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! K Rajaram IRS 5225
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