our wealth, pass the same period, according to the same
> rules.’
>
> “Thus addressed by the prince, I replied unto him in the midst of all the
> Kurus, ‘So be it!’ The wretched game then commenced. We were vanquished and
> have been exiled. It is for this that we are wandering miserably over
> different woody regions abounding with discomfort. Suyodhana, however,
> still dissatisfied, gave himself up to anger, and urged the Kurus as also
> all those under his sway to express their joy at our calamity. Having
> entered into such an agreement in the presence of all good men, who dares
> break it for the sake of a kingdom on earth? For a respectable person, I
> think, even death itself is lighter than the acquisition of sovereignty by
> an act of transgression. At the time of the play, you had desired to burn
> my hands. You were prevented by Arjuna, and accordingly did only squeeze
> your own hands. If you could do what you had desired, could this calamity
> befall us? Conscious of your prowess, why did you not say so before we
> entered into such an agreement? Overwhelmed with the consequence of our
> pledge, and the time itself having passed, what is the use of your
> addressing me with these harsh words?
>
> “This is my great grief that we could not do anything even beholding
> Draupadi persecuted in that way. My heart burns as if I have drunk some
> poisonous liquid. Having, however, given that pledge in the midst of the
> Kuru <https://www.vyasaonline.com/encyclopedia/kuru/> heroes, I am unable
> to violate it now. Wait for the return of our better days, like the
> scatterer of seeds waiting for the harvest. When one that has been first
> injured, succeeds in revenging himself upon his foe at a time when the
> latter's enmity has borne fruit and flowers, he is regarded to have
> accomplished a great thing by his prowess. Such a brave person earns
> undying fame. Such a man obtains great prosperity. His enemies bow down
> unto him, and his friends gather round him, like the celestials clustering
> round Indra for protection. But know, my promise can never be untrue. I
> regard virtue as superior to life itself and a blessed state of celestial
> existence. Kingdom, sons, fame, wealth,--all these do not come up to even a
> sixteenth part of truth.”
>
> Bhima said: “O king! Unsubstantial as you are like froth, unstable like a
> fruit falling when ripe, dependent on time, and mortal, having entered into
> an agreement in respect of time, which is infinite and immeasurable, quick
> like a shaft or flowing like a stream, and carrying everything before it
> like death itself, how can you regard it as available? How can he wait
> whose life is shortened every moment, even like a quantity of collyrium
> that is lessened each time a grain is taken up by the needle? Only someone
> whose life is unlimited or who knows with certainty what the period of his
> life is, and who knows the future as if it were before his eyes, can indeed
> wait for the arrival of an expected time. If we wait for thirteen years,
> that period, shortening our lives, will bring us nearer to death. Death is
> sure to overtake every creature having a corporeal existence. Therefore, we
> should strive for the possession of our kingdom before we die. He that
> fails to achieve fame, by failing to chastise his foes, is like an unclean
> thing. He is a useless burden on the earth like an incapacitated bull and
> perishes ingloriously. The man who, destitute of strength and courage, does
> not chastise his foes, lives in vain, I regard such a one as low-born.
>
> “Your hand can rain gold; your fame spreads over the whole earth; slaying
> your foes, therefore, in battle, enjoy the wealth acquired by the might of
> your arms. If a man slaying his injurer, goes the very day into hell, that
> hell becomes heaven to him. The pain one feels in having to suppress one's
> wrath is more burning than fire itself. Even now I burn with it and cannot
> sleep in the day or the night. This Arjuna is foremost in drawing the
> bow-string. He certainly burns with grief, though he lives here like a lion
> in his den. This one that desires to slay without aid all wielders of the
> bow on earth, represses the wrath that rises in his breast, like a mighty
> elephant. Nakula, Sahadeva, and old Kunti
> <https://www.vyasaonline.com/encyclopedia/kunti/> are all dumb, desiring
> to please you. And all our friends along with the Srinjayas equally desire
> to please you. I alone and Draupadi speak unto you burning with grief.
> Whatever I speak unto you is agreeable to all of them, for all of them
> plunged in distress, eagerly wish for battle. Then, what more wretched
> calamity can overtake us that our kingdom should be wrested from us by weak
> and contemptible foes and enjoyed by them?
>
> “From the weakness of your disposition you feel shame in violating your
> pledge. But, no one applaudes you for thus suffering such pain in
> consequence of the kindliness of your disposition. Your intellect sees not
> the truth, like that of a foolish and ignorant person of high birth who has
> committed the words of the Vedas to memory without understanding their
> sense. You are kind like a Brahmana. How have you been born in the
> Kshatriya order? They that are born in the Kshatriya order are generally of
> crooked hearts. You have heard the duties of kings, as promulgated by Manu,
> fraught with crookedness and unfairness and precepts opposed to
> tranquillity and virtue. Why do you then forgive the wicked sons of
> Dhritarashtra? You have intelligence, prowess, learning and high birth. Why
> do you then act in respect of your duties, like a huge snake that is
> destitute of motion? He that desires to conceal us, only wishes to conceal
> the mountains of Himavat by means of a handful of grass. Known as you are
> over the whole earth, you will not be able to live unknown, like the sun
> that can never course through the sky unknown to men. Like a large tree in
> a well-watered region with spreading branches and flowers and leaves, or
> like Indra's elephant, how will Arjuna live unknown?
>
> How also will these children, the brothers, Nakula and Sahadeva,
> equal unto a couple of young lions, both live in secret? How will Krishna,
> the daughter of Drupada, a princess and mother of heroes, of virtuous deeds
> and known all over the world, live unknown? Me also, everybody knows from
> my boyhood. I do not see how I can live unknown. As well, mighty mountains
> of Meru <https://www.vyasaonline.com/encyclopedia/meru/> are sought to be
> concealed. Then, again, many kings had been expelled by us from their
> kingdom. These kings and princes will all follow the bad son of
> Dhritarashtra, for robbed and exiled by us, they have not still become
> friendly. Desiring to do good unto Dhritarashtra, they will certainly seek
> to injure us. They will certainly set against us numerous spies in
> disguise. If they discover us and report their discovery, a great danger
> will overtake us. We have already lived in the woods for a full thirteen
> months. Regards for their length as thirteen years. The wise have said that
> a month <https://www.vyasaonline.com/encyclopedia/month/> is a substitute
> for a year, like the pot-herb that is regarded as a substitute for the
> Soma. Or you may free yourself from this sin by offering good savoury food
> to a quiet bull carrying sacred burdens. Therefore, resolve to slay your
> enemies. There is no virtue higher than fighting, for every Kshatriya!”
>
> Hearing those words of Bhima, Yudhishthira began to sigh heavily, and
> reflect in silence. He thought within himself: “I have heard the duties
> of kings, also all truths about the duties of the different orders. He is
> said to observe those duties truly who keeps them before his eyes, so as to
> regulate his conduct both in the present and the future. Knowing as I do
> the true course of virtue, which, however is so very difficult of being
> known, how can I forcibly grind virtue down like grinding the mountains of
> Meru?”
>
> Having reflected so for a moment, and settled what he should do, he
> replied unto Bhima as follows without allowing him another word: “It is so
> as you have said. But, listen now to another word I say. Whatever sinful
> deeds one seeks to achieve depending on his courage alone, it always
> becomes a source of pain. But, whatever is begun with deliberation, with
> well-directed prowess, with all appliances, and much previous thought, it
> is seen to succeed. The gods themselves favour such designs. Hear from me
> something about what you think should be immediately begun. Bhurisravas,
> Bhishma <https://www.vyasaonline.com/encyclopedia/bhishma/>, Drona,
> Karna, the mighty son of Drona, Dhritarashtra's sons, Duryodhana and
> others, so difficult of being vanquished, are all accomplished in arms and
> ever ready for battle with us. Those kings and chiefs of the earth also who
> have been injured by us, have all adopted the side of the Kauravas, and are
> bound by ties of affection to them. They are engaged in seeking the good of
> Duryodhana and not of us. With full treasures and aided by large forces,
> they will certainly strive their best in battle. All the officers also of
> the Kuru army together with their sons and relatives, have been honoured by
> Duryodhana with wealth and luxuries. Those heroes are also much regarded by
> Duryodhana. This is my certain conclusion that they will sacrifice their
> lives for Duryodhana in battle. Although the behaviour of Bhishma, Drona,
> and the illustrious Kripa, is the same towards us as towards them, yet,
> this is my certain conclusion that in order to pay off the royal favours
> they enjoy, they will throw their very lives in battle. All of them are
> masters of celestial weapons, and devoted to the practice of virtue. I
> think they are incapable of being vanquished even by gods led by Vasava
> <https://www.vyasaonline.com/encyclopedia/vasava/> himself. There is
> again amongst them that mighty warrior, Karna, impetuous, and ever
> wrathful, master of all weapons, invincible, and encased in impenetrable
> mail. Without first vanquishing in battle all those foremost of men,
> unaided as you are, how can you slay Duryodhana? O Bhimasena! I cannot
> sleep thinking of the lightness of hand of that Suta's son, who, I regard,
> is the foremost of all wielders of the bow!”
>
> Hearing these words of Yudhishthira, the impetuous Bhima became alarmed,
> and forbore from speaking anything.
>
> K RAJARAM IRS 22524 23524
>
>
> --
> On Facebook, please join https://www.facebook.com/groups/keralaiyerstrust
>
> We are now on Telegram Mobile App also, please join
>
> Pattars/Kerala Iyers Discussions: https://t.me/PattarsGroup
>
> Kerala Iyers Trust Decisions only posts : https://t.me/KeralaIyersTrust
>
> Kerala Iyers Trust Group for Discussions:
> https://t.me/KeralaIyersTrustGroup
> ---
> You received this message because you are subscribed to the Google Groups
> "KeralaIyers" group.
> To unsubscribe from this group and stop receiving emails from it, send an
> email to [email protected].
> To view this discussion on the web visit
> https://groups.google.com/d/msgid/keralaiyers/CAL5XZopQS0yh%3Dn65CwSMMk8tZppQY2q7jMipMGHGHbxGwp_O8A%40mail.gmail.com
> <https://groups.google.com/d/msgid/keralaiyers/CAL5XZopQS0yh%3Dn65CwSMMk8tZppQY2q7jMipMGHGHbxGwp_O8A%40mail.gmail.com?utm_medium=email&utm_source=footer>
> .
>
> KeralaIyers - Google Groups
>
>
> <https://groups.google.com/d/msgid/keralaiyers/CAL5XZopQS0yh%3Dn65CwSMMk8tZppQY2q7jMipMGHGHbxGwp_O8A%40mail.gmail.com?utm_medium=email&utm_source=footer>
>
>
> --
> On Facebook, please join https://www.facebook.com/groups/keralaiyerstrust
>
> We are now on Telegram Mobile App also, please join
>
> Pattars/Kerala Iyers Discussions: https://t.me/PattarsGroup
>
> Kerala Iyers Trust Decisions only posts : https://t.me/KeralaIyersTrust
>
> Kerala Iyers Trust Group for Discussions:
> https://t.me/KeralaIyersTrustGroup
> ---
> You received this message because you are subscribed to the Google Groups
> "KeralaIyers" group.
> To unsubscribe from this group and stop receiving emails from it, send an
> email to [email protected].
> To view this discussion on the web visit
> https://groups.google.com/d/msgid/keralaiyers/CADLnUxj549ZKLo%3DiY8X4X6YA1iunWJBcNOj4dg6RNQQ8vjp8iQ%40mail.gmail.com
> <https://groups.google.com/d/msgid/keralaiyers/CADLnUxj549ZKLo%3DiY8X4X6YA1iunWJBcNOj4dg6RNQQ8vjp8iQ%40mail.gmail.com?utm_medium=email&utm_source=footer>
> .
>
> --
> On Facebook, please join https://www.facebook.com/groups/keralaiyerstrust
>
> We are now on Telegram Mobile App also, please join
>
> Pattars/Kerala Iyers Discussions: Telegram: Contact @PattarsGroup
> <https://t.me/PattarsGroup>
>
> Kerala Iyers Trust Decisions only posts : https://t.me/KeralaIyersTrust
>
> Kerala Iyers Trust Group for Discussions:
> https://t.me/KeralaIyersTrustGroup
> ---
> You received this message because you are subscribed to the Google Groups
> "KeralaIyers" group.
> To unsubscribe from this group and stop receiving emails from it, send an
> email to [email protected].
> To view this discussion on the web visit
> https://groups.google.com/d/msgid/keralaiyers/CAL5XZophCyi-cMvhWPSYY9YiQaoLT1486_Cq4mEh08MYEOtm9Q%40mail.gmail.com
> <https://groups.google.com/d/msgid/keralaiyers/CAL5XZophCyi-cMvhWPSYY9YiQaoLT1486_Cq4mEh08MYEOtm9Q%40mail.gmail.com?utm_medium=email&utm_source=footer>
> .
>
> KeralaIyers - Google Groups
>
>
> <https://groups.google.com/d/msgid/keralaiyers/CAL5XZophCyi-cMvhWPSYY9YiQaoLT1486_Cq4mEh08MYEOtm9Q%40mail.gmail.com?utm_medium=email&utm_source=footer>
>
>
>
> Telegram: Contact @PattarsGroup
>
> <https://t.me/PattarsGroup>
>
>
> --
> On Facebook, please join https://www.facebook.com/groups/keralaiyerstrust
>
> We are now on Telegram Mobile App also, please join
>
> Pattars/Kerala Iyers Discussions: https://t.me/PattarsGroup
>
> Kerala Iyers Trust Decisions only posts : https://t.me/KeralaIyersTrust
>
> Kerala Iyers Trust Group for Discussions:
> https://t.me/KeralaIyersTrustGroup
> ---
> You received this message because you are subscribed to the Google Groups
> "KeralaIyers" group.
> To unsubscribe from this group and stop receiving emails from it, send an
> email to [email protected].
> To view this discussion on the web visit
>
> https://groups.google.com/d/msgid/keralaiyers/1092469674.86661.1716443210618%40mail.yahoo.com
> <https://groups.google.com/d/msgid/keralaiyers/1092469674.86661.1716443210618%40mail.yahoo.com?utm_medium=email&utm_source=footer>
> .
>
> --
> On Facebook, please join https://www.facebook.com/groups/keralaiyerstrust
>
> We are now on Telegram Mobile App also, please join
>
> Pattars/Kerala Iyers Discussions: https://t.me/PattarsGroup
>
> Kerala Iyers Trust Decisions only posts : https://t.me/KeralaIyersTrust
>
> Kerala Iyers Trust Group for Discussions:
> https://t.me/KeralaIyersTrustGroup
> ---
> You received this message because you are subscribed to the Google Groups
> "KeralaIyers" group.
> To unsubscribe from this group and stop receiving emails from it, send an
> email to [email protected].
> To view this discussion on the web visit
> https://groups.google.com/d/msgid/keralaiyers/469904430.2746076.1716446744327%40mail.yahoo.com
> <https://groups.google.com/d/msgid/keralaiyers/469904430.2746076.1716446744327%40mail.yahoo.com?utm_medium=email&utm_source=footer>
> .
>
--
You received this message because you are subscribed to the Google Groups
"Thatha_Patty" group.
To unsubscribe from this group and stop receiving emails from it, send an email
to [email protected].
To view this discussion on the web visit
https://groups.google.com/d/msgid/thatha_patty/CAL5XZopsg-yp3yWuW%2BGoqaf-Aink3snoVKi_zjxVg_FvoKaXbA%40mail.gmail.com.
