Incredible 2.

 these r quotes from mahabharata

Without doubt, all kings, O son, must once see Hell.
-- Dharma to Yudhisthira

All this has Time for its root. Time, is indeed the seed of the universe, O Dhanajaya. It is time again, that withdraws everything at its pleasure.
-- Vyasa to Arjuna


Brahma said: Well, I shall now tell you somehing more. With even a thousand (explanations), one that has a bad understanding succeeds not in acquiring knowledge. One, however, that is endured with intelligence succeeds in attaining happiness, through only a fourth share (of explanations).
-- Krishna to Arjuna quoting ...


It is exceedingly disagreeable to me to learn that thou didst not, from folly, receive what I imparted. The recollection of all that I told thee on that occasion will not come to me now.
krishna to Arjuna

What thy thyself said unto me at that time (at the approach of the Battle), Kesava, through affection, has, all been forgotten by me ... Repeatedly, however, have I been curious on the subject of these truths.
Arjuna to Krishna


On should practise what one considers to be one's duty, guided by reasons, instead of blindly following the practices of the world.
-- Tuladhara, the mechant to the Brahman Jajali


Janaka said: Unlimited is my wealth. At the same time I have noting. If the whole of (my Kingdom) Mithila be consumed in a conflagration, I shall incur no loss of wealth.

Morality is even so difficult of being understood.
== Krishna to Arjuna


He is a fool that practises truth without knowing the difference between truth and falsehood.
-- Krishna to Arjuna


There are two forces: fate and human effort - All men depend on and are bound by these, there is nothing else.
-- Krpa



Once war has been undertaken, no peace is made by pretending there is no war.
---- Duryodhana



Man is not the master of destiny, but a wooden doll that is strung on a string ...
--- Dhrtarastra


Cleverness does not always lead to gain nor stupidity to poverty.
---- Vidura



The intoxication with power is worse than drunkeness with liquor and such, for who is drunk with power does not come to his senses before he falls.
---- Vidura


Those prone to get drunk get drunk on knowledge, wealth, and good birth; but the same are triumphs of the.

------ Vidura

A man should avoid these six like a leaking boat in the ocean: a teacher who does not teach, a priest who has not studied, a king who fails to protect, a wife who is abusive, a cowherd who wants a village, and a barber who wants a forest.

--- Vidura

I do not blame you, Maharaja, for hitting an innocent man. For, cruelty comes quick to the powerful.

-- Yudhisthira to Virata

When shown the door, take the door, and put no trust in kings.

--- Dhaumya to Yudhisthira

Be he ever so wise and strong, wealth confounds a man. In my view, anyone living in comfort fails to reason.

-- Nahusa

Those seeds of grains they call rice and so forth, they are all alive, good brahmin, what do you think of that? ....... Come to think of it, no one fails here to hurt.

--- Hunter to the brahmin who was critical of hunting and meat eating

A grey head does not make an elder. .... Not by years, not by grey hairs, not by riches or many relations did the seers make the Law: He is great to us who has learning.

-- Astavakra

Revenge is not always better, but neither is forgiveness; learn to know them both, son, so that there is no problem.

-- Prahlada

Discontent is the root of fortune.

-- Duryodhana

When the Gods deal defeat to a person, they first take his mind away, so that he sees things wrongly. .............. Time does not raise a stick and clobber a man's head; the power of Time is just this upended view of things.

-- Dhrtarastra

"To save a family, abandon a man; to save the village, abandon a family; to save the country, abandon a village; to save the soul, abandon the earth."

-- Vidura quoting Kavya

All this is rooted in Time, to be or not to be, to be happy or not to be happy

Mortification is not dregs, Vedic study is not dregs, and the nature-given rules of the Veda are not dregs, the vigorous acquisition of wealth is not dregs - but that is what they become when they are beaten by the beings.

Poets have told it before, poets are telling it now, other poets shall tell this history on earth in the future.

Incredible.1

 . आहुः सत्यं हि परमं धर्मं धर्मविदो जनाः / 2.14.3

Aahuh satyam hi paramam dharmam dharmavido janaah

Those who have knowledge of dharma say that Truth is the highest dharma

2. दुर्लभं हि सदा सुखं /2.18.13

Durlabham hi sadaa sukham

To be happy always is something which is difficult to achieve. That is to say, happiness and sorrow alternate in one’s life and there cannot be uninterrupted happiness alone.

3. विक्लवो वीर्यहीनो यः स दैवमनुवर्तते ।

वीराः सम्भावितात्मानो न दैवं पर्युपासते॥ 2.23.16

Viklavo veeryaheeno yah sa daivamanuvartate

Veeraah sambhaavitaatmaano na daivam paryupaasate

Only the timid and the weak leave things to destiny (daivam) but the strong and the self-confident never bank on destiny or luck (bhagya)

4. शोको नाशयते धैर्यं शोको नाशयते श्रुतं।

शोको नाशयते सर्वं नास्ति शोकोसमो रिपुः॥ 2.62.15

Shoko naashayate dhairyam shoko naashayate shrutam

Shoko naashayete sarvam nasti shokasamo ripuh

Grief destroys one’s courage. It destroys one’s learning. It destroys one’s everything. There is no enemy like grief.

5. कुलीनमकुलीनं वा वीरं पुरुषमानिनं ।

Qचारित्रमेव व्याख्याति शुचिम् वा यदि वाऽशुचिम् ॥ 2.109.4

Kuleenam akuleenam vaa veeram purushamaaninam

Charitrameva vyaakhyaati shuchim vaa yadi vaashuchim

Only a person’s conduct and character proclaim whether he is born in a good family or whether he is boasting about himself or whether he is unblemished (shuchih) or blemished (ashuchih.)

6. . धर्मादर्थः प्रभवति धर्मात् प्रभवते सुखं।

धर्मेण लभते सर्वं धर्मसारमिदं जगत् ॥3.9.30

Dharmaadarthah prabhavati dharmaat prabhavate sukham

Dharmena labhate sarvam dharmasaaramidam jagat

Wealth springs from dharma, from dharma comes happiness and one gets everything from dharma. Dharma is the essence of this world.

7. स भारः सौम्य भर्तव्यो यो नरं नावसादयेत् ।

तदन्नमपि भोक्तव्यं जीर्यते यदनामयम् ॥ 3.50.18

Sa bhaarah saumya bhartavyo yo naram naavasaadayet

Tadannamapi bhoktavyam jeeryate yadanaamayam

One should lift only such weight as will not exhaust one beyond a limit. One should eat only such food as will easily digest.

8. उत्साहो बलवानार्य नस्त्युत्साहात् परं बलं।

सोत्साहस्यहि लोकेषु न किञ्चिदपि दुर्लभं ॥ 4.1.121

Utsaaho balavaanaarya naastyutsaahaat param balam

Sotsaahasya hi lokeshu na kinchidapi durlabham.

Enthusiasm has great strength. There is no greater strength than enthusiasm. There is nothing which is not attainable in this world for the enthusiastic.

9. गोघ्ने चैव सुरापे च चौरे भग्नव्रते तथा ।

निष्कृतिर्निहिता सद्भिः कृतघ्ने नास्ति निष्कृतिः ॥ 4.34.12

Goghne chaiva suraape cha choure bhagnavrate tathhaa

Nishkritih nihitaa sadbhih kritaghne naasti nishkritih

There is atonement, laid down by men of character, for one who kills a cow, consumes intoxicating drinks, steals or breaks one’s promise but there is no atonement for one who is ungrateful.

10. न कश्चिन्नापराध्यति/ 4.36.11

Na kashchinnaaparaadhyati

To err is human, there is none who has not erred some time or other.

11. न विषादे मनः कार्यं विषादो दोषवत्तरः।

विषादो हन्ति पुरुषं बालं क्रुद्ध इवोरगः॥ 4.64.9

Na vishaade manah kaaryam vishaado doshavattarah

Vishaado hanti purusham baalam kruddhah ivoragah

One should not let one’s mind to be overcome by melancholy. Melancholy or moroseness is a very bad thing. It kills (destroys) a man just as an angered serpent kills a child.

12. अनिर्वेदः श्रियो मूलं अनिर्वेदः परं सुखं /5.12.10

Anirvedah shriyo moolam anirvedah param sukham

Not getting depressed, frustrated or dejected is the basis for all prosperity and happiness.

13. विनाशे बहवो दोषाः जीवन्नाप्नोति भद्रकं /5.13.45

Vinaashe bahavo doshaah jeevannaapnoti bhadrakam

Giving up one’s life produces nothing good, to continue to live is the way to joy and happiness.

14. दृश्यमाने भवेत् प्रीतिः सौहृदं नास्त्यदृश्यतः/5.26.41

Drishyamaane bhavet preetih sauhridam naastyadrishyatah

Love and affection is possible only when a person is being seen and is not out of sight in a far away place.

15. कोपं न गच्छन्ति हि सत्त्ववन्तः

Kopam na gachchhanti hi sattwantah

The strong of heart do not become angry.

16. मन्त्रमूलं च विजयं प्रवदन्ति मनस्विनः/ 6.6.5

Mantramoolam cha vijayam pravadanti manaswinah

Wise men say that the root of victory is consultation and discussion with learned and wise men. 

17. न हि प्रतिज्ञां कुर्वन्ति वितथां सत्यवादिनः/ 6.101.52

लक्षणं हि महत्त्वस्य प्रतिज्ञा परिपालनम्

Nahi pratijnaam kurvanti vithathhaam satyavaadinah

Lakshanam hi mahattwasya pratijnaaparipaalanam

Those who always adhere to truth do not make false promises. Keeping one’s promises is, surely, the mark of one’s greatness.

18. धारणाद्धर्ममित्याहुः धर्मेण विधृताः प्रजाः(7.59 Prakshipta: 2/7)

Dhaaranaaddharmamityaahuh dharmena vidhrutaah prajaah

Dharma is so called because it sustains or supports society (from the root dhri meaning to support). The people of a country are held together and sustained by Dharma.

19. क्रोधः प्राणहरो शत्रुः क्रोधो मित्रमुखो रिपुः।

क्रोधोह्यसिर्महातीक्ष्णः सर्वम् क्रोधोऽपकर्षति॥ (7.59 prakshipta 2/21)

Krodhah praanaharo shatruh krodho mitramukho ripuh

Krodhohyasirmahaateekshnah sarvam krodhopakarshati

Anger is the enemy which takes one’s life. Anger is enemy with the face of a friend. Anger is like a very sharp sword. Anger destroys everything.

20. तपो हि परमं श्रेयः सम्मोहमितरत्सुखम्/7.84.3

Tapo hi paramam shreyah sammohamitaratsukham

Tapas is the highest good. All other pleasures or joys are only delusions.

Just one moment.

 

This day is deemed highly auspicious to invest in gold and silver, and buy utensils for ones home, too. According to mythology, King Hima’s 16-year-old son was to die on the fourth night of his marriage as a result of snake bite. To save his life, his wife collected all her gold ornaments and gold coins in a heap. She then sang songs and narrated stories to her husband so he doesn’t fall asleep. When Yamaraj, the god of death, came in the form of a serpent to take the prince’s life, he was blinded by the shine of the gold and sat enchanted listening to the melodious music and stories.

Since then, in a tradition called Yamadeepdan, people light diyas on this day throughout the night to worship Yamaraj and ward off evil.

Today is the first day of 5 day Diwali Celebration.

We worship New addition or recently bought Dhan of the season. Could be anything from New vehicle, precious metals, cattle  etc .Since it’s the end of monsoon months  in North . Money use to come after 2nd season  of crop sales.

Main Lakshmi Pooja is on Amavasya ( Diwali) night.

Knowledge to descend. Awareness to realization. 

Dhanvantri Mantra:

Aum Namo Bhagavathe
Vasudevaya Dhanvantraye
Amruta Kalasa Hasthaya
Sarvaamaya Vinaashanaaya
Thrailokhya Naathaaya
Sri Mahavishnave Namaha

Obeisances unto the supreme Bhagawan
known as Sudarshana Vasudev Dhanvantari,
The holder of the kalasha full of nectar of immortality,
who removes all fears,who removes all diseases,
The well wisher of the Three worlds, and sustainer of the three worlds,
He is Vishnu Swarup, By the name Dhanvantari Empowered to Heal the Jiva souls.

About Dhanvantri :

Lord Dhanvantari is an outstanding personality in the history of Ayurveda. He was the physician of the Gods (in both the Vedas and Puranas) and an excellent surgeon. In Hinduism, worshipers pray to Dhanvantari seeking his blessings for sound healing. In his incarnation as king of Kashi, Divodasa, he was approached by a group of sages (including Susruta, the great Indian surgeon) with the request to teach them the science of Ayurveda. Dhanvantari stated that Brahma composed the Ayurveda even before he created mankind, forming one of the upangas of the Atharvaveda in 100,000 verses arranged in 1,000 chapters, which was not easy for the restricted intelligence of men to learn within their short life spans. So Dhanvantari complied with the sages’ request, recast Brahma’s Ayurveda into 8 divisions (shalya, shalakya, kayachikitsa, bhutavidya, kaumarabhrtya, agadatantra, rasayanatantra, vajikaranatantra) and began teaching within the framework of pratyaksa (perception), agama (authoritative scripture), anumana (inference) and upamana (analogy).

In other versions of the origins of Ayurveda, it has been said that Dhanvantari was deputed by Lord Indra to take the science of Ayurveda to the mortals. Also to be noted, Dhanvantari is seen as an avatar of Vishnu in Hinduism. The most frequently told story about Dhanvantari is that when the ocean was churned by the gods and demons in search of the elixir of life, Dhanvantari came out of it holding a bowl of nectar in his hands.

“Physicians of the School of Atreya referred the surgical cases to surgeons belonging to the School of Dhanvantari, but there is not evidence of referring the medical cases by the above surgeons to the physicians of the School of Atreya” C.S. Introduction

“The word dhanus is only indicative (upalakshna). It denotes the science of surgery. The one who has seen the end (anta) of it is Dhanvantari.

The word dhanvan means desert. (Compare RigVeda [V.36.1] dhanvachara meaning, he who moves in a desert). There is a mantra in the Veda: dhanvan iva prapaasi (O Lord! You are like the place where water is distributed to travellers in a desert.) Thus Dhanvantari, the incarnation of Lord Vishnu, with a pot of nectar in his hand is like prapaa (oasis) in the desert of worldly existence.”

Dhanvantari History:

Bhagavata Purana states that Dhanvantari emerged from the Ocean of Milk and appeared with the pot of amrita (nectar) during the story of the Samudra (or) Sagara Mathana whilst the ocean was being churned by the Devas and Asuras, using the Mandara mountain and the serpent Vasuki. The pot of Amrita was snatched by the Asuras, and after this event another avatar, Mohini, appears and takes the nectar back from the Asuras.

It is also believed that Dhanvantari promulgated the practise of Ayurveda. According to the Charaka Samhita, the knowledge of Ayurveda is eternal and is revealed in each of the cycles of creation of the universe. When needed, Lord Vishnu himself incarnates as Lord Dhanvantari and reestablishes the tradition of Ayurveda in the world to help relieve some of humanity’s suffering.

Lord Dhanvantari is known as the father of Ayurveda, since he was the first divine incarnation to impart its wisdom amongst humans. He first appeared during the great churning of the cosmic ocean of milk to deliver amrit (ambrosia, or Divine nectar) to the demigods. The churning of the ocean of milk is a famous episode in the Puranas that represents the spiritual endeavor of a person to achieve Self-realization through concentration of mind, withdrawal of the senses, control of all desires, austerities and asceticism. It is celebrated in India every twelve years in the holy festival known as Kumbha Mela. The following story is from the Srimad Bhagavatam.

Indra, the great leader of the demigods, was riding on his elephant when he came across the sage Durvasa Muni. Seeing the great demigod, Durvasa offered him a special garland that had been blessed by Sri, another manifestation of Laxmi, the Goddess of Abundance. Indra accepted the garland nonchalantly and put it on the trunk of his elephant, who tossed it on the floor. Durvasa Muni was very upset by this display of disrespect, and in anger cursed Indra and all the demigods to be bereft of all strength, energy and fortune right then and there.

Taking advantage of this situation, the Asuras (demons) attacked the demigods, killing many of them and slowly gaining control of the universe. Indra and the other demigods rushed to Brahma for help. Brahma suggested to bring their predicament to Lord Vishnu, who in turn advised them to seek alliance with the Asuras to churn the ocean of milk together for the nectar of immortality. The demigods agreed only because Lord Vishnu told them that he would make sure they alone would obtain the nectar and recover their strength and power to defeat the demons.

Using the mountain Mandara as the rod and Vasuki the serpent as the cord, both demigods and demons proceeded to churn the ocean of milk. All kinds of herbs were cast into it. The churning was so arduous that Lord Vishnu had to appear in many forms to help them with this process and prevent it from going nowhere. He even appeared as Lord Vishnu himself sitting on top of the mountain to infuse Indra and his companions with energy.

The churning of the ocean of milk first produced a deadly poison (halahala) that only Lord Shiva could swallow without being affected by it. And so he did, except that his consort Parvati pressed his neck as he was swallowing, so that the poison would not reach his stomach, and the halahala stayed in Lord Shiva’s throat, changing the color of his neck to blue due to its potency. This is why Lord Shiva is also called Neelakantha, or the blue-necked one.

As the churning continued, Lord Dhanvantari appeared. He was young and strongly built, his chest was very broad and his complexion bluish black. He had strong arms, reddish eyes, and moved like a lion. He was clad in bright yellow, his curly hair was anointed with oil and he wore shining earrings made of pearl. As he emerged, he was holding a conch, leeches, healing herbs, a chakra (one of the divine weapons of Lord Vishnu’s), and the long sought pot of ambrosia. The asuras, greedy after all things, realized right away that the container was full of nectar and snatched it from him.

Again filled with greed and pride, the demons started quarreling about which of them would drink the nectar first, grabbing the pot from one another and behaving like thieves. Seeing how busy they were fighting with each other, Lord Vishnu didn’t miss the opportunity to trick them. He appeared as Mohini, a beautiful woman who fascinated the demons, recovered the nectar from them, and distributed it only amongst the demigods. As soon as the demigods drank it, they were invigorated with energy and defeated the demons. After worshipping Lord Vishnu and Shri Laxmi, they resumed their position in the heavens.

At the time of the churning, Lord Vishnu foretold that Lord Dhanvantari would appear again in the world to teach the science of Ayurveda. And so he did, after Lord Indra, seeing humanity so afflicted by pain and disease, pleaded with Lord Dhanvantari to descend into the material world and teach Ayurveda to the human race.

It is written in the scriptures that, “One who remembers the name of Dhanvantari can be released from all disease.” Lord Dhanvantari is worshipped all over India as the God of Medicine.

Lord Indra, after seeing humanity so afflicted by pain and disease, pleaded with Lord Dhanvantari to descend into the material world and teach Ayurveda to the human race. Dhanvantari, one of the many avatars (divine incarnations) of Lord Vishnu’s, is known as Adi-Dhanvantari.

King Dirghatamas of Kashi (Benares) was performing severe austerities and offering them to Lord Dhanvantari in the hopes that he would be pleased with them and grant him a son. And happy with the devotion of the King was born in the in the royal household of Kashi. He taught Ayurveda orally to the sages and rishis (seers) who became his disciples. His teachings are recorded in the Agni Purana, as well as through the teachings of his disciples Susruta, Pauskalavata, Aurabha, Vaitarana, and others.

Dhanvantari Jayanti Birthday:

On the day of Dhanteras, birthday celebrations of Dhanvantari, the God of health, take place in an enthusiastic and delightful atmosphere. Dhanvatari Jayanti is celebrated throughout India by the practitioners of Ayurveda, the Indian traditional medicine.

In South India, mainly in Tamilnadu and Kerala some temples are dedicated to Lord Dhanvantari. In these temples, Dhanvantari Jayanthi is celebrated with utmost devotion. In Ayurveda Maha Sammelan office, Dhanwantari Bhavan in Delhi, the Ayurvedic practitioners worship the big statue of Lord Dhanvantari.

musical pillars.

 

An architectural feature seemingly unique to South Indian temples, mellifluous pillars that create music for the gods are found in a handful of temples in ‘Draviḍadeśa’. We explore these euphonious maṇḍapas, analysing the sui generis nature of this style of architecture that begs a more detailed scholarship (In pic: The musical pillars of the Vijaya Vittala Temple in Hampi; Photo courtesy: Naveeenkr/Wikimedia Commons)

India—often described as the ‘country of temples’—saw temple-building activity begin in the fifth century CE. It was only in the sixth–seventh centuries that a more pronounced idiom developed. In that, regional styles began taking shape. These styles had their own quirks. Gradually, these distinct architectural styles became a ‘formula’ that came to be associated with a region. Among several specificities that defined the temples of different regions, the musical pillars became idiosyncratic to the temples of Deccan and, especially, in the state of Tamil Nadu. In other regions, for instance, Odisha came to be associated with the Rekhā deul-style, the Śekhari-style with the temples of Madhya Pradesh, the Phaṁsanā-style with the temples of Kashmir, the Karnāṭa-Draviḍa style with the temples of Karnataka and Andhra and, Draviḍian-style with the temples of Tamil Nadu.

What are Musical Pillars?
They are a group of stone shafts that produce musical notes of varying frequencies when tapped with a finger or wooden mallet.[1] These pillars are of two kinds: 1) Beating/Tapping pillars and 2) Blowing pillars. While the first kind produces sound when tapped, the second kind, which is most likely hollow, works like a wind instrument.[2] The tapping pillars are further classified into three categories: Shruti, Gana and Laya. It is suggested that shruti produces swaras, gana produces classical ragas, and laya produces taal when tapped.[3]

Also read | Temple Architecture of the Calukyas of Badami

If you are wondering how to identify these pillars, it is not all that onerous. Musical pillars are narrow yet firm in form, clamped at the ends, drawn out of a single block of stone,[4] bereft of carving[5]. According to scholars, they are usually arranged in groups (between 3 and 56)[6] around a central pillar which supports the roof of the structure. The central pillar could vary in height, but the cluster pillars are of the same height with varying girth and shape.[7]

 It is said that these pillars were tapped or blown like musical instruments to accompany chants and devotional performances in the temples.[10] The possible reason for their prevalence in the ‘medieval’ temples of the South could be the multiple halls (maṇḍapa)—sculpture gallery, musical pillar hall, performance hall, etc.—which became an intrinsic part of massive temple complexes, a layout which out-shadowed the concept of single maṇḍapa.

What influenced the peculiar acoustics was either the rock type or the clustered arrangement of the columns. According to the Śhilpa Śhāstras, rocks are masculine, feminine and neuter based on their sound and colour.[11] The male rock produces the tinkle of bronze bells, the female of bass and the neuter produces a dull sound. It is possible that the pillars are musical because they are carved out of rocks with acoustic properties—diabase rocks (black granite)[12] or rocks rich in silica and metallic ore.[13] Such rocks are called singing[14] or lithophonic rocks.

However, in an experiment carried out at various temples with musical pillars, Modak realised that the arrangement of the clustered pillars in the wall-less maṇḍapas also played a role in lending sound to the pillars.[15] In a cluster, when a pillar is tapped, other pillars with same frequency vibrate with resonance making the group a musical instrument, fit to accompany hymns and performances composed in three–five notes. It is interesting to note that all the shafts from the cluster do not emit musical notes, only the ones on the outside were tailored to produce music.

Temples with musical pillars are spread across Tamil Nadu, Andhra Pradesh, Karnataka and Kerala, with Tamil Nadu topping the chart. Look out for the popular Hampi, Vijaya Vitthala temple in Karnataka; Madhurai Meenakshi Amman temple, Tirunelveli Nellaiyappar temple, Suchindram Thanumalayam temple, Kanchipuram Varadharaja Perumal temple in Tamil Nadu; Tirupati Venkateshvara Swamy temple, Lepakshi Veerabhadra temple in Andhra Pradesh; Thiruvananthapuram Sri Padmanabhaswamy temple in Kerala, to list a few.