Sri Krishna Karnamritam 2.108

॥ वन्देऽहं रासकेलीरतमतिसुभगं वश्यगोपालकृष्णम् ॥

Hare Krishna! 

कस्तूरीतिलकं ललाटफलके वक्षस्स्थले कौस्थुभं

नासाग्रे नवमौक्तिकं करतले वेणुं करे कङ्कणम् ।

सर्वाङ्गे हरिचन्दनं च कलयन् कण्ठे च मुक्तावलिं

गोपस्त्रीपरिवेष्टितो विजयते गोपालचूडामणिः ॥ २.१०८ ॥  

Meaning: That crest-jewel of cowherds, Śrīkṛṣṇa, sporting the Kastūrītilaka on his forehead, Kaustubha gem on his chest, the pearl ornament at the end of his nose (an ancient adornment), a bamboo flute in his hand, bracelets on his wrists, anointed with red sandal paste all over, a beautiful pearl necklace around his neck, and surrounded by Gopīs, is resplendent!

व्याकरणांशाः
कस्तूरीतिलकं ललाटफलके वक्षस्स्थले कौस्थुभं
नासाग्रे नवमौक्तिकं करतले वेणुं करे कङ्कणम् ।
सर्वाङ्गे हरिचन्दनं च कलयन् कण्ठे च मुक्तावलिं
गोपस्त्रीपरिवेष्टितो विजयते गोपालचूडामणिः ॥ २.१०९ ॥
कस्तूरी-तिलकम्, ललाट-फलके, वक्षः-स्थले, कौस्थुभम्, नास+अग्रे, नव-मौक्तिकम्, कर-तले, वेणुम्, करे, कङ्कणम्, सर्वाङ्गे, हरिचन्दनम्, च, कलयन्, कण्ठे, च, मुक्तावलिम्, गोपस्त्री-परि-वेष्टितः, विजयते, गोपाल-चूडामणिः
सन्धयः
कस्तूरी-तिलकम्, कौस्थुभम्, नव-मौक्तिकम्, वेणुम्, हरिचन्दनम्, मुक्तावलिम् = मोऽनुस्वारः
वक्षः-स्थले = ससजुषो रुः, खरवसानयोर्विसर्जनीयः, वा शरि
गोपस्त्री-परि-वेष्टितः + विजयते = ससजुषो रुः, हशि च, आद्गुणः
गोपाल-चूडामणिः = ससजुषो रुः, खरवसानयोर्विसर्जनीयः
आकाङ्क्षा-अन्वयः
गोपाल-चूडामणिः कस्तूरी-तिलकम् ललाट-फलके वक्षः-स्थले कौस्थुभम् नास+अग्रे नव-मौक्तिकम् कर-तले वेणुम् करे कङ्कणम् सर्वाङ्गे हरिचन्दनम् च कण्ठे च मुक्तावलिम् कलयन् गोपस्त्री-परि-वेष्टितः विजयते
That crest-jewel of cowherds, Śrīkṛṣṇa, sporting the Kastūrītilaka on his forehead, Kaustubha gem on his chest, the pearl ornamemnt at the end of his nose (an ancient adornment), a bamboo flute in his hand, bracelets on his wrists, anointed with red sandal paste all over, a beautiful pearl necklace around his neck, and surrounded by Gopīs is resplendent!
सुबन्तप्रक्रिया
कस्तूरी-तिलकम् = अकारान्त पुं, २.१ अम्, अमि पूर्वः
ललाट-फलके = अकारान्त पुं, ७.१, ङि, आद्गुणः
वक्षः-स्थले= अकारान्त नपुं, ७.१, ङि, आद्गुणः
कौस्थुभम् = अकारान्त पुं, २.१ अम्, अमि पूर्वः
नास+अग्रे= अकारान्त पुं, ७.१, ङि, आद्गुणः
नव-मौक्तिकम् = अकारान्त नपुं, २.१ अम्, अमि पूर्वः
कर-तले= अकारान्त नपुं, ७.१, ङि, आद्गुणः
वेणुम् = उकारान्त पुं, २.१ अम्, अमि पूर्वः
करे= अकारान्त पुं, ७.१, ङि, आद्गुणः
कङ्कणम् = अकारान्त नपुं, २.१ अम्, अतोऽम्, अमि पूर्वः
सर्वाङ्गे= अकारान्त पुं, ७.१, ङि, आद्गुणः
हरिचन्दनम् = अकारान्त नपुं, २.१ अम्, अतोऽम्, अमि पूर्वः
च = अव्ययम्
कण्ठे= अकारान्त पुं, ७.१, ङि, आद्गुणः
मुक्तावलिम्= इकारान्त स्त्री, २.१ अम्, अमि पूर्वः
गोपस्त्री-परि-वेष्टितः = अकारान्त, पुं, १.१, सुँ, ससजुषो रुः, खरवसानयोर्विसर्जनीयः
कलयन् = तकारान्त पुं, १.१, सुँ, उगिदचां सर्वनामस्थानेऽधातोः, हल्ङ्याभ्यो दीर्घात्सुतिस्यपृक्तं हल्, संयोगान्तस्य लोपः
गोपाल-चूडामणिः= इकारान्त, पुं, १.१, सुँ, ससजुषो रुः, खरवसानयोर्विसर्जनीयः
तिङन्तप्रक्रिया
विजयते = वि+ जि जये भ्वादिः, अकर्मकः, अनिट्, परस्मैपदी-> आत्मनेपदी वि उपसर्गयोगे, लट्, १.१
समासाः, तद्धिताः, कृदन्ताः
कलयन् = कल गतौ, सङ्ख्याने च, चुरादिः, शानच् कृदन्तः, प्रथमा विभक्तिः, एकवचनम्, कलयत्.
कस्तूरी-तिलकम् = कस्तूर्याः तिलकः, तम्, ६तत्
ललाट-फलके = ललाटस्य फलकः, तस्मिन् ६तत्
वक्षः-स्थले= वक्षसः स्थलं, तस्मिन्, ६तत्
नास+अग्रे= नासस्य अग्रः, तस्मिन् ६तत्
नव-मौक्तिकम् = नवं, मौक्तिकम्, तम्, कर्मधारयः
कर-तले= करस्य तलम्, तस्मिन्, ६तत्
गोपस्त्रीपरिवेष्टितः = गोपानां स्त्रियः ६तत्, ताभिः परिवेष्टितः ३तत्

॥ हरिः ॐ तत् सत् ॥

PS; Attended a beautiful dance programme at BIC called Deva Nartana. The Dashavataram dance was concluded by the four dancers dancing together to this shloka! Hare Krishna!

My Sanskrit Essay on Mysore

 Guided by my teacher, Dr. Sowmya Krishnapur, I wrote this essay 🙏

मैसूरु नगरी 

भवन्तः मैसूरुनगरीं कच्चित् गतवन्तः ? भारते एका अतिसुन्दरी नगरी सांस्कृतिकनिधिः च द्रष्टव्या चेत् मैसूरुनगरीं गत्वा तस्याः रमणीयतां राजवैभवं च पश्यन्तु । मैसूरुराज-परम्परा विचक्षणराज्यनिर्वहणनिपुणा उदारा कलोपासिका च आसीत् । 

मैसूरुनगर्यां चामुण्डीदेव्याः मन्दिरं पर्वतोपरि अस्ति । सा देवी अस्मान् सदा पालयति । मैसूरुराजभवनानि उद्यानानि मृगालयं च विश्वविख्यातानि । प्रतिवर्षे नवरात्र-उत्सव-काले दसरा नाम पर्वणः कार्यक्रमाः महत्या शोभया आचर्यन्ते । अन्तिमदिने विजयदशम्यां राजहस्तिवाहिनी देवी चामुण्डी राजवीथ्यां संसृत्य शमीवृक्ष-उद्याने जनानां पूजां स्वीकरोति । 

मैसूरुविश्वविद्यानिलयः सर्वलोकमान्यः यतः अनेकाः प्रौढविद्वांसः तत्र अपाठयन् । तत्रस्तः शोधनिलयः बहुशतमानपूर्वस्य मौर्यसाम्राज्यमन्त्रिणः कौटिल्यस्य अर्थशास्त्रग्रन्थम् आविष्कृत्य लोकार्पणं अकरोत् । भारतस्य पुरातन-इतिहासग्रन्थाः वेदशास्त्रग्रन्थाः सर्वे तत्र सम्यक् परिष्कृताः प्रकाशिताः च । 

एशियाद्यन्ते प्रप्रथमविद्युद्दीपव्यवस्था , भारतस्य आकाशवाणी नाम प्रथमरेडियो , कार्मिकाणां कृते अग्रेसरा  उद्योगनीतिव्यवस्था निवृत्तिवेतनव्यवस्था इत्यादि सर्वं मैसूरुनगर्यां एव प्रथमतः अभवन् । तथैव मैसूरुनगरी भारतस्य शिखरप्राया नगरी वर्तते सदा ।

Beauty and Joy

Oh, dear friend from heaven, welcome to our wet and cool rainy morning!

Maybe you like all this because you announced yourself with a fragrance last night.

They say Krishna brought you from heaven for Rukmini. 

He did well, because you looked good in the garland yesterday around his neck on Janmashtami.

There is a rain of all you flowers we call Parijatas overnight every season.

It is a delicate carpet of beauty and fragrance by the morning.

But one might think, "What a waste!"

Not realising it is an act of fulfilment.

Just as Krishna's grace showers us all constantly, so do you, flowers brought by him.

We who know only how to buy, sell, hoard and put a price on things can't understand

What's limitless, unconditional, and a divine expression with no bounds or expectations.

Thank you. 

***

 

सच्चिदानन्दः

In our scriptures, where do we find the word सच्चिदानन्द? 

It is essential to understand that the word "सच्चिदानन्द" is crucial to understanding what we refer to in English as God or the Almighty. We call it in Sanatana Dharma as Ishwara or Bhagavan. It is BOTH with form and without form, as the essence of the Totality of Consciousness suffusing all that we call creation. 

That is why the VERY FIRST WORD in the Srimad Bhagavatam is 

"सच्चिदानन्द" 

It is made up of three aspects - 

Sat = The Supreme Reality (nothing else is). 

Chit = The Supreme Knowledge (all other knowledge derives from it). 

Ananda = The Supreme Bliss (all happiness and joy is derived from it).

सच्चिदानन्द is the core of all existence and the individual. 

***

Following is a compilation from Perplexity.AI.

The word "सच्चिदानन्द" (Sat-Chit-Ananda) is a compound of three Sanskrit words—सत् (Sat: existence or truth), चित् (Chit: consciousness), and आनन्द (Ananda: bliss). The expression refers to the ultimate nature or experience of Brahman (the Absolute) in Vedantic philosophy.

### Scriptural References to "सच्चिदानन्द"

- **Upanishads:** The direct compound word "सच्चिदानन्द" appears in the Tejobindu Upanishad (verse 3.11, composed before the 4th century CE), where it describes the realization of Atman as eternal, enlightened, and pure bliss-consciousness-existence. Though the earliest Upanishads like Brihadaranyaka, Chandogya, and Taittiriya refer to the components—existence, consciousness, bliss—as attributes of Brahman, the precise phrase "सच्चिदानन्द" is found in later texts. The Upanishads often discuss Atman and Brahman as being of the nature of existence, knowledge, and bliss[2].

- **Bhagavad Gita:** While the Gita discusses concepts of Sat (existence/truth), Chit (consciousness), and Ananda (bliss), it does not use the exact compound "सच्चिदानन्द" in the original text. However, commentaries and later interpretations do attribute this compound to Krishna and Brahman[4].

- **Puranas and Bhakti texts:** The word appears in devotional and Purana-based literature when describing figures like Krishna. For example: "ईश्वरः परमः कृष्णः सच्चिदानन्दविग्रहः"—a famous phrase from the Brahma Samhita ascribed to Krishna, describing the Supreme Lord as the embodiment of Sat-Chit-Ananda[5].

- **Vedic Literature:** The individual terms (sat, chit, ananda) are found in several Vedic texts, but the precise compound form "सच्चिदानन्द" is a philosophical synthesis appearing more distinctly in later Vedanta, especially in Upanishads like Tejobindu and in Vedantic commentaries and treatises[2][4].

### In summary:

- As a compound, "सच्चिदानन्द" is most explicitly found in the **Tejobindu Upanishad** and is indirectly described in other principal Upanishads. The phrase is central to **Vedanta philosophy**, signifying the unified essence of Brahman as existence, consciousness, and bliss[2].

- In devotional scriptures and later traditional commentaries, it is used to describe Lord Krishna and Brahman, such as "सच्चिदानंदविग्रहः" in the Brahma Samhita[5][1].

Thus, while you will see the exact word "सच्चिदानन्द" in summary form in certain Upanishads and devotional texts, the qualities (existence, consciousness, bliss) pervade the core ancient scriptures[2][4][5].

***

Citations (Click on the coloured links).

[1] सच्चिदानंद रूपाय विश्वोत्पत्यादिहेतवे! तापत्रय विनाशाय श्री कृष्णाय वयं ... 

Also in this blog itself, on the first day of Bhagavatam reading.

[2] Saccidānanda - Wikipedia 

[3] सच्चिदानंद का अर्थ | Swami Shri Raghavacharya Ji Maharaj - YouTube 

[4] ईश्वर का सच्चिदानन्द स्वरुप पर विचार 

[5] ईश्वरः परमः कृष्णः सच्चिदानन्दविग्रहः। अनादिरादिर्गोविन्दः ... 

[6] Prashnottari Satsang in Hindi | Pakefield Shibir 2022 | Pujyashree

[7] सच्चिदानन्द के हिंदी अर्थ - meaning in hindi | हिन्दवी डिक्शनरी 

[8] २६६- ॥ धार्मिक ग्रंथो से सामान्य जानकारियां /General insights ... - भक्तिपथ 

[9] The Foundational Principles of Sachchidananda - The Incarnate Word 

[10] Bhagwat Amrit दशम स्कन्ध (भाग १८३) भगवान्की वाणीकी पहचान ... 

Millet Magic

 

(Click to enlarge)

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Go with the Millet Magic!

"श्रीमाता" - The Splendour of Mother Worship

Imagine my sense of joy and fulfilment, when, recently,  Swamiji Yogamaya-ji  of ADY called me, while I was attending the Chaturmasya puja on the ADY campus, to tell me that I can participate in the editing of Dr. V. V. Buxi's book - an English translation of the Saubhāgya Bhāskara Bhāṣya on Śrī Lalitā Sahasra Nāma Stotram.

This was, in fact, the last trigger in a series of "coincidences" since Feb. 2024 when I joined the Trayee chanting classes. I moved then from being a casual listener (= Śrotṛ) to a student of the text.

Recently, someone even gifted me a 1700-page book set of talks on the Śrī Lalitā Sahasra Nāma Stotram. This book is largely based on the Saubhāgya Bhāskara Bhāṣya!

As a student of Sanskrit and Hindu Scriptures, I find the Śrī Lalitā Sahasra Nāma Stotram a unique composition with a musical cadence and verbal splendour with long strings of descriptions that tell the story of the Devī so poetically! Indeed, some of the 1000 names are as long as a full pāda or even 2 pādas (there are 4 pādas in Anuṣṭup)! 

One of them is, for example,

nijāruṇa-prabhāpūra-majjad-brahmāṇḍa-maṇḍalā🙏

(This universe is fully soaked in the radiance of Devī, who is of the reddish hue of Dawn).

Now, the worship of Devī is a very special tradition in Sanātana Sharma. Worshippers of the female deity are called Śāktas or Devī Upāsakas. A very famous Devī Upāsaka was Sri Ramakrishna Paramahamsa.

There are numerous holy shrines scattered from the Himalayas to Kanyakumari in India, dedicated to the Mother Goddess. We worship her twice every year during the 9-day Chaitra and Sharat Navarātras. In addition, we worship her during Basant Panchami, Varamahalakshmi, Gouri-Ganesha, Deepavali-Lakshmi Puja and so on! 

So, worshipping God as the Universal Mother is ingrained in us Hindus. Also, in the Kenopanishad, it is clearly stated that the Supreme Being who confers powers even on the gods like Agni (fire) and Vayu (wind) is Devī Umā!

***

The very first name in the Śrī Lalitā Sahasra Nāma Stotram is

Śrīmātā

A very simple meaning of this would be "the Divine Mother".

However, to me, having begun to educate myself over the past few months on the Śrī Lalitā Sahasra Nāma Stotram, it means something tremendous.

As the Divine Mother who is the Supreme Being, Devī has created this entire universe and everything in it. Including me: my parents (thereby giving through them my affectionate upbringing), and providing me all my sense faculties; as well as all the external stimuli for enjoyment, material pleasures and possessions- all beauty and delight that exists all around me. 

I should therefore see the presence of Devī in every flower, sunset and smile; every colour, taste and touch; every friend, teacher and even enemy! Every celebration, reward and gift. Every birth, death, danger and catastrophe!

The various meanings for the word Śrī given in the Śrī Lalitā Sahasra Nāma Stotram commentary state that all this creation adds up to the meaning of the first part,

Śrī. 

But then:

What gives happiness? Happiness is a feeling within me. So the key factor for happiness is NOT what is outside me, but my own propensity to feel happiness. That begins with being alive, being conscious, and being connected with the "faculty of happiness" or "a state of bliss".  The Sanskrit word for this is Ānanda. This is given to me by my mother in the womb itself. That means every conscious living being is infused with this faculty of Ānanda by the Universal Mother Devī or Śrī Lalitā Tripurasundarī. 

Mātā.

So the chemistry that is happening around me is a combination of 

Śrī + Mātā.

After the study of Śrī Lalitā Sahasra Nāma Stotram and after making progress in my Sādhanā under the Guru, I will realise that the key to the fullest realisation of my potential is (A) being centred in the faculty of bliss  (B) while experiencing life all around. The first part is given at birth by Mātā. The second part is created by Śrī. 

That is why the first name is ŚrīMātā.

And my truest prayer is expressing gratitude, for this grace, to the Universal Mother. 

Do you see my line of thought?

🙏🙏🙏

॥ श्रीमात्रे नमः॥

Design with AI

As a lifelong pickle lover, I have always wondered why no one has designed a spoon stand conveniently fixable to commercially available pickle bottles.

Today, I asked Perplexity Pro (free courtesy Airtel for one year) to design such a spoon stand. It took all of 30 seconds to come up with this! 

Design Proposal: Spoon Stand for Pickle Bottle

Design Objectives

• Convenience: The spoon should always be easily accessible.

• Cleanliness: Prevent mess and contamination.

• Compatibility: The stand should work with common pickle bottle shapes and sizes.

• Stability: Securely attached to the bottle without risk of tipping.

Design Features

1. Clip-On Spoon Stand

• Material: Food-grade plastic or stainless steel for easy cleaning and durability.

• Mechanism: Spring or snap-fit clip that clamps around the neck or rim of the pickle bottle.

• Shape: U-shaped cradle—open at the top for easy placement and removal of the spoon.

• Rest Platform: Small drip tray below the cradle to catch drips and keep surfaces clean.

2. Lid-Integrated Holder

• Lid Replacement: Replace the existing bottle lid with a custom lid featuring a side slot or tube.

• Slot/Tube: A vertical channel or tube molded into the lid to insert the spoon’s handle, keeping the spoon suspended above the pickles inside the jar.

3. Adjustable Strap Holder

• Attachment: Silicone (flexible) strap that can be tightened around bottles of varying diameters.

• Spoon Pocket: Molded holder or pocket attached to the strap, positioned for easy access.

Example: Clip-On Spoon Stand Design

Feature	Description
Attachment Method	Snap-fit or spring clip for neck/rim of bottle
Spoon Accommodation	U-shaped cradle for spoon bowl with drip tray
Materials	Food-grade plastic or stainless steel
Suitability	Fits standard pickle bottles (plastic/glass)
Maintenance	Stand is detachable for washing

Additional Tips

• The spoon holder should be detachable and dishwasher-safe for easy cleaning.

• The design can include a small notch or ridge to prevent the spoon from sliding off accidentally.

• For commercial pickle jars, a universal adjustable version may maximize compatibility.

Inspiration from Market Products

• Commercial pickle jars often come with a standalone spoon or as part of a set with a wooden or ceramic tray, but rarely a device that attaches directly to the jar neck or lid. 

• DIY solutions frequently repurpose plastic bottles or containers to create utensil stands but don’t include secure bottle-fixing features. 

This stand provides an organized, mess-free solution for daily pickle serving and can be produced with a simple, cost-effective mechanism. 

Saba Saba - my first flight

Today is 49 years since my first official trip happened on 7th July 1976. Tanzania celebrates its National Day as Saba Saba - 7th of July. As the Asst. Export Manager, I was deputed by ETTDC to take part in the Indian Pavilion organised by TDA and IIFT in the Saba Saba Fair at Dar es Salaam, Tanzania.

My very first flight was on the evening of 5th July 1976 from Delhi to Bombay by Air India. It was a flight from Zurich to Bombay via Delhi. I sat at the window (seat.. F), watching the evening setting sun and orange sky, a breathtaking view with monsoon clouds too. An export manager from HMT, who had just attended a Machine Tool Fair in Switzerland, sat next to me. 

At Bombay, I got a hotel layover at Centaur. I had dinner with Ganu (IIT IIM mate who had joined Grindwell Norton). I don't think I was a very good host.

My night flight from Bombay landed in Nairobi, and my connection to Dar es Salaam was delayed by many hours. Consequently, when I reached my hotel in Dar es Salaam with much luggage (I had some electronics display items for the Fair in my baggage), the chap at the hotel reception told me they had given away my reservation to someone else.

I remember sweating profusely as I lugged my bags along the central avenue of Dar es Salaam at 2AM in pitch darkness, looking for a hotel room. I found a largish lodge-like place, run by a Gujarati, who took mercy on me and allowed me to sleep in the lobby overnight. I remember climbing a huge staircase to reach the lobby area. 

I got a fine hotel the next day, being a part of the Indian delegation. Mr. Gupta, our team leader, took great pains to tell me that a career in exports and foreign travel was impossible for a Hindu vegetarian. He told me to start with chicken as it tastes good and is easy to adapt to. After all these years (I did over 40 years of overseas travel), I am glad I did not listen to him then. I have eaten eggs a few times, which I regret.

I had colleagues from HMT, Kirloskar, NGEF, and Mahindra as my teammates. We had a great experience. The Fair was set up in a beautiful open ground. I had an HMV gramophone player as an exhibit. I had taken Veena (Sri Narayana Menon) and Bharatanatyam (Yamini Krishnamurthy) LPs. The Africans danced in glee, listening to the mridangam beats!

The newspapers came out in the evenings. One evening, a front-page photo showed me with Julius Nyerere, President of Tanzania, and the President of Mozambique, who had visited the India pavilion. I was seen explaining how India is developing small-scale industries in electronics.

I am right now unable to locate photos from my first trip. This photo was taken at the Zanzibar beach in 1978.

The jackfruit tree - the heart of our land

If we regard our dear country, Bharat, as a resplendent, juicy, ever-giving, ever-protecting, ever-loving, ever-growing society, then I think the jackfruit, and its mighty tree, stands tall as our symbol.

1. It grows tall, strong and sturdy. 
2. It has large and beautiful leaves in plenty. 
3. It provides dense shade. 
4. It produces countless fruits, all easy to reach! 
5. Its fruits are fragrant and most iviting, yet well-protected by a thick covering. 
6. To break open the jackfruit is an elaborate ritual, a veritable Yajna. 
7. Each fruit is so succulent and massive in appearance - simply irresistible. 
8. Elephants, bears, monkeys, men, all crave jackfruit. Elephants in reserve forests raid estates to feed on jackfruits.
9. See the pic - this single crop would give maybe 1500 fruit pieces... Can feed a congregation in a temple! 
10. Jackfruit grows in large gardens in estates, farms and temples... absorbing the true spirit of people who live to share, give, play, laugh and love. 
11. Most Indian musical instruments, especially percussion, are made of jackfruit wood. 
12. A great mridangam maestro said that the jackfruit tree absorbs the sacred chants and bell sounds during temple processions and festivals. That is why the jackwood gives such  resonance to musical instruments. 
13. The jackfruit is consumed as a fruit, as a vegetable, and made into dessert, payasam, curry, papad, pickle, ice cream and so on. Its thick outer layer is loved by cattle. Its fruits contain big, beautiful seeds, holding the promise of the next generation of trees. 
14. The jackfruit tree outlives generations. It is thus passed on as a tradition. 
15. When I enter the large estate of a happy family with a thriving jackfruit tree, I feel the jackfruit truly symbolises the cultural tradition of the family, our society and our country! 

Prof. S. S. Raghavachar - a Tribute

My talk at the Tribute function in the Department of Philosophy, Manasagangotri, Mysore, on 12 June 2025, Thursday (embedded with navigatio controls):  

This is the PDF of my talk transcript. The video has also been recorded and can be watched below:

 

Vidyaa Dadaati Vinayam

विद्या ददाति विनयम्। 

This is a part of the shloka in the Hitopadesha

विद्या ददाति विनयं विनयाद्याति पात्रताम्। 

पात्रत्वात् धनमाप्नोति धनात् धर्मं ततः सुखम्॥

"Man attains humility on acquiring true knowledge and wisdom. Humility qualifies him for greater things in life that confer wealth, righteousness and true happiness in succession."

Now, the joke is that you rarely find a truly humble scholar. Most "knowledgeable" people are quite arrogant and even dismissive of others. Those who are famous and successful have cultivated the art of appearing to be humble while they conduct a whole concerto, blowing their own trumpets.

So how do we interpret this line.... "Knowledge confers humility."????

Remember, this belongs to the time when all knowledge was acquired legitimately at the feet of a Guru. As Bhagavan Krishna says in the Gita, 

श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप । सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ॥ ४-३३॥

तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया । उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥ ४-३४॥

"Oh, Arjuna, know that an offering of wealth is excelled by the offering of knowledge and wisdom. Indeed, all human endeavours seeking earthly and ephemeral gains are terminated when true knowledge and wisdom dawns on man. This you should seek from a Guru who has acquired true knowledge and wisdom and seen the truth; do this by bowing down to him, and serving him, and humbly asking him to answer your questions and doubts."

So, when one gets this wisdom from a true Guru, by supplication and earnest application and enquiry, what remains then? Not the ego, but true wisdom and knowledge. Therefore, the acid test for true knowledge is the dawn of humility, reverence for the Guru, and knowing how the Guru has indeed opened my eyes. I can then feel just gratitude and a sense of fulfilment, not arrogance!

So by bringing in the Guru element, you can explain "Vidyaa dadaati vinayam."

PS:

This does not apply to those who have been educated in Google, YouTube, Wikipedia and WhatsApp universities.  Indeed, they don't have Vidyaa; where is the question of Vinaya?!?

*** 

॥ हरिः ॐ तत् सत् ॥

Jiva, Ishwara and Moksha

 Jīva, Īśvara and Mokṣa

While chatting with a good friend who is well-versed in Indian philosophy and has heard several talks on Vedanta (often equated with Advaita), the question came up: What is my take on  Jīva, Īśvara and Mokṣa?

I am an ardent believer in the Śrīmad Bhagavadgīta. It clears away a lot of cobwebs in our overfilled brains through direct and straightforward dialogue. I also believe that the words of Bhagavān Śrīkṛṣṇa in the Gīta go far beyond the Vedantic talks that constantly try to split hairs and make a big show of "punditry" (1).  I have therefore summed up my ideas, pinning them on important quotations from the Śrīmad Bhagavadgīta, with Śloka references.

Jīva

1. This is the embodied Ātma, encased in the Body-Mind complex. The Jīva's soul component is reborn repeatedly until merging into/attaining Bhagavān. (2)
2. The Jīva consists of two parts - the perishable and the imperishable. (3)
3. The imperishable part i.e. the soul or consciousness, is located in the perishable body. At the moment of death, it begins its journey in the afterlife. This part migrates from one body to the next, carrying the accumulated Karma impressions, just as the wind carries fragrances as it passes through a floral orchard. (4)
4. Jīva is always engaged in action (=Karma) (5). There is no escape, therefore, from Karma reactions, except...
5. ...when the doer makes Karma his Yajña, or worship (6) (7). True Yajña adds nothing to the existing Karma.
6. This path requires the doer to realise that he is merely a part of the play of creation, playing out his role. Then, he becomes a witness to his own actions, just as an actor can be a witness to his own acting. This is possible when we perform our actions without desiring, i.e. being invested in the resultant outcome for personal gain. This attitude confers equanimity, and, in addition, infuses efficiency into all our actions! (8) (9).
7. Where there is striving done as one's worship, Bhagavān comes to one's assistance through grace. Then life runs on Autopilot, guided by Bhagavān Himself (10).

Īśvara

1. This is the area where the Śrīmad Bhagavadgīta has total clarity, without confusing creation with the creator, and without weaving verbal webs about what is real and unreal. 
2. Īśvara = Bhagavān. He is incomparable, unique, and all creation is like so many beads strung into a necklace whose thread is Īśvara (11).
3. This can be understood only by those who have attained the necessary insight and developed devotion.  This is therefore the best course for the Yogis too. (12) (13)
4. Īśvara is always our companion in all actions. But He transitions in His relationship to the Jīva, from being a mere onlooker to an approver, aide, facilitator and provider in inverse proportion to our sense of ego (=doership), which hopefully diminishes as we make spiritual progress. He is the Ultimate Witness, and is NOT the Jīva! Indeed, this difference makes it absolutely clear that He is Paramātmā! (14). The language of the Śrīmad Bhagavadgīta is crystal clear on this point. Therefore, any interpretation that dilutes this is unfortunate and should be discarded forthwith.
5. Īśvara = Bhagavān is present in every creature. He runs the world like a spinning wheel, carrying all of us, making us go through our actions programmed through our Karmas! (15)
6. Īśvara is always and totally separate from Jīva. This is crystal clear  (16). Īśvara is continually engaged in the activities of creation, sustenance and destruction. On the other hand, a Jīva can only hope for merger into Īśvara and not a substitute for Īśvara!

Mokṣa

1. The goal of human life is liberation = Merger into Bhagavān. Equanimity paves the way for this. Practically, this means that one offers every one of one's actions as one's worship to Bhagavān. In this process, all reactions to Karma, as well as Karma itself, will drop off and the Jīva attains Bhagavān (17). This process is laid out in the Śrīmad Bhagavadgīta.
2. The man who experiences his pure state of consciousness (and thus goes beyond the Body-Mind complex), called Brahman, proceeds further on the path of devotion.  The implication is that no one escapes actions as long as he is in the body, even after attaining Brahman consciousness. Hence, what we call Mokṣa is not a state of nothingness, but an active, devotional connection with  Bhagavān! This is explained in several verses in the ultimate chapter that deals with Mokṣa. (18) and (19). 
3. The Carama śloka in the Śrīmad Bhagavadgīta is 18.66 (20). In this, Bhagavān is asking us to surrender to Him as our sole refuge, abandoning all "Dharma." He says He will save us from all sins = The negative effects of Karma, and we should hence not grieve. Here, Dharma means our sense that our own effort based on our "free will" or life choices will lead to Mokṣa, as if we can act independently and forget Bhagavān. All the fancy rituals, practices, "Yogas", meditations, called by various names like Raja Yoga, Kriya Yoga, and so on, may give us the impression that we can attain liberation or Mokṣa without recourse to Īśvara = Bhagavān. Some pundits have even stated that Īśvara is a figment of our own creation = a creature subject to Māyā, and when we are in Brahman, He will promptly disappear! This is sheer nonsense according to the Śrīmad Bhagavadgīta, which emphatically states that Māyā is the device of Bhagavān, under His total control and an instrument of His play or Līla. We can escape Māyā or our wrong perceptions and identifications (=Body-Mind complex) only by surrendering to Īśvara!!!!  (21) (22)

In other words, according to the Śrīmad Bhagavadgīta,

• I am the Jīva, caught in the Karma-Body-Mind-Rebirth cycle.
• Īśvara is running this creation as a sport, and IS MY FRIEND AND PROTECTOR.
• Worshipping Him and surrendering all actions to Īśvara confers freedom, which is the ultimate devotion and bliss.  This breaks the Karma cycle, and there is then no rebirth.
• The 12th Chapter makes it clear that worship or Bhakti is NOT RITUAL. It is living our life moment to moment connected to the universal presence of Īśvara = many-ness in oneness. I am not quoting verses as the 12th chapter's every verse (there are twenty) is important and clear on this point.

*****

(1) गीता सुगीता कर्तव्या किमन्यैः शास्त्रविस्तरैः । या स्वयं पद्मनाभस्य मुखपद्मात् विनिःसृता ॥ (गीतामाहात्म्यम्)

(2) जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च । (२.२७) मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ॥ ८-१६॥

(3) द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च । क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥ १५-१६॥

(4) शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः । गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् ॥ १५-८॥

(5) न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् । कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ॥ ३-५॥

(6) यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः । तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ॥ ३-९॥

(7) यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् । स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ॥ १८-४६॥

(8) योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय । सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥ २-४८॥ 

 (9)    बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते । तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥ २-५०॥

(10) अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते । तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ॥ ९-२२॥

(11) मत्तः परतरं नान्यत्किञ्चिदस्ति धनञ्जय । मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव ॥ ७-७॥

(12) अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते । इति मत्वा भजन्ते मां बुधा भावसमन्विताः ॥ १०-८॥

(13) योगिनामपि सर्वेषां मद्गतेनान्तरात्मना । श्रद्धावान्भजते यो मां स मे युक्ततमो मतः ॥ ६-४७॥

(14) उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः । परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ॥ १३-२३॥

(15) ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति । भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥ १८-६१॥

(16) उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः । यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥ १५-१७॥

(16) यत्करोषि यदश्नासि यज्जुहोषि ददासि यत् । यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् ॥ ९-२७॥

(17)  शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनैः । संन्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि ॥ ९-२८॥

(18) ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति । समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥ १८-५४॥

(19) भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः । ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥ १८-५५॥

(20) सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज । अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥ १८-६६॥

(21) दैवी ह्येषा गुणमयी मम माया दुरत्यया । मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ॥ ७-१४॥

(22) तमेव शरणं गच्छ सर्वभावेन भारत । तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥ १८-६२॥

*****

|| हरिः ॐ तत् सत् ॥

Ode to the poet

The famous poet Dr. H. S. Venkatesha Murthy has passed on. Here is one of his famous poems :

As my tribute to the poet, I will render the poem into Sanskrit:

यथातथं स्थातव्यम्

यथा भविता तथा भूयात् ।

चिन्ताचयनम् निवारयेत् ॥ 

घनसमूहकवारिविसृजने

खं भविष्यति निर्मलम् । 

ताराश्च रात्रिस्सञ्चयति रवौ

उषसि सा उत्सीदति ॥

कुरु गुरो मामपि तथा लघुं 

रिक्तनिर्मलजीवनम् ॥

***

॥ हरिः ॐ तत् सत् ॥

#CarnaticJihadi

#CarnaticJihadi

Early this morning, a wise angel came and told me to write this. 

Do you know who is a #CarnaticJihadi!? 

First of all, Carnatic music is a global phenomenon, like ChatGPT, Insta, rocket science, GM food, rock music and cricket. It is not immune to terrorism either. So the time has come to define the #CarnaticJihadi. 

1. The #CarnaticJihadi comes from a well-to-do background, and has learnt music from the masters.
2. The #CarnaticJihadi is an accomplished performer and builds a good fan following.
3. The #CarnaticJihadi gladly accepts all medals, honours, titles, speaking opportunities and invitations to write books, as this gives a ready platform to do his work.
4. The #CarnaticJihadi is an iconoclast, badmouthing the tradition and the masters from whom he has benefited greatly. He does not hesitate to hit dead people below the belt.
5. The catch words are 'Tradition", "Orthodoxy", "Parochialism", "This corruption called Bhakti" and such. They pepper all his communications that ask the people to rise in arms.
6. The #CarnaticJihadi is singing the same old songs of the masters, delivering the same tradition, even though he prefaces every song and performance with the preaching he is well known for. 
7. The key leverage for the #CarnaticJihadi is A. Tradition B. The audience that loves this tradition. It is the height of hypocrisy that he is trying to subvert the same two things as a #CarnaticJihadi!
8. If we take away the tradition and the traditional audience that the #CarnaticJihadi is leveraging, he will be nothing. Those wokeist audiences who relish badmouthing tradition have many other avenues for entertainment and would consider the #CarnaticJihadi without his music as worth nothing.

Note: I have used "he" for the #CarnaticJihadi. However, this would apply equally to any "she" who also fits these criteria.

Steady like a lamp

Bhagavān Śrīkṛṣṇa in the Gīta says one should steady the mind in meditation like a lamp burning brightly unflickeringly in a windless space...

यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता ।

योगिनो यतचित्तस्य युञ्जतो योगमात्मनः ॥ ६-१९॥ The Yogi in meditation is advised to steady his mind like this lamp...  What a great analogy. Every time I see a lamp that burns bright and unflickering, I realise that the mind with no ambition, no craving, no restlessness, no thought of, "What next?!" naturally experiences light and is filled with a calm bliss like nothing else. There is no need for any external stimuli for that experience! This is truly

Nirvana. The Sanskrit word निर्वाण means the going out or blowing out of a lamp. It is a negative state. I mean here Nirvana in a positive, bliss-filled state. It is the lamp burning brightly and unflickeringly! 

So what if the moment does not last? That single moment is perhaps the connect we are all seeking within, right?