SANDAPRASANDAN THATTI KETKA ALILLE chanda prachanda
The great sanda prasandan tried to write subashitani tO hit somebody, unaware of , he is hitting himself; and another Kooja jalra said yes sir, yes sir 3 bags full; but the correct subashitani is this rhyme : sharadi na varshati garjati varshati varshashu nihsvano meghah | nicho vadati na kurute vadati na sadhuh karotyeva || शरदि न वर्षति गर्जति वर्षति वर्षाषु निःस्वनो मेघः | नीचो वदति न कुरुते वदति न साधुः करोत्येव || When things are said in the wrong way, who is that empty drum sound? 2 bhadram bhadram kritam maunam kokilairjaladagame | vaktaro darduro yatra tatra maunam samacharet || भद्रं भद्रं कृतं मौनं कोकिलैर्जलदागमे | वक्तारो दर्दुरो यत्र तत्र मौनं समाचरेत् || The silence of the wise is wise. Like cuckoos under rainy skies, Where frogs are croaking off their lungs, It’s best for us to hold our tongues. 3 ayushah khandamadaya ravirastamayam gatah | ahanyahani boddhavyam kimetat sukritam kritam || आयुषः खण्डमादाय रविरस्तमयं गतः | अहन्यहनि बोद्धव्यं किमेतत् सुकृतं कृतम् || The sun has gone to set and taken A little slice of life away. So day and night, think! awaken! “What’s the good I've done today?” 4 It's knowledge that will set you free A simple life of poverty Is not a path to salvation. A lavish life with property Is not a path to damnation. It’s neither wealth nor misery It’s knowledge that will set you free. akinchanye na moksho'sti kinchanye nasti bandhanam | kinchanye chetare chaiva janturjnanena muchyate || 2 Śaṇḍa (शण्ड):—(saṇḍa) 1. m. A bull at liberty; a eunuch. n. Multitude of lotus flowers. Pracaṇḍa (प्रचण्ड) refers to “fierce”, according to the Ṣaṭsāhasrasaṃhitā, an expansion of the Kubjikāmatatantra: the earliest popular and most authoritative Tantra of the Kubjikā cult.—Accordingly, “(Kāmarūpa) is the Neuter (absolute) within the qualities. It has emerged as the pervasion (of consciousness) and, in front of the middle seat, is located on the peak in front. (Pleasing and delicate) like a lotus petal, it is radiant (with energy) and grey in colour. It shakes with mighty and fierce currents (of energy) engaged in striking against (it) and rocking (it) all around [i.e., mahā-pracaṇḍa-daṇḍa-ugra-sphālana-ullola-lālasa] as it dries up (the entire) universe. The all-pervasive Lord of Kula resides within (this), the maṇḍala of six spokes. There is nothing devoid of that within the sphere of emanation and withdrawal”. ALSO NAMES OF THE DWARA-PAALAKAS, who are not worshipped but the GOD in the SANCTUM only. SIMILAR WORD IN TAMIL IS “SAVADAAL” AND WE HAVE A FEW IN OUR GROUPS ALSO. Pracaṇḍa (प्रचण्ड).—a. 1) Vehement, excessively violent, impetuous. 2) Strong, powerful, fierce. 3) Very hot, stifling (as heat). 4) Furious, wrathful. 5) Bold, confident. 6) Terrible, terrific. 7) Intolerable, unbearable. 3 "Chanda Prachanda" (प्रचण्डा चण्डा) in Sanskrit, refers to a fierce, or powerful form of the goddess Durga, often associated with destruction and the power to overcome obstacles. Chanda (चण्डा): This name itself can mean "fierce" or "angry". Prachanda (प्रचण्डा): This word means "very fierce," "intense," or "powerful". Goddess Durga: In Hinduism, Durga is a powerful goddess associated with strength, protection, and the destruction of evil forces. Prachanda Chandika: Prachanda Chandika is a form of the goddess Chinnamasta, who is a goddess of contradictions, symbolizing both life-giver and life-taker. Context: The term "Chanda Prachanda" is often used in the context of rituals and worship, particularly during the Devi Mahatmya, a section of the Hindu scripture that describes the power of Durga. Other meanings: Chanda can also refer to "moon" or "fierce and passionate". Pushpa Kamal Dahal: Pushpa Kamal Dahal, a Nepalese politician, is also known as Prachanda, meaning fierce. 4 The Dvarapalas bear different names like Chanda and Prachanda. Jaya and Vijaya, Dandi and Mundi, and so on. The Dvarapalas or doorguardians always in pairs are seen at the entrance of the sanctum in a temple. Dvarapalas are found to have emblems or weapons symbolizing the sectarian affiliation of the temple like trident and hand drum in Siva shrines, conch and discus in Vishnu shrines and goad and noose in Sakti shrines. The earliest of representations Dvarapalas in Tamil country are found in the cave temple at Mandagapattu. In some of the images of Dvarapala during the Pallava period they are shown with horns. The images of Dvarapalas with two hands were engraved before the days of Nandivarma Pallava I. After that, these images were had four hands This can be seen in the Matangesvarar temple at Kanchipuram. In the early period of the Cholas like the Pallavas, they are also found with horns. The Dvarapalas pertaining to the period of the imperial Cholas reflect a superior grace than that of those in the Pallava period In this Adavalleswarar temple at Munnur, the four armed Dandi on the right side and Mundi on the left side are the guards at the door -way of the first prakara. They are standing in abhanga position. The front hands are in the gesture of warning or tarjani hasta and the left rest upon the large clubs placed on the sides. The rear hands are in abhaya and vismaya mudras. They wear distinctive tall makutas with jatamukhas. The prominent bands with discs placed above the foreheads form the centre pieces of the distinctive lower parts of the makutas. The third eyes are planted on the broad foreheads. The wavy hair locks extending fan-wise are seen behind the heads. These figures wear patrakundalas, four sets of kanthi, skandamalas, drtimukha keyuras and padasaras. They have udarabandhas composed of twined serpents' and thick yajnopavitas across the body resting on the left shoulder and going down to the navel zone. The facial features appear stern and awe inspiring with terrible fangs in their mouths, protruding noses and threatening eyes. They have waist bands on their waists with simhamukha clasps. Katibandhas are held under the waist bands at the sides with loops and hanging ends. They lower cloth made in a kaccha fashion is taken above the knee. The festoons and tassels are shown from the waist bands. They belonged to the 13th century A.D. 5 Prachanda Chandika is referenced in various texts, such as the Chandi Path or Durga Saptashati, which are ancient scriptures that describe the fierce and protective aspects of the goddess. These texts emphasize her destructive power, especially in battle with demons, and highlight the prayers and mantras used to invoke her protection. Rituals and Worship: Navaratri Festival: This form of Durga is often worshipped during the Navaratri festival, where different aspects of Durga are honored. The tenth day, Vijayadashami (also called Dussehra), is particularly associated with the victory of Durga over the demon Mahishasura, a demon she destroys in her fierce and wrathful form. Chandi Homam: One ritual that honors the fierce and powerful aspects of Goddess Durga is the Chandi Homam. This is a fire ritual in which devotees chant sacred mantras from the Chandi Path to invoke the goddess’s protection and blessings, especially for removing obstacles or defeating enemies (both external and internal). Tantric Worship: In some tantric traditions, Prachanda Chandika is worshipped with specific rituals, mantras, and offerings that are meant to invoke her fierce energy for the destruction of negative forces. Iconography: In her Prachanda Chandika form, Durga is often depicted as: Riding a Tiger or Lion: This symbolizes her authority over nature and her role as a protector of the world. Multiple Arms: Each arm holds a different weapon, which shows her readiness for battle against evil. Some weapons she holds may include a sword, a trident, a bow, a shield, a conch, and a mace, each symbolizing a specific divine power. Fearless Expression: Her face often shows anger or determination, emphasizing her role in fierce destruction. Multiple Faces or Forms: Sometimes, she is depicted with multiple faces representing her ability to see and protect in all directions. Mantras and Prayers: A common mantra associated with Goddess Durga, especially in her fierce form, is the Durga Ashtakshari Mantra: "ॐ दुं दुर्गायै नमः" (Om Dum Durgaayei Namah) This mantra is used to invoke Durga’s protection and strength, particularly when one is facing challenges or obstacles. Additionally, Chandi Path consists of numerous verses and prayers to invoke the goddess in her destructive form. Devotees recite these to ask for her blessings in overcoming evil forces or difficult situations. 6 SO WHAT KIND OF FORCE IS THAT? K RAJARAM IRS 23325 -- 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]. 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