Nitya-Karma and Its Significance -Vedantasar

Nitya-Karma and Its Significance :
 by Swami Dayananda Saraswati of Arsha Vidya Gurukulam
नित्यानि - अकरणे प्रत्यवायसाधनानि सन्ध्यावन्दनादीनि
....... वेदान्तसार, ९
" Daily rites, such as the sandhyāvandana the non-performance of which causes harm, are called nitya-karma. "
~ [Vedāntasāra, 9]
Nitya-karma are daily obligatory duties described as sandhyāvandanādini, such as sandhyāvanda.Typically, a person worships three times a day at particular times called sandhya. Sandhya means sandhi or the time when there is a joining or transition in the hours of the day or night. Such times are considered to be auspicious for prayers. There is a morning sandhya or prāta-sandhya, when there is a transition from night to the dawning of day. There is an evening sandhya, the sāyam-sandhyā, when there is a transition from day to night.Then there is the noon sandhya called madhyasandhya, when the sun is at its zenith, and it is the period of transition when the first half of the day ends and the second half begins. Prāta, madhyan, and sāyam are thus three times of ‘joining’, which are considered to be auspicious times for the performance of prayers . Typically, a boy is initiated into the ritual of the sandhyāvandanam, which consists of making certain offerings, prayers, and chanting the gāyatrī-mantra.
A human being is born with three kinds of debts :
The concept of nitya-karma comes from a sense of obligation.This concept was mentioned at the beginning of this text when it was said that even at birth we enjoy various privileges. It is said [in Taittiriya Samhita 6.3] that a human being is born with three kinds of debts. These debts are pitṛ-ṛna, ṛṣi-ṛna, and deva-ṛna or debts towards one’s parents and ancestors, towards the sages, and towards the devatās or gods.
We enjoy the privilege of having this body. We have been born and we have been raised, nurtured, and nourished; therefore, we are indebted to our parents and ancestors. We enjoy this wealth of knowledge, which is the result of the dedication of many teachers, sages and thinkers.They have made this storehouse of knowledge available to us from which we draw freely. For example, we enjoy the privilege of knowledge in the form of this text that is made available to us. We are able to study it easily, but imagine how much effort it must have taken to think and write this text. Thus, we are indebted to all the sages.That is called ṛṣi-ṛnam.Thirdly, we are enjoying all the privileges of life. In the Vedic vision, the one Lord manifests in the form of the various devatās or natural forces.Therefore, all these natural expressions are looked upon as gods or deities. A devatā is a deity; fire, water, the earth, space, the air, the sun, the moon, and all other natural phenomena are looked upon as devatās. It is because of them that we enjoy our privileges.
The air is provided to us and, therefore, we are breathing freely. Further, food, water, and sunlight are provided to us and the earth supports, nourishes, and nurtures us. Thus, nature is constantly taking care of us. We say that God, through nature, is constantly taking care of us. We enjoy all these privileges and are indebted to God or the various expressions of God. Nitya -karma is meant to fulfill the three kinds of obligations.The expression of our reciprocity for this indebtedness or obligation is called nitya-karma, our obligatory duties. When we perform our daily and incidental duties, we fulfill our obligations. In doing so, we are not obliging anybody; we are simply repaying the debt already incurred, for the obligations we so freely accept. This is the spirit in which nitya-karma and naimittika-karma are performed. They are of the nature of worship and prayers. We fulfill our debt to our ancestors through prayers and offerings to the departed souls, as well as through the care and service of our parents.
Our debt to the sages is fulfilled in our pursuing knowledge and being instrumental in the acquisition and spread of knowledge. Thirdly, we fulfill our obligation to God through worship and prayers and by making offerings to the devatās.
In the Vedic times, the fire ritual was widely prevalent; different deities were invoked in the fire and offerings were made to them. When a person got married, the daily obligatory duties also involved the performance of the agnihotra-karma every morning and evening . It is said the fire is the carrier or vehicle for transporting the oblations to different deities and that is how those deities are nourished.
The Bhagavad Gita says that when we nourish the devatās, they will nourish us in turn [3-11] :
देवान्भावयतानेन ते देवा भावयन्तु वः ।
परस्परं भावयन्तः श्रेयः परमवाप्स्यथ ॥
....... गीता ३-११
" Propitiate the deities with this (yajña). May those deities propitiate you. Propitiating one another, you shall gain the highest good (mokṣa). "
This scheme is given to us to attain prosperity in our lives. In nourishing the devatās with our offerings, we receive their grace and are nourished in our own lives. All of these actions of worship, study, teaching, serving and caring for parents, and offerings to departed souls fall under the category of nitya karma.
Nitya-karma helps us overcome self-centeredness :
When we recognize that we have been receiving help from all these sources, we become humble. Slowly, the concern for one’s own individual self diminishes and we begin to have a larger view of life. We appreciate the fact that we are not isolated beings, but a part of the whole scheme of life. We are what we are because of the contribution that we have received from the rest of the world. Therefore, we should function as a link in a whole chain, interconnected with everything else. There is a statement in Sanskrit ‘vāsudaiva kutumbhakam’, which means that the whole universe is one family.
When we live in an unselfish manner, we function as members of the universal family; this is the spirit engendered by the performance of duties.
The larger the scope of that with which we identify, the easier it becomes to come out of our self-centeredness. This is the spirit behind karma-yoga, which is taught in the Bhagavad Gita and technically expressed in this text as nitya and naimittika-karma, the daily and incidental duties that are performed in the spirit of worship.
In worshipping the sun, we worship light, which stands for knowledge. The sandhyāvandana or worship of the sun is given as an example of nitya karma or daily duty. The worship of the sun and of fire was prevalent during the Vedic times because they are what we call pratyakṣa-devatā, evident gods. Of the five elements, ākāśa or space is not perceptible to the eyes, and neither is vāyu or air. Fire is the first perceptible element and is, therefore, said to be closest to God. The sun, the moon, and fire are all shining and perceptible forms of God and, therefore, people used to worship them the most. In worshipping them, we worship light, which symbolizes knowledge; thus, light, knowledge, and enlightenment also come into our lives. This is the spirit behind these forms of worship.
Nitya-karma helps us ward off the unpleasant effects of our past actions " Akaraṇe pratyavāyasādhanāni ". It is an interesting aspect of our daily obligatory duties that their non-performance may cause harm to us. The threat that the failure to perform the obligatory duties, akaraṇe, can result in pratyavāya or harm invokes fear. Vedāntins, however, interpret the performance of these daily rituals as acts of self-purification and, therefore, if these actions are not performed, it means that the self-purification does not happen. Nobody is free from the effects of their past actions. Even the fact of human birth is the result of a combination of evil and virtuous actions.
We have performed many good and evil actions in our prior births and these past actions now manifest in the form of various situations , both pleasant and unpleasant. Our past good actions bring about pleasant situations and our past evil actions bring about unpleasant situations. Nitya-karma and naimittika-karma ward off the unpleasant effects of what we call evil actions that are in store for us. If we don’t perform these duties, we are unable to ward off evil effects and will, therefore, suffer the consequences of the evil actions.

THE SHIKSHASHTAKAM STOTRA -

THE SHIKSHASHTAKAM STOTRA :
 (श्री चैतन्य महाप्रभु विरचित शिक्षाष्टकम् स्तोत्र)
चेतोदर्पणमार्जनं भवमहादावाग्निनिर्वापणं...
श्रेयः कैरवचन्द्रिकावितरणं विद्यावधूजीवनम्।
आनन्दाम्बुधिवर्धनं प्रतिपदं पूर्णामृतास्वादनं
सर्वात्मस्नपनं परं विजयते श्रीकृष्ण्संकीर्तनम् ॥१॥

चित्त रूपी दर्पण को स्वच्छ करने वाले, भव रूपी महान अग्नि को शांत करने वाले, चन्द्र किरणों के समान श्रेष्ठ, विद्या रूपी वधु के जीवन स्वरुप, आनंद सागर में वृद्धि करने वाले, प्रत्येक शब्द में पूर्ण अमृत के समान सरस, सभी को पवित्र करने वाले श्रीकृष्ण कीर्तन की उच्चतम विजय हो॥१॥
नाम्नामकारि बहुधा निजसर्वशक्ति-
स्तत्रार्पिता नियमितः स्मरणे न कालः
एतादृशी तव कृपा भगवन् ममापि
दुर्दैवमीदृशमिहाजनि नानुरागः ॥२॥
हे प्रभु, आपने अपने अनेक नामों में अपनी शक्ति भर दी है, जिनका किसी समय भी स्मरण किया जा सकता है। हे भगवन्, आपकी इतनी कृपा है परन्तु मेरा इतना दुर्भाग्य है कि मुझे उन नामों से प्रेम ही नहीं है॥२॥
तृणादपि सुनीचेन तरोरपि सहिष्णुना।
अमानिना मानदेन कीर्तनीयः सदा हरिः ॥३॥
स्वयं को तृण से भी छोटा समझते हुए, वृक्ष जैसे सहिष्णु रहते हुए, कोई अभिमान न करते हुए और दूसरों का सम्मान करते हुए सदा श्रीहरि का भजन करना चाहिए॥३॥
न धनं न जनं न सुन्दरीं कवितां वा जगदीश कामये
मम जन्मनि जन्मनीश्वरे भवताद्भक्तिरहैतुकी त्वयि ॥४॥
हे जगत के ईश्वर! मैं धन, अनुयायी, स्त्रियों या कविता की इच्छा न रखूँ। हे प्रभु, मुझे जन्म जन्मान्तर में आपसे ही अकारण प्रेम हो॥४॥
अयि नन्दतनूज किङ्करं पतितं मां विषमे भवांबुधौ।
कृपया तव पादपंकजस्थितधूलीसदृशं विचिन्तय॥५॥
हे नन्द के पुत्र, इस दुर्गम भव-सागर में पड़े हुए मुझ सेवक को अपने चरण कमलों में स्थित धूलि कण के समान समझ कर कृपा कीजिये॥५॥

नयनं गलदश्रुधारया वदनं गद्गदरुद्धया गिरा।
पुलकैर्निचितं वपुः कदा तव नामग्रहणे भविष्यति॥६॥
हे प्रभु, कब आपका नाम लेने पर मेरी आँखों के आंसुओं से मेरा चेहरा भर जायेगा, कब मेरी वाणी हर्ष से अवरुद्ध हो जाएगी, कब मेरे शरीर के रोम खड़े हो जायेंगे ॥६॥
युगायितं निमेषेण चक्षुषा प्रावृषायितम्।
शून्यायितं जगत्सर्वं गोविन्दविरहेण मे ॥७॥
श्रीकृष्ण के विरह में मेरे लिए एक क्षण एक युग के समान है, आँखों में जैसे वर्षा ऋतु आई हुई है और यह विश्व एक शून्य के समान है॥७॥
आश्लिष्य वा पादरतां पिनष्टु मां
अदर्शनान्मर्महतां करोतु वा ।
यथा तथा वा विदधातु लंपटः
मत्प्राणनाथस्तु स एव नापरः॥।८॥
उनके चरणों में प्रीति रखने वाले मुझ सेवक का वह आलिंगन करें या न करें, मुझे अपने दर्शन दें या न दें, मुझे अपना मानें या न मानें, वह चंचल, नटखट श्रीकृष्ण ही मेरे प्राणों के स्वामी हैं, कोई दूसरा नहीं॥८॥
जय श्रीकृष्ण !!

सदाचार के बिना कभी धर्म नहीं

सदाचार के बिना कभी धर्म नहीं होता :
========= सदाचार से ही अन्तःशुद्धि एवं बाह्यःशुद्धि होता हैं =========
आचारहीनं न पुनन्ति वेदा यद्यप्यधीता: सह षड्भिरंगे:।
छन्दांस्येनं मुत्युकाले त्यजन्ति नीडं शकुन्ता इव जातपक्षा:।।
~ (वशिष्ठस्मृति 6/3, देवी भागवत 11/2/1)
” शिक्षा , कल्प, निरूक्त, छन्द, व्याकरण और ज्योतिष -इन छ: अंगो सहित अध्ययन किये हुए वेद भी आचारहीन मनुष्य को पवित्र नहीं करते। मृत्युकाल में आचारहीन मनुष्य को वेद वैसे ही छोड़ देते हैं, जैसे पंख उगने पर पक्षी अपने घोंसले को। "
आचाराल्लभते ह्यायुराचारादीप्सिता: प्रजा:।
आचाराद्धनमक्षयम् आचारो हन्त्यलक्षणम्।।
~ (मनुस्मृति 4/156)
" मनुष्य आचार से आयु को प्राप्त करता हैं, आचार से अभिलाषित सन्तान को प्राप्त करता हैं, आचार से अक्षय धन को प्राप्त करता हैं और आचार से ही अनिष्ट लक्षण को नष्ट कर देता हैं। "
दुराचारो हि पुरुषो लोके भवति नििन्दत:।
दु:खभागी च सततं व्याधितोऽल्पायुरेव च।।
~ (मनुस्मृति 4/157, वशिष्ठस्मृति 6/6)
" दुराचारी पुरूष संसार में निन्दित , सर्वदा दु:खभागी, रोगी और अल्पायु होता हैं। "
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आचार: फलते धर्ममाचार: फलते धनम्।
आचाराच्छिªयमाप्नोति आचारो हन्त्यलक्षणम्।।
~ (महाभारत, उद्योगपर्व , 113/15)
" आचार ही धर्म को सफल बनाता हैं, आचार ही धनरूपी फल देता हैं, आचार से मनुष्य को सम्पत्ति प्राप्त होती हैं और आचार ही अशुभ लक्षणों का नाश कर देता हैं। "
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कुलानि समुपेतानि गोभि: पुरूशतोर्थत:।
कुलसंख्यां न गच्छन्ति यानि हीनानि वृत्तत:।।
वृत्ततस्त्वविहीनानि कुलान्यल्पधनान्यपि।
कुलसंख्यां च गच्छन्ति कशऽन्ति च महद् यश:।।
~ (महाभारत, उद्योगपर्व, 36/28-29)
" गौओं, मनुष्यों और धन से संपन्न होकर भी जो कुल सदाचार से हीन हैं, वे अच्छे कुल की गणना में नहीं आ सकते। परन्तु थोड़े धन वाले कुल भी यदि सदाचार से संपन्न हैं तो वे अच्छे कुलों की गणना में आ जाते हैं और महान् यश को प्राप्त करते हैं। "
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वृत्तं यत्नेन संरक्षेद् वित्तमेति च याति च।
अक्षीणो वित्तत: क्षीणो वृत्ततस्तु हतो हत:।।
~ (महाभारत, उद्योगपर्व, 36/30)
सदाचार की रक्षा यत्नपूर्वक करनी चाहिये। धन तो आता और जाता रहता हैं। धन क्षीण हो जाने पर भी सदाचारी मनुष्य क्षीण नहीं माना जाता, किन्तु जो सदाचार से भ्रष्ट हो गया, उसे तो नष्ट ही समझना चाहिये।´
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न कुलं वृत्तहीनस्य प्रमाणमिति मे मति:।
अन्तेश्वपि हि जातानं वृत्तमेव विशिश्यते।।
~ (महाभारत, उद्योगपर्व, 34/41)
" मेरा ऐसा विचार है कि सदाचार से हीन मनुष्य का केवल ऊँचा कुल मान्य नहीं हो सकता, क्योंकि नीच कुल में उत्पन्न मनुष्यों का भी सदाचार श्रेष्ठ माना जाता हैं। "
स्दाचारवता पुंसा जितौ लोकावुभावपि।।
साधव: क्षीणदोशास्तु सच्छब्द: साधुवाचक:।
तेशामाचरणं यत्तु सदाचारस्स उच्यते।।
~ (विष्णुपुराण 3/11/2-3)
" सदाचारी मनुष्य इहलोक और परलोक दोनों को ही जीत लेता हैं। `सत्´ शब्द का अर्थ साधु हैं और साधु वही हैं, जो दोषरहित हो। इस साधु पुरूष का जो आचरण होता हैं, उसी को सदाचार कहते हैं। "
सर्वोऽयं ब्राह्मणो लोके वृत्तेन तु विधीयते।
वृत्ते स्थितस्तु शूद्रोऽपि ब्राह्मणत्वं नियच्छति।।
~ (महाभारत, अनुशासनपर्व, 143/51)
" लोक में यह सारा ब्राह्मण-समुदाय सदाचार से ही अपने पर पर बना हुआ हैं। सदाचार में स्थित रहने वाला शूद्र भी (इस जन्म में) ब्राह्मणत्व (गुण) को प्राप्त हो सकता हैं । "
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आचाराल्लभते चायुराचाराल्लभते प्रजा:।
आचारदéमक्षय्यमाचारो हन्ति पातकम्।।
आचार: परमो धर्मो नृणां कल्याणकारक:।
इह लोके सुखी भूत्वा परत्र लभते सुखम्।।
~ (देवी भागवत, 11/1/10-11)
" आचार से ही आयु, सन्तान तथा प्रचुर अन्न की उपलब्धि होती है। आचार सम्पूर्ण पातकों को दूर कर देता है। आचारवान् मनुष्य इस लोक में सुख भोगकर परलोक में भी सुखी होता हैं। "
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आचारवान् सदा पूत: सदैवाचारवान् सुखी।
आचारवान् सदा धन्य: सत्यं च नारद।।
~ (देवी भागवत, 11/24/98)
" (भगवान नारायण बोले-) नारद ! आचारवान् मनुष्य सदा पवित्र, सदा सुखी और सदा ही धन्य हैं-यह सत्य हैं, सत्य हैं।

Upnishad, Vedas

The Vedas are the essence of life and the Upanishads are the essence of the Vedas. The Gita is the cream of the Upanishads. This is why we call the Gita, "The essence of all the essences".
For a better understanding of the Upanishads, it is good to go through the Gita and to understand the Gita going through the Upanishads is the best.
Great Saint VedaVyas, before penning down the Gita in the epic, The Mahabharata, described the Gita as 'the summary of all the Upanishads'. So, let us study the Upanishads along with the Gita [the summary of the Upanishads].
"He who knows this Upanishad [the Truth, the Knowledge of Brahman] shakes off all sins and becomes firmly established in the infinite and the highest Heaven"
----------The Kena Upanishad: 4: 9
There are many verses in various Scriptures which teach that the ultimate goal of a man is to reach the Abode of God, the Heaven and to live an infinite life therein.
Most of us MISUNDERSTAND it to be the finite heaven which is a recurring as well as a temporary abode....
Whenever heaven is qualified with adjectives like-----"Infinite" and "Highest" and phrases like-----"Abode of God", then this is a metaphorical use which refers to Brahman and not heaven because there is nothing that is "infinite" and "greatest" except Brahman not even the heaven.

Both statements i.e. being "infinite" and attaining "immortality" can be true only when It is Brahman. Heaven can neither be "infinite" nor can one attain "immortality" by entering it.
By the study of the Upanishads it has been made clear that a man can never become immortal by entering the finite heaven but only by realising his oneness with Brahman. So, definitely, by the METAPHORICAL comparison of Brahman and heaven a message is passed-----
"Let men craving for finite pleasures of finite heaven know that there exists an Infinite Heaven with infinite pleasures, entering [realising] Which a man becomes immortal and that is BRAHMAN. So, do not crave for a finite pleasure. Do crave for Brahman Who is infinite and never-ending bliss, Who is Heaven of heavens.....Pleasure of pleasures"
So, whenever you come across lines like-----"Heaven is the ultimate goal and we are going to live there for infinite period of time", take this Heaven as Brahman i.e. diffusing in Brahman is the ultimate goal for this is the only way for both the statements "Infinite" and "Immortality" to be true at once. Make sure to let those who misunderstand This infinite Heaven with the finite one know this too.

A man dying in the ignorance of the Self is condemned to roam in the world through an interminable chain of births and deaths. Therefore, a man should make every effort to attain the goal of life and terminate the chain of births and deaths by realising Brahman.
Living and non-living; Brahman is immanent in all. It [Brahman] alone exists. Names and forms are falsely superimposed on It [Brahman] through avidya [अविद्या] and Maya [माया].
He who knows Brahman becomes Brahman. The realisation of oneness with Brahman is the teaching of the Upanishads.
There is a verse in the BHAGAVAD GITA which says the same as the ISHA UPANISHAD: 5. After all, the Gita is the summary of the Upanishads. They are to be referred together for the best understanding of Brahman [God].
It [Brahman] moves and moves not; It [Brahman] is far and likewise near. It [Brahman] is inside all this and It [Brahman] is outside all this.
----------The Isha Upanishad: 5
Can you present a verse from the Bhagavad Gita which is similar to the above verse of the Isha UPANISHAD
Harih Aum! Aum, the word, is all this [i.e. the whole universe]. A clear explanation of it is as follows: all that is past, present and future is, indeed, Aum. And whatever else there is, beyond the threefold division of time-----that also is truly Aum.
----------The Mandukya Upanishad: 1: 1

The non-duality of Atman [Brahman], in spite of multiple number of bodies under Its [Brahman's] lordship, is explained by various illustrations in the Upanishads, one of which is as follows:
"As the same non-dual fire, after it has entered the world, appears to be different according to whatever it burns, so also the same non-dual Atman, dwelling in all beings, appears to be different according to whatever It enters."
----------The Katha Upanishad: 2: 2: 9

Samsara or the relative world is maya [illusory] and not real. Maya is superimposed on Brahman as Upadhis [limiting adjuncts]. This is why apparently, existence of many atmans is felt, but in reality i.e. when we view it from a perspective beyond maya, Atman is one without a second.
He is the sun dwelling in the bright heavens. He is the air dwelling in the interspace. He is the fire dwelling on earth. He is the guest dwelling in the house. He dwells in men, in the gods, in truth, in the sky. He is born [present] in the water, on earth, in the sacrifice, on the mountains. He is the true and the great. ----------The Katha Upanishad: 2: 2: 2
There are not different Atmans in different bodies. The same Atman dwells in all bodies. He is omnipresent. There is only one Atman without a second, which is the all-pervasive Self of the universe. Atman, being non-different from Brahman, completely excludes multiplicity and difference. Atman is omnipresent.

There is a city of eleven gates belonging to the Unborn ATMAN [Self] of undistorted Consciousness. He who meditates on Him grieves
no more; liberated [from the bonds of ignorance], he becomes free.
----------The Katha Upanishad: 2: 2: 1
The body is the city, the 11 gates are the apertures-----the two eyes, the two ears, the two nostrils, the mouth, the navel, the two lower organs and the aperture at the top of the head through which the life breath of a yogin goes out at the time of death.

As rainwater falling on a mountain peak runs down the rocks in all directions, even so he who sees the attributes as different from Brahman verily runs after them in all directions.
----------The Katha Upanishad: 2: 1: 14
The perception of multiplicity, resulting from ignorance, is the cause of all suffering. As rainwater running down the sides of a steep hill, divides itself into innumerable channels and ultimately becomes lost without serving any fruitful purpose, so also h...e who sees multiplicity of Brahman, becomes lost in the relative world and does not attain Liberation, which is the ultimate goal.

"Therefore, one should discard the fallacious advice of the misguided logicians who proclaim the multiplicity of Atman and the erroneous counsel of the heretics who teach Its [Atman's] non-existence, and should realise Atman's non-duality as taught by the Vedas"
------Adi Guru Shankaracharya

"It is through Atman through that one knows form, taste, smell, sounds, touches and carnal pleasures. Is there anything that remains unknown to Atman?"
----------The Katha Upanishad: 2: 1: 3



"Oh scion of Bharata, you should understand that I [Ishvar] [God] am the embodied soul [jeevaatma] [जीवात्मा], the knower in all bodies"
----------Ishvara [ईश्वर] (Vasudeva Shri Krishna) in the Gita: 13: 2

It is said that the first signs of entering YOGA are lightness of body, health, thirstlessness of mind, clearness of complexion, a beautiful voice, an agreeable odour and scantiness of excretions.
----------The Shvetashvatara Upanishad: 2: 13
Forms that appear like snow, smoke, sun, wind, fire, firefly, lightning, crystal and moon, precede the manifestation of BRAHMAN in Yoga practice.
----------The Shvetashvatara Upanishad: 2: 11
If these forms gradually manifest themselves during Yoga practice, one can be sure that the manifestation of Brahman is not very far off. These represent the various stages of mental modifications as one progresses towards the ultimate realisation.
Source-Holy Vedas

King Bhoj - Ardent lover of Sanskrit

King Bhoj: An Ardent Lover of Sanskrit
Dhar Nagari was the capital city of the kingdom ruled by the King Bhoj in ancient times. The ardent love of King Bhoj for Sanskrit is well-documented in history. He wanted that even the common people of his kingdom should learn Sanskrit, and use it in their day to day conversation. Once he made an announcement that even a Brahmin who is ignorant of Sanskrit cannot stay in his kingdom, but even a potter who has knowledge of Sanskrit can stay in his kingdom with due honour.
Viproapi Yo Bhavet Murkhah Sa Puraad Bahirastu Me.
Kumbhakaroapi Yo Vidvaan Sa Tishthatu Pure Mama
The government officials started making rounds of the kingdom to check who knew Sanskrit and who didn’t. They arrested a weaver assuming that he didn’t know Sanskrit and presented him before the King. The king asked him, “Do you know Sanskrit?”

The weaver replied in chaste Sanskrit “ Kavyami Vayami Yaami Raajan” Raajan!” (I write poetries and also weave cloth, and now I would like to go home with your permission.)
Impressed with the weaver’s poetic talent in Sanskrit the King honoured him with suitable rewards. The officials were embarrassed at their act and pleaded for mercy. 

How great an advocate of Sanskrit and lover of his subjects King Bhoj must have been that he wished nobody remained uneducated in Sanskrit in his kingdom! This was the primary reason why the subjects in King Bhoj’s kingdom were all self-respecting, self-confident and literate besides being highly insightful.
One day in winter, King Bhoj was taking an evening stroll by the riverside. He saw a person wading the river towards his side of the bank with a bundle of wood on his head. Seeing him, the King was curious to know whether that man knew Sanskrit. He asked,” Shitam Kim Baadhati Vipra?” (Hope this cold is not troubling you?)
The man instantly replied with a stern look, ‘Sheetam Na Tatha Baadhate Raajan! Yatha Badhati Baadhate’ (I am not troubled by this cold as much as I am troubled by your wrong use of the word ‘Baadhati’ instead of ‘Baadhate’.)
Actually, the correct form of the verb Baadh in Sanskrit is ‘Baadhate’. Baadhati is an incorrect form, because the verb belongs to the Atmane Pada group of Sanskrit grammar.
The King admitted his mistake. He was pleased with the woodcutter for his straightforwardness as well as at his command over Sanskrit. He invited him to his court and honoured him with sufficient wealth.
The Sanskrit language is the backbone of the Vedic lore and spiritual knowledge of India. It is the corner stone of our Indian culture. Today, Sanskrit is being taught in various foreign schools and Universities as well. It is high time that Indians again start respecting Sanskrit which has long been neglected by them. The citizens of India, the sensible ones, should demand for an immediate incorporation of Sanskrit as a compulsory subject in the syllabi of students

swastik, swastika

Swastik - A symbol of forces in Macro and Micro-Cosmos
-----------------------------
The term swastik emanates from the Sanskrit word swasti = su (good) asti (being). As a symbol, swastik is a line-design invented by the vedic sages. Its specific geometry is believed to have some relation with certain natural energy fields. It is drawn as a cross with equal arms when all the arms are continued as far again at right angles clockwise. The sublime effects, i...n terms of the cosmic energy currents superimposed in the unique pattern of swastik, correspond to what the swastik symbolizes -- auspiciousness, well-being.

Lord Ganesh, 7th century copper alloy idol from
Kashmir Region in Los Angeles County Museum

The clockwise (dakshinavarta) direction is of significant importance, as it also happens to be the direction of movement (as we see it on the earth) of the sun, which rises in the east and sets in the west. The four sides of the swastik thus represent the four principal directions. The symbol of swastik is being used as a holy sign in India since the time of yore. Scriptural descriptions define it as a divine symbol that encompasses (in coded form) several important meanings and mysterious formulae or signs representing specific energy cycles in the universe.
Scholars of vedic literature also interpret the swastik symbol as the coded design of the electromagnetic / magnetic energy fields around the solar systems nucleus. Valmikiya Ramayana cites the appearance of swastik symbol as that of the bluish line-design seen on the crest of the cobra - king of snakes.
स्वस्ति न इन्द्रो वृद्धश्रवाः।
स्वस्ति नः पूषा विश्ववेदाः।
स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः।
स्वस्ति नो ब्रिहस्पतिर्दधातु !!
This sacred hymn of the Yajur-veda is a swastivachana - a prayer, an ardent aspiration, for the highest good and well-being of all beings, of everything, of the whole universe. Heart-felt chanting of this hymn is an integral part of initiating every religious sacrament or important familial ceremony in the vedic cultural rituals. It conveys the core meaning hidden in the vedic symbol of swastik

 

फिलिपींस की राम कथा: महालादिया लावन

!! फिलिपींस की राम कथा: महालादिया लावन !!

इंडोनेशिया और मलयेशिया की तरह फिलिपींस के इस्लामीकरण के बाद वहाँ की राम कथा को नये रुप रंग में प्रस्तुत किया गया। ऐसी भी संभावना है कि इसे बौद्ध और जैनियों की तरह जानबूझ कर विकृत किया गया। डॉ. जॉन आर. फ्रुैंसिस्को ने फिलिपींस की मारनव भाषा में संकलित इक विकृत रामकथा की खोज की है जिसका नाम मसलादिया लाबन है। इसकी कथावस्तु पर सीता के स्वयंवर, विवाह, अपहरण, अन्वेषण और उद्धार की छाप स्पष्ट रुप से दृष्टिगत होता है।

महरादिया लावन बंदियार मसिर के सुल्तान का पुत्र है। उसके कुचक्र से बहुत लोगों की जान चली गयी। इसलिए सुल्तान उसे निर्वासित कर पुलूनगर द्वीप पर भेज दिया। वहाँ उसने उस वृश्र में आग लगा दी जिससे पृथ्वी बंधी हुई थी। देवदूत गैब्रियस के कहने पर तुहेन (ईश्वर) ने उसे अपना बलिदान करने से रोका और उसे वर दिया कि उसकी मृत्यु केवल उसके राजभवन में रखे काष्ट पर तीक्ष्ण किये अस्र से होगी।

आगम नियोग के सुल्तान को मंगंदिरी और मंगवर्ग नामक दो पुत्र थे। दोनों भाईयों को पुलूनवंदै के सुल्तान की पुत्री मलैला के अनुपम सौंदर्य की जानकारी मिली। वे लोग उसकी तलाश में समुद्र यात्रा पर निकल पड़े। रास्ते में उनका जहाज दुर्घटनाग्रस्त हो गया। संयोगवश दोनों भाई पुलूनवंदै के किनारे लग गये। एक बूढ़ी औरत उन्हें उठाकर अपने घर ले गयी। होश में आने पर उन्हें संगीत की मधुर ध्वनि सुनाई पड़ी। बूढ़ी औरत का नाम कबैयन था। उससे उन्हें मलैला के स्वयंवर की जानकारी मिली। राजकुमारी के स्वयंवर की शर्त के अनुसार जो कोई बेंत की बोंद को राजकुमीरी के कक्ष में फेकने में सफल होता, उसी से उसका विवाह होना था। दोनों भाईयों ने उस परीक्षा में भाग लिया, किंतु सफलता बड़े भाई को मिली। जब गेंद राजकुमारी के कक्ष में पहुँच गयी, तब उसने गेंद के साथ अपना रुमाल, सुपारी दान और अंगूठी नीचे गिरा दी। राजकुमार ने रुमाल, सुपारी दान और अंगूठी को अपने पास रख लिया और सुपारी को वहीं छितारा दिया। दोनों राजकुमारों के चले जाने पर अन्य प्रत्याक्षी अपनी-अपनी जीत की घोषणा करने लगे, किंतु सुल्तान यह जानना चाहता था कि उसकी पुत्री की अंगूठी किसके पास गयी। वह कबैयन के घर गया जहाँ उसे मंगंदिरी के पास तीनों चीजे मिली। कुछ अन्य शताç को पूरा करने पर मंगंदिरी और मलैला का विवाह हो गया।

विवाहोपरांत दोनों भाई मलैला के साथ घर चल पड़े, किंतु रास्ते में ही एक रमणीक स्थल पर घर बनाकर रहने लगे। उसी ग्राम्य परिवेश में राजकुमारी ने एक दिन स्वर्ण श्रृंगों वाले हिरण को देखा। उसने अपने पति से उसे पकड़ने के लिए कहा। राजकुमारी की सुरक्षा का भार अपने अनुज को सौंपकर मंगंदिरी यह कहकर निकल पड़ा कि यदि वह स्वयं भी उसे सहायता के लिए पुकारे, तो भी वह वहाँ से नहीं हटे। उसके जाने के बाद राजकुमारी ने अपने पति की आवाज़ सुनी। उसने मंगवर्ण को अपने अग्रज की सहायता हेतु शीघ्र जाने को कहा। उसके मना करने पर वह बहुत उग्र हो गयी। मजबूर होकर मंगवर्ण को जाना पड़ा, किंतु जाते समय उसने मलैला को खिड़की बंद रखने के लिए कहा और खटखटाने पर भी उसे खोलने की मनाही की। मंगवर्न के पहुँचते ही एक ही रंग के दो हिरण दिखाई पड़ने लगे। दोनों हिरण दो दिशाओं में भाग चले। दोनों भाई अलग-अलग दिशा में उनका पीछा करने लगे।

निष्फल प्रयत्न के बाद छोटा भाई पहले अपने निवास पर पहुँचा। उसने देखा कि घर की दीवार टूटी हुई है और राजकुमारी गायब है। पड़ोसियों से पता चला कि महारादिया लावन ने मलैला का अपहरण कर लिया। लावन के राजभवन पहुँचने पर दोनों भाईयों ने देखा कि लावन के निकट पहुँचते ही मलैला के चारों तरफ आग की लपटें सुरक्ष-वलय का रुप धारण कर लेती हैं।

यहाँ यह उल्लेखनीय है कि मलैला की खोज-यात्रा में उनकी भेंट लक्ष्मण नामक बंदर से हुई जो हनुमान की भूमिका निभाने लगा। युद्ध आरंभ होने पर लावन बारी-बारी से दोनों भाईयों से युद्ध करने लगा। वह युद्ध में किसी प्रकार घायल नहीं होता था, क्योंकि उसका वध उसके राजभवन में रखे लकड़ी के टुकड़े पर तीक्ष्ण किये गये अस्र से ही होना था। लक्ष्मण मंदंगिरी के अस्र को लेकर लावन के राजभवन में प्रवेश कर गया और उसने वहाँ लकड़ी पर रगड़कर उसे तीक्ष्ण कर दिया। मंदंगिरी ने उसी अस्र से लावन पर प्रहार किया जिससे उसकी मृत्यु हो गई। युद्ध समाप्त होने पर लक्ष्मण के आदेश से एक घड़ियाल मलैला के साथ दोनों भाईयों को पीठ पर चढ़ा कर आगम नियोग चल पड़ा। लक्ष्मण उनके साथ गया। आगम नियोग पहुँचने पर एक भव्य समारोह हुआ। इस अवसर पर लक्ष्मण सुंदर राजकुमार के रुप में परिवर्तित हो गया। चारों ओर उल्लास छा गया।