Karunai.

 Title: Karunai: The Transcendental Theme of Compassion

Introduction:

In the ancient Indian language of Sanskrit, the word "karunai" holds a profound meaning that resonates across various philosophical, spiritual, and literary works. Karunai embodies the essence of compassion, empathy, and benevolence. It is a theme that transcends cultural boundaries and connects us all as human beings. This article explores the significance of karunai as a central theme in philosophy, literature, and everyday life.

1. Karunai in Philosophy and Spirituality:

Across different spiritual and philosophical traditions, karunai is revered as a fundamental virtue that cultivates harmony, understanding, and kindness. The teachings of various spiritual leaders underscore the importance of practicing karunai towards oneself and others. In Hinduism, karunai is an integral aspect of dharma (duty) and is central to the path of self-realization. In Buddhism, the concept of karunai is embodied in the ideal of Bodhisattva - beings committed to alleviating the suffering of others.

2. Karunai in Literature and Mythology:

Sanskrit literature, including ancient epics like the Ramayana and the Mahabharata, is replete with instances of karunai. Characters like Lord Rama and Lord Krishna display remarkable compassion and empathy towards fellow beings, even in the face of adversity. Their actions illustrate the transformative power of karunai, which can heal wounds, restore relationships, and shape destinies. Poets like Kalidasa and Tagore have also highlighted the significance of karunai in their works, emphasizing its ability to evoke profound emotions and connect us with our innate humanity.

3. Karunai and Everyday Life:

Karunai is not limited to the realm of philosophy or literature; it finds practical applications in our daily lives as well. It encourages us to view others with empathy and understanding, offering support and assistance where needed. By practicing karunai, we foster a culture of compassion and create a positive impact on the lives of others. It helps us recognize the inherent dignity and worth of every individual, regardless of their circumstances. Through karunai, we break down barriers and build bridges of empathy and connectedness.

4. Cultivating Karunai:

Cultivating karunai requires conscious effort and mindfulness. It begins with self-compassion, nurturing kindness towards oneself and developing self-awareness. It then extends to others, encompassing family, friends, and the wider community. Simple acts of kindness, lending a listening ear, volunteering, or offering a helping hand can make a significant difference. By practicing karunai, we contribute to a more compassionate and harmonious world.

Conclusion:

Karunai, the theme of compassion, transcends time, culture, and religion. It is a powerful force that has the ability to heal, transform, and bridge divides. The teachings of ancient texts, the vivid portrayals in literature, and the everyday acts of compassion inspire us to cultivate this profound virtue in our lives. By embracing karunai, we not only bring joy and relief to others but also nurture our own spiritual and emotional well-being. Let us embrace karunai as a guiding principle and embark on a journey towards a more compassionate world.

G G rara

 garuDa gamana raara

raagam: shuruTTi

28 harikaambhOji janya

Aa: S R2 M1 P N2 S

Av: S N2 D2 P M1 G3 P M1 R2 S

OR

kaamavardhani

51 pantuvaraaLi (kaamavardhani) mela

Aa: S R1 G3 M2 P D1 N3 S

Av: S N3 D1 P M2 G3 R1 S

taaLam: aadi

Composer: Badraacala Raamadaas

Language: Telugu

pallavi

garuDagamana rArA nanu nI karuNa nElukOrA

anupallavi

parama puruSa yE verapu lEka nI marugu jocciti nannaramara sEyaku

caraNam 1

piluvagAnE rammi nAkabhayamu talapagAnE yimmi

kalimi balimi nA kilalOnivani kalavarincitini naluvanu gannayya

caraNam 2

pAla kaDalishayana dasharatha bAla jalaja nayana

pAlamuncu nanu nILLamuncu nIpAla baDiti nikajAlamu sEyaku

caraNam 3

Ela rAvu svmi nanu nipuDEvakOvadEmi

EluvADani cAla nammiti nEla rAvu karuNAlavAla hari

caraNam 4

inta pantamEla bhadragirIsha vara krpALa cintalaNaci

shrI rAmadAsuni-yantaranga patiyai rakSimpumi

Roman Greek and Italian

 The Roman's adopted many of the Greek gods and goddesses and gave them Latin names. The Greek Ares became the Roman Mega God Mars. Zeus became Jupiter , Hera became Juno , posed on Neptune,  Hades Pluto, Hebe Juventus, Artemis Diana, Apollo remains Apollo, Hermes mercury, Athena Minerva, Aphrodite Venus, Demetrius Ceres, Dionysus Bacchus, Asclepius Aesculapius, pan Faunus, Hephaestus Vulcan, Hercules Hercules, Odysseus Ulysses, Orpheus Orpheus, Medusa remained Medusa  etc.

Egyptian divinities

Being Bird, Ra, Mut, Nut, Osiris, Isis, Houston, Hathor, Seth, Nephthys, Anubis, Thoth,  Seshat, Seth met, Ptah  Bastet, Bes, Sober, Rameses.

Norse

Odin, Yagdrasil, Bifrost, Heimdall, Thor, Sif, Loki,  Hel, Balder, Tyr, Njord, 

connection.

Before the Mahabharatha war when the kings of neighboring places were taking either the side of the Pandavas or the Kauravas. The udupi king was in a dilemma he approached Lord Krishna for advice.

The Udupi king had a small army and knew that whichever side he joined his people would easily die. Hence he approached Lord Krishna, who suggested he could take the responsibility to cook for both the parties and contribute to the war. The Udupi king readily agreed and managed to arrange exemplary food for the warring armies. 

“Everyone is going to fight. Those who fight a battle have to eat. I will be the caterer for the Kurukshetra war.” 

You know, the Udupi cuisine is quite popular. Even today, a lot of the Udupi people are caterers. 

The battle lasted for 18 days. Every day, thousands of people died. It was a challenge to manage the catering. If you keep cooking for the same number of people, a lot of food would go waste. If you cook less and the soldiers do not have enough food, it will not be good either. But the Udupi king served well. Amazingly, every day when he cooked, the food was enough for all the soldiers, and no food was wasted. People were amazed how he managed to cook the exact amount of food, because no one knew how many people died on each day. By the time they took accounts, it would have been too late. Definitely, the caterer did not know how many people died on that day, but every day, he cooked exactly the amount of food that was necessary for the remaining soldiers. 

Peanuts and the no of diners.

Then the King of Udupi clarified this secret and said that he used to give counted peanuts to Shrikrishna to eat in the night. Udupi King estimates the food to cook for the next day based on the leftover peanuts count in multiple of Thousands. i.e if 5 peanuts were left then he can expect 5000 soldiers will be killed in battle the next day.

That means if they were 50 peanuts left, it would mean that 50000 warriors will be killed in the battle for the second day. Thus the Udupi King used to cook the next meal in the same proportion. Thus, food never got wasted at any time.

Knowing this miracle of Shri Krishna, all were ammazed. This story is often heard in Krishna Mutt of Udupi district of Karnataka. It believed that this monastery was established by the Emperor of Udupi.

34.

 Muslim poet Salabega was one of the foremost devotional poets of this era who composed several poems dedicated to Lord Jagannath during Jahangir's reign in the 17th century.

Several Chautishas (a form of Odia poetry where 34 stanzas from "ka" to "Khsya" are placed at the starting of each composition) were composed during this time. The famous ones being Milana Chautisha, Mandakini Chautisha, Barshabharana Chautisha, Rasakulya Chautisha, "Manobodha Chautisha".

Several Kaalpanika (imaginative) and Pauraanika (Puranic) Kavyas were composed during this period that formed the foundation for Riti Juga. The major works of this era other than those written by the Panchasakhas are Gopakeli and Parimalaa authored by Narasingha sena, contemporary of Gajapati emperor Prataprudra Deva, Chataa Ichaamati and Rasa by Banamali Das, Premalochana, Bada Shakuntala & Kalaabati by Vishnu Das, Nrushingha purana and Nirguna Mahatmya by Chaitanya Dash (born in Kalahandi), Lilaabati by Raghunatha Harichandan, Usha Bilasa by Shishu shankar Das, Sasisena by Pratap Rai, Rahashya Manjari by Devadurlava Das, Hiraabati by Ramachandra Chottaray, Deulatola by Nilambara Das, Prema Panchamruta by Bhupati Pandit, Rukmini Vivaha by Kartik Das, Goparasa by Danai Das and Kanchi Kaveri by Purushotama Das.In the 16th century three major poets translated Jayadeva's Gita Govinda into Odia. They are Dharanidhara Mishra, Brindavan Das (Rasabaridhi) and Trilochan Das (GovindaGita). Brundabati Dasi, a woman poet of great talent wrote Purnatama Chandrodaya Kavya towards the end of the 17th century.

Through the other person.

 When grace recognizes you through the other person you have stepped up in your devotion.

Boston remains the same I have changed though from my last visit in  2018. 

Does all this matter is my question now. Kids section in the library looks more interesting though.  Does achieve look any better. Are more books there?

Its all in you .

  The grace will never fail us such is the faith we must keep constantly in our hearts.

 Inspiring words of Sweet Mother on the importance of our attitude to the Divine.

 

In reality, the Divine gives to each individual exactly what he expects of Him. 

If you believe that the Divine is far away and cruel, He will be far away and cruel, because it will be necessary for your ultimate good that you feel the wrath of God; He will be Kali for the worshippers of Kali and Beatitude for the Bhakta. 

And He will be the All-knowledge of the seeker of Knowledge, the transcendent Impersonal of the illusionist; He will be atheist with the atheist and the love of the lover. 

He will be brotherly and close, a friend always faithful, always ready to succour, for those who feel Him as the inner guide of each movement, at every moment. 

And if you believe that He can wipe away everything, He will wipe away all your faults, all your errors, tirelessly, and at every moment you can feel His infinite Grace. 

The Divine is indeed what you expect of Him in your deepest aspiration.

 

And when you enter into this consciousness where you see all things in a single look, the infinite multitude of relations between the Divine and men, you see how wonderful all that is, in all details. 

You can look at the history of mankind and see how much the Divine has evolved according to what men have understood, desired, hoped, dreamed and how He was materialist with the materialist and how He grows every day and becomes nearer, more luminous according as human consciousness widens itself. Each one is free to choose. 

The perfection of this endless variety of relations of man with God throughout the history of the world is an ineffable marvel. And all that together is only one second of the total manifestation of the Divine.

 

The Divine is with you according to your aspiration. 

Naturally that does not mean that He bends to the caprices of your outer nature,—I speak here of the truth of your being. And yet, sometimes he does fashion himself according to your outer aspirations, and if, like the devotees, you live alternately in separation and union, ecstasy and despair, the Divine also will separate from you and unite with you, according as you believe. 

The attitude is thus very important, even the outer attitude. People do not know how important is faith, how  faith is miracle, creator of miracles. 

If you expect at every moment to be lifted up and pulled towards the Divine, He will come to lift you and He will be there, quite close, closer, ever closer.

 

The Mother

CWM, Vol-13, Pg. 75-76