You are a crack- Nothing more to add Mr RajaramGopalakrishnan
On Wednesday, 5 February 2025 at 01:24:19 pm IST, Rajaram Krishnamurthy
<[email protected]> wrote:
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) ismore pleasant than
sandal. (but) company of a good person (sādhu) is pleasantthan both moon and
sandal.
Literal meaning of word 'śītalaḥ' means cool/cold, in thiscontext 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 - Letyour conclusions be
one (or be alike), Let your hearts be the same (or bealike) [So that "everyone"
feels for the same particular bad/ill inthe society in the same intensity. It
may be the common experience that not allfeel for the same problem in the
'intensity' that we as individual may feel forthat. Due to this there may be
lack of 'collective' efforts to solve thatproblem]. Let your minds think
alike/similar. May all these factors make yourorganizational-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 'GeetaRahasya' 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 whodoesn't do the things
which are not to be done; a person who stands bytradition ("prakṛtācāro"), is
called "Arya". (SIR , A GENTLEMAN)
The term "Arya" is used to refer to elder orrespectable 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. goodthings, and does not do any bad, can
be called Arya.. In short, the one whoobeys 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 healso 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 usin our difficult
times is our Real relative/brother. In contrast the person whomay be our
relative/brother (With whom we have blood relations) but who alwaysdoes bad
things for us should not be considered as our relative/brother. Justlike a
disease which is in our own body does so much harm to us while themedicinal
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 (literalmeaning – Elder’s
words) defines who are our real kith and kin. Those whoabandon us at the first
sign of distress aren’t our kin. They are like birdsthat abandon a pond once it
dries up. Those who stay with us and share our suffering, like flowers and
weeds in thatpond, are our real kin.
There are three types of water lilies mentioned in theverse. கொட்டி, ஆம்பல்,
நெய்தல் – Icould 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 arehundred. 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 12yrs), pāṇḍava got a
news that kaurava are under attack from gandharvas and wereloosing the battle.
In fact gandharvas had defeated Kauravas and imprisonedthem. That time, bhīma's
opinion was, not to help Kaurava, because they were pāṇḍava'senemy. bhīma was
happy that their job was done by gandharvas. That time yudhiṣṭhirasaid that
even if Kaurava were enemies, they were their brothers, and pāṇḍavamust help
them in that crisis.
This is an excellent example laid by yudhiṣṭhira beforeus. If we turn our
pages of history, many places we find that our rājas werefighting with each
other, and they even helped outside invaders to knock downother 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, thewarrior's heroism is
tested in a war, a servant's test lies in his goodattitude towards the owner
and a donor's test is at the time of drought. Thepoint explained here is that
the person who donates wealth/food even at thetime of a drought, i.e. at the
times when the food is a scarcity, is a realdonor. If we do not live up to our
expectations at the tough times then thereis 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 kingshould be held
responsible. If king commits a sin then his advisors/ministersshould be held
responsible. If a women does a wrong thing then her husbandshould be held
responsible and if a student ('shishya') commits a sin then histeacher ('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'swealth which is in
possession of some other person is of no use at all. At thetime 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 personwill 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 whoare foolish/dull and
the others who are very much intelligent andknowledgeable. All the other people
in between these two limits are the onlysufferers. The foolish/dull people do
not understand the problem (or cannotgrasp the problems) and the intelligent
people have the solution for it! Andtherefore it is only left for the people in
between them to keep crying for theproblem because having known what it is
still they cannot envision the path forit's complete eradication.
KR DEEP THOUGHTS! K Rajaram IRS 5225
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