Wednesday, February 12, 2025

Alley.




 Iceberg Alley is a region in the North Atlantic Ocean, primarily off the coast of Newfoundland and Labrador, Canada. It is famous for the large number of icebergs that drift south from Greenland every year. These icebergs break off from glaciers and are carried by ocean currents, making the area one of the best places in the world to see icebergs.


The peak season for iceberg viewing in Iceberg Alley is from late spring to early summer (April to July), when hundreds of icebergs can be seen floating along the coastline. The town of Twillingate, often called the "Iceberg Capital of the World," is a popular spot for tourists to witness these natural wonders.


Monday, February 10, 2025

Quality

1. Satya-Sandhaḥ (सत्यसंधः) – The Truthful One

Verse:

सत्यसंधो रघुश्रेष्ठो, वचनं तन्न मुञ्चति।

जीवितं त्यजते रामो, न तु सत्यं हि भेदयेत्.ll

(Satya-sandho raghushreṣṭho, vacanaṁ tanna muñcati।

Jīvitaṁ tyajate rāmo, na tu satyaṁ hi bhedayet॥)

"Rama, the greatest among the Raghus, never abandons his word.

He would rather give up his life than break a promise."

2. Dharmavit (धर्मवित्) – The Knower of Dharma.

Verse:

धर्मस्य साक्षाद्विदुषां वरिष्ठः,

रामः सदाचारपरायणश्च।

सर्वे जनाः श्रेयसि यं स्मरन्ति,

स धर्मवित् स्यादयोध्यानिवासी॥

(Dharmasya sākṣād viduṣāṁ variṣṭhaḥ,

Rāmaḥ sadācāra-parāyaṇaś ca।

Sarve janāḥ śreyasi yaṁ smaranti,

Sa dharmavit syād ayodhyānivāsī॥)

"Rama is the foremost among those who know Dharma,

Ever devoted to righteous conduct.

All people remember him in times of need,

For he, the knower of Dharma, resides eternally in Ayodhya."

3. Dānaśīlaḥ (दानशीलः) – The Generous One

Verse:

सर्वदाऽर्थिप्रदो रामः, सुवर्णरत्नवित्तदः।

निःस्पृहः सर्वभोगेषु, दाता लोकहिताय सः॥

(Sarvadā’arthiprado rāmaḥ, suvarṇa-ratna-vittadaḥ।

Niḥspṛhaḥ sarvabhogeṣu, dātā loka-hitāya saḥ॥

Meaning:

"Rama always gives to those in need, bestowing gold, gems, and wealth.

Detached from worldly pleasures, he gives for the welfare of all beings."

4. Mitra-Vatsalaḥ (मित्रवत्सलः) – The Loving Friend.

Verse:

यः सखा सुमित्रवांश्च, दीनानां हितकाम्यया।

रामो वै स प्रियो नित्यं, मित्रवत्सल ईरितः॥

(Yaḥ sakhā sumitravāṁś ca, dīnānāṁ hita-kāmyayā।

Rāmo vai sa priyo nityaṁ, mitra-vatsala īritaḥ॥)

"He who is a true friend and protector,

Who always seeks the well-being of the humble,

That Rama is eternally dear to all,

For he is known as the most affectionate friend."

5. Kṣamāśīlaḥ (क्षमाशीलः) – The Forgiving One

Verse:

अपराधेषु लोकस्य, क्षमामूर्तिर्दयानिधिः।

रामः सर्वगुणोपेतः, क्षमाशीलः स कीर्तितः॥

(Aparādheṣu lokasya, kṣamāmūrtir-dayānidhiḥ।

Rāmaḥ sarvaguṇopetaḥ, kṣamāśīlaḥ sa kīrtitaḥ॥)

"When the world errs, he is the embodiment of forgiveness,

An ocean of compassion and virtues.

Rama is praised as the one whose nature is patience and mercy."

Would you like me to continue with more qualities?

Certainly! Here are more divine qualities of Lord Rama, each with a verse and its meaning:

6. Āryaḥ (आर्यः) – The Noble One

Verse:

सर्वभूतहिते युक्तो, जनानां प्रियदर्शनः।

आर्यः स परमो रामो, लोके धैर्यसमन्वितः॥

(Sarva-bhūta-hite yukto, janānāṁ priya-darśanaḥ।

Āryaḥ sa paramo rāmo, loke dhairya-samanvitaḥ॥)

"Ever engaged in the welfare of all beings,

Pleasing to the eyes of all who see him,

Rama is the supreme noble soul,

Who walks the world with unshakable courage."

7. Śatrunibarhaṇaḥ (शत्रुनिबर्हणः) – The Destroyer of Enemies

Verse:

शस्त्रविद्याविशारदः, शत्रूनां निधनं करः1

रामो रणेऽपराजितः, स शत्रुनिबर्हणः॥

(Śastra-vidyā-viśāradaḥ, śatrūnāṁ nidhanam karaḥ।

Rāmo raṇe’parājitaḥ, sa śatru-nibarhaṇaḥ॥)

"An expert in the science of weapons,

Bringing destruction to his foes,

Unconquered in battle,

That Rama is the vanquisher of enemies."

8. Satyavādī (सत्यवादी) – The Truthful Speaker

नानृतं भाषते रामः, सत्यमेव सदा वदेत्।

सत्यं च धर्मसंयुक्तं, रामो सत्यवदामवरः॥

(Nā’nṛtaṁ bhāṣate rāmaḥ, satyam eva sadā vadet।

Satyaṁ ca dharma-saṁyuktaṁ, rāmo satya-vadāmavaraḥ॥)

"Rama never speaks falsehood,

He always speaks the truth.

His truthfulness is rooted in Dharma,

And he is the foremost among truthful ones."

9. Jita-Krodhaḥ (जितक्रोधः) – The One Who Has Conquered Anger

क्रोधं जित्वा सदा रामो, धैर्ययुक्तः समाहितः।

सर्वज्ञः सर्वहितकारी, जितक्रोधः स कीर्तितःll

(Krodhaṁ jitvā sadā rāmo, dhairya-yuktaḥ samāhitaḥ।

Sarvajñaḥ sarva-hita-kārī, jita-krodhaḥ sa kīrtitaḥ॥)

"Having conquered anger, Rama remains ever patient,

Endowed with fortitude and wisdom.

Knowing all, and working for the good of all,

He is praised as the one who has mastered wrath."

10. Bhṛtya-Vatsalaḥ (भृत्यवत्सलः) – The Loving Master of Devotees

भृत्यानां हितकामार्थं, नित्यं संसेवकोऽपि सः।

रामो दासानुकम्पी च, भृत्यवत्सल ईरितः॥

(Bhṛtyānāṁ hita-kāmārthaṁ, nityaṁ saṁsevako’pi saḥ।

Rāmo dāsānukampī ca, bhṛtya-vatsala īritaḥ॥)

"For the well-being of his servants,

He himself remains ever in their service.

Compassionate toward his devotees,

Rama is known as the one who deeply loves his followers."

11. Śīlavān (शीलवान्) – The Virtuous One

गुणैः परिष्कृतं रामं, शीलसंपन्नमव्ययम्।

भजन्ति सुरयः सर्वे, शीलवानिति कीर्तितम्॥

(Guṇaiḥ pariṣkṛtaṁ rāmaṁ, śīla-saṁpannam avyayam।

Bhajanti surayaḥ sarve, śīlavān iti kīrtitam॥)

"Endowed with countless virtues,

Rama shines with unfailing nobility.

All the gods worship him,

As he is glorified as the one of impeccable character."

12. Ātma-Vān (आत्मवान्) – The Self-Controlled One

Verse:

सर्वेन्द्रियनिग्रही रामो, नित्यं योगरतः सदा।

आत्मवानिति संज्ञातः, लोके सत्पुरुषैः सदा॥

(Sarvendriya-nigrahī rāmo, nityaṁ yoga-rataḥ sadā।

Ātma-vān iti saṁjñātaḥ, loke sat-puruṣaiḥ sadā॥)

"Master of all his senses,

Ever engaged in divine contemplation,

Rama is known as the self-controlled one,

Revered by the wise in every age."






Sunday, February 9, 2025

Uddana sastri.

 Kokasandēśam (കോകസന്ദേശം) is a 14th-century Sanskritized Malayalam sandēśa kāvya (message poem) written by Uddanda Śāstrī, a Brahmin scholar from Tamil Nadu who lived in Kerala. The poem follows the tradition of Meghadūta by Kālidāsa, where a messenger (here, a crow) is sent to deliver a message from a lovesick hero to his beloved.

Guruvayur in Kokasandēśam

In the poem, Uddanda Śāstrī describes several places in Kerala, including the famous Guruvayur Temple, which is dedicated to Lord Guruvayurappan (Krishna). The poet, being a great devotee and a learned scholar, praises Guruvayur as a divine place where Lord Krishna manifests in his full glory.

 key aspects of Guruvayur as described in Kokasandēśam

1 A Sacred Abode of Krishna – The temple is depicted as a celestial place where devotees experience the divine presence of Lord Krishna.

2. Pilgrimage Destination – Uddanda Śāstrī refers to the influx of devotees who visit Guruvayur seeking blessings and liberation (moksha).

3. A Place of Miracles – The poet alludes to the miraculous powers of Lord Guruvayurappan, reinforcing the temple’s reputation as a center of divine grace.

4. Spiritual Ambience – The description includes the serene and sacred atmosphere of the temple, with the chanting of hymns and the devotion of priests and devotees.

In Kokasandēśam, Uddanda Śāstrī provides a vivid portrayal of the place referred to as "Kuruvayur," which is believed to be the ancient name for Guruvayur. He describes the temple's majestic compound walls, likening them to a fort, and highlights the presence of temple elephants playfully engaging within the premises. The narrative also emphasizes the throngs of devotees who gather to have a darshan (sacred viewing) of the deity and to receive prasadam (consecrated offerings) from the priests. The ambiance is enriched with the peal of bells and the fragrance emanating from incense sticks and camphor, painting a lively and soulful picture of the temple's atmosphere. 

It's noteworthy that in Kokasandēśam, the place is mentioned as "Kuruvayur." Scholars suggest that "Kuru" in Dravidian languages implies "kunnu" (mountain), and "vay" denotes "border." Thus, "Kuruvayur" can be interpreted as "the border of the hillock." Over time, this name evolved, and with Sanskritization and the influence of various poets, it transformed into the present name, "Guruvayur." 

Through these descriptions, Uddanda Śāstrī not only highlights the architectural and natural beauty of Guruvayur but also underscores its spiritual significance, capturing the devotion and reverence that the temple inspired during his time.

1. Description of Guruvayur (Kuruvayur)


Verse:

"श्रीकृष्णस्य पदाम्बुजं भज मनः श्रीकण्ठपादार्चितं।"


Meaning:

"O mind, worship the lotus feet of Lord Krishna, which are adored by Lord Shiva himself."


In this verse, Uddanda Śāstrī emphasizes the supreme divinity of Lord Krishna at Guruvayur, portraying the temple as a sacred place worthy of worship.

2. Vivid Imagery of Kerala's Temples and Devotion


Verse:

"संपूर्णजलदो नीलो गिरिराज इव स्थितः।

यत्र भक्तजनाः सर्वे लभन्ते परमां गतिम्॥"


Meaning:

"A grand temple, standing like a dark raincloud or a blue mountain, where all devotees attain the supreme goal of life."


This highlights the temple’s majesty and its importance as a center of salvation.

3. Praise of Guruvayur’s Devotional Atmosphere


Verse:

"यत्र नृत्यन्ति गोपा गीयन्ते हरिसंस्तुतयः।

यत्र भक्तजनैः सर्वैः पूज्यते भगवान् स्वयं॥"


Meaning:

"Where cowherds dance, hymns in praise of Hari are sung, and where the Supreme Lord himself is worshiped by all devotees."


This portrays the lively and devotional atmosphere of Guruvayur, filled with music, dance, and worship.

4. Spiritual Power of Guruvayur


Verse:

"गुरुपवनपुरे रम्ये वासुदेवः स्वयं स्थितः।

भक्तानां दुःखहन्त्री स्यात् सदा सर्वेश्वरो हरिः॥"


Meaning:

"In the beautiful town of Guruvayur, Lord Vasudeva resides. He is the destroyer of the sorrows of devotees and the Supreme Lord of all."


This reaffirms Guruvayur as a sacred space where Lord Krishna grants relief and blessings to his devotees.


Other works  

Verse 1:

प्रायः श्रीकण्ठपादाम्बुजवनभुवि निःशङ्कमङ्कुर्यते यद्वाञ्छाफलसंपदं जनयितुं श्रीकोकिलः प्रेष्यते।

(Prāyaḥ śrīkaṇṭha-pādāmbuja-vana-bhuvi niḥśaṅkam aṅkuryate yad-vāñchā-phala-saṁpadaṁ janayituṁ śrī-kokilaḥ preṣyate।)

"To fulfill the desired fruits, the auspicious cuckoo is sent without hesitation to the grove of lotus feet of Lord Śrīkaṇṭha (Shiva)."

This opening verse sets the stage for the messenger poem, where the cuckoo is chosen as the messenger to convey the protagonist's message to his beloved.

Verse 2:

संपूर्णाः सन्तु सन्तः कुसुमसुकुमाराः सुमनसः स्फुरन्त्यः सन्तु कान्ताः शिशिरमधुरासः शिशिरताः।

(Saṁpūrṇāḥ santu santaḥ kusuma-sukumārāḥ sumanasaḥ sphurantyaḥ santu kāntāḥ śiśira-madhurāsaḥ śiśiratāḥ।)

"May the virtuous be complete, like delicate flowers; may the gentle-hearted flourish; may the beloved ones be cool and sweet like nectar."

This verse expresses a blessing, wishing well-being and prosperity to the virtuous and gentle-hearted, comparing them to delicate flowers and sweet nectar.

Verse 3:

कान्तारं गच्छ कान्तारमिति निगदितोऽप्यन्यथा मन्यते यः।

(Kāntāraṁ gaccha kāntāram iti nigadito'py anyathā manyate yaḥ।)

"He who, when told 'Go to the forest' (kāntāram), interprets it as 'Go to the beloved' (kāntāram)."

This verse plays on the word "kāntāram," which can mean both "forest" and "beloved," highlighting the protagonist's single-minded focus on his love, interpreting every word in the context of his beloved.

Verse 4:

सर्वाङ्गैः सुभगाङ्गि संगमविधौ संप्रार्थितुं मन्मथः।

(Sarvāṅgaiḥ subhagāṅgi saṅgama-vidhau saṁprārthituṁ manmathaḥ।)

"With all limbs, O lovely-limbed one, Cupid desires to seek union."

In this verse, the protagonist describes the intense desire of Cupid (the god of love) to unite with the beloved, emphasizing her enchanting beauty.

Verse 5:

त्वद्वारं प्रविशन्ति प्रतिदिनमपरे कामिनः कामिनीनां।

(Tvad-dvāraṁ praviśanti pratidinam apare kāminaḥ kāminīnāṁ।)

"Through your door, every day, other lovers enter to meet their beloveds."

This verse reflects the protagonist's jealousy and longing, observing that while other lovers can meet their beloveds freely, he is separated from his own.



Friday, February 7, 2025

16×2. =108

 Lord Rama is often described as the embodiment of 16 divine qualities (Ṣoḍaśa-kalā-pūrṇa). Below are 16 short poems, each celebrating one of his virtues:

1. Compassion (Karuṇā)

In every tear, he feels the pain,

A heart so vast, like gentle rain.

To all who seek, he gives his hand,

A prince of love in every land.

2. Truthfulness (Satya-vākya)

His word, a vow that never sways,

A shining light in darkest days.

Deception, falsehood—none he knew,

His speech was pure, his promise true.

3. Righteousness (Dharma-niṣṭhā)

Dharma was his guiding star,

Leading him through war and scar.

Not for throne nor selfish gain,

But for justice, bore the pain.

4. Valor (Parākrama)

In battle fierce, he stood so tall,

His arrows swift, his foes would fall.

Yet in his might, no pride arose,

For dharma’s sake, he faced all woes.

5. Patience (Kṣamā)

Through exile’s path and trials deep,

He bore all loss, yet did not weep.

No anger ruled, no wrath took hold,

His patience vast, his heart was gold.

6. Self-control (Dama)

Desires never clouded his way,

Like still waters, he’d never sway.

A prince of wisdom, calm and bright,

His soul untouched by fleeting light.

7. Gratitude (Kṛtajñatā)

One kind act, he’d ne’er forget,

A debt repaid with love’s duet.

For friendship, service, help or trust,

His heart stayed true, his soul was just.

8. Purity (Śaucam)

In mind and deed, so bright, so clear,

A heart that held no trace of smear.

His life, a lotus on the tide,

Untouched by sin, in truth his guide.

9. Humility (Vinaya)

Though king of kings, his head bent low,

Respect for all, he’d always show.

No pride could taint his noble grace,

Humility adorned his face.

10. Wisdom (Jñāna)

Beyond the stars, beyond the mind,

A deeper truth in him you’d find.

Not mere words, but insight deep,

A wisdom vast, a soul so steeped.

11. Determination (Sthairyam)

No storm nor loss could shake his stand,

He walked his path, with steady hand.

Through trials fierce, through fate’s cruel game,

He held his ground, his will the same.

12. Kind Speech (Mṛdu-bhāṣitā)

His words were soft, like honey sweet,

A voice that made all hearts repeat.

No harsh command, no cruel refrain,

He spoke with love, he eased all pain.

13. Leadership (Naya)

A king who ruled with justice bright,

Who led with love, with guiding light.

Not sword nor fear, nor greed nor chain,

But wisdom’s hand did bear his reign.

14. Heroism (Vīrya)

Against the odds, he fought so bold,

His heart like fire, his stance like gold.

No foe too strong, no fear too deep,

A warrior fierce, his vows to keep.

15. Forgiveness (Anasūyā)

Though wronged by fate and men unjust,

He bore no hate, no burning dust.

Like earth that holds the rain and sun,

Forgiveness made his heart as one.

16. Devotion to Dharma (Dharma-bhakti)

Not for kingdom, not for fame,

His life was bound to dharma’s name.

Through joy and pain, through loss and gain,

For truth alone, his path remained.

These sixteen qualities make Lord Rama the ideal man—Maryādā Puruṣottama—a guiding light for all time.

Yet again. One cango on. But with limited ..... even one understood properly is more than one can ask for. 

17. Unwavering Faith (Bhakti)

To Shiva’s feet, he bowed so low,

To Vishnu’s path, his heart would glow.

Devotion pure, his soul so bright,

A beacon strong in dharma’s light.

18. Generosity (Dāna)

He gave with joy, with open hand,

To rich and poor across the land.

Not wealth alone, but love so wide,

A king whose heart was none denied.

19. Justice (Nyāya)

Each case he judged with even sight,

No bias swayed him left or right.

The low, the high, the weak, the strong,

All found in him a judge of song.

20. Fearlessness (Abhaya)

No demon’s wrath, no tyrant’s reign,

Could make his heart know doubt or pain.

For truth, for right, he stood so tall,

A fearless soul, revered by all.

21. Love for His People (Praja-vātsalya)

Not just a king upon a throne,

He loved each life as if his own.

His people's joy, his highest prize,

A ruler kind, divinely wise.

22. Mastery of Weapons (Astra-Vidyā)

His arrows sang with golden fire,

To break the chains of dark empire.

A warrior skilled, yet never vain,

He fought for truth, he fought for gain.

23. Friendliness (Maitrī)

A friend in need, a friend so true,

Through joys and storms, he’d stand with you.

Not wealth, not rank, nor birth he prized,

But love that made all hearts arise.

24. Equanimity (Samatvam)

Through joy or loss, through rise or fall,

His mind stayed calm, the same in all.

No pride in gain, no grief in pain,

Like ocean vast, in peace he reigned.

25. Simplicity (Ārjava)

Though prince of earth, he walked so plain,

No need for pomp, no greed for gain.

His truth was clear, no hidden guise,

A soul unmasked before all eyes.

26. Steadfastness (Dr̥ḍhata)

No threat, no lure could change his way,

His vows stood firm, come what may.

Like mountain strong, like roots so deep,

His word, once given, he would keep.

27. Non-attachment (Vairāgya)

A kingdom lost, a throne denied,

Yet no regret within him sighed.

Not wealth nor power could chain his soul,

For dharma’s path was his one goal.

28. Tenderness (Mārdavam)

So soft his heart, so kind his hand,

To weeping souls, he'd gently stand.

A touch so light, a word so sweet,

Made pain dissolve, made joy complete.

29. Respect for Elders (Gurubhakti)

He bowed before his mother’s will,

His father’s word, he followed still.

Through exile dark, through bitter fate,

He held their love, so true, so great.

30. Justice to Enemies (Śatru-Nyāya)

Even to foes, he gave their due,

No cruel hand, no heart untrue.

For even those who raised the blade,

He offered peace before the fray.

31. Fear of Sin (Pāpa-Bhīti)

No lie, no theft, no deed unkind,

Could ever stain his noble mind.

For dharma’s light, his path was made,

No sin could tempt, no truth could fade.

32. Love for Sita (Pativrata-Anurāga)

To her alone, his heart was tied,

Through loss and war, through fate denied.

No other thought, no fleeting sight,

His love for Sita shone so bright.

33. Loyalty to Brothers (Sodara-Bhakti)

For Lakshman’s love, for Bharat’s grace,

His heart held them in warm embrace.

Not blood alone, but bond so true,

A brother’s faith in all he’d do.

34. Love for Nature (Prakr̥ti-Priya)

The trees, the rivers, hills so grand,

He walked with love upon the land.

He spoke to birds, he smiled at deer,

For every life, his heart was near.

35. Healing Presence (Arogya-Dāyaka)

One word from him, one touch so light,

Could heal all wounds, make dark turn bright.

Not just in war, but hearts he cured,

With love so pure, with faith assured.

36. Mastery of Arts (Kalā-Jña)

In war he shone, in speech so bright,

His wisdom vast, his skills took flight.

The arts, the songs, the sacred lore,

He knew them all, and yet sought more.

37. Power to Unite (Saṅgati-Kartā)

In him, all hearts would find their space,

No caste, no land, no pride, no race.

From saints to kings, from poor to wise,

He brought them close, he made them rise.

38. Fearless Protector (Rakṣaṇa-Śīla)

For all who wept, for all who feared,

He stood like fire, his bow was reared.

No harm could touch, no evil tread,

Where Rama’s name in faith was said.

39. Unshakable Will (Avyaya-Saṅkalpa)

No hardship bent his iron mind,

No sorrow made his soul unwind.

A vow once made, a path once set,

He walked it firm, without regret.

40. Blessings to Devotees (Bhakta-Vātsalya)

One prayer, one call, one name so dear,

And Rama’s grace would soon appear.

To rich, to poor, to weak, to wise,

He gave his love without disguise.

41. Knowledge of Scriptures (Śāstra-Jñāna)

The Vedas flowed within his mind,

Each sacred verse, each truth refined.

Not just in words, but deeds so bright,

He lived the law, he walked the light.

42. Master of Time (Kāla-Jita)

Though years may pass, his name remains,

Beyond all deaths, beyond all reigns.

The past, the now, the days to be,

Are but a breath in his decree.

43. Ocean of Forgiveness (Kṣamā-Sāgara)

Even to those who caused him pain,

He held no grudge, no wrath, no chain.

Like earth that bears the sun and storm,

His love was vast, his heart was warm.

44. Strength to End Evil (Dusta-Nāśaka)

No tyrant strong, no demon wild,

Could stand before his justice mild.

Yet when the wicked crossed the line,

His arrows struck with wrath divine.

45. Joy in Simplicity (Alpa-Santōṣa)

No wealth he sought, no crown he prized,

No golden throne could tempt his eyes.

A hut, a smile, a friend so dear,

Were treasures vast, his heart held near.

46. Bearer of Sweet Speech (Madhura-Bhāṣita)

His words, like nectar, soothed the soul,

They made the lost again feel whole.

No anger flared, no harshness stayed,

His voice, a song, in love arrayed.

47. Endowed with Infinite Patience (Ananta-Kṣamā)

Though fate was cruel, though times were tough,

His patience vast was more than enough.

Like earth that waits for seeds to grow,

He bore each trial with steady glow.

48. Strength Beyond Limits (Apramēya-Bala)

With single hand, he broke the bow,

With single glance, he struck the foe.

Yet strength in him was not for show,

But used for dharma’s righteous flow.

49. Divine Beauty (Rūpa-Sampanna)

A form so bright, like golden hue,

His eyes, the lotus kissed with dew.

A warrior strong, a king so grand,

Yet soft as moon, his touch, his hand.

50. Everlasting Fame (Ananta-Kīrti)

From age to age, his name resounds,

In temples, books, and sacred grounds.

The hero great, the heart so wide,

His glory flows like endless tide.

51. Unbreakable Promise (Śapatha-Pālana)

A word he spoke was carved in stone,

Not once was it undone or thrown.

His vow stood tall, through storm or tide,

A truth that fate could not divide.

52. Lord of Peace (Śānti-Mūrti)

A heart so still, like waters deep,

No anger rose, no grudge could keep.

His presence calmed both beast and man,

A silent wave, a soothing span.

53. Kindness to the Helpless (Dīna-Dayālu)

The weak, the lost, the ones in pain,

He gave them hope, like cooling rain.

No wealth, no power, did he require,

A gentle word, their hearts to fire.

54. Supreme Self-Control (Atīndriya-Jaya)

No thirst, no taste, no lure could bind,

His senses bowed before his mind.

Like ocean deep, so vast, so free,

No storm could shake his mastery.

55. Celestial Glow (Divya-Tejas)

A glow that shone, yet not from gold,

But light that sages oft foretold.

His face, the dawn, his eyes, the skies,

A radiance that never dies.

56. Provider of Shelter (Śaraṇāgata-Vatsala)

One step toward him, a thousand he’d take,

To shield the soul that sought his wake.

No past, no flaw, no sin too vast,

If one but called, his grace held fast.

57. Endearer of Hearts (Hṛdaya-Vallabha)

His smile could melt the hardest stone,

His love could make the lost feel home.

Not just by might, but tender grace,

He ruled each heart in every place.

58. Slayer of Fear (Bhaya-Hārī)

In war, in night, in exile far,

His name alone removed each scar.

For those who wept, for those who prayed,

His touch made all their terrors fade.

59. Granter of Boons (Varada-Hasta)

No sage or saint returned in vain,

His hand would bless, relieve their pain.

He gave with love, with boundless cheer,

To all who called, he stood so near.

60. Eternal Protector of Dharma (Sanātana-Dharma-Rakṣaka)

Through endless yugas, he returns,

To light the lamp that ever burns.

Where right is crushed, where wrong takes flight,

He stands again to set things right.

61. Eternal Youth (Nitya-Yauvana)

Though ages pass and years may fly,

His charm remains, like moonlit sky.

A face so bright, a form so strong,

Forever young, forever long.

62. Divine Patience (Adbhuta-Kṣamā)

No insult stirred, no loss could break,

His patience vast, like ocean’s wake.

No wound or word could make him fall,

He bore it all and smiled through all.

63. Purifier of Sins (Pāpa-Nāśana)

One thought of him, one whispered name,

Could wash all guilt, could burn all shame.

No sin so deep, no fault so wide,

Could stay where Rama’s grace abides.

64. Celestial Charioteer (Divya-Ratha-Pati)

His chariot shone with golden might,

Through war and peace, through day and night.

No foe could stand, no army last,

Before his wheels that rolled so fast.

65. Rescuer of the Fallen (Pātita-Pāvana)

The lost, the low, the ones in pain,

He raised them high, like drops in rain.

No soul too small, no hope too weak,

His mercy touched all those who seek.

66. Embodiment of Truth (Satya-Svarūpa)

No lie could stain his lips so pure,

His path was straight, his heart so sure.

Truth shone in him like morning light,

A beacon strong, forever bright.

67. Bestower of Victory (Vijaya-Prada)

No war he waged for selfish gain,

Yet fate ensured he’d never wane.

For dharma’s cause, for right alone,

Each battle won, each foe was gone.

68. Destroyer of Suffering (Dukha-Hārī)

A tear he saw, he wiped away,

With love that turned the night to day.

A king, a friend, a god so kind,

Who soothed the wounds of humankind.

69. Friend of the Good (Sat-Saṅgati-Kāraka)

He walked with saints, he stood with wise,

With noble souls, his heart would rise.

Where virtue shone, where truth was found,

His love would always hover round.

70. Upholder of Promise (Pratijñā-Pālaka)

No pledge he broke, no vow he changed,

No duty left, no task exchanged.

His word was firm, his path so high,

A prince who’d rather choose to die.

71. Wielder of the Divine Bow (Kōdaṇḍa-Dhārī)

His mighty bow, so vast, so grand,

Could break the sky and shake the land.

Yet never once did pride arise,

His strength was known, but hid from eyes.

72. Ocean of Grace (Kṛpā-Sindhu)

A river flows, a stream so wide,

Yet greater was his love inside.

No man too small, no beast too weak,

All felt his touch, all heard him speak.

73. Supreme Intelligence (Parama-Mati)

Not just in war, not just in speech,

His mind could grasp the truths so deep.

A single glance, a simple word,

Could pierce through lies, could clear the blurred.

74. Knower of Hearts (Hṛdaya-Jña)

No need for words, no need for plea,

He knew the thoughts of all who’d see.

A silent cry, a wish unmade,

To Rama’s heart, was clear displayed.

75. Unmatched in Splendor (Anupa-Tejas)

Like rising sun, like moonlit glow,

His presence made the heavens bow.

A king who walked yet shone so high,

A god who lived beneath the sky.

76. Gentle yet Mighty (Mṛdu-Bala)

A touch so soft, yet arms so strong,

His love was deep, his wrath was long.

To friends, a breeze; to foes, a storm,

In love and war, his strength took form.

77. One Who Grants Liberation (Mukti-Prada)

No chains could bind, no fate could tie,

To those who sought, he’d make them fly.

Beyond all birth, beyond all pain,

He led the souls to bliss again.

78. Source of All Bliss (Ānanda-Dāyaka)

A single thought of him could bring

A joy that made the spirit sing.

Like hidden gold, like morning dew,

His bliss would fill both old and new.

79. Ever-Conquering Hero (Jaya-Kāraka)

No war he fought was ever lost,

For truth was firm, for dharma crossed.

Each arrow flew, each foe would flee,

For victory walked eternally.

80. One Beyond Description (Agōcara)

No words could frame, no song convey,

The depth of Rama’s boundless way.

Yet hearts that love, and eyes that see,

Would find in him all mystery.

81. Master of Speech (Vākya-Pati)

Each word he spoke was pure and bright,

Like sacred hymns in golden light.

No falsehood touched his noble tongue,

His voice like Veda’s echoes sung.

82. The Eternal Refuge (Sanātana-Gati)

For those who roam, for those astray,

His feet became the only way.

No door was shut, no soul denied,

In Rama’s care, all fears subside.

83. Granter of Fortune (Bhāgyadāyaka)

His glance could turn the low to high,

A barren land to fields of sky.

One touch, one word, one look so kind,

Could change the fate of humankind.

84. The Unparalleled Archer (Śara-Cāpadhārī)

His arrows flew like streaks of fire,

They struck with fate’s divine desire.

No evil stood, no wrong remained,

When Rama’s bow in battle reigned.

85. Knower of All Paths (Sarva-Mārga-Jña)

Through dharma’s road, through wisdom’s flight,

Through love and war, through dark and light.

No path was lost, no way unknown,

To him, all fates were clearly shown.

86. The Ever Smiling One (Nitya-Hasita)

His lips held joy, yet deep and wise,

Like morning’s glow in lotus eyes.

No sorrow broke his gentle grace,

His smile could light the darkest place.

87. Bringer of Rain (Megha-Sannibha)

Like cooling clouds that kiss the land,

His mercy fell on every hand.

The parched in heart, the lost in way,

Found Rama’s grace like monsoon’s play.

88. Leader of the Brave (Vīra-Naṅdana)

The mighty ones in battle’s call,

Would rise in strength when they saw all—

His fearless form, his warrior’s stand,

The king who led with guiding hand.

89. Compassionate to Women (Strī-Karuṇākara)

No harm, no scorn, no word unkind,

Would cross his lips, would touch his mind.

For all who wept, for all who prayed,

He gave them strength, he lent them shade.


90. Endower of Longevity (Āyuṣya-Prada)

His name alone, when called with faith,

Could stretch one’s life beyond its fate.

A whispered Rama, once or twice,

Could turn all pain to paradise.

91. Supporter of the Devout (Satya-Bhakta-Vatsala)

The saints, the wise, the ones so true,

Were held in Rama’s loving view.

Their lives he blessed, their paths he paved,

Their souls he cherished, their faith he saved.

92. Beauty Beyond Compare (Sundara-Mūrti)

No artist’s brush, no poet’s line,

Could frame the grace of form divine.

A warrior bright, a king so tall,

Yet soft as moon, yet loved by all.

93. Lord of All Virtues (Guṇa-Sāgara)

A sea of traits, so vast, so wide,

With love and truth on either side.

No flaw, no stain, no fault so slight,

Could touch his soul of endless light.

94. The Mighty Warrior (Mahā-Vīra)

No fear he knew, no foe could stand,

Before the might of Rama’s hand.

Yet mercy flowed from him so free,

A lion’s heart, yet soft as sea.

95. Essence of All Scriptures (Sarva-Śāstra-Maya)

The Upanishads, the Vedas bright,

The truths that shine in wisdom’s light.

All knowledge deep, all paths so vast,

In Rama’s form were held so fast.

96. Uplifter of the Downtrodden (Dīna-Rakṣaka)

The ones in dust, the ones ignored,

The ones whom fate had oft deplored—

To them he walked, to them he gave,

A hand so strong, a love so brave.

97. Granter of Peace (Śānti-Prada)

A glance from him, a word so light,

Could end all wars, could heal all fight.

Where Rama stood, no fear could grow,

For peace was all he’d let them know.

98. Knower of the Unseen (Adr̥śya-Jña)

What hearts would hide, what minds would feign,

To him was clear, like drops in rain.

No veil could blind, no trick deceive,

For Rama knew what all believe.

99. The Ever Kind (Anukampā-Mūrti)

No pain in others could he bear,

No tear would fall without his care.

To rich, to poor, to beast, to man,

His kindness spread like grains of sand.

100. The Giver of Joy (Ānanda-Kāraka)

Not gold, not wealth, nor kingdom’s claim,

Could match the joy within his name.

A song of bliss, a tune so free,

His grace was like eternity.

101. Savior from the Ocean of Birth (Bhava-Sāgara-Tāraṇa)

Through birth, through death, through life’s cruel spin,

He lifts the soul and clears all sin.

A boat so vast, a bridge so wide,

That leads all hearts to Rama’s side.

102. The Selfless King (Nisvārtha-Rāja)

No throne he craved, no rule he sought,

Yet all the world to him was brought.

A crownless king, a lord so high,

Whose kingdom stretched beyond the sky.

103. The Supreme Witness (Sākṣī-Bhūta)

He sees the acts, he knows the past,

He holds the truth that forever lasts.

No deed so small, no crime so slight,

Could pass beyond his boundless sight.

104. He Who Exists in All Hearts (Sarvāntaryāmī)

In temple grand, in fields so wide,

In each small home, in hearts inside.

No place where he does not abide,

For Rama walks in every stride.

105. The Limitless One (Ananta-Mūrti)

No end to him, no final shore,

No time when he shall be no more.

Beyond all stars, beyond all days,

Yet near to those who chant his praise.

106. The Destroyer of Ego (Ahaṅkāra-Hārī)

No pride in him, no claim so vain,

No word of self, no boastful gain.

For those who bowed, for those who sought,

He crushed their ego, cleared their thought.

107. The Eternal Lord (Sanātana-Īśvara)

Before the dawn, before the light,

He ruled the worlds, so vast, so bright.

No start he had, no end shall be,

He lives through all eternity.

108. The Ultimate Shelter (Parama-Gati)

When all seems lost, when roads are gone,

His feet remain to walk upon.

No greater home, no safer stay,

Than Rama’s name, than Rama’s way.


Thursday, February 6, 2025

Flourishing.

Eudaimonia is often translated as "happiness" or "flourishing", but it means more than just pleasure or momentary joy. Aristotle defines it as the highest good that humans should aim for—a state of living well and fulfilling one’s potential through virtue and reason.

1. Virtue (Arete) – A person must develop and practice virtues like wisdom, courage, justice, and temperance.

2. Rational Activity – True happiness comes from living a life guided by reason and ethical choices.

3. Lifelong Process – Eudaimonia is not a one-time achievement but a way of life requiring continuous moral and intellectual growth.

1. The Philosopher – A scholar who dedicates life to seeking knowledge, questioning life’s meaning, and teaching others reaches eudaimonia through wisdom.

2. The Just Leader – A ruler who governs fairly, ensuring justice and welfare for people, experiences eudaimonia by fulfilling the highest moral role.

3. The Skilled Artist – A painter or musician who dedicates years to perfecting their craft, creating works that inspire society, attains eudaimonia through excellence.

4. The Compassionate Doctor – A doctor who heals people not just for money but out of true care for humanity finds eudaimonia in a life of service.

Eudaimonia vs. Pleasure (Hedonism):

Eudaimonia is about long-term fulfillment and moral excellence.

Hedonism seeks short-term pleasure, often without concern for virtue.

For example, a person who eats healthy and exercises to maintain a strong body aims for eudaimonia, whereas someone who indulges in constant junk food for momentary pleasure follows hedonism.

Eudaimonia (Greek: εὐδαιμονία) is a fundamental concept in Aristotle’s Nicomachean Ethics, often translated as "happiness," "flourishing," or "the good life." However, unlike the modern understanding of happiness as a subjective emotional state, Aristotle defines eudaimonia as an objective state of human fulfillment and excellence achieved through rational activity and virtuous living.

1. Understanding Eudaimonia: Beyond Pleasure and Wealth

Aristotle begins his ethics by asking

What is the highest good for human beings?

What is the ultimate goal that all human actions aim toward?

He argues that people pursue wealth, honor, and pleasure, but these are not the highest good because:

Wealth is only a means to an end, not an end in itself.

Honor depends on others’ opinions and is unstable.

Pleasure is common to animals and does not fulfill human potential.

Instead, the highest good must be self-sufficient, final, and fulfilling in itself—this is eudaimonia, the full realization of human excellence.

2. Eudaimonia and Virtue (Arete)

Eudaimonia is achieved through virtue (arete), which means developing excellence in character and intellect. Aristotle divides virtue into two types:

1. Moral Virtues – Cultivated through habit and practice

Examples: Courage, temperance, justice, generosity

2. Intellectual Virtues – Developed through reasoning and education

Examples: Wisdom, understanding, prudence

Virtue is a mean between two extremes (the Doctrine of the Mean). For example:

Courage is the balance between recklessness and cowardice.

Generosity is the balance between wastefulness and stinginess.

By practicing ethical virtues, a person becomes fully human and attains eudaimonia.

3. Eudaimonia as Rational Activity

Aristotle defines humans as rational beings (zoon logikon). Since reason is our unique function, eudaimonia is found in the exercise of reason. This means:

Living according to wisdom

Making ethical choices

Engaging in intellectual pursuits

A life of pure pleasure (as animals live) is not enough for human flourishing. The best life is a life of reason and virtue.

4. Eudaimonia vs. Hedonism & Stoicism

Unlike hedonism, which seeks immediate pleasure, Aristotle’s eudaimonia is about lifelong fulfillment through virtue. Unlike Stoicism, which teaches detachment from emotions, Aristotle believes that emotions can be guided by reason toward ethical living.

5. Examples of Eudaimonia in Real Life

A. The Philosopher (Wisdom & Intellectual Virtue)

A scholar dedicates life to learning, teaching, and contemplating deep truths. Through reason and knowledge, they achieve fulfillment in a life of wisdom.

B. The Just Leader (Moral Virtue & Justice)

A ruler who governs with fairness, wisdom, and concern for the people achieves eudaimonia by practicing justice and rational decision-making.

C. The Skilled Artist (Excellence & Creativity)

An artist who perfects their craft over decades and creates masterpieces lives a life of eudaimonia, as their work expresses the highest human potential.0

D. The Compassionate Doctor (Service & Ethics)

A doctor who treats patients with kindness and saves lives through skill and dedication finds true happiness in virtue.

In all these cases, eudaimonia is not just personal pleasure but the fulfillment of human potential through excellence and virtue.

6. Eudaimonia and the Ultimate Meaning of Life

Aristotle’s concept of eudaimonia is a blueprint for a meaningful life. It teaches us that:

Happiness is not passive (it requires effort and virtue).

External goods (wealth, status) are not enough (inner excellence is key).

Life’s purpose is to fully realize our human potential through wisdom and ethical living.

Thus, eudaimonia is the ultimate goal of human existence—the highest good that makes life truly worthwhile.

Why a wonder.

 Many people wonder why the Great Pyramid in particular

One of the seven wonders of the world

"It is not only the shape of the pyramid, its length or its dimensions that confuses and puzzles, but the secrets it holds, and those who know them keep hidden." "

Each single block of the pyramid weighs between 2.5 and 5 tons,

with some stones up to 15 tons

The total number of stones in the pyramid is about 2 million and 600 thousand, enough to build a wall around France, even if they were cut into small pieces.

With them you could go around the world on the equator

The height of the pyramid at the time of construction was 149.4 meters, while now it is 138 meters, equivalent to the height of a skyscraper of about 48 floors

The roof of the funeral chamber, located in the centre of the pyramid, consists of 9 stone blocks, each weighing 45 tons. How can you imagine 45 tons positioned at a height of 75 meters? This was done according to engineering theory to reduce the pressure of the superfluous blocks and prevent the pyramid from collapsing.

The height of the pyramid is 149.4 meters, while the distance between Earth and Sun is 149.4 million kilometers. Coincidence?

The location of the pyramid is exactly at the center of five ancient continents.

Pyramid’s entrance points to the North Pole star.

and the inner corridor refers to the star of Sirius

The largest pyramid of the astronomical system is located directly under the brightest star in the sky

If you take a piece of meat and put it in the King's Chamber, the meat dries but does not rot

If you take a rough blade and leave it inside the pyramid for a few hours, it comes back sharp

If you pick up a plant and put it inside the pyramid, it grows more than when it is outside

The circumference of the pyramid divided by its height is 3.14.

The same ratio is obtained by analyzing the King's Chamber.

The pyramid lit up at night because it was covered with a special substance.

and the rocks under the pyramid, connected to the course of the Nile, allowed the underground water to move, generating electricity that made the pyramid appear like a neon at night.

The Great Pyramid is said to be a center of positive energy and is connected to the world of astronomy

From the web

Wednesday, February 5, 2025

phagva

 Basant Panchami, which heralds the season of Spring, is a day sacred to musicians. It is the day when Saraswati, the goddess of the arts, is worshipped. Spring signals new beginnings, burgeoning life, and a time of hope. The Indian musical tradition that uniquely attributes music to every emotion (rasa) and to every time of the day (prahar), has a special music for this important season too. Perhaps, the extreme variations in temperature in North India, with the freezing cold winter being dispelled by Spring’s warmth, is celebrated and welcomed. Elsewhere too, this change in season is special. Specific raags for Spring have been created and popularised.

An iconic composition in Raag Basant, ‘Phagwa brij dekhan ko chalo ri…’ sung by Pt. Bhimsen Joshi around Basant Panchami (February 2) The notes and lyrics were so evocative of Spring in verdant Vrindavan.

As we delve into the cultural mosaic of Vasant Panchami, the joyous Hindu festival celebrating the arrival of spring, let us unravel the layers of traditions, rituals, and the profound significance associated with this vibrant celebration. With a rich tapestry of customs and practices, Vasant Panchami not only marks the transition from winter to spring but also pays homage to the goddess Saraswati, the epitome of knowledge, wisdom, and the arts.

 Vasant Panchami, colloquially known as Basant Panchami, is celebrated on the fifth day of the Magha month in the Hindu calendar, usually falling in late January or early February. This auspicious day holds immense cultural importance as it signifies the end of winter and the onset of spring. The landscape transforms with nature donning its finest hues, and there's a palpable sense of renewal and vibrancy in the air.

At the heart of Vasant Panchami lies the reverence for Saraswati, the goddess of learning, music, and arts. Devotees adorn idols and images of Saraswati with yellow attire, symbolizing the mustard fields that come to life during this season. The color yellow, representing knowledge and auspiciousness, becomes the focal point of the festivities, adorning clothing, decorations, and offerings.

One of the most striking aspects of Vasant Panchami is the prevalence of yellow outfits. This color choice goes beyond mere aesthetics; it holds deep symbolic meaning. Yellow not only represents the brilliance of nature, the ripening of fruits, and the blossoming of flowers but also embodies the energy and warmth accompanying the arrival of spring. The festival sees a kaleidoscope of yellow attire, from traditional sarees and kurta-pajamas to modern dresses, as individuals express their reverence for the goddess Saraswati and embrace the festive spirit.

The day commences with a ceremonial bath of the goddess's idol, a symbolic purification that marks the beginning of the worship. Elaborate pujas follow, with devotees seeking Saraswati's blessings for academic success, artistic endeavors, and the pursuit of knowledge. Students, in particular, place their books and instruments before the goddess, seeking her divine guidance in their educational journey.

Vasant Panchami is not just a religious observance but a cultural extravaganza as well. Many communities organize processions, showcasing a kaleidoscope of music, dance, and art. The atmosphere comes alive with the melodies of classical music, the rhythm of traditional dances, and the vibrant hues of festive clothing. This convergence of art and spirituality creates a unique and enchanting experience for participants and onlookers alike.

Yellow, the dominant color of Vasant Panchami, holds not only visual appeal but also deep symbolic meaning. It signifies the brilliance of nature, the ripening of fruits, and the blossoming of flowers. More than just a color choice, it embodies the energy and warmth that accompany the arrival of spring. Furthermore, yellow is intricately linked with knowledge, serving as a powerful symbol of the pursuit of wisdom and enlightenment.

A festival in India is incomplete without a sumptuous feast, and Vasant Panchami is no exception. Saffron-infused sweets, mustard-flavoured delicacies, and dishes prepared with yellow lentils take centre stage on this day. The culinary delights not only satiate the taste buds but also pay homage to the festival's color theme, adding a gastronomic dimension to the celebrations.

While Vasant Panchami is celebrated across India, the diversity of the country manifests in different regional flavours infused into the festivities. In the northern parts, the festival is synonymous with the worship of Saraswati, with educational institutions taking centre stage. In Bengal, Saraswati Puja is celebrated with grandeur, featuring intricate decorations and elaborate ceremonies. These regional variations add a fascinating layer of diversity to the overall celebration.

Remarkably, Vasant Panchami transcends religious boundaries, extending an open invitation to people of all faiths to partake in the jubilation. The universality of the festival lies in its essence – the celebration of knowledge, art, and the beauty of nature. This inclusivity fosters a sense of unity and shared cultural heritage among diverse communities, exemplifying the pluralistic ethos of India.

 In a broader context, Vasant Panchami serves as a catalyst for educational and artistic pursuits. It encourages individuals to embark on a journey of self-improvement, embracing knowledge and creativity. The festival's association with Saraswati underscores the importance of fostering a harmonious relationship between learning and the arts, recognizing the intrinsic connection between wisdom and creativity.

Beyond the external festivities, Vasant Panchami carries a profound spiritual essence. It is a time for introspection, a moment to reflect on the importance of knowledge and wisdom in our lives. Saraswati, as the embodiment of these virtues, becomes a source of inspiration for individuals to strive for excellence in their intellectual and artistic pursuits.
Vasant Panchami is not just a personal celebration; it's a time for families and communities to come together. The communal aspect of the festival fosters a sense of belonging and togetherness. From joint prayers to shared meals, the festival strengthens the social fabric, creating lasting bonds and memories.

In the midst of the festivities, Vasant Panchami carries an underlying message of environmental awareness. The rejuvenation of nature during spring serves as a reminder of our responsibility to preserve the environment. The festival encourages a harmonious coexistence with nature, emphasizing the need for sustainable practices and ecological consciousness.

As we immerse ourselves in the vibrant hues of Vasant Panchami, may the festival bring you and your loved ones an abundance of joy, prosperity, and the blossoming of newfound wisdom.  Vasant Panchami stands out as a celebration that seamlessly weaves together spirituality, culture, and the joys of spring. Let the worship of Saraswati, the abundance of yellow, the cultural performances, the delectable feasts, and the communal spirit enrich your senses and elevate your spirit.