Beautiful Beaches around the World


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Beautiful Beaches on Every Continent

Australia – Whitehaven Beach, Queensland
Australia’s world famous Whitehaven Beach is located on North Queensland’s Whitsunday Island. The majestic white sands are actually made up of tiny bits of coral from the Great Barrier Reef, after millions of years of being turned and crushed by the blue, gentle ocean waves. Since it’s located so close to Australia’s coast, the island is a popular day trip and easily accessible.

Africa – Beaches of Mauritius
The African island nation of Mauritius has so many beautiful beaches, it was impossible to pick just one. A coral reef surrounds the islands, making for some amazing snorkeling. You may also recall that the island was the only known home of the famously extinct Dodo bird, which met its demise shortly after European settlers discovered it.

Asia – Sanur Beach, Bali, Indonesia
If Bali is known for anything, it’s the beaches. Lined with resorts and popular with tourists, Sanur Beach has a well deserved reputation of being one of the world’s most beautiful. The surf here is gentler than at other beaches on the island, and the surrounding beach town is mellow, laid back and exactly what you’d expect from paradise. Lounging under a palm tree here will quickly make you forget all your troubles.

North America – Bahias de Huatulco, Oaxaca, Mexico
Located in the largest ecological reserve designated by the Mexican government, is the Bahias de Huatulco, which includes 35 km of coastline, 10 bays and 35 beaches. While many of the beaches are secluded, there is also a local infrastructure in place for travellers.. Because so many of the beaches are hard to reach, you’ll be able to cozy in to your own romantic nook far away from the ’spring break’ crowds and noise common in Mexico’s more populous beaches.


South America – Praia do Rosa, Brazil
In a land of beautiful beaches, Praia do Rosa is one of Brazil’s best. Nestled within a crescent-shaped bay, this beach has it all: sand dunes, surfing, beautiful people, charming bungalow getaways, and you can even catch a glimpse here of southern right whales making their seasonal migration, from July to November.

Europe – Navagio Beach, Zakynthos, Greece
Perhaps more famously known as “Shipwreck Beach” or “Smuggler’s Cove”, this breathtaking white-sands spot might symbolize the Greek Islands better than anywhere. The shipwreck is the suspected remains of the smuggler ship Panagiotis, which would be ghostly or ominous if we couldn’t imagine a better place to shipwreck.

Antarctica – Deception Island Beach
We know Antarctica isn’t exactly a continent known for its beaches, but you might be surprised. Most notable is Deception Island, which is actually a half-submerged, active volcano caldera. It may be hard to believe, but thanks to that volcano, it’s actually warm enough to swim in the island’s bay. Yes, even in Antarctica. The island also features several hot springs, like those featured above. Try swimming with the penguins– in a bathing suit!

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Navaratri is a call for spiritual awakening


Nava-raatri is a call for spiritual awakening

October 5, 2013 | By  | Filed Under Letters

 

DEAR EDITOR,
Hindus are currently observing one of our very and perhaps most sacred and auspicious festivals—Nava-raatri. In its literal sense, it is nine nights of worship, prayer, introspection and scriptural recommitment.
Religious observances, traditional worship have, at times, more than one significance.
Apart from them being the adoration of the Divine, they are commemorative of thrilling bygone events, allegoric when interpreted from the occult standpoint, and are significant pointers guiding man on the path of God-Realization.
Nava-raatri is one such event. Outwardly, the nine days of worship are featured with wide performances of ritualistic worship. It is dedicated to worship of God as Mother—the feminine aspect in three prominent names, viz, Durgaa, Lakshmee and Saraswatee.
However, underlying all outward engagements during this occasion, there must be a more sublime and profound inward transformation of life, that every spiritual aspirant seeks to undergo. This deeper purpose of Nava-raatri is captured in its division of three sets of three nights each, to which the spiritual aspirant in his life of spiritual pursuits adore the different aspects of the Supreme Goddess. This has got a very sublime, yet thoroughly practical, truth to reveal. In its cosmic aspect, it epitomizes the stages of the evolution of man into God, from manhood to Godhood. In its individual import, it shows the course that his spiritual pursuits should take.
The central purpose of existence is to recognize your eternal identity with the Supreme Spirit. It is to grow into the image of the Divine. The Supreme One embodies the highest perfection. It is spotless purity, “Niranjana”. To recognize your identity with That, to attain union with That, is verily to grow into the very likeness of the Divine.
The spiritual seeker has, therefore, as the initial step, to get rid of the countless impurities and the un-divine elements that have come to cling to him in his embodied state. This transformation is to be had during the first three nights (first segment of Nava-raatri), where the Supreme is worshipped as Mother Durgaa. Then he has to acquire lofty virtues and auspicious divine qualities. This happens in the second three nights of the season, wherein the Goddess as Lakshmee is adored. Thus purified and rendered full of purity and goodness, Knowledge flashes upon him like the brilliant rays of the sun upon the crystal waters of a perfectly calm lake. This is to be had in the final section of Nava-raatri in which Saraswatee is worshipped.
This arrangement has also a special significance in the aspirant’s spiritual evolution. It marks the stages of evolution which are indispensable for every seeker of spirituality, through which everyone should pass. One naturally leads to the other, and to short-circuit this would inevitably result in a miserable failure. Nowadays, many ignorant spiritual seekers aim straight at the appropriation of Knowledge without the preliminaries of purification and acquisition of divine qualities, and complain that they are not progressing in the path. How can they? Knowledge will not descend till the impurities are washed out and purity is developed. The pure and good plant can grow on no impure soil.
Therefore, Nava-raatri if observed as pointed out above brings man to realize his higher self and to feel the Supreme Spirit within— all of which helps in the journey of realizing the Ultimate Goal—to merge with the Supreme. There are two birds on the same tree. One is perched at the top and the other below. The bird which is sitting on the top is perfectly serene, silent and majestic at all times. It is ever blissful. The other bird, which is perching on the lower branches, eats the sweet and bitter fruits by turns. It dances in joy sometimes. It is miserable at other times. It rejoices now and weeps after some time. Sometimes it tastes an extremely bitter fruit and gets disgusted. It looks up and beholds the other wonderful bird with golden plumage which is ever blissful.
It also wishes to become like the bird with golden plumage, but soon forgets everything. Again it begins to eat the sweet and bitter fruits. It eats another fruit that is exceedingly bitter and feels very miserable. It again tries to become like the upper bird. Gradually, it abandons eating the fruits, and becomes serene and blissful like the upper bird.
The upper bird is God—the Supreme Spirit within. The lower bird is the individual who reaps the fruits of his deeds, viz., pleasure and pain. He gets knocks and blows in the battle of life. He rises up and again falls down as the senses drag him down. Gradually he develops dispassion and discrimination, turns his mind towards God, practices meditation, attains Self-realisation and enjoys the eternal bliss of God, which is the end goal of life. Nava-raatri must foster and help in meeting this end.
In essence, Nava-raatri is a call for spiritual awakening.
Pandit Charranlall Nandalall
Secretary of
Sanatan Vaidic Dharma Pandits’ Sabha, Region 3  

 

 

 

Why I Killed Gandhi by Nathuram Vinayak Godse- must read


this may be a repeat but read on the occasion of Gandhi Jayanti

 

Subject: WHY I KILLED GANDHI by NATHURAM VINAYAK GODSE

Gandhiji’s assassin, Nathuram Godse’s Final Address to the Court.

WHY I KILLED GANDHI - Nathuram Godse's Final Address to the Court.WHY I KILLED GANDHI – Nathuram Godse’s Final Address to the Court.

Nathuram Godse was arrested immediately after he assassinated Gandhiji, based on a F. I. R. filed by Nandlal Mehta at the Tughlak Road Police staton at Delhi . The trial, which was held in camera, began on May 27, 1948 and concluded on February 10, 1949. He was sentenced to death.

An appeal to the Punjab High Court, then in session at Simla, did not find favour and the sentence was upheld. The statement that you are about to read is the last made by Godse before the Court on the May 5, 1949.

Such was the power and eloquence of this statement that one of the judges, G. D. Khosla, later wrote, “I have, however, no doubt that had the audience of that day been constituted into a jury and entrusted with the task of deciding Godse’s appeal, they would have brought a verdict of ‘not Guilty’ by an overwhelming majority”

WHY I KILLED GANDHI

Born in a devotional Brahmin family, I instinctively came to revere Hindu religion, Hindu history and Hindu culture. I had, therefore, been intensely proud of Hinduism as a whole. As I grew up I developed a tendency to free thinking unfettered by any superstitious allegiance to any isms, political or religious. That is why I worked actively for the eradication of untouchability and the caste system based on birth alone. I openly joined RSS wing of anti-caste movements and maintained that all Hindus were of equal status as to rights, social and religious and should be considered high or low on merit alone and not through the accident of birth in a particular caste or profession.

I used publicly to take part in organized anti-caste dinners in which thousands of Hindus, Brahmins, Kshatriyas, Vaisyas, Chamars and Bhangis participated. We broke the caste rules and dined in the company of each other. I have read the speeches and writings of Ravana, Chanakiya, Dadabhai Naoroji, Vivekanand, Gokhale, Tilak, along with the books of ancient and modern history of India and some prominent countries like England , France , America and Russia . Moreover I studied the tenets of Socialism and Marxism. But above all I studied very closely whatever Veer Savarkar and Gandhiji had written and spoken, as to my mind these two ideologies have contributed more to the moulding of the thought and action of the Indian people during the last thirty years or so, than any other single factor has done.

All this reading and thinking led me to believe it was my first duty to serve Hindudom and Hindus both as a patriot and as a world citizen. To secure the freedom and to safeguard the just interests of some thirty crores (300 million) of Hindus would automatically constitute the freedom and the well-being of all India , one fifth of human race. This conviction led me naturally to devote myself to the Hindu Sanghtanist ideology and programme, which alone, I came to believe, could win and preserve the national independence of Hindustan , my Motherland, and enable her to render true service to humanity as well.

Since the year 1920, that is, after the demise of Lokamanya Tilak, Gandhiji’s influence in the Congress first increased and then became supreme. His activities for public awakening were phenomenal in their intensity and were reinforced by the slogan of truth and non-violence which he paraded ostentatiously before the country. No sensible or enlightened person could object to those slogans. In fact there is nothing new or original in them.. They are implicit in every constitutional public movement. But it is nothing but a mere dream if you imagine that the bulk of mankind is, or can ever become, capable of scrupulous adherence to these lofty principles in its normal life from day to day.

In fact, honour, duty and love of one’s own kith and kin and country might often compel us to disregard non-violence and to use force. I could never conceive that an armed resistance to an aggression is unjust. I would consider it a religious and moral duty to resist and, if possible, to overpower such an enemy by use of force. [In the Ramayana] Rama killed Ravana in a tumultuous fight and relieved Sita.. [In the Mahabharata], Krishna killed Kansa to end his wickedness; and Arjuna had to fight and slay quite a number of his friends and relationsincluding the revered Bhishma because the latter was on the side of the aggressor. It is my firm belief that in dubbing Rama, Krishna and Arjuna as guilty of violence, the Mahatma betrayed a total ignorance of the springs of human action.
In more recent history, it was the heroic fight put up by Chhatrapati Shivaji that first checked and eventually destroyed the Muslim tyranny in India . It was absolutely essentially for Shivaji to overpower and kill an aggressive Afzal Khan, failing which he would have lost his own life. In condemning history’s towering warriors like Shivaji, Rana Pratap and Guru Gobind Singh as misguided patriots, Gandhiji has merely exposed his self-conceit. He was, paradoxical as it may appear, a violent pacifist who brought untold calamities on the country in the name of truth and non-violence, while Rana Pratap, Shivaji and the Guru will remain enshrined in the hearts of their countrymen for ever for the freedom they brought to them.

The accumulating provocation of thirty-two years, culminating in his last pro-Muslim fast, at last goaded me to the conclusion that the existence of Gandhi should be brought to an end immediately. Gandhi had done very good in South Africa to uphold the rights and well-being of the Indian community there. But when he finally returned to India he developed a subjective mentality under which he alone was to be the final judge of what was right or wrong. If the country wanted his leadership, it had to accept his infallibility; if it did not, he would stand aloof from the Congress and carry on his own way.

Against such an attitude there can be no halfway house. Either Congress had to surrender its will to his and had to be content with playing second fiddle to all his eccentricity, whimsicality, metaphysics and primitive vision, or it had to carry on without him. He alone was the Judge of everyone and every thing; he was the master brain guiding the civil disobedience movement; no other could know the technique of that movement. He alone knew when to begin and when to withdraw it. The movement might succeed or fail, it might bring untold disaster and political reverses but that could make no difference to the Mahatma’s infallibility. ‘A Satyagrahi can never fail’ was his formula for declaring his own infallibility and nobody except himself knew what a Satyagrahi is. Thus, the Mahatma became the judge and jury in his own cause. These childish insanities and obstinacies, coupled with a most severe austerity of life, ceaseless work and lofty character made Gandhi formidable and irresistible.

Many people thought that his politics were irrational but they had either to withdraw from the Congress or place their intelligence at his feet to do with as he liked. In a position of such absolute irresponsibility Gandhi was guilty of blunder after blunder, failure after failure, disaster after disaster. Gandhi’s pro-Muslim policy is blatantly in his perverse attitude on the question of the national language of India . It is quite obvious that Hindi has the most prior claim to be accepted as the premier language. In the beginning of his career in India , Gandhi gave a great impetus to Hindi but as he found that the Muslims did not like it, he became a champion of what is called Hindustani.. Everybody in India knows that there is no language called Hindustani; it has no grammar; it has no vocabulary. It is a mere dialect, it is spoken, but not written. It is a bastard tongue and cross-breed between Hindi and Urdu, and not even the Mahatma’s sophistry could make it popular. But in his desire to please the Muslims he insisted that Hindustani alone should be the national language of India . His blind followers, of course, supported him and the so-called hybrid language began to be used. The charm and purity of the Hindi language was to be prostituted to please the Muslims. All his experiments were at the expense of the Hindus.

From August 1946 onwards the private armies of the Muslim League began a massacre of the Hindus. The then Viceroy, Lord Wavell, though distressed at what was happening, would not use his powers under the Government of India Act of 1935 to prevent the rape, murder and arson. The Hindu blood began to flow from Bengal to Karachi with some retaliation by the Hindus. The Interim Government formed in September was sabotaged by its Muslim League members right from its inception, but the more they became disloyal and treasonable to the government of which they were a part, the greater was Gandhi’s infatuation for them. Lord Wavell had to resign as he could not bring about a settlement and he was succeeded by Lord Mountbatten. King Log was followed by King Stork. The Congress which had boasted of its nationalism and socialism secretly accepted Pakistan literally at the point of the bayonet and abjectly surrendered to Jinnah. India was vivisected and one-third of the Indian territory became foreign land to us from August 15, 1947.

Lord Mountbatten came to be described in Congress circles as the greatest Viceroy and Governor-General this country ever had. The official date for handing over power was fixed for June 30, 1948, but Mountbatten with his ruthless surgery gave us a gift of vivisected India ten months in advance. This is what Gandhi had achieved after thirty years of undisputed dictatorship and this is what Congress party calls ‘freedom’ and ‘peaceful transfer of power’. The Hindu-Muslim unity bubble was finally burst and a theocratic state was established with the consent of Nehru and his crowd and they have called ‘freedom won by them with sacrifice’ – whose sacrifice? When top leaders of Congress, with the consent of Gandhi, divided and tore the country – which we consider a deity of worship – my mind was filled with direful anger.

One of the conditions imposed by Gandhi for his breaking of the fast unto death related to the mosques in Delhi occupied by the Hindu refugees. But when Hindus in Pakistan were subjected to violent attacks he did not so much as utter a single word to protest and censure the Pakistan Government or the Muslims concerned. Gandhi was shrewd enough to know that while undertaking a fast unto death, had he imposed for its break some condition on the Muslims in Pakistan , there would have been found hardly any Muslims who could have shown some grief if the fast had ended in his death. It was for this reason that he purposely avoided imposing any condition on the Muslims. He was fully aware of from the experience that Jinnah was not at all perturbed or influenced by his fast and the Muslim League hardly attached any value to the inner voice of Gandhi.

Gandhi is being referred to as the Father of the Nation. But if that is so, he had failed his paternal duty inasmuch as he has acted very treacherously to the nation by his consenting to the partitioning of it. I stoutly maintain that Gandhi has failed in his duty. He has proved to be the Father of Pakistan. His inner-voice, his spiritual power and his doctrine of non-violence of which so much is made of, all crumbled before Jinnah’s iron will and proved to be powerless. Briefly speaking, I thought to myself and foresaw I shall be totally ruined, and the only thing I could expect from the people would be nothing but hatred and that I shall have lost all my honour, even more valuable than my life, if I were to kill Gandhiji. But at the same time I felt that the Indian politics in the absence of Gandhiji would surely be proved practical, able to retaliate, and would be powerful with armed forces. No doubt, my own future would be totally ruined, but the nation would be saved from the inroads of Pakistan . People may even call me and dub me as devoid of any sense or foolish, but the nation would be free to follow the course founded on the reason which I consider to be necessary for sound nation-building.

After having fully considered the question, I took the final decision in the matter, but I did not speak about it to anyone whatsoever. I took courage in both my hands and I did fire the shots at Gandhiji on 30th January 1948, on the prayer-grounds of Birla House. I do say that my shots were fired at the person whose policy and action had brought rack and ruin and destruction to millions of Hindus. There was no legal machinery by which such an offender could be brought to book and for this reason I fired those fatal shots. I bear no ill will towards anyone individually but I do say that I had no respect for the present government owing to their policy which was unfairly favourable towards the Muslims. But at the same time I could clearly see that the policy was entirely due to the presence of Gandhi.

I have to say with great regret that Prime Minister Nehru quite forgets that his preachings and deeds are at times at variances with each other when he talks about India as a secular state in season and out of season, because it is significant to note that Nehru has played a leading role in the establishment of the theocratic state of Pakistan, and his job was made easier by Gandhi’s persistent policy of appeasement towards the Muslims. I now stand before the court to accept the full share of my responsibility for what I have done and the judge would, of course, pass against me such orders of sentence as may be considered proper. But I would like to add that I do not desire any mercy to be shown to me, nor do I wish that anyone else should beg for mercy on my behalf. My confidence about the moral side of my action has not been shaken even by the criticism levelled against it on all sides. I have no doubt that honest writers of history will weigh my act and find the true value thereof some day in future.

 

Interesting – Why am I a Hindu ?


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A Hindu was flying from JFK New York Airport to SFO San Francisco Airport CA to attend a meeting at Monterey, CA.

An American girl was sitting on the right side, near window seat. It indeed was a long journey – it would take nearly seven hours.

He was surprised to see the young girl reading a Bible unusual of young Americans. After some time she smiled and we had few acquaintances talk.He told her that I am from India

Then suddenly the girl asked: ‘What’s your faith?’ ‘What?’ He didn’t understand the question.

‘I mean, what’s your religion? Are you a Christian? Or a Muslim?’

‘No!’ He replied, ‘He am neither Christian nor Muslim’.

Apparently she appeared shocked to listen to that. ‘Then who are you?’ “I am a Hindu”, He said.

She looked at him as if she was seeing a caged animal. She could not understand what He was talking about.

A common man in Europe or US knows about Christianity and Islam, as they are the leading religions of the world today.

But a Hindu, what?

He explained to her – I am born to a Hindu father and Hindu mother. Therefore, I am a Hindu by birth.

‘Who is your prophet?’ she asked.

‘We don’t have a prophet,’ He replied.

‘What’s your Holy Book?’

‘We don’t have a single Holy Book, but we have hundreds and thousands of philosophical and sacred scriptures,’
He replied.

‘Oh, come on at least tell me who is your God?’

‘What do you mean by that?’

‘Like we have Jesus and Muslims have Allah – don’t you have a God?’

He thought for a moment. Muslims and Christians believe one God (Male God) who created the world and takes an interest in the humans who inhabit it. Her mind is conditioned with that kind of belief.

According to her (or anybody who doesn’t know about Hinduism), a religion needs to have one Prophet, one Holy book and one God. The mind is so conditioned and rigidly narrowed down to such a notion that anything else is not acceptable. He understood her perception and concept about faith. You can’t compare Hinduism with any of the present leading religions where you have to believe in one concept of God.

He tried to explain to her: ‘You can believe in one God and he can be a Hindu. You may believe in multiple deities and still you can be a Hindu. What’s more – you may not believe in God at all, still you can be a Hindu. An Atheist can also be a Hindu.’

This sounded very crazy to her. She couldn’t imagine a religion so unorganized, still surviving for thousands of years, even after onslaught from foreign forces.

‘I don’t understand but it seems very interesting. Are you religious?’

What can He tell to this American girl?

He said: ‘I do not go to Temple regularly. I do not make any regular rituals. I have learned some of the rituals in my younger days. I still enjoy doing it sometimes’.

‘Enjoy? Are you not afraid of God?’

‘God is a friend. No- I am not afraid of God. Nobody has made any compulsions on me to perform these rituals regularly.’

She thought for a while and then asked: ‘Have you ever thought of converting to any other religion?’

‘Why should I? Even if I challenge some of the rituals and faith in Hinduism, nobody can convert me from Hinduism. Because, being a Hindu allows me to think independently and objectively, without conditioning. I remain as a Hindu never by force, but choice.’ He told her that Hinduism is not a religion, but a set of beliefs and practices. It is not a religion like Christianity or Islam because it is not founded by any one person or does not have an organized controlling body like the Church or the Order, I added. There is no institution or authority..

‘So, you don’t believe in God?’ she wanted everything in black and white.

‘I didn’t say that. I do not discard the divine reality. Our scripture, or Sruthis or Smrithis – Vedas and Upanishads or the Gita – say God might be there or he might not be there. But we pray to that supreme abstract authority (Para Brahma) that is the creator of this universe.’

‘Why can’t you believe in one personal God?’

‘We have a concept – abstract – not a personal god. The concept or notion of a personal God, hiding behind the clouds of secrecy, telling us irrational stories through few men whom he sends as messengers, demanding us to worship him or punish us, does not make sense. I don’t think that God is as silly as an autocratic emperor who wants others to respect him or fear him.’ He told her that such notions are just fancies of less educated human imagination and fallacies, adding that generally ethnic religious practitioners in Hinduism believe in personal Gods. The entry level Hinduism has over-whelming superstitions too. The philosophical side of Hinduism negates all superstitions.

‘Good that you agree God might exist. You told that you pray. What is your prayer then?’

‘Loka Samastha Sukino Bhavantu. Om Shanti, Shanti, Shanti,’
लोका समस्ता सुखिनो भवन्तु !!! ॐ शान्तिः शान्तिः शान्तिः !!!

‘Funny,’ she laughed, ‘What does it mean?’

‘May all the beings in all the worlds be happy. Let there be Peace, Peace,and Peace every where.’

‘Hmm ..very interesting. I want to learn more about this religion. It is so democratic, broad-minded and free’ she exclaimed.

‘The fact is Hinduism is a religion of the individual, for the individual and by the individual with its roots in the Vedas and the Bhagavad-Gita. It is all about an individual approaching a personal God in an individual way according to his temperament and inner evolution – it is as simple as that.’

‘How does anybody convert to Hinduism?’

‘Nobody can convert you to Hinduism, because it is not a religion, but it is a Culture, a way of leaving life, a set of beliefs and practices. Everything is acceptable in Hinduism because there is no single Authority or Organization either to accept you or to reject you or to oppose you on behalf of Hinduism.’

He told her – if you look for meaning in life, don’t look for it in religions; don’t go from one cult to another or from one Guru to the next.

For a real seeker, He told her, the Bible itself gives guidelines when it says ‘ Kingdom of God is within you.’ I reminded her of Christ’s teaching about the love that we have for each other. That is where you can find the meaning of life.

Loving each and every creation of the God is absolute and real. ‘Isavasyam idam sarvam’ Isam (the God) is present (inhabits) here everywhere – nothing exists separate from the God, because God is present everywhere. Respect every living being and non-living things as God. That’s what Hinduism teaches you.

Hinduism is referred to as Sanathana Dharma, the eternal faith. It is based on the practice of Dharma, the code of life. The most important aspect of Hinduism is being truthful to oneself. Hinduism has no monopoly on ideas. It is open to all. Hindus believe in one God (not a personal one) expressed in different forms. For them, God is timeless and formless entity.

Ancestors of today’s Hindus believe in eternal truths and cosmic laws and these truths are opened to anyone who seeks them. But there is a section of Hindus who are either superstitious or turned fanatic to make this an organized religion like others. The British coin the word ‘Hindu’ and considered it as a religion.

He said: ‘Religions have become an MLM (multi-level- marketing) industry that has been trying to expand the market share by conversion. The biggest business in today’s world is Spirituality. Hinduism is no exception’

He said “I am a Hindu primarily because it professes Non-violence – ‘Ahimsa Paramo Dharma’ means – Non violence is the highest duty. I am a Hindu because it doesn’t condition my mind with any faith system.

A man/woman who changes his/her birth religion to another religion is a fake and does not value his/her morals, culture and values in life.

Hinduism is the original rather a natural yet a logical and satisfying spiritual, personal and a scientific way of leaving a life..

__._,_.___

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Ranjani Geethalaya(Regd.) (Registered under Societies Registration Act XXI of 1860. Regn No S/28043 of 1995) A society for promotion of traditional values through,  Music, Dance, Art , Culture, Education and Social service. REGD OFFICE A-73 Inderpuri, New Delhi-110012, INDIA Email: ranjanigeethalaya@gmail.com  web: http://ranjanigeethalaya.webs.com (M)9868369793 all donations/contributions may be sent to Ranjani Geethalaya ( Regd) A/c no 3063000100374737, Punjab National Bank, ER 14, Inder Puri, New Delhi-110012, MICR CODE 110024135  IFSC CODE PUNB00306300

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ஒளவையார் அருளிய விநாயகர் அகவல் (மூலமும் உரையும்)


விநாயகர் அகவலும் பொதுவான பொருளும்:-

விநாயகர் அகவல் என்னும் நூல் ஔவைப் பிராட்டியாரால்அருளிச் செய்யப்பட்டது. இது தமிழ்ச் சைவர்களின் நித்திய பாராயண நூல்களில் ஒன்றாக விளங்குகின்றது. தமிழர்கள் கைக்கொண்டொழுகிய வழிபாட்டுநெறியோடு யோகநெறியையும் விளக்கியருளும் சிறப்பு வாய்ந்தது.

இக்கருத்துக்கள் சைவசித்தாந்தப் பேராசிரியர் திரு இரா.வையாபுரியார் அவர்கள் விநாயகர் அகவலுக்கு எழுதியுள்ள பேருரையினின்றும் திரட்டப் பட்டது.

‘சொல்லிய பாட்டின் பொருளுணர்ந்து சொல்லுவார் செல்வர், சிவபுரத்திலுள்ளார்’. விநாயகர் அகவலைப் பாராயணம் செய்யும்போது இப்பொருள்கள் நினைவுக்கு வந்து பாராயணத்தைப் பயனுடையதாக்கும்.

இந்நூல் 15ஆவது வரி ‘அற்புதம் நின்ற கற்பகக் களிறே’ என்று கூறுவதால் இந்நூலில் கூறப்படும் விநாயகப் பெருமானின் திரு நாமம் ‘கற்பக விநாயகர்’ என்பது.

அவர் தன் நிலையில்,

• சொல்லுக்கும் நினைவுக்கும் எட்டாதவர்.
• துரியநிலையில் இருப்பவர்.
• ஞானமே சொரூபமாக இருப்பவர்.

இது அவருடைய சொரூப நிலை அல்லது உண்மை நிலை எனப்படும். இது பரசிவமாக இருக்கும் நிலை.

ஞானமே சொரூபமாக உடைய பரசிவம் தன்னை அடியவர்கள் வழிபட்டு உய்வதற்காகவும் அடியவர்களுக்கு அருள் செய்வதற்காகவும் அற்புதமான வடிவம் கொண்டு காட்சிக்கும் நினைப்புக்கும் சொல்லுக்கும் எட்டுபவராக எளிவந்து அருளும். அத்தகைய அற்புதக் கோலங்களில் ஒன்று விநாயக வடிவம். ( அற்புதம் – அற்புதம் என்பது உலகில் எங்கும் காணப்படாது இயற்கைக்கு மாறாக நிகழ்வது. இது திருவருளால் மட்டுமே நிகழ்வது.)

அவ்வற்புத வடிவமானது:

• தாமரை மலர்போன்ற மென்மையும் அழகும் மலர்ச்சியும் உடைய திருவடிகள்.
• அத்திருவடிகளில் இனிய ஒலியெழுப்பும் சிலம்பு.
• பொன்னரைஞாண்.
• அழகிய பட்டாடை அணிந்த இடுப்பு
• பேழை (பெட்டி) போன்ற வயிறு.
• பெரிய வலிமை மிக்க தந்தம்.
• யானைமுகம்.
• முகத்தில் அணிந்த சிந்தூரம்.
• ஐந்துகைகள்.
• அங்குசம், பாசம் என்னும் ஆயுதங்கள்.
• நீலமேனி (நீலம் – கருமை)
• தொங்குகின்ற வாய்.
• நான்கு தோள்.
• மூன்று கண்.
• கன்னத்தில் மதநீர் வடிந்த சுவடு.
• இருபெரிய செவிகள்.
• பொற்கிரீடம்
• பூணூல் புரள்கின்ற மார்பு.

இது குணங்குறி அற்ற பரசிவம் உயிர்களுக்கு அருளும் பொருட்டு மேற்கொள்ளும் வடிவங்களுள் ஒன்று. அதனால் தடத்த வடிவம் அல்லது தடத்த நிலை எனப்படும். இறைவடிவங்களைத் தரிசித்துத் தொழும்போது திருவடியிலிருந்து தொடங்கி உச்சிவரைக் கண்டு திருமேனியில் விழியைப் பதித்தல் முறை. திருவடி என்பது திருவருள். திருவருளால் இக்காட்சி நடைபெறுகின்றது என்பது பொருள்.

• அவருக்கு நிவேதனப் பொருள்கள் முப்பழம்.
• ஊர்தி மூஷிகம்
• அவர் தன்னை வழிபடும் அடியவர்களுக்குத் தாய்போன்ற அன்புடையவர்.
• எப்பொழுதும் அடியவர்களைப் பிரியாமல், அவர்களுடைய அறிவுக்கு அறிவாய், அறிவினுள்ளே இருந்து அவர்களுக்கு வாழ்வில் வழிகாட்டுவார்.
• அடியவர்களுக்குப் பக்குவம் வந்த காலத்தில் குருவடிவாக வெளிப்பட்டு வந்து, முன் நின்று தீக்கை செய்து உண்மை ஞானம் புகட்டுவார்.
• அடியவர்களை யோகநெறியிலும் ஞானநெறியிலும் நிற்கச் செய்வார்.
• ஆணவம், கன்மம், மாயை என்னும் மும்மலப் பிணிப்பிலிருந்து விடுபடச் செய்வார்
• நின்மல அவத்தை (அருளுடன் கூடிநிற்கும் நிலை) யில் நிற்கச் செய்வார்.
• அளவில்லாத ஆனந்த அனுபவம் விரியச் செய்வார்.
• இறுதியில் தன்னைப்போலத் தன் அடியவர்களையும் என்றும் மாறாத அழியாத நிலையில் (தத்துவநிலை) நிற்கச் செய்வார்.

விநாயகப் பெருமான் உணர்த்தும் ஞானநெறி

• குருவாக வந்து தீக்கை அருளுகின்றார்

• இதுவரையிலும் அவ்வுயிர் செத்துப் பிறந்து உழல்வதற்குக் காரணமான மயக்க அறிவைப் போக்குகின்றார்.

• திருவைந்தெழுத்தை (‚ பஞ்சாக்கரம்) நெஞ்சில் பதிவிக்கின்றார்.

• உள்ளத்தில் வெளிப்பட்டு விளங்கி நிற்கின்றார்.

• பதி, பசு, பாசம் எனும் அனாதியான முப்பொருள்களின் இயல்பினை விளக்கி உரைக்கின்றார். சஞ்சிதம் எனும் பழவினையைப் போக்குகின்றார். ஞானோபதேசம் செய்கின்றார்.

• உபதேசித்த ஞானப்பொருளில் ஐயம், திரிபு ஆகியன நேரிடாமல் தெளிந்த உணர்வு உண்டாமாறு அருளுகின்றார்.

• ஐம்புலன்கள் விடயங்களை நோக்கி ஓடி விருப்பு வெறுப்புக் கொண்டு துன்புறாதபடி புலனடக்கம் உண்டாவதற்குரிய வழியினைக் காட்டியருளுகின்றார்.

• உடம்பில் உள்ள தத்துவக் கருவிகள் எவ்வாறு ஒடுங்குகின்றன என்பதை அறிவிக்கின்றார்.

• பிராரத்த வினை தாக்காதவாறு காப்பாற்றுகின்றார்.

• ஆணவம லத்தால் வரும் துன்பத்தைப் போக்குகின்றார்.

• ஆன்மாவை நின்மல நிலைக்கு உயர்த்தி நின்மலதுரியம் நின்மலதுரியாதீதம் என்னும் நிலைகளில் திருவருளுடனும் சிவத்துடனும் கலந்து நிற்கச் செய்கின்றார்.

குருவாக வந்த விநாயகப் பெருமான் இவ்வாறு ஞானநெறியை அருளி, இந்த ஞானநெறியில் நெகிழ்ந்து விடாது உறுதியாய் நிற்பதற்குரிய யோகநெறியினையும் அறிவித்தருளுகின்றார்.

• ஒன்பது வாயில்களை உடைய உடம்பில் உள்ள ஐம்புலன்கள் ஆகிய கதவுகளை அடைத்து மனம் உள்ளே (அகமுகப்பட்டு) நிற்கச் செய்கிறார்.

• இதனால் ஆதாரயோகம் மேற்கொள்ளும் முறையினைத் தெளிவிக்கின்றார்.

• மவுனசமாதி நிலையினை அடையச் செய்கின்றார்.

• இடநாடி, வலநாடி, சுழுமுனா நாடி என்னும் நாடிகளின் வழியாய் மூச்சுக்காற்று இயங்கும் முறையினைத் தெரிவிக்கின்றார்.

• சுழுமுனா நாடி மூலாதாரத்திலிருந்து கபாலம் வரையிலும் (தலையுச்சி) சென்று நிற்கும் நிலையினைத் தெரிவிக்கின்றார்.

• அவ்வாறு செல்லும் வழியில் உள்ள அக்கினி மண்டலம், சூரிய மண்டலம், சந்திர மண்டலம் என்னும் பகுதிகளின் இயல்பைத் தெரிவிக்கின்றார்.

• மூலாதாரத்தில் உள்ள ஹம்ச மந்திரம், குண்டலினி சத்தி, பிரணவ மந்திரம் என்பனவற்றின் இயல்பினைத் தெரிவிக்கின்றார்.

• இடகலை, பிங்கலை என்னும் மூச்சுக்காற்ரினால் குண்டலினி என்னும் சத்தியை எழுப்பிச் சுழுமுனைநாடி வழியாக மேலே கபாலம் வரையிலும் பிரணவமந்திரத்துடன் ஏற்றும் முறையினையும் தெரிவிக்கின்றார்.

• இவ்வகையில் பிரணவமந்திரம் பலகலைக்களாகப் பிரிக்கப்பட்டு, (மூன்று, ஐந்து, பன்னிரண்டு, பதினாறு) உடம்பில் அங்கங்கே நிறுத்தித் தியானிக்கப்படுவதாகிய பிராசாத யோகம் என்னும் நெறியினையும் கற்பிக்கின்றார்.

• இப்பிராசாத யோகத்தினால் ஆன்மா பிரமரந்திரம் (தலையுச்சி) என்னும் இடத்தையும் கடந்து மேலே துவாதசாந்தப் பெருவெளி என்னும் இடம்வரையிலும் சென்று சிவத்துடன் கலந்து நின்று சிவானந்தம் அனுபவிக்கச் செய்கின்றார்.

• இவ்வாறு ஆறாதார யோகம், அட்டாங்க யோகம், பிராசாத யோகம் என்னும் முறைகளில் நிற்கச் செய்து மனோலயம் அடையச் செய்கின்றார்.

• இதனால் உண்டாகும் அகக் காட்சியினால் ஆன்மாவின் இயல்பு, உடம்பின் இயல்பு, மாயாமலம் கன்மமலம் ஆணவமலம் என்பனவற்றின் உண்மையியல்பு ஆகியவற்றை அறிய வைக்கின்றார்.

• சப்தப்பிரபஞ்சம் (ஒலியுலகம்) அர்த்தப்பிரபஞ்சம்(பொருளுலகம்) என்பனவற்றினியல்பையும் அவற்றில் பரம்பொருள் சிவலிங்கரூபமாகக் கலந்திருக்கும் முறையினையும் அறியச் செய்கிறார்.

• இத்தகைய பரம்பொருள் மிகச் சிறிய பொருள்களுக்கெல்லாம் மிகச் சிறியதாகவும், மிகப் பெரிய பொருள்களுக்கெல்லாம் மிகப் பெரிய பொருளாகவும் இருக்கும் நிலையை உணரச் செய்கின்றார்.

• இத்தகைய பரம்பொருள்சை உலகவாழ்வில் இருந்துகொண்டே அறிவதும் அப்பொருளுடன் கலந்து ஆனந்தம் அனுபவிப்பதும் கரும்பினைக் கணுக்கணுவாகச் சுவைத்துச் செல்லும் அனுபவம் போன்றது.

• இந்த அனுபவம் நீடித்திருக்கத் திருநீறு உருத்திராக்கம் முதலிய சிவசின்னங்களை அணிய வேண்டும்.
• அவற்றையும் அவற்றை அணிந்துள்ள அடியார்களையும் சிவமெனவே கண்டு வழிபடுதல் வேண்டும்.

• எப்பொழுதும் அடியார் கூட்டத்துடன் கலந்திருத்தல் வேண்டும்.

• திருவைந்தெழுத்து மந்திர செபத்தைக் கைவிடலாகாது.

இவ்வாறு விநாயகப் பெருமான் பக்குவமுடைய ஆன்மாவுக்கு ஞானோபதேசம் செய்து ஞானநெறியிலும் யோகநெறியிலும் நிற்கச் செய்து இவ்வுலகிலேயே சீவன்முத்தனாக இருந்து சிவானந்தம் அனுபவிக்கும் நிலையினையும் தந்து, அவ்வான்மா சிவத்தைப் போலென்றும் ஒரேதன்மையுடையதாய் இருக்கும் நிலையினை அடையச் செய்கிறார். அந்நிலையிலிருந்து அவ்வான்மா தன்னைவிட்டு நீங்காமல் தனக்கே அடிமையாய் இருக்கும் நிலைமையினையும் விநாயப் பெருமான் அருளுகின்றார் என்னும் அரிய செய்திகளை விநாயகர் அகவல் என்னும் இந்த நூல் கூறுகின்றார்.

ஒளவையார் அருளிய விநாயகர் அகவல் (மூலமும் உரையும்): அட்டாங்கயோகம், பிராசாத யோகம்.

 

“இன்னா செய்தாரை ஒறுத்தல் அவர் நாண நன்னயம் செய்துவிடல்”


  • ஒரு கோவில் மண்டபத்தில் ஆன்மீகச் சொற்பொழிவாற்றிக் கொண்டிருந்த துறவியின் பேச்சுப் பிடிக்காமல், ஒருவன் ஒரு கல்லை அவர்மீது வீசினான், அக்கல் துறவியின் தலையில் பட்டுக் காயத்தை ஏற்படுத்தியது. துறவியின் துன்பத்தைக் கண்ட மற்ற பக்தர்கள், எழுந்து ஓடி, அந்த இளைஞனைப் பிடித்துத் தாக்கத் துவங்கினர்.

    அதைக் கண்ட துறவி, அவனை அடிக்க வேண்டாம், அவனைத் தன்னிடம் அழைத்து வருமாறும் சைகை செய்தார்.

    அவரது சொற்களுக்கு இணங்கிய பக்தர்கள், இளைஞனை மேடைக்கு இழுத்துச் சென்றார்கள். பயத்தோடு நின்ற அவனைப் பார்த்துச் சிரித்துக்கொண்டே துறவி, அருகில் வைக்கப் பட்டிருந்த தட்டிலிருந்த மாம்பழம் ஒன்றை எடுத்து அவனிடம் நீட்டினார், அவன் பயத்துடன் தயங்கினான். “அவனைத் தண்டிக்காமல் அவனுக்குப் பழம் தருகிறீர்களே சுவாமி….” என்று பக்தர்கள் கூச்சலிட்டார்கள். அவர்களை அமைதிப்படுத்திய துறவி, கூட்டத்தினரைப் பார்த்துக் கூறினார்:

    “ஓரறிவு உடைய மரமானது தன்மீது கல் எறிபவனுக்கு பழத்தைத் தருகிறது. ஆறறிவு உடைய நான், எனக்குத் துன்பம் செய்தவனுக்கு ஏதேனும் நன்மை செய்யவேண்டாமா?”

    துறவி கூறியதைக் கேட்டவுடன் அவர் பாதங்களில் தடால் என்று விழுந்து அழுதான் அந்த இளைஞன்.

    குறள்: 314
    “இன்னா செய்தாரை ஒறுத்தல் அவர்
    நாண நன்னயம் செய்துவிடல்”
    மு.வ உரை:
    இன்னா செய்தவரைத் தண்டித்தல் அவரே நாணும் படியாக அவருக்கு நல்லுதவி செய்து அவருடைய தீமையையும் நன்மையையும் மறந்து விடுதலாகும்.
    Translation:
    To punish wrong, with kindly benefits the doers ply;
    Thus shame their souls; but pass the ill unheeded by.
    Explanation:
    The (proper) punishment to those who have done evil (to you), is to put them to shame by showing them kindness, in return and to forget both the evil and the good done on both sides.

    ஒரு கோவில் மண்டபத்தில் ஆன்மீகச் சொற்பொழிவாற்றிக் கொண்டிருந்த துறவியின் பேச்சுப் பிடிக்காமல், ஒருவன் ஒரு கல்லை அவர்மீது வீசினான், அக்கல் துறவியின் தலையில் பட்டுக் காயத்தை ஏற்படுத்தியது. துறவியின் துன்பத்தைக் கண்ட மற்ற பக்தர்கள், எழுந்து ஓடி, அந்த இளைஞனைப் பிடித்துத் தாக்கத் துவங்கினர்.

அதைக் கண்ட துறவி, அவனை அடிக்க வேண்டாம், அவனைத் தன்னிடம் அழைத்து வருமாறும் சைகை செய்தார்.

அவரது சொற்களுக்கு இணங்கிய பக்தர்கள், இளைஞனை மேடைக்கு இழுத்துச் சென்றார்கள். பயத்தோடு நின்ற அவனைப் பார்த்துச் சிரித்துக்கொண்டே துறவி, அருகில் வைக்கப் பட்டிருந்த தட்டிலிருந்த மாம்பழம் ஒன்றை எடுத்து அவனிடம் நீட்டினார், அவன் பயத்துடன் தயங்கினான். "அவனைத் தண்டிக்காமல் அவனுக்குப் பழம் தருகிறீர்களே சுவாமி...." என்று பக்தர்கள் கூச்சலிட்டார்கள். அவர்களை அமைதிப்படுத்திய துறவி, கூட்டத்தினரைப் பார்த்துக் கூறினார்:

"ஓரறிவு உடைய மரமானது தன்மீது கல் எறிபவனுக்கு பழத்தைத் தருகிறது. ஆறறிவு உடைய நான், எனக்குத் துன்பம் செய்தவனுக்கு ஏதேனும் நன்மை செய்யவேண்டாமா?"

துறவி கூறியதைக் கேட்டவுடன் அவர் பாதங்களில் தடால் என்று விழுந்து அழுதான் அந்த இளைஞன்.குறள்: 314
“இன்னா செய்தாரை ஒறுத்தல் அவர் 
நாண நன்னயம் செய்துவிடல்”
மு.வ உரை:
இன்னா செய்தவரைத் தண்டித்தல் அவரே நாணும் படியாக அவருக்கு நல்லுதவி செய்து அவருடைய தீமையையும் நன்மையையும் மறந்து விடுதலாகும்.
Translation: 
To punish wrong, with kindly benefits the doers ply; 
Thus shame their souls; but pass the ill unheeded by.
Explanation: 
The (proper) punishment to those who have done evil (to you), is to put them to shame by showing them kindness, in return and to forget both the evil and the good done on both sides.
    ஒரு கோவில் மண்டபத்தில் ஆன்மீகச் சொற்பொழிவாற்றிக் கொண்டிருந்த துறவியின் பேச்சுப் பிடிக்காமல், ஒருவன் ஒரு கல்லை அவர்மீது வீசினான், அக்கல் துறவியின் தலையில் பட்டுக் காயத்தை ஏற்படுத்தியது. துறவியின் துன்பத்தைக் கண்ட மற்ற பக்தர்கள், எழுந்து ஓடி, அந்த இளைஞனைப் பிடித்துத் தாக்கத் துவங்கினர்.

    அதைக் கண்ட துறவி, அவனை அடிக்க வேண்டாம், அவனைத் தன்னிடம் அழைத்து வருமாறும் சைகை செய்தார்.

    அவரது சொற்களுக்கு இணங்கிய பக்தர்கள், இளைஞனை மேடைக்கு இழுத்துச் சென்றார்கள். பயத்தோடு நின்ற அவனைப் பார்த்துச் சிரித்துக்கொண்டே துறவி, அருகில் வைக்கப் பட்டிருந்த தட்டிலிருந்த மாம்பழம் ஒன்றை எடுத்து அவனிடம் நீட்டினார், அவன் பயத்துடன் தயங்கினான். “அவனைத் தண்டிக்காமல் அவனுக்குப் பழம் தருகிறீர்களே சுவாமி….” என்று பக்தர்கள் கூச்சலிட்டார்கள். அவர்களை அமைதிப்படுத்திய துறவி, கூட்டத்தினரைப் பார்த்துக் கூறினார்:

    “ஓரறிவு உடைய மரமானது தன்மீது கல் எறிபவனுக்கு பழத்தைத் தருகிறது. ஆறறிவு உடைய நான், எனக்குத் துன்பம் செய்தவனுக்கு ஏதேனும் நன்மை செய்யவேண்டாமா?”

    துறவி கூறியதைக் கேட்டவுடன் அவர் பாதங்களில் தடால் என்று விழுந்து அழுதான் அந்த இளைஞன்.

    குறள்: 314
    “இன்னா செய்தாரை ஒறுத்தல் அவர்
    நாண நன்னயம் செய்துவிடல்”
    மு.வ உரை:
    இன்னா செய்தவரைத் தண்டித்தல் அவரே நாணும் படியாக அவருக்கு நல்லுதவி செய்து அவருடைய தீமையையும் நன்மையையும் மறந்து விடுதலாகும்.
    Translation:
    To punish wrong, with kindly benefits the doers ply;
    Thus shame their souls; but pass the ill unheeded by.
    Explanation:
    The (proper) punishment to those who have done evil (to you), is to put them to shame by showing them kindness, in return and to forget both the evil and the good done on both sides.

Bond of love



My wife called, ‘How long will you be poring over that newspaper? 
Will you come here and make your darling daughter eat her food?’
 
I tossed the paper away and rushed to the scene.
 
My only daughter Sindu looked frightened.
Tears were welling up in her eyes. In front of her was a bowl filled to its brim with Curd Rice.
Sindu is a nice child, quite intelligent for  her age. She has just turned eight.
 
She particularly detested Curd Rice. My mother and my wife are orthodox,
 
and believe firmly in the ‘coolingeffects’ of Curd Rice! I cleared my throat,
and picked up the bowl. ‘Sindu, darling, why don’t you take
 
a few mouthful of this Curd Rice?Just for Dad’s sake, dear. And, if you don’t,
 
your Mom will shout at me’I could sense my wife’s scowl behind my back.
Sindu softened a bit, and  wiped her tears with the back of her hands.
 
‘OK, Dad. I will eat – not  just a few mouthfuls, but the whole lotof this.
 
But, you should…’ Sindu  hesitated.
 
‘Dad, if I eat this entire curd Rice, will you give me whatever I ask for?’

 

 
‘Oh sure, darling’. 


 
‘Promise?’
 
‘Promise’.


I covered the pink soft hand extended by my daughter with mine,
 
and clinched the deal. ‘Ask Mom also to give a similar promise’,
my daughter insisted. My wife slapped her hand on Sindu’s,
 
muttering ‘Promise’, without any emotion.


 
Now I became a bit anxious. ‘Sindu dear,
 
you shouldn’t insist on getting a computer or any such expensive items.
Dad does not  havethat 


kind of money right now. OK?’


‘No, Dad. I do not want anything expensive’.

 
Slowly and painfully, she finished eating the whole quantity.
 
I was silently angry with my wife and my mother fo
 
r forcing my child eat something that she detested.
 
After the ordeal was through, Sindu came to  me with her eyes wide with expectation.
All our attention was on her.
 
‘Dad, I want to have my head shaved off, this Sunday!’ was her demand.

 
‘Atrocious!’ shouted my wife, ‘A girl child having her head  shaved off?
Impossible!’


‘Never in our family!’ my mother rasped.
 
‘She has been watching too much of television.
Our culture is getting totally spoiled  with these TV programs!’ 

  
‘Sindu darling, why don’t you ask for something else?
We will be sad seeing you with a clean-shaven head.’
 
 
‘No, Dad. I do  not want anything else’, Sindu said with finality.
 
 
‘Please, Sindu, why don’t you try to understand our feelings?’ I tried to plead with her.
 
 
‘Dad, you saw how difficult it was for me to eat that Curd Rice’.  Sindu was in tears.
 
 
‘And you promised to grant me whatever I ask for.
 
Now, you are going back on your words.
 
Was it not you who told me the story of  King Harishchandra,
and its moral that we should honor our promises no matter what?’
 
 
It was time for me to call the shots. ‘Our promise must be kept.’
 
 
‘Are you out your mind?’ chorused my mother and wife.


 
‘No.  If we go back on our promises, she will never learn to honor her own.

Sindu, your wish will be fulfilled.’


With her head clean-shaven, Sindu had a round-face, and her eyes looked big and beautiful.

On Monday morning, I dropped her at her school.
It was a sight to watch my hairless Sindu walking  towards her classroom. 
She turned around and waved.


 
I waved back with a smile.


Just then, a boy alighted from a car, and shouted, ‘Sinduja, please wait for me!’
 
 
What struck me was the hairless head of that boy.  
 
‘May be, that is the in-stuff’, I thought.
 
‘Sir, your daughter Sinduja is  great indeed!’
Without introducing herself, a lady got out of the car,
 
and continued,’ That boy who is walking along with your daughter is my son Harish.

 
He is suffering from… … leukemia.’ She paused to muffle her sobs.


 
‘Harish could not attend the school for the whole of the last month.
 



He lost all his hair due to the side effects of the chemotherapy.
He refused to come back to school fearing the unintentional but cruel 


teasing of the schoolmates.’

 
Sinduja visited him last week, and promised him that she will take care of the teasing issue.

 
But, I never imagined she would sacrifice her lovely hair for the sake of my son!
 
 
Sir, you and your wife are blessed to have such a noble soul as your daughter.’
 
 
I stood transfixed.  And then, I wept.
‘My little Angel, you are teaching me how self-less real love  is!’


 
*The happiest people on this planet are not those who live on
their own terms but are those who change their terms for the ones whom they love