Sharing some Ancient Sanskrit quotes which are Health Tips

• If previously taken lunch is not digested, then taking dinner will be equivalent to taking poison. Hunger is one signal that the previous food taken is digested.
• Proper sleep cures half of the diseases.
• Of all the pulses, Green grams are the best as they boost immunity. Other pulses all have one or the other side effects.
• Garlic even joins broken bones.
• Anything consumed in excess, just because it tastes good, is not good for health. Be moderate.
• There is no vegetable that has no medicinal benefit to the body.
• No doctot is Lord of our longevity. Doctors have limitations.
• Worry aggravates ill health.
• Do any exercise slowly. Speedy exercise is not good.
• Chew your food like a Goat. Never swallow food in a hurry. Saliva aids first in digestion.
• Bath removes depression. It drives away bad dreams.
• Never take bath immediately after taking food. Digestion is affected.
• No water matches rain water in purity.
• Indigestion can be addressed by taking plain water.
• Always prefer things that are fresh. Old rice and old servant need to be replaced with new. Here what it actually means in respect of servant is change his duties and not terminate his services.
• Take complete food that has all tastes namely, Salty, Sweet, Bitter, Sour, Astringent, and Pungent.
• Fill your stomach half with solids, a quarter with water and rest leave it empty.
• Never sit idle after taking food. Walk for at least half an hour.
• Hunger enhances the taste of food. In other words, eat only when hungry.
• Worrying speeds up aging.
• When it is time for food, keep even hundred jobs aside.
• Choose always the middle path. Avoid going for extremes in anything. 

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Rediscovering Ancient Wisdom - Timeless Wisdom

Significance of name

     

                                  Significance of name

  Names are not only an inseparable part of identity. They carry deep personal connection to the enduring relationship as in the name " Rama, "

रामाय रामभद्राय रामचन्द्राय वेदसे |

रघुनाथाय नाथाय सीतायाः पतये नमः ||

One person Rama, the prince of Ayodhya is addressed to by different names by his dear ones throws light on this matter by Vedanta Desika in his work Sankalpa Suryodaya.

King Das'ratha addresses him as Rama, the utterance of which itself engulfs one's mind with unique sweetness. To him Rama being the sweetest dearest among all his sons.

To Kausalya, he is Ramabhadra. Bhadra means welfare. A mother always wishes good for his son wherever he is.

To one more loyal servant of the royal household, he is Ramabhadra.

Kaikeyi addresses him as Ramachandra , he being pleasing like moon.

Vasishtha addresses him as Vedas, the Vedas itself, knower of the Vedas.

To the people of Ayodhya, he is Raghunatha, the real and ideal most king of the lineage of Raghu.

To Sita, he is Natha, an exclusive endearment term of love, devotion, care and respect.

To the people of Mithila, he is Sitapati, the lord of their beloved princess of Mithila, Sita

Treatment of pathos in Kundamala of Dinnaga

                              Treatment of pathos in Kundamala of Dinnaga ( दि ङ्ना ग  )

When there is a conflict between duty and love, duty wins and there is bound to be pathos.

 

Kundamala based on the Uttarakanda of Valmiki Ramayana is no exception to this. The play embraces in six acts, with considerable alteration in the events of Rama's later life extending from the banishment of Sita to the final reunion.

Breaking the tradition of Sanskrit drama where so far the erotic sentiment or the heroic one formed the main, the dramatist has introduced a remarkable innovation in making the sentiment of pathos as the centre of attraction. As a calamitous end is alien to Indian dramaturgy or rather prohibited, the dramatist has turned a real tragedy into a real comedy of union not only in strict adherence to dramatic rules, but also in conformity with his desire to present it as a natural culmination of the prolonged sorrows of separated life described in the earlier acts.

The whole plot can be said to be a unithread  texture namely separation of Rama and Sita and their union in the end. Signs of departure from the original and innovations are manifested in almost every act of the drama. The special feature of this play is the delicate handling of some of the finest human feelings and the still rarer power of expressing them in concise  and sweet language.

The idea that coming events cast their shadows before, is exemplified distinctly at the starting of the play itself.After the benedictory verses to Lord Ganesha and Shiva, Sutradhara's utterance ' atikarunam vartate ' ( अति करुणं वर्तते ) drawing attention to the banishment of Sita lends a tragic turn to the atmosphere. The soliloquy of Lakshmana in deserting the innocent Sita, Sita's delight in the company of Ganges, cool breeze, the songs of swans and shade of the trees, in the light of coming events, when she will be completely abandoned in the jungles, lends a deep pathetic touch to the situation. The shocking news of exile is communicated to Sita by the dejected Lakshmana there and Sita, overpowered with deep grief and finding no other alternative, submits meekly to her lot. Rama's message to Sita that he is abandoning her for fear of public scandal and that he would not marry again gives her a relief. Yet the dramatist gives a humane touch to Sita's outbursts.
सीताया  अपि नाम एवं संभाव्यत इति सर्वथा अलं महिलात्वे न    किं नु  खलु तस्यैव  निरनु क्रोशस्य  समान एव प्रसवः प्रेक्षि तव्य इति वचनीय कण्ट कोप हितं  जीवितं परिरक्षामि I
The dramatist depicts a masterly stroke of pathos in the scene of Lakshmana leaving Sita in the desolate forest.
एते रुदन्ति हरिणा हरितं विमुच्य
हंसा श्च शोकविधुराः करुणं रुदन्ति I
नृत्तं त्यजन्ति शिखिनो पि विलोक्य देवीं
तिर्यग्ग तावर ममी न परं मनुष्याः I

Finding her in that pitiable plight, the great sage Valmiki takes her to his hermitage. On the way, Sita promises the Ganges a garland of Kumda flowers everyday for her safe delivery.

The interlude to the second act gives us information about the birth of Kusha and Lava and the performance of Ashvamedha sacrifice by Rama in Naimisharanya. Then follows a conversation between Vedavati and Sita in which the latter gives vent to her deep grief of separation from Rama. An opportune dramatist as he is, Dingnaga does not forget to depict the intensity of Sita's grief which remains undiluted even years after her exile. The reminiscences of pleasures enjoyed in Rama's company only add fuel to the fire of separation.

The third act brings the hero and heroine close. The significance of the title is explained through the events of this act where Rama, while loitering in melancholy mood with Lakshmana on the bank of the river Gomati, notices a garland of Kundaflowers which comes to the feet of Rama. Rama recognizes it as woven by Sita. What an artistic and sure means of recognition ! This element of relief and joy deepens into pathos when Rama throws away the garland lest it should be an offering to the gods.
यद्यपी यं  अभिमता  कुन्दमाला , तथापि देवतोपहार शंकया  नोपभोगं  उपनीयते I
What can be more pathetic than this ? He also discovers the foot -prints peculiar to Sita alone, on the sandy banks of the river. At the same time Sita, invisible to men by thr grace of Valmiki, is engaged in plucking flowers there. She gets a golden opportunity of knowing the heart of Rama lamenting bitterly for Sita.
पूर्वं वनवासः  पश्चा ल्लङ्का ततः प्रवासो अयं
आसाद्य माम धन्यं दुःखाद् गता सीता I

The fourth act is also woven in pathos. sita comes to a step well in the forest. She has worn the shawl which had been presented to her by the sylvan deity Mayavati at Chitrakuta. Sita, though actually present there is not seen by Rama due to the boon granted by Valmiki.Rama sees, however, the reflection of Sita in water.His mental agony becomes unbearable and he faints.Sita embraces him to restore him back to his consciousness. Not finding her again, Rama swoons. Sita tries to fan him with the fringe of her shawl. He snatches away that shawl. He then throws off his own upper garment which Sita picks up. She finds that it is unscented and feels happy that Rama has not married again. In these small touches, the dramatist has idealised conjugal love through the purifying influence of sorrow. Even a long period of separation has not hindered in the least the spontaneous flow of love in their heart. The scene becomes pathetic when Rama is led to believe by the jester that the celestial nymph Tilottama has deluded him in the forest by imitating Sita's activities.What an elegant touch to Rama's feelings!
तृ षि तेन मया मोहात प्रसन्न सलिलाशया
अंजलिर्विहित:पातुं कान्तार मृग तृष्णिकाम I

The fifth act becomes more poignant when father and chidren not knowing each other meet. Lava and Kusha narrating the Ramayana upto the desertion of Sita deepens the tragic element already existing.The mental conflict of a father who has lost his children and the delicate emotions which torment him on seeing the children having resemblance to Sita, are well depicted, and add to the sentiment of pathos.

In the last act, Rama and Sita are united and the goal of the dramatist is attained.Valmiki's admonishing Sita and Sita's testifying her chastity form the climax.

Thus the plot, characterisation including Vidushaka who is just a companion to Rama than a jester and all events in some form or the other carry a vein of pathos in them.The dramatist has woven the unithread of pathos in such an artistic pattern, in sweet and simple language that it does not become monotonous and bore the reader but on the other hand enhances the inherent charm of the play. 

Significance and Symbolism of Religious Worship

Lord Ganesha

Not that everything old is good or that everything new is bad. The wise examine and take the best from everything. Only the fools are swayed by others.So said the famous poet Kalidasa.



Vakrathunda mahakaya Suryakotisamaprabha
nirvgnam kuru me deva sarvakaryeshu sarvada


O Lord , with a curved trunk and a huge body, your lustre is equal to that of a crore Suns. Kindly remove all the obstacles in all my endeavours always.

This verse dedicated to the lord Ganesha is recited at the start of all undertakings and auspicious occasions.


The son of Shiva and Parvati, Ganesha has an elephant face with a curved trunk, and big ears and a huge pot bellied body of a human being . He is the lord of success and destroyer of evils and obstacles . He is also worshipped as the god of knowledge ,wisdom and wealth .


Symbolism of the form.


Ganesha's head symbolizes the Atman or the soul ,which is the ultimate supreme reality of human existence , and his human body signifies maya or the earthly existence of human beings . Thus the entire form represents the fundamental identity of macrocosm and microcosm .


Elephants are a symbol of wisdom in Asian culture and are famed for their memory and intelligence . Aristotle once said the elephant was the beast which passeth all others in wit and mind .


Ganesha's elephant head denotes wisdom. The lord represents ' Om ' , the sound symbol of cosmic reality for his figure with an elephant's trunk resembles the form of Om . His curved trunk is the symbol of power . The trunk of an elephant can pick up a pin and at the same time it can uproot a tree . The broken tusk is a symbol of sacrifice , which he broke for writing the great epic Mahabharata .His large flapping ears indicate continuous and intelligent listening to his teacher . Ganesha agreed to write the big book Mahabharata with a condition that the sage Vyasa should dictate it non-stop. Ganesha broke his tusk and wrote down continuously without leaving a word and at the same time understanding the meaning fully. This shows how sharp his listening was and how deep his concentration was . For acquisition of knowledge , listening , concentration and deep understanding are a must .


His large belly indicates that all created worlds are contained in him . It can also mean that he is full of knowledge. He is omniscient . Therefore he has the brilliance of a crore Suns.


He has four hands. In his upper right hand Ganesha holds ankusha , a goad . Goad is the insignia of the ruler of the universe with which he propels mankind forward on the eternal path and remove obstacles from the way .Ankusha represents anger also . He has pasha , a noose or rope in his left upper hand . Noose signifies worldly attachments which are a bondage like a rope . Anger and attachment make life miserable . By praying to Lord Ganesha our minds becomes pure and all impurities vanish . Along with rope sometimes a lotus flower is also seen in his hand . Lotus is a symbol of purity and beauty . Lotus 's rise to faultless beauty untouched by water and mire in which it is born indicates the possibility of evolution of man from instinctive impulses to the highest state - a state of Satyam , Shivam, Sundaram . Lotus represents unattachment . Doing one's duty without attachment and in the public interest leads to enlightenment . The lower right hand of the lord is in abhaya mudra , assuring fearlessness and granting divine protection . In some pictures he is shown holding a rosary in his lower right hand. It suggests that the pursuit of knowledge should be continuous . The modaka (sweet) he holds in his lower left hand ( sometimes in the trunk) indicates that one must discover the sweetness of the Atman- one's own inner self of bliss . The snake that runs round his waist represents energy in all forms .

His vahana or the mount the mouse represents the worldly desires which are to be overcome. Mouse can signify ignorance as it roams in darkness which is a symbol of ignorance .Wisdom or knowledge alone can have control over ignorance .

Lord Ganesha is fond of Kapittha fruit (wood apple) and Jambu fruit (Indian blackberries).Durva grass and Arka flowers are offered to Ganesha in his worship . All these are veritable pharmacy of Ayurveda's secret curative and preventive medicinal potencies . All these show us the path to good health. Health is real wealth . A healthy body is the fittest vehicle for wisdom and self-realisation .

The Swastika (su+asti +ka) meaning good fortune, luck ,auspicious forms the graphic symbol of Ganapati. It is represented by a cross , being the development of the multiple from the basic unity, its central point ,with its ends bent at an angle of ninety degrees .This shows the origin of creation is Ganesha and the ends pointing all directions indicate the all pervasive nature of the god .

Brahman or the supreme consciousness is without attributes and is not directly accessible to worship , but its radiance is refracted through the images of gods. Thus each deity, itself an aspect of the universal consciousness , is at the same time intimately associated with the world of particulars through its connection with a specific name(nama),form(rupa) , sound(mantra), color(rasa), diagrammatic representation(yantra),a symbol(linga) and so on .

An image can serve to expand one's perspective , acting as a daily reminder either of the invisible celestial realms , and one's own potential divinity and at the same time ,of the essentially ephemeral nature of the world and one's own limitations set by ignorance .

The primary purpose of prayer and worship is to refine and develop the mind's ability to perceive the subtle depths of life and realize our identity with the Divine from which all life springs .

Ganesha stands for wisdom and its supremacy .The special feature in Ganesha's worship is kuttu kutti and thoppukaranam. Knocking the two ends of forehead with closed fists is called kuttu kutti.It is done before the the image of Ganesha and also at the beginning of every puja . It is believed that the nerves connecting to the intellect passes through these two ends and knocking is to invoke the lord Ganesha , the god of intellect. Keeping the two arms crossed across the chest and holding ear tips is thoppukaranam . Thoppukaranam is performed before Ganesha by holding the left ear with right hand fingers and the right by left hand fingers and doing the sit ups .

As per the modern medical research and subsequent report , doing these special sits ups while holding the opposite ear lobes help stimulate brain power and remember things better and is called 'Super Brain Yoga'.

Hindus have been doing 'Super Brain Yoga' for ages in front of Ganesha . Ganesha is associated with knowledge / memory , a point which is now proved by this research .

During the festival of Diwali , along with Lakshmi , the goddess of wealth , Ganesha is worshipped( Shubha Labha). Shubha, auspicious is Ganesha , Labha is wealth , Lakshmi .It is to be remembered that wealth can be earned only by means of knowledge and preserved by knowledge. Money without brain can be dangerous. It can also mean that real wealth is knowledge. Ordinary riches can be stolen., real riches cannot .

' In your soul are infinitely precious things that cannot be taken from you . ' - Oscar Wilde .

Wisdom develops mental purity and strength and helps man to overcome obstacles and reach the goal . By mere prayer to Ganesha , one cannot achieve anything. By imbibing (listening ,pondering and assimilating )the qualities for which Ganesha stands for , one can make one's life divine .

Mars - A view from the Puranas

Mars -A view from the Puranas

On July 4 , 1997 , the Independence day of the USA, a spacecraft , Mars the pathfinder landed on nearing the planet, Mars. " Sci-fic became Sci-fact", said a scientist with NASA, in USA.
Throughout man's history no planet has inspired more awe than the Mars and the baleful glare of the Red planet in the night sky has both fascinated and frightened the man. To the ancient civilizations, it was the God of war in Greece, Rome and India. The fascination for Mars is seen in various science fictions, radio plays and movies - all involving encounters with the Red planet's denizens of various sizes, shapes and consistencies. The English novelist H . G . Well's book ' The War of the Worlds' , a dramatic account of an invasion of the earth by octopus like Martians, epitomises the mystic spell of Mars over the human beings.
Recent scientific investigations point out great similarities between the earth and Mars so much so that the scientists believe that originally Mars should have been with earth, later on it must have got separated from the earth.
hindu astrology declares Mars as Bhauma or Bhumiputra, the son of the earth.
Nomenclature - Mars is known by various names. Angaraka ( born from the limb of Shiva or born from Fire ), Bhauma ( son of the earth ), Kuja ( Ku- earth ja -born , born from the earth ) and also Mangala ( beneficial ), Lohita ( red ).
Nature - He is fiery. According to Naradiya purana , Mars is of cruel look, young, bilious , and fickle.
Form- Garuda Purana describes that the huge chariot of Mars is of the color of molten gold and is drawn by eight horses, of the filaments of a lotus and is born of fire.
World - The world of Mars is called lohita ( red). It is nine rayed and full of water.
Birth - According to Matsya Purana, all planets have originated from the rays of the Sun. Mars is the product of the Sun's ray called Samvardhana.
From the perspiration of Lord Shiva-
Puranas like Skanda, Shiva state that when Sati ( Shiva' wife ) sacrificed herself at the sacrifice of Daksha. Shiva, greatly grief stricken at the loss of his wife, started doing penance at the Kailasa mountain. Due to excess of heat produced in the body, a drop of perspiration fell down on the earth from the fore-head of Shiva. From it rose up a child, red in body, with four arms, emitting an extraordinary splendour and started weeping. The earth took the child in her lap and gave him milk and fondled him.
Lord Shiva conferred a boon on the earth that the child would be known after her name. The child would be bestower of land. Since the child was nourished by the earth, he is called Bhauma, Bhumiputra and Kuja. He worshipped Lord Shiva at Kashi and attained the status of a planet by the grace of Shiva.
The birth of Angaraka from the perspiration of Shiva is said to have taken place near Avanti ( Ujjain ), on the banks of the Shipra river. He is called Mangalanatha.
Devi Bhagavata mentions Mangala as the son of Bhumi devi ( earth ) who is the wife of Mahavishnu in his incarnation as Varaha ( Boar ).
Mars is generally identified with Kartikeya. Actually Mars was born for the benefit of the world to destroy the demon Taraka.
There is still another account of the origin of Skanda. Shiva emitted sparks of fire from his eyes, which being thrown into the lake Sharavana, became six infants, who were nursed by the wives of the sages, who are seen in the sky as the Pleiades ( Krittikas). When Parvati saw these babies, she was transported with joy and embraced all of them together so forcibly that their six bodies became one, while their six heads and twelve arms remained.
In yet another legend, Parvati gave into Agni' s keeping the foetus of her unborn son Kartikeya. While it was being carried by Agni, it fell into the Ganges. Hence Kumara is sometimes referred to as the son of Agni and Ganga. The infant was brought up by six Krittikas, hence the name Kartikeya
Kumara is known by various names such as Bhauma, Guha ( the mysterious ), Mahasena ( the great
general ), Shaktidhara (spear holder ), Sharabhu ( Thicket born ),Senapati ( commander - in - chief ).
Worship - Tuesday is sacred for Mars. When the bright fourth tithi ( chaturthi ) falls on a Tuesday, that day is very auspicious for the worship of Mars. It is called Angaraka chaturthi.
Shashti tithi ( sixth tithi )
Since Skanda was anointed as commander - in -chief on a Shashti tithi, it is a day sacred for the worship of Mars. It is said that worshipping Mars on that day, one can get wealth and son.
According to Shiva Purana, if a person worships Skanda and offers lamp etc. as gifts on Tuedays with Krttika star,he will become a clairvoyant whose utterances will always turn out to be true.
Angaraka chaturdashi - if there is fourteenth tithi on a Tuesday, worship of Mars yields more results than a hundred solar eclipses.