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On Wed, 5 Feb 2025, 14:01 gopala krishnan, <[email protected]> wrote: > You are a crack- Nothing more to add Mr Rajaram > Gopalakrishnan > > 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) 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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