yOUR VIEW IS APPRECIATED; BUT YOUR VALUE IS DEPRECATED. KR 5225 On Wed, 5 Feb 2025 at 12:22, Narayanaswamy Iyer <[email protected]> wrote:
> > Dear folks > > A tiresome meaningless Niagara of nonsense from a yelping vagrant female > canine who has been kicked out of iyer123. > > S Narayanaswamy Iyer > > On Wed, Feb 5, 2025 at 2:35 PM Rajaram Krishnamurthy < > [email protected]> wrote: > >> On this day everyone reacts as if everyone is their own... >> >> 101 >> >> चन्दनम् शीतलम् लोके चंदनादपि चंद्रमा: | >> >> चन्द्र चन्दनयोः मध्ये शीतला साधुसङ्गति: ॥ >> >> sandalwood is pleasant (cool), moon (or moon light) is more pleasant >> than sandal. (but) company of a good person (sādhu) is pleasant than both >> moon and sandal. >> >> Literal meaning of word 'śītalaḥ' means cool/cold, in this context cool >> means something which is pleasant. >> >> Teak hi na? >> >> 102 >> >> समानी व आकूति: समाना हृदयानि व: | >> >> समानमस्तु वो मनो यथा व: सुसहासति ॥ >> >> यथा व: सुसहा असति ॥ ऋग्वेद >> >> This is the last 'śloka' in the Rigveda. It states - Let your >> conclusions be one (or be alike), Let your hearts be the same (or be alike) >> [So that "everyone" feels for the same particular bad/ill in the society in >> the same intensity. It may be the common experience that not all feel for >> the same problem in the 'intensity' that we as individual may feel for >> that. Due to this there may be lack of 'collective' efforts to solve that >> problem]. Let your minds think alike/similar. May all these factors make >> your organizational-power an impressive one. This 'śloka' can be called as >> an 'saṅgaṭhan-sūkta' i.e. guidelines for building an impressive >> organization/nation. >> >> Lokmanya Bal Gangadhar Tilak had ended his book 'Geeta Rahasya' by this >> 'shloka'. >> >> opening verse of RV starts with AGNI; Last one ends with ASATHI. KR: >> HOW AN ORGANISATION SHALL BE CONDUCTED? BY THOUGHTS TOGETHER WITHOUT FEAR >> IN GOOD STEAD UNLIKE A SMALL GROUP 123 ONLY. >> >> 103 >> >> कर्तव्यमाचरम् कामम् कर्तव्यमनाचरम् | >> >> तिष्ठति प्राकृताचारो य स: आर्य इति: ॥ >> >> A person who does the things which are to be done and who doesn't do >> the things which are not to be done; a person who stands by tradition >> ("prakṛtācāro"), is called "Arya". (SIR , A GENTLEMAN) >> >> The term "Arya" is used to refer to elder or respectable person in >> India. This subhāṣita give some of the characteristics of 'Arya'. A person >> who does the things which he is supposed to do i.e. good things, and does >> not do any bad, can be called Arya.. In short, the one who obeys dharma is >> Arya. 'Arya' does not reflect any race. >> >> KR: It advocates a great thing; Tirukkural made in Tamil only from veda >> subashitanis, says: >> >> குறள் 466: >> >> செய்தக்க அல்ல செயக்கெடும் செய்தக்க >> >> செய்யாமை யானுங் கெடும். >> >> ஒருவன் செய்யத்தகாத செயல்களைச் செய்வதனால் கெடுவான், செய்யத்தக்க செயல்களை >> செய்யாமல் விடுவதனாலும் கெடுவான். >> >> 'Tis ruin if man do an unbefitting thing; >> >> Fit things to leave undone will equal ruin bring. >> >> Couplet Explanation: >> >> He will perish who does not what is not fit to do; and he also will >> perish who does not do what it is fit to do. >> >> seydhakka alla seyakkedum seydhakka >> >> seyyaamai yaanunG kedum >> >> When a good nation, or a small group would perish? If what has to be done >> if undone or what shall not be done at all is cone in delusions. >> >> 104 >> >> परोऽपि हितवान् बन्धु: बन्धुरप्यहित: पर:। >> >> अहितः देहजो व्याधि: हितमारण्यमौषधम् ॥-- हितोपदेश >> >> The person with whom we have no relation, but who helps us in our >> difficult times is our Real relative/brother. In contrast the person who >> may be our relative/brother (With whom we have blood relations) but who >> always does bad things for us should not be considered as our >> relative/brother. Just like a disease which is in our own body does so much >> harm to us while the medicinal plant which grows in forest far off does so >> much of good to us! >> >> KR: All must have a clear picture of who is who. >> >> 105 Those who vanish at the sign of distress, >> >> like birds that abandon a dry pond, aren’t kin; >> >> those who stay back and suffer with us, >> >> like water lilies in that pond, they’re kin. >> >> அற்ற குளத்தின் அறுநீர்ப் பறவைபோல் >> >> உற்றுழித் தீர்வார் உறவல்லர்-அக்குளத்திற் >> >> கொட்டியும் ஆம்பலும் நெய்தலும் போலவே >> >> ஒட்டி யுறுவார் உறவு. >> >> Poet Avvayar (the 12th century one), in Moodhurai (literal meaning – >> Elder’s words) defines who are our real kith and kin. Those who abandon us >> at the first sign of distress aren’t our kin. They are like birds that >> abandon a pond once it dries up. Those who stay with us and share our >> suffering, like flowers and weeds in that pond, are our real kin. >> >> There are three types of water lilies mentioned in the verse. கொட்டி, >> ஆம்பல், நெய்தல் – I could not identify their English names. So used >> generic ‘water lilies’. >> >> >> >> परस्परविरोधे तु वयम् पञ्चश्च ते शतम् । >> >> परैस्तु विग्रहे प्राप्ते वयम् पञ्चाधिकम् शतम् ॥ >> >> While fighting with each other, we are five and they are hundred. While >> fighting with others (enemy) we are hundred plus five. >> >> This are words of yudhiṣṭhira (dharmarāja). In araṇyaparva (i.e. when >> pāṇḍava were in vana-vāsa i.e. in jungle ( forest exile ) for 12 yrs), >> pāṇḍava got a news that kaurava are under attack from gandharvas and were >> loosing the battle. In fact gandharvas had defeated Kauravas and imprisoned >> them. That time, bhīma's opinion was, not to help Kaurava, because they >> were pāṇḍava's enemy. bhīma was happy that their job was done by >> gandharvas. That time yudhiṣṭhira said that even if Kaurava were enemies, >> they were their brothers, and pāṇḍava must help them in that crisis. >> >> This is an excellent example laid by yudhiṣṭhira before us. If we turn >> our pages of history, many places we find that our rājas were fighting with >> each other, and they even helped outside invaders to knock down other >> Indian rājas. And that was major cause of success of invaders. >> >> In today's context, we must know who is "ours" and who is not. >> >> >> >> 106 >> >> व्यसने मित्रपरीक्षा शूरपरीक्षा रणाङ्गणे भवति । >> >> विनये भृत्यपरीक्षा दानपरीक्षा च दुर्भिक्षे ॥ >> >> Friendship of a friend is tested in our bad times, the warrior's heroism >> is tested in a war, a servant's test lies in his good attitude towards the >> owner and a donor's test is at the time of drought. The point explained >> here is that the person who donates wealth/food even at the time of a >> drought, i.e. at the times when the food is a scarcity, is a real donor. If >> we do not live up to our expectations at the tough times then there is no >> use of what we stand for. >> >> KR: குறள் 788: >> >> உடுக்கை இழந்தவன் கைபோல ஆங்கே >> >> இடுக்கண் களைவதாம் நட்பு. >> >> உடைநெகிழ்ந்தவனுடைய கை, உடனே உதவிக்காப்பது போல் (நண்பனுக்குத் துன்பம் >> வந்தால்) அப்போதே சென்று துன்பத்தைக் களைவது நட்பு. >> >> As hand of him whose vesture slips away, >> >> Friendship at once the coming grief will stay. >> >> (True) friendship hastens to the rescue of the afflicted (as readily) as >> the hand of one whose garment is loosened (before an assembly). >> >> udukkai izhandhavan kaipoala aangae >> >> idukkaN kaLaivadhaam natpu >> >> >> 107 >> >> राजा राष्ट्रकृतम् पापम् राज्ञः पुरोहित: । >> >> भर्ता च स्त्रीकृतम् पापम् शिष्यपापम् गुरु: तथा ॥ >> >> If a country goes in a wrong way/ does a sin then the king should be >> held responsible. If king commits a sin then his advisors/ministers should >> be held responsible. If a women does a wrong thing then her husband should >> be held responsible and if a student ('shishya') commits a sin then his >> teacher ('guru') should be held responsible. >> >> KR So the sinner is one who heads a wrong group in a wrong way >> taking over. >> >> >> 108 >> >> पुस्तकस्था तु या विद्या परहस्तगतम् धनम् । >> >> कार्यकाले समुत्पन्ने न सा विद्या न तद्धनम् ॥ >> >> The knowledge which is residing in the book and one's wealth which is in >> possession of some other person is of no use at all. At the time of it's >> need they will not be of any help for the person. >> >> KR Knowledge is to be spread outside the books; wealth is like a >> well water to be given to others in needs. If both stay together wow what a >> boon it is? >> >> >> >> 109 >> >> अधमा: धनमिच्छन्ति धनम् मानम् च मध्यमा: । >> >> उत्तमा: मानमिच्छन्ति मानो हि महताम् धनम् ॥ >> >> An inferior person's desire is money. An average person will desire >> money and respect. A great person desires respect (and not Money). Respect >> is superior to money. >> >> KR Respect does not come by age ; if so why Adi shankara is >> respected than Thodaka and sugavaneswara? Time does not determine >> anything. >> >> >> 110 >> >> ये च मूढतमा: लोके ये च बुद्धे: परम् गता: । >> >> ते एव सुखम् एधन्ते मध्यम: क्लिश्यते जन: ॥-- महाभारत >> >> Only two types of people are happy in this world. One who are >> foolish/dull and the others who are very much intelligent and >> knowledgeable. All the other people in between these two limits are the >> only sufferers. The foolish/dull people do not understand the problem (or >> cannot grasp the problems) and the intelligent people have the solution for >> it! And therefore it is only left for the people in between them to keep >> crying for the problem because having known what it is still they cannot >> envision the path for it's complete eradication. >> >> KR DEEP THOUGHTS! 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