शून्य-लक्षणं / śūnya-lakṣaṇaṃ

अद्य रचितं मया
शून्य-लक्षणं
औन्यं प्रवर्तते नित्यं
युज्यते वा वियुज्यते ।
शकारो प्रसुप्तो व्याप्तो
अविकारी च शाश्वतः ॥
--
अर्थ
अविकारी श् श कार (शून्य)  किसी भी दूसरे वर्ण अर्थात् अंक से युक्त / संलग्न होकर भी प्रच्छन्न, अविकारी और अलिप्त ही रहता है । इस प्रकार वह जगत का अनंत विस्तार करता हुआ उसका बीज, स्थायित्व तथा संहार का एकमात्र अधिष्ठान हैं।
ॐ नमः शिवाय ।
ॐ नमः शून्याय शिवस्वरूपाय ।।
--
Significance of    0
śūnya-lakṣaṇaṃ
aunyaṃ pravartate nityaṃ
yujyate vā viyujyate |
śakāro prasupto vyāpto
avikārī ca śāśvataḥ ||
--
Immutable letter / symbol श् श / 0 joining or disjointing with others, stays so ever, unaffected though gives existence, glory and dissolution to the whole world. This is the seed, manifestation and dissolution of All and everything.
I bow to shiva,
I bow to 0 .
--

The Mezzanine Floor. / (मेदिनीतल)

The Mezzanine Floor.

The Mezzanine Floor.
--
श्री निसर्गदत्त महाराज / śrī nisargadatta mahārāja / performed penance sitting on The Mezzanine Floor.
This reminds me several meaning and etymological derivations of the word 'Mezzanine Floor'. In English though this word is used in the sense of a mid-level between two consecutive floors or attic also, the root could be seen in the following words :
 --

--
There is a reference in
वाल्मीकि रामायण उत्तरकाण्ड सर्ग 82
vālmīki rāmāyaṇa uttarakāṇḍa sarga 82,
When ultimately King śrīrāma had been crowned and His kingdom was in flourishing in peace prosperity and harmony, śrīrāma thought of performing rājasūya yajña, and asked His brothers their opinion in this regard. rājasūya yajña is supposed to be performed by a King who has forcibly conquered the whole earth, while is aśvamedha yajña is performed by a King who has conquered the heart of all on the earth and accepted Him as equivalent of  विष्णु / viṣṇu. - The very form of The Lord Supreme of the Whole existence on the earth.
--
वाल्मीकि रामायणे त्र्यशीतितमे सर्गे
श्रीराम उवाच -
श्लोक 6
इष्ट्वा तु राजसूयेन मित्रः शत्रुनिबर्हणः ।
सुहुतेन सुयज्ञेन वरुणत्वमुपागतः ॥
--
śrīrāma uvāca -
--
śloka 6
iṣṭvā tu rājasūyena mitraḥ śatrunibarhaṇaḥ |
suhutena suyajñena varuṇatvamupāgataḥ ||

श्लोक 7
सोमश्च राजसूयेन इष्ट्वा धर्मेण धर्मवित् ।
प्राप्तश्च सर्वलोकेषु कीर्तिं स्थानं च शाश्वतम् ॥
--
śloka 7
somaśca rājasūyena iṣṭvā dharmeṇa dharmavit |
prāptaśca sarvalokeṣu kīrtiṃ sthānaṃ ca śāśvatam ||
...
...

श्लोक 9
भरत उवाच
श्रुत्वा तु राघवस्यैतद् वाक्यं वाक्यविशारदः ।
भरतः प्राञ्जलिर्भूत्वा वाक्यमेतदुवाच ह ॥
--
śloka 9
bharata uvāca
śrutvā tu rāghavasyaitad vākyaṃ vākyaviśāradaḥ |
bharataḥ prāñjalirbhūtvā vākyametaduvāca ha ||
--
श्लोक 10
त्वयि धर्मः परः साधो र्वयि सर्वा वसुंधरा ।
प्रतिष्ठिता महाबाहो यशस्चामितविक्रम ॥
-

śloka 10

tvayi dharmaḥ paraḥ sādho rvayi sarvā vasuṃdharā |

pratiṣṭhitā mahābāho yaśascāmitavikrama ||

--

śloka 11...

...

To this Bharata suggested that in there is much bloodshed so please think do we really need to perform this राजसूय यज्ञ / rājasūya yajña?
Then लक्ष्मण lakṣmaṇa  suggests that performing अश्वमेध यज्ञ / aśvamedha yajña will be very apt indeed. To which श्रीराम / śrīrāma praises them both and performs this.
--
तितिक्षा  / titikṣā,
While one is in the stage of ब्रह्मचर्य आश्रम / brahmacarya āśrama , one is supposed to learn तितिक्षा  / titikṣā,
अध्याय 2, श्लोक 14,

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥
--
(मात्रास्पर्शाः तु कौन्तेय शीतोष्णसुखदुःखदाः ।
आगमापायिनः अनित्याः तान् तितिक्षस्व भारत ॥)
--
भावार्थ : विषयों से इन्द्रियों के स्पर्शमात्र जो शीत और ऊष्णता, सुख अथवा दुख (की प्रतीति) देनेवाले होते हैं, आने और चले जानेवाले और (इसलिए) अनित्य होते हैं । हे भारत (अर्जुन), उनके प्रति तितिक्षा का व्यवहार करो ।
--
टिप्पणी :
1. तितिक्षा क्या है?
’सहनं सर्वदुःखानामप्रतीकारपूर्वकम् ।
चिन्ताविलापरहितं सा तितिक्षा निगद्यते ।"
(विवेकचूडामणि, 24)
अर्थात् अनायास प्राप्त होनेवाले समस्त दुःखों का प्रतिरोध न करते हुए, उनकी चिन्ता या शोक न करते हुए उन्हें शान्तिपूर्वक सह लेना, इसे ही तितिक्षा कहा जाता है ।
2. तितिक्षा के अभ्यास से शीत-ऊष्णता, सुख-दुःख आदि ये द्वन्द्व चित्त को व्यथित नहीं करते, इस अध्याय 2 के अगले ही श्लोक 15 कहा गया है कि जिसे ये व्यथित नहीं करते वह धीर अमृतत्व को प्राप्त होता है ।

अध्याय 2, श्लोक 15,

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥
--
(यम् हि न व्यथयन्ति एते पुरुषम् पुरुषर्षभ ।
समदुःखसुखम् धीरम् सः अमृतत्वाय कल्पते ॥)
--
भावार्थ :
और जिस पुरुष को ये द्वन्द्व व्यथित नहीं कर पाते, हे पुरुषश्रेष्ठ (अर्जुन)! दुःख अथवा सुख के प्रति समभाव रखनेवाला ऐसा धैर्यशील पुरुष अमृतत्व को प्राप्त हो जाता है ।  
--
’शीतोष्णसुखदुःखदाः’ / ’śītoṣṇasukhaduḥkhadāḥ’ - feelings of opposites like heat and cold, pleasure and pain,


Chapter 2, śloka 14,

mātrāsparśāstu kaunteya
śītoṣṇasukhaduḥkhadāḥ |
āgamāpāyino:'nityās-
tāṃstitikṣasva bhārata ||
--
(mātrāsparśāḥ tu kaunteya
śītoṣṇasukhaduḥkhadāḥ |
āgamāpāyinaḥ anityāḥ
tān titikṣasva bhārata ||)
--
Meaning :
The perceptions of heat and cold, pleasure and pain, caused by the contacts of the senses with their respective objects are appearances and transient. O bhārata (arjuna)! Bear with them (tān titikṣasva) with due patience (dhairyam) .
--
Note :
1 titikṣā (endurance) is the attitude towards the conflicts like heat and cold, pleasure and pain. One who is strong enough to face with them with calm and is no more perturbed by them attains the immortality / the deathless (amṛtatva). The same has been elaborated in the very next śloka 15 of this chapter 2 of śrīmadbhagvadgītā.
--
Chapter 2, śloka 15,

yaṃ hi na vyathayantyete
puruṣaṃ puruṣarṣabha |
samaduḥkhasukhaṃ dhīraṃ
so:'mṛtatvāya kalpate ||
--
(yam hi na vyathayanti ete
puruṣam puruṣarṣabha |
samaduḥkhasukham dhīram
saḥ amṛtatvāya kalpate ||)
--
Meaning : O noble among the men, One who is not tormented by these two (the contact of the senses with their specific objects), who is unmoved when coming across pleasures and pains caused by them, sure wins the state of immortality / liberation.
--
Learning titikṣā (endurance) while one is a student / bachelor helps one in restraining senses and keeping the mind clean and pure even while one enters the गृहस्थ आश्रम /gṛahastha  āśrama , so गृहस्थ आश्रम /gṛahastha  āśrama serves one as the The Mezzanine Floor.
The people who have an intrinsic urge for the spiritual are categorized in 2 kinds :
Gita suggests
अध्याय 3, श्लोक 3,

श्रीभगवान् उवाच :

लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ ।
ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ॥
--

(लोके-अस्मिन् द्विविधा निष्ठा पुरा प्रोक्ता मया अनघ ।
ज्ञानयोगेन साङ्ख्यानाम् कर्मयोगेन योगिनाम् ॥)
--
भावार्थ :
हे अनघ अर्जुन! इस लोक में (अधिकारी-भेद के अनुसार भिन्न-भिन्न मनुष्यों में) जो दो निष्ठाएँ  (परमार्थ की सिद्धि / प्राप्ति कैसे होती है, इस विषय में) होती हैं, उनके बारे नें मेरे द्वारा बहुत पहले ही कहा जा चुका है । साङ्ख्ययोग के प्रति ज्ञानयोगियों की निष्ठा, और कर्मयोग के प्रति कर्मयोगियों की निष्ठा ।
--

Chapter 3,  śloka 3,

śrībhagavān uvāca :

loke:'smindvividhā niṣṭhā

purā proktā mayānagha |

jñānayogena sāṅkhyānāṃ

karmayogena yoginām ||

__

(loke-asmin dvividhā niṣṭhā

purā proktā mayā anagha |

jñānayogena sāṅkhyānām

karmayogena yoginām ||)

--

Meaning :

Lord śrīkṛṣṇa said :

O sinless arjuna of pure mind! Long ago in times, there are two different kinds of ways to follow for approaching the Supreme which were described by ME (for those who deserve, according to the specific bent of their mind). Those who are inclined to follow the way of sāṅkhya-yoga (by deduction and enquiry into the nature of Reality, Self) are the jñāna-yogins. Others, who emphasize and are inclined to follow the way of action are the karma-yogins.

--

Summarily Those who have spiritual urge may opt for any kind of these two kinds of  निष्ठा  / niṣṭhā, which when 'earned' by proper investigation and / or devotion to the Supreme, may go through one or more marriages yet attain the Ultimate Truth / Liberation.

And this applies to all male or female, born in a lower or higher caste or race,
even are  सवर्ण / savarṇa or अवर्ण / avarṇa (born in a higher or lower caste or beyond वर्ण आश्रम / varṇa- āśrama . 

--

This is the vedika approach.

-- 

Concluded 

दण्ड / कमण्डलम् / kamaṇḍalam

संस्कृतम् / saṃskṛtam
--
कपाल कपोल कबंध कटिः
ऊर्ध्वोच्चमध्य आधारवपुः
अपि जानुनी च पादौद्वयौ
इति मण्डनं हि कमण्डलम् ॥
--
अर्थ :
मस्तक, मुख, धड़ तथा कमर , ये देह के चार आधारस्तम्भ हैं  ।
दोनों घुटने दोनों चरण इनके सहित देह कमण्डल है  ।
(जिससे जीव रूपी संन्यासी भी आसक्त हो जाता है और त्यागना नहीं चाहता । )
--
kapāla kapola kabaṃdha kaṭiḥ
ūrdhvoccamadhya ādhāravapuḥ
api jānunī ca pādaudvayau
iti maṇḍanaṃ hi kamaṇḍalam ||
--
Meaning :
The head, the face, the body, and the waist form the support and basis for the uppermost, the upper, the middle and the lower parts of the whole body. Along-with the knees and feet, the whole thing is the only possession of the soul (who is in fact a wandering ascetic for ever, but because his attachment to this possession it becomes difficult for him to attain the bliss of the Self.)
Note :
कमण्डलम् / kamaṇḍalam :
the water jug an ascetic usually carries with him along-with a  दण्ड /  daṇḍa, the walking-stick
--
  

गृहस्थ-आश्रम / gṛhastha-āśrama

गृहस्थ-आश्रम / gṛhastha-āśrama
Polygamy and monogamy.
--
After learning the skills necessary at-least to earn a respectable livelihood, languages, music, as well as science, art and culture. We can sure add here now religion and tradition of society also to this list, when one male or female has crossed over teen-age and mentally, physically fit to lead a healthy family-life and only if one aspires for the same willingly one is eligible for entering the stage of  गृहस्थ-आश्रम / gṛhastha-āśrama, the life of a house-hold and deal with the responsibilities joys, sorrows and social ethics associated with this life. This is the age when one is supposed to contribute his / her share of progeny, keeping the chain of a healthy and happy society intact by means of becoming a parent - mother or father of his / her own kids. Marriage thus becomes an important means to sustain धर्म / dharma, that helps one fulfill the one Supreme goal of life namely ’काम’ / ’kāma’, and when is accepted in the spirit of धर्म / dharma, this helps boost harmony in family, society and the individual person also.
ऋषि / ṛṣi  (sages), who came across and realized the 4 fold वेद-विहित आश्रम-धर्म / veda-vihita āśrama-dharma, also knew and encountered the 7-fold spheres of Cosmic-consciousness that has धर्म / dharma as its only firm foundation and support, affirmed that the sphere of us mortals मृत्यु-लोक / mṛtyu-loka too along-with whole existence abides and is in perfect harmony शान्ति / śānti, when धर्म / dharma is observed and followed at the individual, family, social levels as well. But the very idea of imposing धर्म / dharma by force is never acceptable to ऋषि / ṛṣi  (sages), because धर्म / dharma is the essential nature (स्वभाव / svabhāva) of existence in all forms and levels, holds the whole existence in one compact perfect शासन / śāsana, Governs the whole existence in these above-mentioned 7 spheres.
The sphere of us mortals मृत्यु-लोक / mṛtyu-loka is but a short stoppage for the individual on the timeless path of individual's spiritual evolution. Where one can learn each moment the essence of धर्म / dharma and enthusiastically work for his own well  and good श्रेयस् / śreyas - here and in after-life. Here in this life as a hous-hold individual one has the obligation of performing the rituals that help one's departed fore-fathers and kin. The sphere of  पितर / pitara, where departed souls go to after their death stay there happily only if their descendents perform such rituals which are described in scriptures and bear the testimony of  ऋषि / ṛṣi  (sages). This needs no further elaboration because many of us intutively feel and have experienced how our grand-ancestors grand-parents 'visit' us occasionally.
The rituals of cremating the dead by handing over the dead-body to  अग्नि / agni Fire is based on the view that Sun (अर्यमा / aryamā) is the Presiding-Lord of the पितृ-लोक / pitṛ-loka ,  - the sphere of the departed souls. अग्नि / agni Fire and Sun share essentially the same spirit that is shared by यम / yama, - the Lord of Death, Life and destiny of the individual.
Veda only tell us what actions lead us to what consequences and leaves us free on our part to decide if we follow or don't follow धर्म / dharma.
धर्मेण हन्यते व्याधिः धर्मेण हन्यते ग्रहः ।
धर्मेण हन्यते शत्रुः यतो धर्मः ततो जयः
--
dharmeṇa hanyate vyādhiḥ dharmeṇa hanyate grahaḥ |
dharmeṇa hanyate śatruḥ yato dharmaḥ tato jayaḥ
--
Meaning :
धर्म / dharma alone defeats the troubles, the evil effects of the planets (in the horoscope), the enemy. Where-ever is followed and respected, victory reins.
--
Polygamy and monogamy with reference to धर्म / dharma suggests that marriage is a means to comply with and if conditions allow and force, a male may have marry one or more wives, while a female should be married once only in life. Though there are exceptions in extra-ordinary cases but preferably one who sticks to धर्म / dharma should not violate this core-principle.
We see the example of  कुन्ती / kuntī in महाभारत / mahābhārata, who begot 4 sons* one from Sun (कर्ण / karṇa >  सूर्य / sūrya), One from Indra (अर्जुन / arjuna > इन्द्र / indra), others from such numerous celestial beings, yet like द्रौपदी / draupadī, तारा / tārā, मन्दोदरी / mandodarī, and सीता / sītā) is given the status of and is termed (सती / satī). And it is a pointer that there is no strict rule that connects the state of being polygamous or monogamous to with the state of highest  spiritual attainment for a man or woman.
--
* Foot-note :
This may be interesting to note that these 4 were delivered by कुन्ती / kuntī by invoking the celestial beings with the help of mantra. She helped  माद्री  / mādrī (step-mother of अर्जुन / arjuna)  and another queen of King पाण्डु  /pāṇḍu to  beget नकुल / nakula, and सहदेव sahadeva.
This may be a clue that the science and technique of I.V.F. was developed by and known to people in those times, though through mantra vidyā.
--

   
( To be continued )
   

What went wrong with us?.

What went wrong with us ?
Polygamy and monogamy.
--
ऋषि / ṛṣi  (sages) again realized that the movement of universal consciousness has two aspects. One in the individual, -at the 'personal' level as the limited-consciousness confined to the physical-body and another at the Cosmic level in the form of   devatā-principle, who as celestial beings regulate and govern the minds of the individuals, though they have a limited role in performing these actions. ऋषि / ṛṣi  (sages) discovered or rather were acquired the अव-सत्-र-इक् (ava-sat-ra-ik) esoteric, अव-कुलतः (ava-kulataḥ) > occult knowledge that helped them establishing and securing / sustaining a secret link with devatā-principle. This enabled them to have access to those super-natural mystic powers ’सिद्धि’ / (siddhi-s) which was / is in the control of devatā-principle. These devatā(-principle), according to their respective frequency / wave-length though of 33 types only, could be classified in 33 kinds of conscious-energy functions with their individual sense of 'I' and their individual spheres ’लोक’ / 'loka'. The description and explanation of the form and nature of could be found in the writings of काव्यकान्त गणपति मुनि / kāvyakānta gaṇapati muni, -A prominent disciple of श्री रमण महर्षि / śrī ramaṇa maharṣi  in His commentary upon of श्री रमण-गीता / śrī ramaṇa-gītā, where he has wrote about 4 forms of devatā. He has there  enunciated how a  possesses 4 forms, namely subtle body made of light > astral-form, a name (sound) > phonetic, mantra (a sequence of sounds in script and phonetic form) and the 'I'-sense.
अक्-नि > अग्नि Agni > स्फुर् > sphur (Fire) is the foremost devatā-principle, that appeared before them at the beginning of 'Life'. Thevery first mantra of ऋग्वेद / ṛgveda  has been addressed to Him (to अग्नि Agni) Who is the first emanation of The Divine / Supreme. This forms the very authentic basis for evoking other devatā-principle(s). And in turn all those entities come in touch with the ऋषि / ṛṣi  (sages) and reveal their form, nature and powers. यज् > yaj / यज्ञ > yajña is the sacred ritual that helps keeping these in touch with devatā and getting wishes fulfilled.
--
(Gita Chapter 3, 10) 
अध्याय 3, श्लोक 10,

सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः ।
अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ॥
--
(सहयज्ञाः प्रजाः सृष्ट्वा पुरा उवाच प्रजापतिः ।
अनेन प्रसविष्यध्वम् एषः वः अस्तु इष्टकामधुक् ।)
--
भावार्थ :
प्रजापति ब्रह्मा ने कल्प के आदि में यज्ञसहित प्रजाओं की रचना करने के पश्चात् उनसे कहा कि इस (यज्ञ के अनुष्ठान) के द्वारा तुम लोग वृद्धि को प्राप्त होओ और यह (यज्ञ) तुम्हें इच्छित भोग प्रदान करनेवाला हो ।
--
Chapter 3, śloka 10,

sahayajñāḥ prajāḥ sṛṣṭvā
purovāca prajāpatiḥ |
anena prasaviṣyadhvam-
eṣa vo:'stviṣṭakāmadhuk ||
--
(sahayajñāḥ prajāḥ sṛṣṭvā
purā uvāca prajāpatiḥ |
anena prasaviṣyadhvam
eṣaḥ vaḥ astu iṣṭakāmadhuk |)
--
Meaning :
At the beginning of the Creation (kalpa), The Creator, Lord prajāpati brahmā created sacrifice / yajña, and through sacrifice-s / yajña, the human-beings and all other creatures. Then He told them "By performing this (yajña), may you prosper and multiply, May this (yajña) yield the desired enjoyments you seek."
--
Because of the purity of mind and spirit is a crucial factor in carrying out these rituals, brāhmaṇa is is / was the only eligible and a class of society fit for performing these sacred rituals यज् > yaj / यज्ञ > yajña. And because the genealogy stressed that no mixing of breeds is an essential pre-requisite, the institution of 'Marriage' came into existence. This had also some other many important implications also, but this one was of the most, of prime importance.
As we have already seen male is by nature polygamous and female is so or otherwise, -subject to circumstances, and to preserve the breed, the only possible way was to allow males to marry many females, while females could marry only one male. Though there are exceptions but they are limited in the field of  devatā-principle. And where-ever this has happened, has untoward consequences also.
Veda never 'commands'. Veda just tells us what happens when you follow धर्म / dharma, and when you don't follow धर्म / dharma. And Veda asserts that one could never escape the consequences at the personal, individual, collective and Cosmic levels of one's actions.
--
The 4 fold वेद-विहित आश्रम-धर्म / veda-vihita āśrama-dharma, is /was the only proper way to attain 4-fold Supreme goals of 'Life'. - Say Veda.
The four broad division of society based in general upon attributes and occupations (गुण-कर्म-विभागशः / guṇa-karma-vibhāgaśaḥ) and in particular upon the clan / race, is धर्म / dharma, one is supposed to follow if one wishes to achieve fulfilment of desires pleasures and attain happiness in life and after one's death also.
Though the varṇa / shades, one is born with differ from man to man and accordingly their tendencies acquired from parents too, the आश्रम āśrama is the classification of the life-span of every-one.
Thus, in principle, every child is a born ब्राह्मण / brāhmaṇa, and because of the tendencies that are manifest later on becomes of the varṇa / shades, of its parents.
And as a child could be educated in the best way accordingly while he is still just a child.
This stage in life is the formative age when one has a natural tendency to learn. One could be taught many things according to his inherent talent and aptitude, inclination and interest. The mind is a clean slate and one could learn most of the skills, languages, music, as well as science, art and culture. Though he / she need not be taught 'celibacy', because he / she has not at all obsessions or perversions of the sexual kind. His / her sexual orientation could however needs to be channeled in such a way that when he / she attains adulthood, can understand and deal with sex in a most healthy way.
ब्रह्मचर्य आश्रम / brahmacarya āśrama is the stage of child-hood when one needs protection and should be taught about ’काम’ / ’kāma’ in both aspects of  ’काम’ / ’kāma’, namely 'desire' and 'sex-behavior' with the aim of procreation and maintaining the chain of 'Life' with all due respect,regard and care and with utmost humility . The natural sex-urge in animals finds three ways of expression. Compulsion, need and obsession. These three further reflect as creation, procreation and recreation. In nature the males compete and are mutual rivals over possessing a female. That is the part of their nature. But humans are expected to deal with this urge in a far more honorable way because of the society and family. And apart from 'Compulsions' dealing with the 'need' and 'obsession' define individual's orientation of this urge. If sex-urge could be seen and understood in its these three modes, one could probably lead a satisfactory, balanced even a spiritual kind of sex-life, which may enable one to encounter the Divine. The child-hood is apt stage to develop these things if there are teachers who can help accordingly.
So, ब्रह्मचर्य / brahmacarya is not just an empty word like celibacy, refraining from all sexual activity, but is the right orientation of one's sexual urge according to his / her first stage of life, namely ब्रह्मचर्य आश्रम / brahmacarya āśrama.
Sex when derided, sneered at, condemned or suppressed, becomes obsession and has even a more firm grip on the mind in terms of 'Desire' which turns into perversion of all kinds associated with anger and fear. Animals don't have to face such complexities.
Unfortunately all this approach has been lost in our times and we could perhaps find hardly any one who can put forth these facts before us.
--
(To be Continued)    

सत्यमेव जयते -2.

सत्यमेव जयते -2. 
Introduction 
Arthur Anthony Macdonell (A Sanskrit Grammar for students, part- 1)
p. xi,
पाणिनि / pāṇini’s grammar consists of nearly 4,000 rules. Being composed with the utmost imaginable brevity, each सूत्र / sūtra or aphorism usually consists of only two or three words, and the whole work, if printed continuously in medium-sized देवनागरी / devanāgarī type, would not occupy more than about thirty-five pages of the present volume. And yet this grammar describes the entire संस्कृत / saṃskṛta language in all the details of its structure with a completeness which has never been equalled elsewhere. It is at once the shortest and the fullest grammar in the world.
...
...

There are 3 or 4 next paragraphs worth reading, but  this one is presented here, to hint that though the author could see all subtleties, missed to note that पाणिनि / pāṇini did not 'compose' this treatise. He only digitized / wrote down the Veda and every word of this treatise was revealed to Him.

We say Veda is अपौरुषेय /  apauruṣeya, meaning not written by man, but are Cosmic-Knowledge, and is but revealed to a ऋषि /  ṛṣi /.

The basic error on the part of the author here is, he had no idea that there is a grammar of a language used by people of any place at a time or time-period (say 'years'). And the grammar is written later on depending upon the conventions of the people who use the language.

In case of संस्कृत / saṃskṛta language, this is exactly opposite.

The Language is already there eternally and its grammar is already well-defined.

That is why पाणिनि / pāṇini could present these  सूत्र / sūtra or aphorisms which are but वेद-मन्त्र / ऋचा / veda-mantra / ṛcā and are infallible अमोघ / amogha in describing the content.

-- 

 

सत्यमेव जयते

सत्यमेव जयते 
अष्टाध्यायी
1/4/99
लः परस्मैपदम् ।
लकारों के स्थान पर होने वाले ति, तः अन्ति आदि प्रत्ययों को परस्मैपद कहते हैं । ये जिनके अन्त में लगते हैं, उन्हें परस्मैपदी धातु कहते हैं । शतृ प्रत्यय परस्मैपद में होता है । ते, एते, अन्ते आदि को आत्मनेपद कहते हैं ।
अष्टाध्यायी
1/4/100,
तङानावात्मनेपदम् ।
तङ् (ते, एते, अन्ते आदि) शानच् , कानच् प्रत्यय ये आत्मनेपद होते हैं ।
--
आत्मनेपद > आत्मने-पद > आत्मा - संप्रदान-कारक (एकवचन) > आत्मने,> अपने लिए,
परस्मैपद > परस्मै-पद > परं / परः - संप्रदान-कारक (एकवचन) > परस्मै, > दूसरे के लिए,
जो धातुएँ अपने स्वयं के प्रयोजन के लिए प्रयुक्त की जाती हैं ’परस्मैपदी-रूप’ लेती हैं ।
जो धातुएँ दूसरे के प्रयोजन के लिए प्रयुक्त की जाती हैं ’परस्मैपदी-रूप’ लेती हैं ।
’सेव्’> सेवते, धातु आत्मनेपदी है, सेवा करना और सेवन करना ....
गम् > गच्छति, धातु परस्मैपदी है, जाना, किसी दिशा में, कहीं दूसरे स्थान पर,

--

'जि' धातु का कर्मवाची रूप 'जीयते' होता है, -अर्थ हुआ 'जिसे जीता जाता है । 

किन्तु आत्मनेपदी के रूप में लट्-लकार में प्रयुक्त होने पर 'जयते' हो जाता है । 

अर्थ हुआ जो (अपने लिए) विजयी होता है ।   

'सत्यमेव जयते' में 'जयते' का यही अभिप्राय है । 

--   

ऋषि कुलतः > ṛṣi kulataḥ > Rice-Cult.

A fine day in the past, I could well understood my confusion and got it cleared away.
Before that auspicious day, I was not even aware about this confusion which had gripped my being . Somehow my attention came to this most important point that affects every-one's life, though rarely one ever comes to think of.
Should I work for the world or for myself?
I never thought, what is my priority? Because without 'I', there is no such a world that needs me. But 'I' is always there with its world either in imagination or in perception.
So the only possible and fit way for me to adopt is :
'I' is prior to 'world' and I need to put my whole attention to this 'I', before I could do anything about the world.
Then again this world is never so well-defined, uncertain and I can never decide which part of this world needs and could be given help.
Then I proceeded to understand what I mean by 'Life' and 'world'. The history of the mankind in a nut-shell.
What went wrong with us in that history of our this world, this earth and the men living upon it and if it is possible for me to point out this error to this world and if the world at large would listen to me?
And I'm sharing my understanding in the capacity of just any other man who lives in this world and is interested and concerned about this world.
And I think I am not wrong if I say, What I have realized could have been realized by many a seers long before I came onto this earth. Namely ऋषि / ṛṣi -s of  वेद / veda.
Polygamy and the institution of Marriage.
ऋषि / ṛṣi knew men (male) is basically polygamous while female is according to conditions.
This is / was the key-rule in animal kingdom.
ऋषि / ṛṣi knew this has its implications but for humans.
Human are born with a faculty of mind / intellect / thought that is not as much evolved and prominent in species other than human. Even in human different people are born with different inclinations, interests and tendencies. This is why 'race' is an important factor that significantly dominates a 'race' / 'nation'.
This word 'race' itself is 'rooted' in ऋषि / ṛṣi and there is a whole family of words that owe their origin to
√ऋ / √ṛ We see ऋग्वेद / ṛgveda  is the first and the foremost वेद / veda.
The whole geographical region of the Continent of Indian Ocean is a rice-producing land and 'rice' has many equivalents in संस्कृत / saṃskṛta , such as :
व्रीहि, तण्डुलम्, ओदनम् , धानं / आधानं / धान्यं / अक्षत्
vrīhi, taṇḍulam, odanam , dhānaṃ / ādhānaṃ / dhānyaṃ / akṣat
and it is easy to see how how this whole region shared a common Vedic culture.
अग्रे ऋष् > agre ṛṣyan > agrerian
> ऋषि कुलतः > ṛṣi kulataḥ
> rice-cult > rice-cultivation,
tell us how cult is associated with कुलतः > kulataḥ and cultivation. and with  अग्रे ऋष् > agre ṛṣyan > 'agrerian'.
But again √ऋ / √ṛ  has unmistakably an echo in the words :
'rice', 'raise', 'rise', 'rich', 'reich' (German) and 'race'.
संस्कृत / saṃskṛta ऋषभः / ṛṣabhaḥ (bull) too indicates a possible link in the agrarian culture.
संस्कृत / saṃskṛta
√नृ / √nṛ gives us
 नृप्ता नर, नारी, नारायण / nṛptā nara, nārī, nārāyaṇa /
that give us the words nephew, niece, natal (of birth), nation, Natsi / Nazi, nuptial, because the संस्कृत / saṃskṛta
√नृ / √nṛ explains why they have their these meanings.
--
What went wrong with us.
--
Veda insists that every human being is born with some typical, natural characteristics, common to all of its species, and some other acquired tendencies too, depending upon these as well as upon the environment and circumstances. The acquired tendencies are either learned voluntarily with conscious efforts or imbibed by / instilled into us by the society.
Thus there is an inherent tendency of 'learning' and discovering newer realms / horizons of 'learning' on one hand, and mimicking the behavior of other fellow-beings specially the parents, -male or female authority, one is supported, protected, nourished and nurtured by. This 'learning' is again of two broader types.  One is aimed at survival and physical growth and development and enjoying whatever maximum pleasure one could derive at the physical and psychological level in life. This is the general characteristic usually present in all and every-one with no exception at all. When one is much advanced in sensitivity

Another emerges from the search and understanding the Life as a movement of consciousness in various forms gross and subtle personal and impersonal. This at once focuses attention upon the nature of consciousness as is manifest in all these myriad forms. A few have always possessed this yearning for learning about consciousness from the yore immemorial.
These ऋषि / ṛṣi from the distant past realized that There is धर्म / dharma that strings the whole existence in a single thread and just as a ऊर्णनाभ / ūrṇanābha  (spider) creates a cobweb in the form of a gossamer-thread produced from within itself, and withdraws the same back, 'consciousness' is at the core of all manifestation.
This 'Constitution' -धर्म / dharma  and this 'consciousness' are inseparable from one-another.
Then again this delicate but at the same time very strong thread that forms the fabric of Cosmos weaves such an intricate pattern that is incomprehensible to human intellect, just because this intellect itself is one of the infinite expressions of that Intelligence.
In this Intelligence, 'survival of the fittest' is the fundamental rule that governs the whole pattern. Its creation, nurturing, survival and dissolution, -return to original pristine pure state.
Species instinctively followed the way of procreation and if anything like cross-breeding happened that didn't violate the fundamental constitution laid down by the -धर्म / dharma,. so there was a limited though numerically a big number of all species, the entire 'living kingdom' strictly adhered to and followed their ingrained way of procreating the next generation. We could include the theory of evolution in this process, because Life is not a static phenomenon but a dynamic process, alive every moment.
ऋषि / ṛṣi  (sages) discovered three core attributes of this 'Constitution' -धर्म / dharma, namely :
सत् / sat > सत्व / satva, रजस् / rajas, and तमस् / tamas,
They have a striking parallel in Physics in terms of 'Light', 'motion' and 'inertia' / force (gravitational or magnetic-electric).
Just as gravitational force corresponds to gross matter, electric charge to subtle matter, Light corresponds to causal matter.
But as the three are 'observed' by an entity which is conscious of them, they owe their existence upon the 'observer'. Let us hasten to say : This 'observer' is neither of the observed and just in-explicable and incomprehensible for the human intellect. But nevertheless, its existence and presence is a pre-condition for the existence of the 'observed'. And because the 'observed' can't exist on its own apart from this 'observer', we can safely infer that 'observed' is but the extension of the 'observer'.
Let us come back to individual.
The individual as is seen at the practical level is always a living physical body endowed with 'consciousness'. Presently let us limit our discussion to those animals, birds, fish and plants who 'grow' and procreate their exact duplicates in physical form / stereotypes. And this they do by means of copulation. genealogy deals with this in great details.
For the different species ऋषि / ṛṣi  (sages) discovered the ancient-most link in terms of 4 kinds :
अण्डज / aṇḍaja : Those born of egg,
उद्भिज्ज / udbhijja : Those born of water,
स्वेदज / svedaja : Those born of swet / excreta,
जरायुज / jarāyuja : Those born of womb.
 They ऋषि / ṛṣi  (sages) also discovered that in nature men too are born likewise in 2 kinds.
ब्राह्मणिक brāhmaṇika
अब्राह्मणिक abrāhmaṇika
The first kind follows वेद-विहित आश्रम-धर्म / veda-vihita āśrama-dharma, while the second kind is but at an evolutionary stage and as those people, a lot of discordant groups having disputes of opinions about what is the right धर्म / dharma, and 'might is right' as the only motto to stick to.
The first kind again is classified in 4 वर्ण / varṇa / shades, are termed as ब्राह्मण क्षत्रिय वैश्य शूद्र  /  brāhmaṇa kṣatriya vaiśya śūdra / according to their genealogy. This genealogy is again based upon their respective inherent संस्कार / saṃskāra / tendencies they carry through their ancestral code. But again this code is defined by those 3 core-attributes
सत् / sat > सत्व / satva, रजस् / rajas, and तमस् / tamas, and their compound effect. Accordingly those born of  ब्राह्मण / brāhmaṇa parents, क्षत्रिय / kṣatriya parents, वैश्य / vaiśya parents, शूद्र śūdra parents, have some particular prominent characteristic tendencies which if preserved through generations help them achieve the Supreme / The Ultimate meaning and purpose of Life.
--
Polygamy and monogamy,
--
This caused the need of the institution of marriage. Again as is the biological tendencies of male and female is seen in the animal kingdom, usually they follow the rule where a Male protects and leads a group herd or flock and more than one females are there in his herd. Though there is further variation in individual kinds. For example, some animals live in a group of freely mixing males and females, some copulate only in the breeding season.
As far as man is concerned, the seed comes from male. thus theoretically where xy + xx chromosomes give birth to xy or xx, while xx + xx are incapable of giving birth to any of them.
This is perhaps the reason why male-factor dominates the heredity, and is taken into account. genealogists could tell better.
If a male marries one or many females, the heredity is thus preserved, while when a female marries more than one male, the heredity is disturbed. The link is broken.
And once this lineage is disturbed the whole  धर्म / dharma, is uprooted.    
Arjun though puts a sound logic, bhagavān śrīkṛṣṇa suggests him in the proceeding dialogues :
You can't change the course of destiny and shall be prompted to do according to your tendencies. You can however get rid of the sense 'I do' / 'I do not do at all'. and leave the actions to Me, surrender them to Me, Or just realize the attributes of prakRti do whatever happens and you are nowhere in the action good or evil.
--
Summarily, This whole history later on took the way to the present state of our 'world', that seems to have brought before us the clash of civilizations between those followed Abraham and those which were earlier to Abraham.
--
(To be continued in the next part)

J.Krishnamurti. " the flame of the attention."

हिन्दी में त्वरित अनुवाद 
उदाहरण के लिए वे घाव, जिस का शिकार हर कोई बचपन से ही हो जाता है । मनोवैज्ञानिक आधार से कहा जाए, तो अपने ही अभिभावकों से, स्कूल में, कॉलेज में, तुलना के माध्यम से, प्रतिस्पर्धा के जरिए, - यह दबाव कि तुम्हें कक्षा की गतिविधियों में प्रथम आना है, आदि तरीकों से । अपने जीवन में आगे जाकर, हम सतत घावों की मार खाते रहते हैं । हर कोई जानता ही है, सभी मनुष्य गहरे घावों से पीड़ित होते हैं, हालाँकि उस ओर हमारा ध्यान नहीं जाता, और यहीं से भिन्न-भिन्न प्रकार की स्नायु-विकृतियाँ उत्पन्न होती हैं । यह सब हमारी चेतना का हिस्सा है, -एक अंश छिपा हुआ, और एक हिस्सा वह जो पूरी तरह से इस तथ्य के प्रति सजग है कि इसे आघात पहुँचा है । अब, क्या यह संभव है कि आघात पहुँचे ही न? क्योंकि आघातों / घावों के फलस्वरूप हम अपने इर्द-गिर्द एक दीवाल खड़ी कर लेते हैं, और हमारे पारस्परिक संबंधों में, इसे ध्यान में रखते हुए प्रकृति को उसका काम उसके अपने तरीके से करने देते हैं कि हमें और अधिक आघात चोटें न झेलने पड़ें  ।   वहाँ, उस स्थिति में, एक क्रमिक अलगाव हो जाता है, -इसलिए यह सवाल किया जा रहा है कि क्या ऐसा संभव है कि हम न सिर्फ़ अतीत के घावों से उबर सकें, बल्कि पुनः नए घावों का आघात भी हमें न झेलना पड़े ?
(जिद्दू कृष्णमूर्ति : "फ़्लेम ऑफ़ अटेंशन")
--      

(Take for example the wounds that every human being receives from childhood. One is hurt, psychologically speaking, by their own parents, in school, in college, by way of comparison, the competitiveness, the pressure that one must be the first in the tasks of class, etc. Over the course of our life, we suffer constant injuries. One knows it, all human beings suffer deep wounds, although we are not aware, and from this came all the different classes of shares neurotic. This is all part of our consciousness, a hidden part and a part that was well aware of the fact that it is hurt. Now, is it possible not to be hurt? Because as a result of injuries we build a wall around us, letting nature take its course in our relationship with another to not suffer more wounds. There, there is fear and a gradual isolation, that's why we ask, is it possible not only to free themselves from past wounds, but also never again suffer new wounds?

(Jiddu Krishnamurti. " the flame of the attention.")

ईशो ईश्वरो वा / īśo īśvaro vā

ईशो ईश्वरो वा /  īśo īśvaro vā
--
स्वाति स्वीयते इति परमात्मन् परमात्मा ।
अतो सैव सृष्टिः  तस्य / तस्याः ।
सैव जीवो तथा च प्रव्यक्तिः व्यक्त्याः समष्ट्याः स्वाम् तथा च स्वामी अथ ईश्वरोऽपि ।
तदपि सीमितशक्तिसामर्थ्येनयुक्तो स जीवो ।
असंख्येयैः जीवैः जीवसमष्टिः ।
समष्टेरुपादानाधिरूपत्वे जगदपि स ।
पञ्चस्थूलसूक्ष्मकारणरूपत्वेन पञ्चमहाभूतस्वरूपत्वेन काल-स्थानौ । द्वयोरतीतो सन् ।
जीवे यो सीमितसामर्थ्येनाज्ञानसंयुतो न हि स तद्वत् स्वरूपे परं तस्य ।
इति वेददृष्टिः ।
स्वलीलया कदाचित् यदृच्छया अवतरिति स भूतले मर्त्यलोके अस्मिन् कश्चिद्देहविशिष्टे अत्र ।
तदा अवतारः ।
इति पुराणदृष्टिः ।
दृष्टयोर्द्वयोर्भेदं दृष्टव्यम् ।
इति शं ॥
--
अर्थ : √व् > स्व् > स्वीयते इस धातु से निष्पन्न स्वामी परमात्मा जगज्जीवात्मा है ।
अतः वही स्वयं की सृष्टि (संभवामि युगे युगे) तथा उपाधिविशेष से व्यक्ति-जीव तथा समष्टि-प्रकृति तथा उनका स्वामी है ।
उसे ’एक’ अथवा ’अनेक’ नहीं कहा जा सकता क्योंकि तब उसे संख्येय तक सीमित कर दिया जाता है ।
वह ईश्वर सीमितशक्तिसामर्थ्य से युक्त होकर जीव सा प्रतीत हो जाता है ।
लोक असंख्येय जीवों की समष्टि है ।
समष्टि का उपादान तथा अधिष्ठान होने से वह जगत् भी है ।
पाँच स्थूल-सूक्ष्म-कारण-रूप, पाँचमहाभूतों का आश्रय वह काल तथा स्थान है ।
यद्यपि वह उन दोनों से स्वतन्त्र है ।
और वे ही इसके नियंत्रण में हैं ।
स्वरूप से वह सीमित सामर्थ्य तथा अज्ञान से युक्त अपनी सृष्टि जीव जैसा नहीं है ।
यह वेददृष्टि है ।
पुनः अपनी ही लीला से अनाकलनीय कार्य-कारणरहित यदृच्छा से वह इस भूतल पर, किसी देहविशेष में, मृत्युलोक में कभी अवतरित होता है ।
तब वह अवतार (की उपाधि से युक्त) अवतार होता है ।
यह पुराणदृष्टि है ।
इन दोनों दृष्टियों परस्पर अभेद देखा जाना चाहिए ।
इति शं ॥
--
   

ईशो ईश्वरो वा / īśo īśvaro vā

--
svāti svīyate iti paramātman paramātmā |
ato saiva sṛṣṭiḥ  tasya / tasyāḥ |
saiva jīvo tathā ca pravyaktiḥ vyaktyāḥ samaṣṭyāḥsvām tathā ca svāmī atha īśvaro:'pi |
tadapi sīmitaśaktisāmarthyenayukto sa jīvo |
asaṃkhyeyaiḥ jīvaiḥ jīvasamaṣṭiḥ |
samaṣṭerupādānādhirūpatve jagadapi sa |
pañcasthūlasūkṣmakāraṇarūpatvena pañcamahābhūtasvarūpatvena kāla-sthānau | dvayoratīto san |
jīve yo sīmitasāmarthyenājñānasaṃyuto na hi sa tadvat svarūpe paraṃ tasya |
iti vedadṛṣṭiḥ |
svalīlayā kadācit yadṛcchayā avatariti sa bhūtale martyaloke asmin kaściddehaviśiṣṭe atra |
tadā avatāraḥ |
iti purāṇadṛṣṭiḥ |
dṛṣṭayordvayorbhedaṃ dṛṣṭavyam |
iti śaṃ ||
--
Meaning : (suicide > sui cede)
√v > sv > svīyate
this verb / noun root that gives us स्वच्छित्ति  svacchitti (suicide > sui cede) 'swa' means to own as one's own, one-self. Therefore He that owns this existence as oneself is paramātman paramātmā . He / She alone is the world, the individual soul and the consciousness (loka) as support and the material-cause (upādān), potential and the evident cause where-in existence breaths as manifest and returns again to seed.  
(Presently In-complete .......)
--

आज की संस्कृत रचना / नमनं

आज की संस्कृत रचना
--
नमनं
--
दक्षिणं तु दक्ष-जामाता
वामं तु दक्षात्मजा ।
करयोर्मीलनं जीवो
नमनमेकत्वं तेषाम् ॥
--
दक्षिण कराग्र दक्ष-जामाता,
वाम कराग्र दक्षात्मजा ।
हाथों का जुड़ना यह जीव,
नमन उनकी अनन्यता ॥
--
दक्ष-जामाता > दक्ष के दामाद भगवान् शिव,
दक्षसुता > माता पार्वती,
--

saṃskṛta composition to-day
--
dakṣiṇaṃ tu dakṣa-jāmātā
vāmaṃ tu dakṣātmajā |
karayormīlanaṃ jīvo
namanamekatvaṃ teṣām ||
--
Meaning :
The right hand denotes the Son-in-Law of dakṣa,
The left hand denotes the daughter of dakṣa,
The joining of the two denotes the soul,
The obeisance thus denotes their one-ness.
--
Note :
dakṣa-jāmātā > Lord shiva, son-in-law of dakṣa,
dakṣasutā > daughter of dakṣa, mātā pārvatī
--