L P

 The day of celebration of  Lord Pandurang's visit to Bidar (Dindi) 

Damaji Pant was a great devotee of Lord Vitthal. He was pious, kind hearted and spent most of his time in Harichintana. He was appointed by the king of Bidar as the caretaker of a warehouse where grain was stored. As the story goes, there was once a severe drought in that region due to which people and cattle were dying of starvation.

One day, during lunch, a Brahmin visited Damaji’s residence and as courtesy would demand Damaji offered him lunch. Damaji learnt from the Brahmin that his family was starving in Pandharpur. On hearing this, Damaji promised to give some grain to the Brahmin. After lunch, two bullock carts were loaded with rice for the Brahmin. On his way home, the Brahmin was attacked by hungry masses who looted his gift. On asking, he informed the people that Sant Damaji of Mangalwedha had gifted him with the rice. Hearing this, all the people rushed to Damajis house with great expectations.

They prayed to Damaji to give them some grains during this difficult time. Sant Damaji’s heart melted to see the starving men and with his wife’s suggestion, he distributed grains from the royal granary to the poor people without permission from the king. Though Damaji gathered a lot of well wishers through this act of kindness yet a Kannada clerk who worked for the same king at Mangalwedha was jealous of Damaji Panth. He immediately went to Bidar and informed the king that grains from the royal granary has been distributed at will by Damaji. The king was enraged by this news and ordered his soldiers to capture Damaji.

The soldiers arrived at Damaji’s residence and showed him the king’s order to capture him. Damajipant was unmoved, but requested them to take him to Bidar via Pandharpur. The soldiers agreed and when they arrived at Pandharpur, Damaji wished to take bath in the river Chandrabhaga and wanted to pray to Lord Vitthal thinking that it would be the last time, he was going to see his god. There, he intently looked at the Lord and told him, that was the last he could be seeing him.

Lord Vitthal came to rescue his devotee immediately disguised as Vithoo Mahar. Lord Vitthal arrived at the court of the king carrying a huge load on his back. He showed a letter written in the handwriting of Damajipant to the guards who let him in.

He introduced himself as Damajipant’s servant and told the king that there was a great deficiency of grains all over Mangalwedha and the adjoining areas due to famine and that Damajipant had sold all the grains for a very high price and has earned huge profits. He gave the huge bag of gold coins to the king and the letter written in Damajipant’s handwriting to the king and requested him to issue a receipt for the same.

The king was astonished after checking the authenticity. He asked the people working in his treasury to count the money. The money was uncountable and amounted to several lakhs. The king felt ashamed about the hasty decision that he had taken about the arrest of Damaji believing in a false allegation from an employee. The king thanked Vithoo Mahar, issued a receipt to him and also presented ornaments, a horse and an elephant and rich clothes to be handed over to Damaji. Vithoo Mahar took everything and went to Mangalwedha and gave it to the family of Damajipant and disappeared.

While these incidents were taking place, Damaji was on his way to Bidar and was not aware about any of the happenings. When Damaji reached Bidar, the king was surprised to see him but greeted him with great affection and extended his sincere apologies. When Damaji was narrated the whole incident that had taken place, he immediately understood that Lord Vitthal had come to his rescue. He resigned from his job as he did not want to trouble the Lord again. He distributed all the gifts among the poor which were extended to his family by Lord Vitthal. Damaji thereafter moved to Pandharpur and serve the Lord there till the very end.

Rules of B

 The difference between a devotee and a non devotee is that which is between the bee and the fly.

the bee only gathers to make honey wheras the fly only rests on wounds and filth.

the choices you make define you.

Have you ever wondered why you hear bees buzzing? Buzzing is the sound of a bee’s beating wings. Bees have two wings on each side of their body, which are held together with comb-like teeth called hamuli. These teeth allow the two wings to act as one large surface and help the bee create greater lift when flying.

Bees have two sets of wings, one larger outer set and one smaller, inner set. In each set of bee wings, the large and small wing is connected with hamuli, which are kind of like hooked comb teeth. In order to beat these wings, a bee has muscles that cause its thorax to squeeze in two directions: both up-and-down, and left-and-right. The bee alternates these rhythmic thorax pulsations, kind of like how we breathe, but instead of pulling in air, these pulsations cause the bee’s wings to beat back and forth. This also allows bees to beat their wings very quickly and fly.Honey bees can beat their wings over 230 times per second. Scientists used to think that a bee’s wings were rigid, making bees kind of like little planes that moved hard wings up and down. But bee wings are fairly small for their body size, so even at 230 beats per second, rigid wings wouldn’t be able to let bees fly. For many years, scientists couldn’t understand how it was possible that bees could fly. But then, using high-quality video that could show the bee wing beats in slow motion, they finally figured it out. Understanding bee wings was key to figuring out how bees could fly. Their wings are not rigid, but twist and rotate during flight. Bee wings make short, quick sweeping motions front and back, front and back. This motion creates enough lift to make it possible for bees to fly. Some other insects have a longer motion from front to back and a slower wing beat. The slower beat makes other insects more efficient, meaning they can get more lift with less work. So why might bees use an inefficient way of flying? Scientists think that the style of flying bees use lets them carry heavy loads when needed. That ability comes in handy a lot for honey bees, who carry nectar and pollen from flowers back to the nest.

Someone who thinks death is the scariest thing doesn’t know a thing about life.”.

Bees form an important link in our food chain and that’s why we celebrate National Honey Bee Day every year on the third Saturday in the month of August. This day share with your family and friends catchy honey bee slogans, bee quotes, bee sayings to bring more awareness about saving bees. Save the bees messages and wishes, bee saving slogans and taglines are what you need to share on this day.

Charitamrith

māṁ cha yo ’vyabhichāreṇa bhakti-yogena sevate
sa guṇān samatītyaitān brahma-bhūyāya kalpate

Those who serve me with unalloyed devotion rise above the three modes of material nature and come to the level of Brahman.

Having explained the traits of those who are situated beyond the three guṇas, Shree Krishna now reveals the one and only method of transcending these modes of material nature. The above verse indicates that mere knowledge of the self and its distinction with the body is not enough. With the help of bhakti yog, the mind has to be fixed on the Supreme Lord, Shree Krishna. Then alone will the mind become nirguṇa (untouched by the three modes), just as Shree Krishna is nirguṇa.

Many people are of the view that if the mind is fixed upon the personal form of God, it will not rise to the transcendental platform. Only when it is attached to the formless Brahman, will the mind become transcendental to the modes of material nature. However, this verse refutes such a view. Although the personal form of God possesses infinite guṇas (qualities), these are all divine and beyond the modes of material nature. Hence, the personal form of God is also nirguṇa (beyond the three material modes). Sage Ved Vyas explains how the personal form of God is nirguṇa:

yastu nirguṇa ityuktaḥ śhāstreṣhu jagadīśhvaraḥ

prākṛitairheya sanyuktairguṇairhīnatvamuchyate (Padma Purāṇ)[v3]

“Wherever the scriptures refer to God as nirguṇa (without attributes), they mean that he is without material attributes. Nevertheless, his divine personality is not devoid of qualities—he possesses infinite divine attributes.”

This verse also reveals the proper object of meditation. Transcendental meditation does not mean to meditate upon nothingness. The entity transcendental to the three modes of material nature is God. And so, only when the object of our meditation is God can it truly be called transcendental meditation.

brahmaṇo hi pratiṣhṭhāham amṛitasyāvyayasya cha
śhāśhvatasya cha dharmasya sukhasyaikāntikasya cha

I am am the basis of the formless Brahman, the immortal and imperishable, of eternal dharma, and of unending divine bliss.

The previous verse may give rise to the question about the relationship between Shree Krishna and the formless Brahman. It was previously stated that the all-powerful God has both aspects to his personality—the formless and the personal form. Here, Shree Krishna reveals that the Brahman which the jñānīs worship is the light from the personal form of God. Padma Purāṇ states:

yannakhenduruchirbrahma dheyaṁ brahmādibhiḥ suraiḥ

guṇatrayamatītaṁ taṁ vande vṛindāvaneśhvaram (Patal Khand 77.60)[v4]

“The light that emanates from the toe nails of the feet of the Lord of Vrindavan, Shree Krishna, is the transcendental Brahman that the jñānīs and even the celestial gods meditate upon.” Similarly, Chaitanya Mahaprabhu said:

tāṅhāra aṅgera śhuddha kiraṇa-maṇḍala

upaniṣhat kahe tāṅre brahma sunirmala (Chaitanya Charitāmṛit, Ādi Leela 2.12) [v5]

“The effulgence emanating from the divine body of God is described by the Upaniṣhads as Brahman.” Thus, in this verse, Shree Krishna unequivocally confirms that the panacea for the disease of the three guṇas is to engage in unwavering devotion to the personal form of the Supreme Lord.

Salt

 Be the salt!

If you were to cook 3 cups of rice, would you add 3 cups of salt to it? Certainly not!

So, in every preparation of Rice, the grains of Rice always outnumber the Salt, 

yet a little Salt makes a huge difference / impact in the overall outcome.

In the room in which you currently are, look up at the ceiling... 

What is the size of the bulb compared to the size of the room? It is probably a ratio of 1:5000.

Yet, darkness flees the entire space once the small bulb is flipped on.

If I am the Salt of the earth, and the light of the world, then "little me" has the ability to make big things happen..

Sometimes, because we feel outnumbered or overwhelmed at the sheer magnitude of evil or wrong-doers, we then 

choose powerlessness, and decide to go with the flow, not standing up for what we believe is right.

LITTLE doesn't mean insignificant.

You are significant. Your presence should make a BIG difference. Stop waiting to be on the side of the majority. 

They may be the majority, but they are the trivial majority, and you are the impactful minority.

They are the RICE of the world, and you are the SALT of the world..

They are the ROOM and you are the LIGHT.

Make your influence felt!

You are the world's seasoning, to make it beautiful...

So if we can just do the right seasoning to  make even one life beautiful our life is worth living. 

Onwards and Upwards! 

Be the SALT in someone's life today . . .

Tagore once asked.. 

“Who is there to take up my duties?” asked the setting sun. The world remained dark and silent. With joined palms said the earthern lamp, “I will do what I can, my master!”

Kevat

 Guha requests Lakshmana to take rest, duly expressing his readiness to guard Rama and his consort by keeping awake the whole night. Lakshmana expressed his unwillingness to lie down in the presence of his elder brother and sister in law and preferred to remain awake. He spends night talking with Guha, voicing grief for his royal father as well as his affectionate mothers.

tam jaagratam adambhena bhraatur arthaaya laksmanam |

guhah samtaapa samtaptah raaghavam vaakyam abraviit || 2-51-1

Distressed with anguish (to see Rama and Sita lying on the ground) Guha said to Lakshmana, the scion of Raghu, who kept awake, through sincere love, for the protection of his brother Rama.

iyam taata sukhaa shayyaa tvad artham upakalpitaa |

pratyaashvasihi saadhv asyaam raaja putra yathaa sukham || 2-51-2

 “Here is a comfortable bed made for you, my friend! Relax well comfortably on it, Oh, prince!”

ucitah ayam janah sarvah kleshaanaam tvam sukha ucitah |

gupti artham jaagarisyaamah kaakutsthasya vayam nishaam || 2-51-3

 “All of us are habituated to hardships. You are habituated to comforts. We shall keep awake this night, for the protection of Rama”

na hi raamaat priyatarah mama asti bhuvi kashcana |

braviimy etat aham satyam satyena eva ca te shape || 2-51-4

 “For, none is dearer to me than Rama in this world. I speak the truth and swear to you by truth.”

asya prasaadaat aashamse loke asmin sumahad yashah |

dharma avaaptim ca vipulaam artha avaaptim ca kevalaam || 2-51-5

 “I hope to acquire abundant acclaim and supreme merit in this world as also full reward of wealth, by the sole grace of Rama”

so aham priya sakham raamam shayaanam saha siitayaa |

raksisyaami dhanus paanih sarvatah jnaatibhih saha || 2-51-6

 “As such, I along with my kindred, shall protect my dear friend Rama who is reposing with Sita in every way, with bow in hand.”

na hi me aviditam kimcit vane asmimh caratah sadaa |

catur angam hi api balam sumahat prasahemahi || 2-51-7

 “Nothing is indeed unknown in this forest to me, where I wander continually. We can able to withstand even a vast army too, comprising of four parts (elephants, chariots, cavalry, and infantry).”

laksmanah tam tadaa uvaaca raksyamaanaah tvayaa anagha |

na atra bhiitaa vayam sarve dharmam eva anupashyataa || 2-51-8

Then, Lakshmana replied to Guha as follows: “Oh, sinless Guha! Being protected by you, who keep your duty alone in view, all of us are fearless in this land.”

katham daasharathau bhuumau shayaane saha siitayaa |

shakyaa nidraa mayaa labdhum jiivitam vaa sukhaani vaa || 2-51-9

 “When Rama, the son of Dasaratha is lying on the ground with Sita, how is it possible for me to sleep or to enjoy the pleasures of life?”

yo na deva asuraih sarvaih shakyah prasahitum yudhi |

tam pashya sukha samvistam trinesu saha siitayaa || 2-51-10

 “See that Rama, who cannot be vanquished in combat even by the gods and demons combined, now sleeping profoundly on the grass along with Sita.”

yo mantra tapasaa labdho vividhaih ca parishramaih |

eko dasharathasya esa putrah sadrisha laksanah || 2-51-11

asmin pravrajitah raajaa na ciram vartayisyati |

vidhavaa medinii nuunam ksipram eva bhavisyati || 2-51-12

When Rama- who is endowed with similar characteristics as Dasaratha, uniquely beloved, the son obtained by Dasaratha by virtue of his chanting of several sacred texts and austerities and by various undertakings (in the form of sacrificial performances) has gone to exile, the king will not live long and the earth will become surely widowed forthwith.

vinadya sumahaa naadam shramena uparataah striyah |

nirghosa uparatam taata manye raaja niveshanam || 2-51-13

Having cried out in a high-pitched tone, the women having exhausted, will have fallen silent and I am sure that a profound stillness reigns in the palace.

kausalyaa caiva raajaa ca tathaiva jananii mama |

na aashamse yadi jiivanti sarve te sharvariim imaam || 2-51-14

 “I do not expect Kausalya, Dasaratha and my mother all of them to remain alive for this night.”

jiived api hi me maataa shatrughnasya anvaveksayaa |

tat duhkham yat tu kausalyaa viirasuur vinashisyati || 2-51-15

 “By looking forward to meet Satrughna, my mother might even stay alive. But it will be painful if Kausalya who has given birth to a heroic son, dies.”

anurakta jana aakiirnaa sukha aaloka priya aavahaa |

raaja vyasana samsristaa saa purii vinashisyati || 2-51-16

That city of Ayodhya, filled with devoted people, hitherto a source of joy and which brought pleasure to the world, when seized with agony over the king’s death, will perish.

katham putram mahaatmaanam jyeshhtham priyamapasyatah |

shariiram dhaarayushhyaanti praanaa raajjno mahaatmanah || 2-51-17

 “How, in the absence of his magnanimous and the first born son, will the vital airs in the body of the generous king be maintained?”

vinashhte nripatau pashchaatkausalyaa vinashishhyati |

anantaram cha maataa.api mama naashamupaishhyati || 2-51-18

 “After the death of king, Kausalya will die. My mother also will die thereafter.

atikraantam atikraantam anavaapya manoratham |

raajye raamam aniksipya pitaa me vinashisyati || 2-51-19

 “Having failed to install Rama in the kingdom, failed forever, which was the most cherished wish of his heart, my father will leave this world.

siddha arthaah pitaram vrittam tasmin kaale hi upasthite |

preta kaaryesu sarvesu samskarisyanti bhuumipam || 2-51-20

 “Those who are fortunate will consecrate our deceased father and the king in the course of all funeral rites, when the hour has struck.

ramya catvara samsthaanaam suvibhakta mahaa pathaam |

harmya prasaada sampannaam ganikaa vara shobhitaam || 2-51-21

ratha ashva gaja sambaadhaam tuurya naada vinaaditaam |

sarva kalyaana sampuurnaam hrista pusta jana aakulaam || 2-51-22

aaraama udyaana sampannaam samaaja utsava shaaliniim |

sukhitaa vicarisyanti raaja dhaaniim pitur mama || 2-51-23

People will joyfully move in the capital belonging to my father and the city with its quadrangular places allocated at lovely sites, and well- aligned roads, rich in mansions of well-to-do men, temples and royal palaces adorned with the foremost of courtesans, its chariots horses and elephants that obstruct the roads, the musical instruments that resound there- full of all blessings and crowded with merry and well fed men, well- provided with gardens and royal parks and bright with festivities carried on under the patronage of associations.

api jiiveddhasharatho vanavaasaatpunarvayam |

pratyaagamya mahaatmaanamapi pashyema suvratam || 2-51-24

Will Dasaratha remain alive? After returning from exile, can we see the high-soled king Dasaratha of noble vows again?

api satya pratijnena saardham kushalinaa vayam |

nivritte vana vaase asminn ayodhyaam pravishemahi || 2-51-25

Can we safely return to Ayodhya, after completion of the exile in the forest along with Rama who is faithful to his promises?

paridevayamaanasya duhkha aartasya mahaatmanah |

tisthatah raaja putrasya sharvarii saa atyavartata || 2-51-26

While the high-soled Lakshmana thus lamenting, stood on ground, afflicted with anguish as he was, that night rolled away.

tathaa hi satyam bruvati prajaa hite |

nara indra putre guru sauhridaat guhah |

mumoca baaspam vyasana abhipiiditah |

jvaraa aaturah naagaiva vyathaa aaturah || 2-51-27

While Lakshmana (son of Dasaratha), who was concerned with the welfare of the people; was thus speaking the truth out of his affection for his elder brother (Rama), Guha, overcome with agony and oppressed with adversity shed tears like an elephant tormented with fever.

iti vaalmiiki raamaayane aadi kaavye ayodhya kaande ekapamchaashah sargah

First.

Thanks for this share. I first learnt about 4000 after I heard this verse from our family vadyar who used to come home for tirumanjanam and I had made appam that day.

from neerattam of periya alwar.

Asidvishayaha

nārada uvāca | atra te varṇayiṣyāmi itihāsaṃ purātanam | purā kṛtayuge rājanniṣadhe nagare vare || 1 | āsīdvaiśyaḥ kuberābho nāmato hemakuṃḍalaḥ | kulīnaḥ satkriyo devadvijapāvakapūjakaḥ || 2 || kṛṣivāṇijyakarttāsau vividhakrayavikrayī | goghoṭakamahiṣyādi paśupoṣaṇatatparaḥ || 3 || payo dadhīni takrāṇi gomayāni tṛṇāni ca | kāṣṭhāni phalamūlāni lavaṇādrā rdipippalī || 4 || dhānyāni śākatailāni vastrāṇi vividhāni ca | dhātūnikṣuvikārāṃśca vikrīṇīte sa sarvadā || 5 || itthaṃ nānāvidhairvaiśya upāyairaparaistathā | upārjayāmāsa sadā aṣṭau hāṭakakoṭayaḥ || 6 || evaṃ mahādhanaḥ sotha hākarṇapalitobhavat | paścādvicārya saṃsārakṣaṇikatvaṃ svacetasi || 7 || taddhanasya ṣaḍaṃśena dharmakāryaṃ cakāra saḥ | viṣṇorāyatanaṃ cakre gṛhaṃ cakre śivasya ca || 8 || taḍāgaṃ khānayāmāsa vipulaṃ sāgaropamam | vāpyaśca puṣkariṇyaśca bahudhā tena kāritāḥ || 9 || vaṭāśvatthāmrakaṃkola jaṃbū niṃbādi kānanam | svasatvena tadā cakre tathā puṣpavanaṃ śubham || 10 || udayāstamanaṃ yāvadannapānaṃ cakāra saḥ | purādbahiścaturdikṣu prapāṃ cakre'tiśobhanām || 11 || purāṇeṣu prasiddhāni yāni dānāni bhūpate | dadau tāni sadharmmātmā nityaṃ dānaparastadā || 12 || yāvajjīvakṛte pāpe prāyāścittamathākarot | devapūjāparo nityaṃ nityaṃ cātithipūjakaḥ || 13 || tasyetthaṃ varttamānasya saṃjātau dvau sutau nṛpa | tau suprasiddha nāmānau śrīkuṃḍala vikuṃḍalau || 14 || tayormūrdhni gṛhaṃ tyaktvā jagāma tapase vanam | tatrārādhya paraṃ devaṃ goviṃdaṃ varadaṃ prabhum || 15 || tapaḥkliṣṭa śarīro'sau vāsudevamanāḥ sadā | prāptaḥ sa vaiṣṇavaṃ lokaṃ yatra gatvā na śocati || 16 || atha tasya sutau rājanmahāmāna samanvitau | taruṇau rūpasaṃpannau dhanagarveṇa garvitau || 17 || duḥśīlau vyasanāsaktau dharmakarmādyadarśakau | na vākyaṃ cāgatau māturvṛddhānāṃ vacanaṃ tathā || 18 || kumārgagau durātmānau pitṛmitraniṣedhakau | adharmaniratau duṣṭau paradārābhigāminau || 19 || gītavāditraniratau vīṇāveṇuvinodinau | vārastrīśatasaṃyuktau gāyaṃtau ceratustadā || 20 || cāṭukārajanairyuktau biṃboṣṭhīṣu viśāradau | suveṣau cāruvasanau cārucaṃdanarūṣitau || 21 || tathā sugaṃdhimālāḍhyau kastūrīlakṣmalakṣitau | nānālaṃkāraśobhāḍhyau mauktikāhārahāriṇau || 22 || gajavājirathaughena krīḍaṃtau tāvitastadā | madhupānasamāyuktau parastrīratimohitau || 23 || nāśayaṃtau pitṛdravyaṃ sahasraṃ dadatuḥ śatam | tasthatuḥ svagṛhe ramye nityaṃ bhogaparāyaṇau || 24 || itthaṃ tu taddhanaṃ tābhyāṃ viniyuktamasadvyayaiḥ | vārastrī viṭa śailūṣa malla cāraṇa baṃdiṣu || 25 || apātre taddhanaṃ dattaṃ kṣiptaṃ bījamivoṣare | na satpātre ca taddattaṃ na brāhmaṇamukhe hutam || 26 || nārcito bhūtabhṛdviṣṇuḥ sarvapāpapraṇāśanaḥ | ubhayoreva taddravyamacireṇa kṣayaṃ yayau || 27 || tatastau duḥkhamāpannau kārpaṇyaṃ paramaṃ gatau | śocamānau tu muhyaṃtau kṣutpīḍāduḥkhapīḍitau || 28 || tayostu tiṣṭhatorgehe nāsti yadbhujyate tadā | svajanairbāṃdhavaissarvaiḥ sevakairupajīvibhiḥ || 29 || dravyābhāve parityaktau ciṃtyamānau tataḥ pure | paścāccauryyaṃ samārabdhaṃ tābhyāṃ ca nagare nṛpa || 30 || rājato lokato bhītau svapurānniḥsṛtau tadā | cakraturvanavāsaṃ tau sarveṣāmupapīḍitau || 31 || jaghnatuḥ satataṃ mūḍhau śitairbāṇairviṣārpitaiḥ | nānāpakṣivarāhāṃśca hariṇānrohitāṃstathā || 32 || śaśakāñchallakāngodhānśvāpadāṃścetarānbahūn | mahābalau bhillasaṃgāvākheṭakabhujau sadā || 33 || evaṃ māṃsamayāhārau pāpāhārau paraṃtapa | kadācidbhūdharaṃ prāpto hyeko'nyaśca vanaṃ gataḥ || 34 || śārdūlena hato jyeṣṭhaḥ kaniṣṭhaḥ sarpadaṃśitaḥ | ekasmindivase rājanpāpiṣṭhau nidhanaṃ gatau || 35 || yamadūtaistatobaddhvā pāpairnītau yamālayam | gatvābhijagaduḥsarve te dūtāḥ pāpināvubhau || 36 || dharmarāja narāvetāvānītau tava śāsanāt | ājñāṃ dehi svabhṛtyeṣu prasīda karavāma kim || 37 || ālocya citraguptena tadā dūtāñjagau yamaḥ | ekastu nīyatāṃ vīra nirayaṃ tīvravedanam || 38 || aparaḥ sthāpyatāṃ svargeyatra bhogā hyanuttamāḥ | kṛtāṃtājñāṃ tataḥ śrutvā dūtaiśca kṣiprakāribhiḥ || 39 || nikṣipto raurave ghore yo jyeṣṭho hi narādhipa | teṣāṃ dūtavaraḥ kaściduvāca madhuraṃ vacaḥ || 40 || vikuṃḍala mayā sārddhamehi svargaṃ dadāmi te | bhuṃkṣva bhogānsudivyāṃstvamarjitānsvena karmaṇā || 41 || iti śrīpādme mahāpurāṇe svargakhaṃḍe triṃśo'dhyāyaḥ || 30 ||

Pp

शशकाञ्छल्लकान्गोधान्श्वापदांश्चेतरान्बहून् । महाबलौ भिल्लसंगावाखेटकभुजौ सदा ॥ ३३ ॥ śaśakāñchallakāngodhānśvāpadāṃścetarānbahūn | mahābalau bhillasaṃgāvākheṭakabhujau sadā || 33 || मांसमयाहारौ पापाहारौ परंतप । कदाचिद्भूधरं प्राप्तो ह्येकोऽन्यश्च वनं गतः ॥ ३४ ॥ evaṃ māṃsamayāhārau pāpāhārau paraṃtapa | kadācidbhūdharaṃ prāpto hyeko'nyaśca vanaṃ gataḥ || 34 || शार्दूलेन हतो ज्येष्ठः कनिष्ठः सर्पदंशितः । एकस्मिन्दिवसे राजन्पापिष्ठौ निधनं गतौ ॥ ३५ ॥ śārdūlena hato jyeṣṭhaḥ kaniṣṭhaḥ sarpadaṃśitaḥ | ekasmindivase rājanpāpiṣṭhau nidhanaṃ gatau || 35 ||

Be weary

sattvaṁ sukhe sañjayati rajaḥ karmaṇi bhārata jñānam āvṛitya tu tamaḥ pramāde sañjayaty uta Sattva binds one to material happiness; rajas conditions the soul toward actions; and tamas clouds wisdom and binds one to delusion. In the mode of goodness, the miseries of material existence reduce, and worldly desires become subdued. This gives rise to a feeling of contentment with one’s condition. This is a good thing, but it can have a negative side too. For instance, those who experience pain in the world and are disturbed by the desires in their mind feel impelled to look for a solution to their problems, and this impetus sometimes brings them to the spiritual path. However, those in goodness can easily become complacent and feel no urge to progress to the transcendental platform. Also, sattva guṇa illumines the intellect with knowledge. If this is not accompanied by spiritual wisdom, then knowledge results in pride and that pride comes in the way of devotion to God. This is often seen in the case of scientists, academicians, scholars, etc. The mode of goodness usually predominates in them, since they spend their time and energy cultivating knowledge. And yet, the knowledge they possess often makes them proud, and they begin to feel that there can be no truth beyond the grasp of their intellect. Thus, they find it difficult to develop faith toward either the scriptures or the God-realized Saints. In the mode of passion, the souls are impelled toward intense activity. Their attachment to the world and preference for pleasure, prestige, wealth, and bodily comforts, propels them to work hard in the world for achieving these goals, which they consider to be the most important in life. Rajo guṇa increases the attraction between man and woman, and generates kām (lust). To satiate that lust, man and woman enter into the relationship of marriage and have a home. The upkeep of the home creates the need for wealth, so they begin to work hard for economic development. They engage in intense activity, but each action creates karmas, which further bind them in material existence. The mode of ignorance clouds the intellect of the living being. The desire for happiness now manifests in perverse manners. For example, everyone knows that cigarette smoking is injurious to health. Every cigarette pack carries a warning to that extent issued by the government authorities. Cigarette smokers read this, and yet do not refrain from smoking. This happens because the intellect loses its discriminative power and does not hesitate to inflict self-injury to get the pleasure of smoking. As someone jokingly said, “A cigarette is a pipe with a fire at one end and a fool at the other.” That is the influence of tamo guṇa, which binds the soul in the darkness of ignorance. Shri Krishna recaps the characteristics of the three gunaas in this shloka. Sattva binds by making us hold on to joy experienced after attaining a sense object. Rajas binds us by giving us joy in performing actions and obtaining their results. Tamas binds us by giving us joy in holding on to laziness and heedlessness. We now begin to look into how these three are interrelated. In the second chapter, we have come across a series of shlokas that describe how the mind can fall from sattva into rajas and tamas in a matter of seconds. We start with the mind resting in a peaceful sattvic state. A tinge of rajas comes in, causing us to think about some sense object, let’s say a sweet. This fuels rajas further, creating a strong attachment to that sweet, culminating in a strong desire to do anything to get that sweet. But it gets worse. If we cannot get that sweet, if someone or something obstructs our consumption of the sweet, anger arises in us. Rajas deteriorates into tamas. The last rung of the ladder of fall is when anger goes to such an extent that it causes us to lose our faculty of intelligence and memory. Conversely, we can go from tamas to rajas to sattva, but it may take a little longer. For someone steeped in tamas, immersing themself in action will raise them to the level of rajas. When action becomes focused and directed towards the pursuit of a selfless goal, rajas is elevated to the level of sattva. Swami Vivekananda always used to say “awake, arise, stop not till the goal is reached”. When India was under British rule, many had become accustomed to this slavery and had fallen into a tamasic state. They could not find a way out of their predicament, and were clouded in ignorance. Swami Vivekananda’s message urged citizens to engage in action towards independence. That was the only way . to get them out of the tamasic state of laziness

Salabeg

SalaBega was the son of the Mughal subedar, Lalbeg, his father on one of the military excursions, came across a young widowed Brahmin taking bath at Dandamukundapur. Fascinated by her youthful beauty, Lalbeg forcibly abducted her. He had fallen in love with her. He then married her and they had a son called SalaBega. SalaBega was their only son. SalaBega’s mother still missed her Lord Jagannath and kept her devotion secret to all. But she was happy with her new life as well. As soon as he was old enough, SalaBega took up fighting in his father’s campaigns. Once in the war, Lalbeg got killed and SalaBega was badly injured and was battling for life. His mother worshipped Lord Jagannath a lot and he got cured miraculously. This incident made SalaBega a devotee of Lord Jagannath Feeling greatly indebted to Lord Jagannath, amazed and thrilled he went to Puri to see Lord Jagannath. However, due to the distrust between both the communities, the priests didn’t allow SalaBega to enter the temple. SalaBega didn’t fight or opposed them. Rather he transformed into a devotee and what’s a devotee without patience and test? He waited for the annual Chariot festival, the Rath Yatra where Lord Jagannath, Goddess Subhadra and Lord Balabhadra are brought out onto the Bada Danda and travel to the Shri Gundicha Temple, to their maternal aunt’s temple, in huge chariots allowing the public to have darsana or the holy view. They stay there for nine days and travel back to the Shree Mandira. So every year he kept a watch for the chariot, he built a small hut on that road and it’s the Mazar now. During the rest of the year, he kept visiting religious places. On a particular year, he got delayed in coming back to his hut from Vrindavana, as on the way he suddenly fell ill. Feeling helpless and realising that he would not reach Puri in time to see the Ratha yatra festival, he offered prayers to Lord Jagannath petitioning him to wait until he arrived Rath Yatra was already approaching. An anxious SalaBega cried out to Lord Jagannath and he had a dream in which the Lord promised him that He would wait for him. So when the chariot of Lord Jagannath reached near the hut of SalaBega, it refused to move even an inch. People tried to pull it harder but nothing happened. They even got elephants to push the chariot but a devotee’s devotion kept the wheels of the Lord glued to the exact place till long seven days. By then, the King of Puri and all priests were worried. The head priest got a dream telling him not to worry, the Lord was waiting for his favourite kid! So for 7 days, all rituals of Lord Jagannath, all pujas were done on the Chariot itself. SalaBega came at last. This time, nobody stopped him from going closer to the Lord. He went and had his darshan, and worshipped the Lords. Although the poet was denied entry into the temple, his descriptions of the inner compound and the sanctum are among the most detailed and accurate in the devotional literature of Odisha. His song ‘Ahe Neelashaila(Oh Bluestone lord)…’ is perhaps the best description of Bedha Parikrama, or the prescribed circumambulation of the Jagannath Temple. In his composed book – “Yamin” he composed his bhajans while living at the same place for the rest of his life His devotion was such that even the devotional songs, he wrote are sung as morning prayers in the sanctum sanctorum till date. The famous one’s being “Ahe Nila Saila”. Thus, the title conferred on him is “Bhakta Kavi SalaBega” or the Devotional Poet SalaBega. After his death, his mortal body merged with his Lord. This mazar or samadhi is of the greatest devotee of Lord Jagannath – Bhakt SalaBega. After his death, Salbeg was cremated at this very location where now lies his Samadhi – at Badadanda in Puri’s Grant Road. SalaBega occupies a permanent position among the devotional poets of Odisha who devoted his life for Lord Jagannath. Till this day, as a remembrance to the unwavering commitment and dedication and devotion of SalaBega, the Chariot is made to stop in front of the Mazar. It’s a beautiful way to show the world that your birth, caste, creed, nothing matters to Lord Jagannath. If you have faith enough to surrender, he has love enough to accept you: it’s always between you and your Lord, don’t bother about the world rules. Love and devotion are personal, there is no space for mundane stuff in it. His deep devotion has intensity and passion, outstanding even in the devotional literature of the Bhakti era. The relationship between SalaBega and Lord Jagannath would be remembered for times ahead for his devotion towards Lord Jagannath and the Loving Lord’s equal reciprocation towards him. This is why people from all the corners of the world participate and witness the Rath Yatra Festival, the Annual Festival of The Lord to connect to the Lord directly and to receive his unadulterated love and blessings.

C M

The critical analysis of the problem of creation of Artificial Intelligence (AI) and of Artificial General Intelligence (AGI) is proposed. The unity of formal logic and of rational dialectics is the methodological basis of the analysis. The main results of the analysis are as follows: (1) the model of man represents the unity of the two material aspects: “physiological body” (controllable aspect) and “psychical body” (controlling aspect); (2) the “psychical body” is the subsystem “subconsciousness + consciousness”; (3) in the comprehensive sense of the word, the thinking is an attribute of the complete system “physiological body + psychical body + environment”. (3) in the broad sense of the word, thinking and creativity are an essential feature of the subsystem “subconsciousness + consciousness”; (4) in the narrow (concise) sense of the word, thinking and creativity are the attribute of the instinct of the conservation (preservation, retention, maintenance) of life (i.e., the self-preservation instinct, the survival instinct); the instinct of the conservation of life exists in subconsciousness; (5) the instinct of the conservation of life is a system of elementary (basic) instincts; thinking is the attribute of the each elementary instinct; (6) the mechanism of thinking and the essence of creation cannot be cognized by man; (7) a computer as a device cannot think and create (in particular, it cannot prove theorems) because a computer does not have the subconsciousness; (8) the modeling of human thinking, Human Intellect, and the creation of AI and AGI are the impossible because the essential properties of the complete system “man + environment” cannot be cognized and modeled; (9) the existence of AI and AGI conflicts with the essence of the thinking; (10) the existence of AI and AGI contradict to formal-logical and rational-dialectical laws. to be continued.

Vanavasat.

yashasvinii || 2-25-40 avadat putra siddha artho gaccha raama yathaa sukham | 40. yashashvinii = The illustrious Kausalya; aanamya = bent Rama lower; aaghraaya = smelling muurdhni = his head; parishhrajva = embraced; avadat = spoke thus; rama = Rama; putra = my son! gachchha == go; yathaasukham = with ease; siddhaartha = with accomplishment of purpose as you are. The illusrious Kausalya embraced Rama, smelling his head by bending it and spoke these words "Rama, my son! Go with ease with accomplishment of purpose, as you are." na shakyase vaarayauitum gachchhedaaniim raghuttama | shriighram cha vinivartasva vartasva cha sataam krame || 2-25-2 2. raghottama = Oh; Rama!; na shakyase = you cannot be; vaarayitum = restrained; gachcha = Depat; idaamiim = now; vinivartasva = Return; shiighram = soon. > vartasva = Abide; Krame = in the way; sataam = of the righteous. "Oh, Rama! Your departure cannot be restrained, depart now, return soon. Abide in the footsteps of the virtuous." yam paalayasi dharmam tvam dhR^ityaa cha niyamena cha | savai raaghavashaardula! dharmastvaamabhirakshatu || 2-25-3 3. raaghava shaarduula = Oh; Rama; the bestof born in Raghu dynasty! yam dharmam = which righteousness; tvam = you; paalayasi = are fostering; dhR^itvaa = with courage ; niyamenacha = and discipline; saH dharmaH vai = thatrighteousness; abhirakshhatu = will protect; tvaam = you. "Oh, Rama! Let that righteousness, which you are fostering with courage and discipline, protect you". iti putrasya sheshhaashcha kR^itvaa shirasi bhaaminii || 2-25-37 gandaa.nshchaapi samaalabhya raamamaayatalo chanaa | oShadhiim ca api siddha arthaam vishalya karaNiim shubhaam || 2-25-38 cakaara rakShaam kausalyaa mantraiH abhijajaapa ca | 37;38. iti = saying so; kausalya = Kausalya; aayatalochanaaH = the large eyed; bhaaminii = proud woman; kR^itvaa = placed; sheshaashcha = unbroken rice grains; shirasi = on the head; putrasya = of her son; sammalabhya = smeared; gandhaamshchaapi = varieties of sandal pastes; ramaam = over Rama; cakaara = made; rakshhaam = an amulet; oshhadhiim = with a herb; vishalyakaraNi = named Vishalyakarani; siddharthaam = which is efficacious;shubhaam = auspicious; abhijajaaphacha = and muttered; mantraiH = Sacred hymns. saying so, Kausalya, the large eyed proud woman placed some unbroken rice grains on her son's head, smeared varieties of sandal pastes over his body, fastened about his wrist by way of an amulet, a herb called Visalyakarani(so called because it helps in painlessly extracting an arrow stuck into one's body )which is efficacious and auspicious and muttered sacred hymns in order to enhance its virtue. aanamya muurdhni ca aaghraaya pariShvajya yashasvinii || 2-25-40 avadat putra siddha artho gaccha raama yathaa sukham | 40. yashashvinii = The illustrious Kausalya; aanamya = bent Rama lower; aaghraaya = smelling muurdhni = his head; parishhrajva = embraced; avadat = spoke thus; rama = Rama; putra = my son! gachchha == go; yathaasukham = with ease; siddhaartha = with accomplishment of purpose as you are. The illusrious Kausalya embraced Rama, smelling his head by bending it and spoke these words "Rama, my son! Go with ease with accomplishment of purpose, as you are." aarogam sarva siddha artham ayodhyaam punar aagatam || 2-25-41 pashyaami tvaam sukham vatsa susthitam raaja veshmani | 41. vatsa = Oh; son; arogam = with health(without disease) sarva siddhhartham = with all your purposes accomplished; pushyaami = I shall see; tvaam = you; punaH = again; aagatam = coming; ayodhyaam = to Ayodhya; sukham = happily; susthitam = well-established; raaja vartmani = in the path of a king Oh son! With all your purposes fulfilled and with good health, I shall see you returning to Ayodhya happily and taking over the reins of the kingdom. praNashhTakuHkhasamkalpaa harshhavidyotitaananaa || 2-25-42 drakshyaami tvaam vanaatrpaaptam puurNachandramivoditam | 42. tvaam = You; praaptam = having come; vanaat = from forest; puurNachandramiva = like a full moon; uditam = rising ; praNashhTa duHkha samkalpaa = my thoughts of grief having been expulsed; drakshhyaami = I shall behold ; harsha vidyotitaananaa = with my face shining with joy. "All my thoughts of grief having been expulsed and my face shining with joy, I shall behold you returning from the forest like the full moon rising from the horizon" bhadraasanagatam raama vanavaasaadihaagatam || 2-25-43 drakshaami cha punastvaam tu tiirNavantam piturvachaH | 43. raama = OH; Rama! tiirNavantam = Having fulfilled; pituH = the father's; vachaH = word; drakshhyaami = I shall behold ; tvaam = you; punaH aagatam = returning; iha = here; vanavaasaat = from so journey in the forest; bhadraasanagatam = and sitting on the splendid throne. "Oh, Rama! I shall behold you returning here from your sojourn in the forest, having fulfilled your father's word and installed on the maN^gashairupasampanno vanavaasaadihaagataH || 2-25-44 padhvaa mama cha nityam tvam kaamaan samvardha yaahi bhoH | 44. aagataH = Having come; iha = here; vanavaasaat = from sojourn in the forest ; tvaam = you; upasampannaH = will be familiar; maNgalaiH = with auspicious things; samvardha = will be augmenting; nityam = ever; kaamaan = the desires; vadhvaaH = of Sita the daughter -in-law; mama cha = and of me.yaahi = Depart; bhoH = Oh; Rama! "Having come here from your sojourn in the forest, you will be familiar with auspicious things and will ever be augmenting the desires of my daughter-in-law and of me. Depart now, Oh, Rama !".

Tatha prabhavam.

ayodya Kanda chapter 22. Ramas character stands out in this chapter.every word uttered is fit to be etched in golden letters on our heart.

atha tam vyathayā dīnam saviśeṣam amarṣitam |

śvasantam iva nāga indram roṣa visphārita īkṣaṇam || 2-22-1
āsadya rāmaḥ saumitrim suhRdam bhrātaram priyam |
uvāca idam sa dhairyeṇa dhārayan sattvam ātmavān || 2-22-2

1;2. atha = afterwards; aatmavaan = the self composed; saH ramaH = that Rama; dhaarayan = by controlling; sattvam = mind dhairyeNa = with courage; aasaadya = approached; suhR^idam = the kind hearted; priyam bhraataram = and affectionate brother; soumitrim = Lakshmana; diinam = who was distressed with agony; savisheshham = very much; amarishhitam = angry; naagendramiva = like king cobra; shvasantam = doing hissing; roshha visphaaritatekshhaNam = having eyes dilated with wrath; uvaacha = spoke; idayam = these words.

Afterwards ,the self composed Rama by controlling his thoughts with courage ,approached the kind -hearted and affectionate brother Lakshmana who was distressed with agony who was very much angry like a hissing king cobra ,with his eyes dilated with wrath and spoke the following words.

nigṛhya roṣaṃ śokaṃ ca khairyamāśritya kevalam |
avamānam nirasyemam gṛhītvā harṣamuttamam || 2-22-3
upakluptam hi yatkiṃcidabhiṣekārthamadya me |
srvam visarjaya kṣipram kuru kāryam niratyayam || 2-22-4

3;4. nigR^iyya = Having held back; rosham = anger; shokamcha = and grief; aashritya = take refuge; dhairyam = in courage; kavalam = alone; nirasya = Having expelled; imani = this; avamaanam = insult; gR^ihiitvaa = receive; uttamam = great; harshham = joy ! visarjaya = Abandon; sarvam = all; yatkinchit = that is; upakluptam = arranged; adya = today; me abhishhekaartham = for my coronation; kuru = Do; kshhipram = immediately; kaaryam = action; nirtyayam = that is faultless."

" Hold back grief and anger. Forget this insult, by taking refuge in courage alone. Obtain great joy! Abandon all these arrangements made today for my coronation and immediately take up action that is faultless ."

saumitre yo abhiṣeka arthe mama sambhāra sambhramaḥ |
abhiṣeka nivṛtti arthe so astu sambhāra sambhramaḥ || 2-22-5

5. soumitre = Oh;Lakshmana; yaH = which; sambhaara sambhramaH = zeal for preparations; mama abhishhekaarthe = for my coronation; saH = that; sambhaara sambhramaH = zeal for preparations; astu = be ; abhishheka nivR^ittyarthe = for terminating coronation."

"Oh, Lakshmana! Show the same zeal now in terminating my coronation as the zeal shown earlier in preparations for my coronation."

yasyā mad abhiṣeka artham mānasam paritapyate |
mātā naḥ sā yathā na syāt saviśankā tathā kuru || 2-22-6

6. yasyaaH = which mother's; maanasam = mind ; paritapyate = is angvished; madabhishhekaarthe = about my coronation; saa = such; me mataa = my mother (Kaikeyi); savishaNkaa = having apprehension; yathaa = in which manner; nasyaat = it should not occur; tathaa = in that matter ; kuru = do it ."

"My mother Kaikeyi is still agonized about my coronation. Behave in such a way that no apprehension comes to her mind on this matter."

tasyāḥ śankāmayam duhkham muhūrtam api na utsahe |
manasi pratisamjātam saumitre aham upekṣitum || 2-22-7

7. "soumitre = Oh; Lakshmana! aham = I ; notsahe = do not wish; upekshhitum = to disregard ; duHkham = pain; shaNkaamayam = in the form of suspision; pratisanjaatamapi = created; manasi = in mind ; tasyaaH = of her; muhuurtamapi = even for a moment."

"Oh, Lakshmana! I do not wish to disregard the painful doubt in her mind even for a moment".

na buddhi pūrvam na abuddham smarāmi iha kadācana |
mātṛṇām vā pitur vāham kṛtam alpam ca vipriyam || 2-22-8

8. "aham = I; na smaraami = do not remember; kR^itam = to have done; alpam = small; vipriyam cha = offensive thing indeed; iha = here ; kadaachana = at any time; buddhipuurvam = intentionally; maatR^iiNaamvaa = either to mothers; piturvaa = or to fathers; na = nor do I remember; abuddham = even un intentional action.

"I do not remember to have done even a small disagreeable thing here at any time to my mothers or to my father, either intentionally or unintentionally.

satyaḥ satya abhisaṃdhaḥ ca nityam satya parākramaḥ |
para loka bhayāt bhītaḥ nirbhayo astu pitā mama || 2-22-9

9. astu = Let it be ; mama pitaa = my father; satyaH = who is truthfull; satya paraakramaH = who is truly mighty; bhiitaH = who is afraid of; paralokabhayaat = the fear of the other world; nityam = always; satyaabhisandhaH = true to his promise; nirbhayaH = fearless".

"Let the promise made by my father ,who is truthful, who is truly mighty and who is afraid of the fear of the other world, become true .Let him be fearless."

tasya api hi bhaved asmin karmaṇi apratisamhRte |
satyam na iti manaḥ tāpaḥ tasya tāpaḥ tapec ca mām || 2-22-10

10. tasyaapi = To him also; manastaapaH = anguish; bhavet = will arise; iti = that; satyam na = his word has not come true; asmin karmaNi apasamhR^ite = if this coronation is not with drawn; tasya = his; tapaaH = anguish; tapechcha = will pain; maam = me."

"Our father will feel anguished that his word has not come true ,if this coronation is not withdrawn. His distress will cause pain to me."

abhiṣeka vidhānam tu tasmāt samhṛtya lakṣmaṇa |
anvag eva aham iccāmi vanam gantum itaḥ punaḥ || 2-22-11

11. lakshhmana = "Oh; Lakshmana; tasmaat = for that reason; aham = I; ichchaami = wish; gantum = to go ; vanam = to forest; anvageva = immediately; itaH = from here; samhR^itya = by withdrawing; abhishheka vidhaanam = coronation arrangement."

"Oh, Lakshmana for that reason, I wish to go to forest immediately from her, by withdrawing, coronation arrangement.

mama pravrājanāt adya kṛta kṛtyā nṛpātmajā |
sutam bharatam avyagram abhiṣecayitā tataḥ || 2-22-12

12. adya = Now; mama pravrajanaat = due to my exile to forest; nR^itakrityaa = having; accomplished her purpose; sutam bharatam abhishhechayitaa = will get son Bharata coronated; avyagram = coolly; tataH = afterwards ."

"Soon after my departure to the forest now, Kaikeyi having accomplished her purpose, will coolly get her son coronated."

mayi cīra ajina dhare jaṭā maṇḍala dhāriṇi |
gate araṇyam ca kaikeyyā bhaviṣyati manaḥ sukham || 2-22-13

13. mayi gate = If I go; araNyam = to forest; chiiraajina dhare = wearing deer skin rags; jaaTaamaNdale dhaariNi = wearing twisted locks of hair; kakeyyaa = Kaikeyi; bhavishhyato = will become ; manassukham = mentally pleasant."

"If go to forest , wearing deer -skin rags and with my hair twisted together Kaikeyi will have mental peace."

buddhiḥ praṇītā yena iyam manaḥ ca susamāhitam |
tat tu na arhāmi samkleṣṭum pravrajiṣyāmi māciram || 2-22-14

14. na arhaami = to cause trouble tam = to such father yena = by whom iyam = this buddhiH = decision praNiitam = was taken susamaahitam = with well composed manascha = mind maa = without chiram = delay."

"I do not want to create trouble to my father, who has taken this hard decision in his mind . Hence, I will go to the forest at once.

kṛta antaḥ tu eva saumitre draṣṭavyo mat pravāsane |
rājyasya ca vitīrṇasya punar eva nivartane || 2-22-15

15. soumitre = Oh;Lakshmana! drashhTavyaH = It is perceivable kR^itaantastyaiva = as destiny mivartanecha = in taking back punaraiva = again raajyasya = of kingdom vitiirNasya = given. Matpravaasane = and in sending me to exile".

"Oh, Lakshmana! Look at it as destiny which has taken back kingdom given to me and which is sending me to exile"

kaikeyyāḥ pratipattir hi katham syān mama pīḍane |
yadi bhāvo na daivo ayam kṛta anta vihitaḥ bhavet || 2-22-16

16. na bhavet yati = If not for kR^itaanta vihitaH = making of destiny; ayam = this bhaavaH = thought tasyaaH = in her; katham = how syaat = perhaps pratipattiH = resolution kaikeyyaaH = to Kaikeyi piidane = to herass mama = me

-"If not making of destiny to create such a thought in Kaikeyi, how come she resolved to harass?"

kaikeyyāḥ pratipattir hi katham syān mama pīḍane |
yadi bhāvo na daivo ayam kṛta anta vihitaḥ bhavet || 2-22-16

16. na bhavet yati = If not for kR^itaanta vihitaH = making of destiny; ayam = this bhaavaH = thought tasyaaH = in her; katham = how syaat = perhaps pratipattiH = resolution kaikeyyaaH = to Kaikeyi piidane = to herass mama = me

-"If not making of destiny to create such a thought in Kaikeyi, how come she resolved to harass?"

jānāsi hi yathā saumya na mātṛṣu mama antaram |
bhūta pūrvam viśeṣo vā tasyā mayi sute api vā || 2-22-17

17. soumya = Oh; gentleman jaanaasi = you know ; yathaa = how na bhuutapuurvam = that in the past; there was no antaram = discrimination mama = to me maatR^ishu = among mothers. tasyaaH = to her; visheshhaH = particularly mayi = either in me sute api vaa = or in her son Bharata."

"You know that I had no discrimination among mothers and Kaikeyi also in the past had no discrimination between me and her son Bharata"

so abhiṣeka nivṛtti arthaiḥ pravāsa arthaiḥ ca durvacaiḥ |
ugraiḥ vākyaiḥ aham tasyā na anyad daivāt samarthaye || 2-22-18

18. aham = I na samarthaye = do not perceive anyat = any other thing daivaat = than an accident tasyaaH vaakyaiH = for her words; abhishheka nivR^ittyarthaiH = intended for abolishion of my coronation ; pravaasaarthaishena = desirous of sending me to exile; ugraiH = which are ferocious; durvachaiH = and are not to be talked about."

"I do not perceive any other reason than an accident that made Kaikeyi to abolish my coronation , to send me to exile ,and to speak ferocious words ,not to be talked about."

Locator

katham prakṛti sampannā rāja putrī tathā aguṇā |
brūyāt sā prākṛtā iva strī mat pīḍām bhartṛ samnidhau || 2-22-19

19. katham = How saa = she prakR^itisampannaa = who is of a perfect nature tathaaguNaa = and such good qualities; raajaputrii = who was princess bruuyaat = can tell praakR^itaa atriiva = like common woman; bhartR^I sannidhou = before husband matpiidaam = for my trouble?"

"If it is for not an accidental reason, how Kaikeyi who is of a perfect temperament and who is born in a royal family can tell like a common woman to her husband to create trouble for me ?"

yad acintyam tu tat daivam bhūteṣv api na hanyate |
vyaktam mayi ca tasyām ca patitaḥ hi viparyayaḥ || 2-22-20

20. "yat = which daivam = destiny achintyam = is unimaginable tat = that na hanyete = can not be counteracted bhuuteshhvapi = by any living beings viparyayaH = adverse fate patitaH = befall; mayicha = in me tasyaamcha = and in her vyaktam = It is clear."

"The influence of destiny is un imaginable. No living being can counteract its influence. An adverse fate has befallen on me and on her .It is clear now ."

kaścit daivena saumitre yoddhum utsahate pumān |
yasya na grahaṇam kiṃcit karmaṇo anyatra dṛśyate || 2-22-21

21. "soumitre = Oh ;Lakshmana! Pumaan kaH = which man utsahate = will be able yoddhum = to fight against daivena = destiny? kanchit = whatever anyatra = other thing na dR^ishyate = is not being seen karmaNaH = that to follow its course grahaNam = accepting yasya = of which destiny."

"Oh, Lakshmana! There is no means whatsoever to abstain from it otherwise than to follow the course of destiny. Who will be able to fight against the destiny. ?"

sukha duhkhe bhaya krodhau lābha alābhau bhava abhavau |
yasya kiṃcit tathā bhūtam nanu daivasya karma tat || 2-22-22

22. sukha duHkhe = pleasure and pain. bhaya krodhou = fear and anger labhaalabhou = gain and loss; bhaabhaavon = birth and death; yachcha kimchit = what ever other thing tathaabhuutam = of such nature tat = that karmanamu = indeed is action daivasya = of destiny

"Pleasure and pain, fear and anger, gain and loss, birth and death and such other things are all the acts of destiny"

ṛṣayo pyugratapaso daivenābhiprapīḍitāḥ |
utsṛjya niyamām stīvrān bhraśyante kāmamanyubhiḥ || 2-22-23

23. "R^ishhayo api = Even sages; ugra tasaH = with severe penance; abhiprapiiditaa = having harassed daivena = by destiny; utsR^ijya = leave aside niyamaan = restraint; bhrashyante = get ruined kaamamanyubhiH = by lust and anger."

"Even sages, who performed sever penance, having been harassed by destiny leave aside restraint and get ruined by lust and anger."

asamklpitameveha yadakasmāt pravartate |
nivartyārambhamārabdham nanu daivasya karma tat || 2-22-24

24. "tat = It daivasya karmananu = is indeed act of destiny; nivartya = which prevents aarambham = effort aarabdham = undertaken iha = in this world yat = which pravartate ;is going on; akasmaat = suddenly asamkalpitam iva = and unimaginably."

"It is indeed an act of destiny which suddenly and unimaginably obstructs an action, undertaken in the world ,at the starting point itself."

etayā tattvayā buddhyā saṃstabhyātmānamātmanā |
vyāhate api abhiṣeke me paritāpo na vidyate || 2-22-25

25. vyaahate api abhishheke = Even if coronation is obstructed; navidyate = There is no paritaapaH = grief me = to me samtabhyaatmaanamaat manaa = since I have restrained the self by the self; etayaa buddyaa = with this intellect tattvayaa = which is real."

"Although my coronation is obstructed, I have no grief since I have restrained the self by myself with real consciousness."

tasmāt aparitāpaḥ saṃs tvam api anuvidhāya mām |
pratisamhāraya kṣipram ābhiṣecanikīm kriyām || 2-22-26

26. "tasmaat = Hence tvamapi = you also; anuvidhaayi = in obedience maam = to me; pratisamhaaraaya = get withdrawn kriyaam = the execution abhishhechanikiim = relating to coronation kshhipram = immediately aparitaapaH = without agony."

"Hence ,you also ,like me, get the arrangements for coronation withdrawn immediately without any anguish"

ebhireva ghaṭaiḥ sarvairabhiṣecanasambhṛtaiḥ |
mama laksmaṇa tāpasye vratasnānam bhaviṣyati || 2-22-27

27. lakshhmana = Oh; Lakshmana! sarvaiH = All eohiH = these ghataireva = very pots abhishhechana sambR^itaiH = arranged for coronation bhavishhyati = become vratasnaanam = bath after completing religious vow taapasye = of asceticism mama = to me."

Oh, Lakshmana! Let all these very pots of water arranged for coronation be used by me for my bath after completing the religious vow of asceticism."

athavā kim mamaitena rājadravyamayena tu |
uddhṛtam me svayam to yam vratādeśam kariṣyati || 2-22-28

28. "athavaa = Otherwise; kim = what use mama = to me etena = this water in pots raajadravyena = which is royal property? toyam = the water uddhR^itam = drawn out svayam = by myself karishhyati = will do vrataadesham = imposition of the vow me = to me."

"Otherwise ,why to me this water in these pots ,which is royal property? The water drawn out by myself ,will be used for my bath after completing the religious vow."

mā ca lakṣmaṇa samtāpam kārṣīrlakṣmyā viparyaye |
rājyam vā vanavāso vā vanavāso mahodayaḥ || 2-22-29

29. lakshhmaNa = Oh;Lakshmana! maakaarshhiiH = do not cultivate santaapam = repentence viparyaye = about perverseness lakshhmajaaH = of Lakshmi;the goddess of wealth raajyam vaa = kingdom or vanavaasovaa = dwelling in forest; vanavaasaH = forest dwelling is indeed mahodayaH = final beautitude."

"Oh, Lakshmana! Do not repent about this perverseness of Lakshmi, the goddess of wealth. When you talk of kingdom or dwelling in the forest, this is the final beautitude."

na lakṣmaṇa asmin mama rājya vighne |
mātā yavīyasy atiśankanīyā |
daiva abhipannā hi vadanti aniṣṭam |
jānāsi daivam ca tathā prabhāvam || 2-22-30

30. "lakshmaNa = Oh; Lakshmana! yaviiyasii maataa = our younger mother na atisaNkaniiyaa = is not worthy of suspicion asmin karmavighne = in this obstruction of ceremony. vadatiHi = she is indeed uttering amishhTam = the evil daivaabhipaunaa = being over powered by destiny. jaanaasi = You know daivamcha = also the destiny; tathaa prabhaavam = which has such influence."

"Oh, Lakshmana! Do not suspect our mother for obstruction of coronation ceremony. She is uttering evil words, being overpowered by destiny. You are aware of this destiny, which has such influence."

|| ityārṣe śrrimadrāmāyaṇe ādikāvye ayodhyākāṇḍe dvāviṃśaḥ saragaḥ ||

Thus the end of twenty second chapter of Ayodhya Kanda of Srimad Ramayana.