Principles to follow ever

 May my mind be peaceful and content,

Hence let it not be provoked to anger,

Let me be humble and always willing to learn from others,

Let me never attack anyone in body, mind and speech,

Let me uphold my principles resolutely,

Let me not disrespect anyone whatever be their identity - by caste or religion, colour or creed, by language or gender,

May I never unnecessarily lose my strength and power by going against the above tenets,

May I be willing to sacrifice my own needs to bring people together, to make people tolerant of each other,

May I be pure in thought, word and deed,

May I utter good speech at all times and not that which causes discontent to others,

Protect me O Lord as I am a helpless child of Yours.

Shiva Tāṇḍava Stotram - 15

pujāvasāna-samaye daśa-vaktra-gītam
yaḥ śambu-pūjan-paraṃ paṭhati pradoṣe |

At the end of worship rituals, this Ravana's song the one who sings

After finishing the worship of Śiva, one who recites in the evenings

tasya sthirāṃ ratha-gajendra-turaṇga-yuktām
lakṣmīm sadaiva sumukhiṃ pradadāti śambhuḥ || 15 ||

By him is steady wealth, power, vehicles and all prosperity obtained

Lakṣmi always looks kindly upon him, Śiva's Blessings who has gained

Shiva Tāṇḍava Stotram - 14

imaṃ hi nityamevam-uktam-uttamottamaṃ stavaṃ
paṭhan-smaran-bruvan-naro vishuddhi-meti-santatam |

This truly is the best of the best laudatory hymn, that is to be sung daily

Reading, remembering and reciting this will make a man pure eternally

hare gurau subhaktimāśu yāti nānyathā gatiṃ
vimohanam hi dehināṃ suśaṇkarasya cintanam || 14 ||

Quickly it brings devotion to Guru and Śiva, Who are the only Refuge

All delusions break in the one, in whom only Śiva's Thought Imbues

Shiva Tāṇḍava Stotram - 13

kadā nilimpa-nirjharī-nikuñj-koṭare vasan
vimukta-durmatiḥ sadā śiraḥ-stham-añjalim vahan |

The celestial river flowing nearby, when shall I dwell, in a jungle cave secluded

Freed off all evil mental habits, when will I bow to the Lord, with hands folded

vilola*-lola-locano lalāma-bhāla-lagnakaḥ
śiveti mantra-muccaran-kadā sukhī bhavamyaham || 13 ||

Free of rolling lustful eyes, with Śiva's sacred mark on my forehead

When will I find happiness in the Name of Śiva ceaselessly chanted

* Note

"vilola" - most versions have mentioned the word "vimukta" instead of "vilola", while there are some version including the one from where I learnt use the word "vilola". While "vilola" and "lola" mean pretty much the same i.e. rolling, wayward, so it may seem that using the word "vimukta" i.e. becoming free is more apt in terms of meaning. But "vilola" is fitting the rhythm of sound better than "vimukta". I have chosen to keep the word "vilola", but the meaning I have given is considering the word "vimukta" was there i.e. freeing one from waywardness. 

Shiva Tāṇḍava Stotram - 12

dṛṣad*-vicitra-talpayor-bhujaṇga-mauktika-srajor
gariṣṭha-ratna-loṣṭhayoḥ suhṛd-vipakṣa-pakṣayoḥ |

Appraising alike a bed of serpent or a pearl garland

A gem or a worthless stone, an enemy or one's own

tṛṇāravinda-cakṣuṣoḥ prajā-mahī-mahendrayoḥ 
sama-pravṛtti-kaḥ kadā sadāśivaṃ bhajāmyaham || 12 ||

A humble grass or the lofty sun, a subject or a mighty lord

With such an impartial mind, That Shiva - when shall I adore

Note:

* - Some translations use the word "spṛṣad" i.e. "to touch" instead of "dṛṣad" i.e. "to see"

some word meanings:

talpa - couch, bed

mauktika - pearl

sraj - garland

tṛṇa - grass

Shiva Tāṇḍava Stotram - 11

jayat-vadabhra-vibhrama-bhramad-bhujaṇgamaśvasad
vinirgamat-krama-sphurat-karāla-bhāla-havya-vāṭ |

Hail victory! In the Tāṇḍava*, the frenetically reeling serpent's panting breaths

due to His vigorous dance flares the terrible fire blazing out of His Forehead

dhimid-dhimid-dhimi-dhvanan-mṛdaṇga-tuṇga-maṇgala
dhvani-krama-pravartita-pracaṇḍa-tāṇḍavaḥ śivaḥ || 11||

With the sonorous sound Dhim Dhim Dhim*, pulsating from His highly auspicious drum (mṛdaṇga)

In tandem with the terrible Tāṇḍava of Shiva, the sound reverberates in an incessant hum

Note:

*   -  “In the Tāṇḍava” is not mentioned in the stotram, its something I added for the rhythm and to confirm the context is of the Tandava.

** - My Guru has taught us that the sound of Dhim Dhim Dhim indicates - Dhi i.e. intellect and when the intelligence shines, then there is peace and amity - it exalts (tuṇga) Mangala or Mars. this is converting the energy of strife and war into positive energy of peace and contentment. Thus the Shiva Tāṇḍava Stotram blesses us with the intellectual strength, so that we forsake strife and bring peace in our lives. 

Shiva Tāṇḍava Stotram - 10

akharva sarva maṇgala kalā kadamba mañjari
rasa pravāha mādhuri vijṛmbhaṇa madhu vratam | 

(Lord Shiva is) Perfect and Complete Auspiciousness, like a cluster of blooming Kadamba flowers

From which flows beautiful nectar, dispersing in the air to attract the nectar lovers (bees)

smarāntakaṃ purāntakaṃ bhavāntakaṃ makhāntakaṃ

gajāntākāndhakantakaṃ tamantakāntakaṃ bhaje || 10||

Who caused the end of the god of desire, and the three cities

And the end of worldly delusion and vain sacrificial activities

Who caused the end of the demons - Andhaka and elephant (Gajāsura)

And of god of death himself, to Him (Lord Shiva), in reverence I bend

 

Shiva Tāṇḍava Stotram - 9

praphulla nīla pañkaja prapañca kālima prabha

valambi kaṇṭha kandali ruci prabaddha kandaram

Having the lustre of dark universe

Like a fully blossomed blue lotus 

dangling down, such is the girdle of poison* (Halāhala)

Shining in His Neck, but put in restriction

smaracchidam puracchidam bhavacchidam makhacchidam

gajacchidāndhakacchidam tamantakacchidam bhaje

Who destroyed the god of desire, and the three cities, 

And the worldly delusion, and vain sacrificial activities

Who destroyed the demons - Andhaka and the elephant (Gajāsura)

And god of death himself, to Him (Lord Shiva), in reverence I bend

 

*Note: some translators have mentioned blue lotus which is offered in temples. But its obvious what is the blue colour and darkness in Lord Shiva's neck referring to, it is the Halāhala poison which He gulped to save the Universe during the Samudra Manthana. 

https://greenmesg.org/stotras/shiva/shiva_tandava_stotram.php - also seems to aver to this, thought not explicitly

 

Shiva Tāṇḍava Stotram - 8

navīna-megha-manḍali niruddha-durdhara-sphurat
kuhū-niśīthinī-tamaḥ prabandha-baddha-kandharaḥ | 

Like a newly formed mass of dark rain-bearing clouds, trembling and difficult to be restrained

Such calamitous darkness like a midnight's new moon, He ties it, keeping to His Neck detained*

nilimpa-nirjhari-dharas-tanotu kṛtti-sindhuraḥ
kalā-nidhāna-bandhuraḥ śriyaṃ jagad-dhurandharaḥ ||

Ye who holds the celestial stream

Ye clad in a dead elephant's skin

On Whom rests the lovely crescent

Ye world-Upholder, may we be content,

Shiva Tāṇḍava Stotram - 7

karāla-bhāla-paṭṭika-dhagad-dhagad-dhagad-jvalad
dhanañjayāhutī-kṛta-pracaṇḍa-pañca-sāyake

A monstrous cleavage on His Brow, where Dhag Dhag sputters the fire (the third eye)

Into this great sacrificial fire is made the offering of the God of Desire

dhara-dharendra-nandinī-kucāgra-citra-patraka
prakalpanaika-śilpini trilocane ratir-mama

On the tip of bosom of the daughter (Devi Parvati), of the Mountain Lord, who supports the earthly orb

Who sketches decorative lines, I am captivated by that Great Artist, my Three-eyed Lord

Note: one wonders what is the significance behind the statement of Lord Shiva tracing lines or pictures on the tip of bosom of the Devi. From the translation given at this site: https://greenmesg.org/stotras/shiva/shiva_tandava_stotram.php , my understanding is that it shows that Lord Shiva is creator or designer who employs the material from Devi to shape the creation. The choice of mentioning the bosom shows specifically that the Devi is the Mother to the creation. Lord Shiva assigns Her as the Mother of the Creation. 

Shiva Tāṇḍava Stotram - 6

lalāṭa-catvara-jvalad-dhanañjaya-sphuliṇgabha

nīpīta-pañca-sāyakam naman-nilimpa-nāyakam

Like the fire in the middle of a sacrificial altar levelled

Is His (Lord Shiva's) sparkling Third-Eye amidst the Forehead 

Which engulfed the five arrows of the God of Desire (Kamadeva)

Obeisance to that Chief of all Gods, Who holds this Fire **

sudha-mayūkha-lekhaya virāja-māna-śekharaṃ

mahākapāli-sampade-śiro-jaṭāla-mastu naḥ

By a ray of nectar, a stroke made (the Moon) adorns the span of His Head

O Mahakapali (Great-Intelligence), with vast intellectual wealth may we be blessed

 * note - the word "nilimpa" is being generally translated as god, diety. But there is also specific meaning of nilimpa as "troop of maruts" based on Taittiriya Aranyaka. 

Secondly some of the translations are giving it as all celestials are bowing down. But here the word "nayakam" is in singular and it is in dvitiya case i.e. obeisance (naman) is being offerred to nayakam. Obeisance can only be offered to Lord Shiva in this context

** - "who holds this fire" is not in the the stotram, I added this to get the rhyme and rhythm in the English translation. 

Shiva Tāṇḍava Stotram - 5

sahasra-locana-prabhṛtya-śeṣa-lekha-śekhara

prasuna-dhūli-dhorani vidhu-saraṇgri-pīṭhabhu

Starting with the thousand eyed god (Indra), an unending line of bowed divine heads, 

whence, flower dust flows on Whose (Lord Shiva's) foot-stool making it dust-coated

bhujaṇga-rāja-mālaya nibaddha-jāta -jūṭaka

śrīyai chirāya jāyatām cakora-bandhu-śekhara

Whose bound matted hair locks is by the king of serpents garlanded

Is that Source (Lord Shiva) of auspiciousness (Sri), moon (friend of Cakora birds) adorns Whose Head. 

Shiva Tāṇḍava Stotram - 4

jaṭā-bhujaṇga-pingala-sphurat-phaṇā-maṇi-prabha
kadamba-kumkuma-drava-pralipta-digvadhu-mukhe

Guruji: 

When the moonlight glistens off the nāgamaṇi jewel on the hood the reddish nāga coiled in his matted locks, and falls on the faces of digvadhu having large vermillion dots on their foreheads, 

My attempt: 

Moonlight glistens off the gem on red serpent's hood in His hair, which is trembling due 

to Tāṇḍava, which smears the faces of the consorts of directions in a melting reddish hue

madāndha-sindhura-sphurat-tvag-uttarīya-medure
mano vinodamadbhutam bibhartu bhuta-bhartari

Guruji: 

it brings excessive joy to the mind by the Grace of He (Lord Shiva) who is draped in the skin of the exhilarated elephant and is the giver (sustainer) of live (livelihood) to all

My attempt: 

He (Lord Shiva) drapes in the skin of elephant (demon) who was in drunken rapture

and brings extraordinary joy to minds of all, That sustainer of all creatures

Shiva Tāṇḍava Stotram - 3

dharā-dharendra-nandini-vilāsa-bandhu-bandhurat
sphurat-diganta-santati-pramoda-māna-mānase

With His companion in Divine Sports, the Mountain Lord's Daughter dear(i.e. Pārvati)

(His Tānḍava) trembles the horizons, filling the minds of all beings with immense cheer

kṛpā-katākṣa-dhorani-niruddha-dhurdhara-padi

kvacid-digambare mano vinodametu vastuni

Whose continuously flowing merciful glance restrains unrestrainable calamities

As if sometimes, the All Pervading One wants to indulge in sportive activities.

A Major Emotion

When the throat chokes at a hero's martyrdom
Stirring the pride of belonging to a great nation
It's witnessing the wonders of this Divine kingdom
Epic and marvelous, giving a deep tingling sensation

When the head seeks to bow, kneeling down
And the eyes well with tears, shedding all inhibition
When the knees go weak, hands quiver a bit
When there is within an inexplicable, profound emotion

It is pure, it is free of envy, 

it's the hero's parting inspiration

It's daring to hope in the 

ordeals of time, it's plain admiration

Such was the sacrifice of man, who was

Known as Major Sandeep Unnikrishnan

Whose last few words to brethren were

Don't you come, Them - I will take care

PS: this is what I felt after watching the teaser of the movie Major based on the life of the martyr Major Sandeep Unnikrishnan, who selflessly laid down his life to protect hostages from terrorists during 26/11, the 2008 Mumbai terror attacks

Insights while learning Sanskrit - 2 - Suta

suta in Sanskrit means child or offspring.

In Jyotiṣa, the 5th House of children, mantras etc is also generally called suta-bhāva. 

The etymology of the word suta is quite interesting. It comes from the root "su", which is described in Dhātupāṭha as "su abhiṣave". Abhiṣave means to press out juice. So "su" indicates the pressing out of the juice, specifically soma rasa. It gives the meaning of something that has been brought out, brought forth or extracted. So suta indicates offspring in the sense of something that has brought forth out of you. Hence it is expression of your creative powers. 

The general verb related to "su" dhātu is "sunute" or "sunuti". Note that this dhātu is ubhayapadi, hence it can be used in parasmaipada as well as atmanepada forms. It belongs to the svādi, the 5th gana, where the conjugation for making the stem or aṇga i.e. vikaraṇa pratyaya is "nu"- hence su-nu-ti for e.g. 

Shiva Tāṇḍava Stotram - 2

jaṭā-katāha-saṃbhramam-bhraman-nīlimpa-nirjhari

Like a huge cauldron are those matted locks

In them is swirling, the river of the Gods (Gangā)

vilola-vīći-vallarī-virāja-māna-mūrdhani

Her waves lash about, twisting to and fro

Like a glistening creeper, above his brow

dhagad-dhagad-dhagad-jalal-lalāṭa-paṭṭa-pāvake

Dhag Dhag Dhag sputters the flame on His temple, very bright

kiśora-ćandra-śekhare ratiḥ pratikṣaṇaṃ mama

With the young moon on the crest, He is ever a captivating sight

Sarasvati - Grant us intellectual wealth

There is a beautiful ṛk in the Rg Veda extolling Devi Sarasvati. It is the 10th ṛk in the 3rd sukta of the 1st mandala. It was visioned by the sage Madhuchandas Vaiśvāmitra in the Gāyatri metre. It is in Gayatri metre since as you will note below - there are 3 lines are of 8 syllables each - so 8x3 = 24 syllables in all. And when you sing it in this proper rhythm one can really feel the beauty of this ṛk. 

First I give the translation by Shri R L Kashyap, then my own attempt at translation and understanding - at least literally. Finally I end by the deeper import given by Kashyapji. I have found that in general his translations are giving the deeper meaning of the Vedic suktas, which I have not seen in other English translations. 

01.003.10 (Mandala. Sukta. Rik)

पा॒व॒का नः॒ सर॑स्वती॒ 

वाजे॑भिर्वा॒जिनी॑वती । 

य॒ज्ञं व॑ष्टु धि॒याव॑सुः ॥

pāvakā ǀ naḥ ǀ sarasvatī ǀ 

vājebhiḥ ǀ vājinī-vatī ǀ 

yajñam ǀ vaṣṭu ǀ dhiyā-vasuḥ ǁ

Rishi: Madhuchandas Vaishvamitra; Chandas: Gayatri; Devata: Sarasvati

Translation by Shri R L Kashyap

pāvakā ǀ naḥ ǀ sarasvatī ǀ - May the purifying Sarasvati; yajñam ǀ vaṣṭu ǀ - desire our yajna
vājebhiḥ ǀ - (She has) plentiful types of riches; vājinī-vatī ǀ She has felicities in plenty or potent energy in expression
dhiyā-vasuḥ ǁ - She is rich (substance) in substance made by thought (dhi)

Now I attempt to translate with my very basic knowledge of Vyākaraṇa

naḥ is dvitiya vibhakti, uttama purusha in plural i.e. us i.e. “to us” i.e. we as objects
pāvakā – indicates a noun form
sarasvatī – the Devi Sarasvati
So pāvakā is referring to Sarasvati as an adjective. Pāvaka means “purifying”. Pavate means “to purify”
So pāvakā sarasvatī means “purifying Sarasvati”

Now in the 2nd and 3rd ṛks – the words “vajinīvatī” and “dhīya-vasuh” also indicate the karta i.e. Sarasvati. 

Vajinīvati indicates she who has lot of “vājin”. Vajin means mares or horses. So she who has lots of horses. But deeper meaning is I suppose that horse, mares indicates speed. The speed of thought, the ability to grasp something quickly. Also indicates possessing lot of energy. So its quick and vigorous intellect. 

One devata who is associated with mares is the Sun God – Vivasvān, who as a horse begot upon his wife Sanjña, the divine physicians Ashwini Kumaras, of whom one is a great astrologer. Sun himself indicates Time. Thus there is a jyotīṣa purport to the above term - vajinīvati.

Dhiyā-vasuḥ is a compound of dhiyā and vasuḥ. Dhiyā means “by the mind” – it is the Chaturthi form of “dhi" - intellect. Vasu means light, wealth. This clearly shows the purport is not material wealth, but wealth of the mind i.e. intelligence, knowledge. 

So all these are alternate names or adjectives of Sarasvati i.e. pāvaka, vājinīvatī, dhiyāvasuḥ, which means: 

O Sarasvati who is purifying, rich in horses (thought, intellect), possessing wealth of thought, intelligence 

Another word mentioned is "vājebhiḥ" - this is a tritiya vibhakti, bahu vaćana i.e. 3rd case, Plural. So it indicates either by vāje or with vāje. Vāje is a word related to vājinī, both from the root "vaj" which means to go, hence vāja means something vigorous, strong, energetic. 

Now the 3rd can be used in the sense of instrument i.e. what we say "by something" or it could mean accompanying i.e. "with something". I think it is the later here. 

So Sarasvatī is vajinīvatī i.e. rich in thought, speed of thought as well as vājebhiḥ i.e. "with" her speed and vigor". 

So: sarasvatī pāvakā vajinīvatī dhiyavasuḥ vajebhir

Meaning: O Sarasvati who is 

pāvakā - is purifying, 

vajinīvatī - is rich in thought (speed of thought), 

dhiyavasuḥ - possessing wealth of thought, intelligence 

vajebhir - and with lot of speed and vigor

Now what are we asking of Saraswati. 
“nah” – means “we” as an object – karma
"Yajñam" – this is again in dvitiya vibhakti. So it means “our yajna”.
"Vaṣtū" – is the verb with Lot Lakara i.e. Imperative mood – which is a request or prayer. Vaṣti means to desire. So we are asking us Devi Sarasvati to desire or to like our yajna. 

Yajna means an offering as a worship – a worshipful offering. In Bhagavad Gita there are various types of yajñas described. Sarasvati is Goddess of Learning and Wisdom. She bestows one with intellectual ability. So what is the yajna she will like – what is the offering she would want. She would want us to learn. Even young children are taught the famous shloka “Sarasvati namastubhyam varade kāmarupini…”. So what we are offering to Sarasvati is our learning efforts. We ask her to be pleased with this effort – for she is purifying, possessing intellectual acuity, vigour and wealth of knowledge, light. Our unstated expectation is that she bestows us with all these intellectual riches in return for our worshipful efforts to learn. 

So put together the complete translation along with the anvaya is:

sarasvatī pāvaka vājinīvatī dhiyāvasuḥ vājebhiḥ - O Sarasvati who is purifying, is rich in thought (speed of thought), possessing wealth of thought, intelligence, and with lot of speed and vigor.

naḥ yajñaṃ vaṣṭu - Our Yajña, please desire.

Following is the deeper import of the ṛk by Shri Kashyap. As you can see he beautifully sees a sequential progression in terms of spiritual evolution. 

Overall meaning & import by Kashyap:
May the purifying Sarasvati, be pleased by our yajna (offering, effort)
She is full of various riches and she is possessor of potent energy in expression
She is full of wealth (vasuh) of thought, intellect (dhi)

This is first of triplet of riks, wherein the first (i.e. the above rik) is about purifying ourselves, removal of sins and giving our offering. In the second rik, she supports our yajna or offering i.e. she supports the process of spiritual evolution. In the third rik, she bestows the offering of successful completion of the yajna, where the revelations flow down in a flood, and the soul is fully awakened.

Shiva Tandava Stotram - 1

jaṭā-(a)ṭavi-gala-jala-pravāha-pāvita-sthale

In His hair locks matted, like a forest dense

Water oozes like flowing streams that cleanse

gale-(a)valambya-lambitām bhujaṇga-tuṇga-mālikām

Gigantic serpents on that mighty neck depend

Circling it and hanging down like a lofty garland

ḍamaḍ-ḍamaḍ-ḍamaḍ-ḍaman nināda-vaḍ-ḍamarvayam

Dum Dum Dum, goes the ḍamarū's thundering roar 

That weaves the sound's mighty, reverberating soar

 

ćakāra ćanḍa-ṭanḍavam tanotu naḥ śivaḥ śivam

Such a stirring, energetic Tānḍava, did Lord Śiva dance

O my Lord, to partake its blessings, give us all a chance

Guru - all vibhaktis

गुरुरेव गतिः गुरुमेव भजे

गुरुणैव सहास्मि नमो गुरवे |

न गुरोः परमं शिशुरस्मि गुरोः

मतिरस्ति गुरौ मम पाहि गुरो ||

gurureva gatiḥ gurumeva bhaje

guruṇaiva sahāsmi namo gurave |

na guroḥ paramaṁ śiśurasmi guroḥ

matirasti gurau mama pāhi guro ||i

This śloka to Guru in anuṣtup metre has all the seven vibhaktis and sambodhana for singular - eka vaćana and in the sequential order so that one can memorize all the vibhaktis for Guru.

Guru is my refuge (Guru as karta - prathama)

I worship only Guru (Guru as object of worship - dvitiya)

I am always with Guru ("with" - tritiya)

Salutations to Guru ("to" - chaturthi)

Nothing greater than Guru ("than", from - pañchami)

I am child of Guru ("of" - ṣaṣṭi)

My intellect is in Guru ("in" - saptami)  

Save me, O Guru (addressing Guru - sambodhana)

For detailed explanation of the grammar and proper pronunciation, please see

https://www.sanskritfromhome.in/explanation/shlokas/gurureva-gatih-english/

Insights while learning Sanskrit Vyākaraṇa - 1

 I have had some insights or aha moments while learning Sanskrit Vyākaraṇa. While I havent recorded some of the previous ones, I thought I will do Sri Ganesa i.e. auspicious start with this one. 

So I am reading Siddhānta Kaumudi (SK) of Bhattoji Dikshita the authoritative commentary on Pāṇini's Ashtadhyāyi. 

I jumped straight into learning chaturthi vibhakti and sampradāna, thanks the kind person who introduced me to this book. 

First realization I had was that I understood why the descriptions like sampradāna, apādāna etc directly correlate with their respective vibhaktis like chaturthi, panchami etc. This was something I had wondered earlier. So here it was clearly explained for e.g. in the sentence - pashunā rudraṃ yajate i.e. 

pashunā - by the pashu or cattle - this is instrumental case

rudraṃ - Rudra is - this is dvitiya

yajate - (he/she) worships (for themselves as - the "te" indicates it's ātmanepada)

So it means "by or with the pashus, Rudra, they worship". Here even though Rudram is dvitiya case i.e. an object, but actually Rudra is Sampradāna by the definition - dānasya karmaṇa yam abhipraiti sa sampradāna (569 SK i.e. Pāṇini 1-4-32). Here the cattle are being offered to Rudra. However Rudra is in dvitiya i.e. 2nd case and not chaturthi i.e. 4th case. So here is an example where the description like sampradāna is not directly correlating to the vibhakti. I found this very interesting considering my baby-like knowledge of vyākaraṇa. 

So we find that sampradāna can be occurring in different vibhaktis. 

Secondly in SK, we are given the various ways in which sampradāna is employed and how when it occurs in a sentence it lends a different meaning or additional layer to the words. 

For e.g. SK 575 i.e. Pāṇini 1-4-37 - kruddh-druh...

Here it says that when verbs denoting anger (krudh), injury (druh), īrṣya (jealousy), asūya (deriding) occur with sampradāna case, then it indicates - this verb is coming out of anger i.e. yaṃ prati kopaḥ. To contrast this an example is given - bhāryāmīrṣyate i.e. (the person) is jealous of his wife. Here the word bhāryām indicate wife is in 2nd case, so while it indicates jealousy, it doesnt show anger at the root of this feeling. While if the same were to occur with 4th case, then it indicates anger e.g. haraye īrṣyati i.e. jealous towards Hari indicates that this is coming from anger. Now this if we were to write in English we would have said

1. bhāryām-irṣyate - (he is) jealous of his wife

2. bhāryai irṣyate - (he is) jealous towards his wife due to anger. 

In the former case, the person is not liking that others should look at his wife i.e. me-enām-iti… "me" means "to me" - dative case, enām is the feminine accusative case indicating "bhāryam".  Note the word "of/regarding" and "towards" in the above sentence are just to differentiate between 2nd case and 4th case while translating in English - but they dont convey the presence or lack of anger, unless we explicitly mention this in English. However in Sanskrit - the word bhāryai being in 4th case itself indicates that the jealousy directed towards her is coming out of anger. Now I dont know how many Sanskrit translations in English are faithfully giving this sense to us. 

Similarly from SK 572 (Pāṇini 1-4-34), ...  jñipsyamānana indicates that the sampradāna when used with certain verbs like praise, taking away, standing, cursing indicates the additional aspect of wanting the sampradāna person to also know about this. So gopīsmarāt kṛṣṇāya shlāghate. Since the verb shlāgate i.e. praise is feature here with sampradāna- here it doesnt just mean that gopi is praising Krsna, but also that gopi wants Krsna to know about thsi (jñipsyamānana). If instead here if Krsna was in dvitiya case, then it wouldnt be necessary that gopi wanted Krsna to know about it. 

Such a subtle enhancement of meaning by just using one pratyaya instead of another. 

Vṛtti - mental fluctuations, mode, turning, circular, choice

I have learnt a lot from Pandit Sanjay Rath regarding how to dissect the etymology of a word and tease out insightful understanding of the word.  

One is to find out the root or dhAturupa of the word - that gives the root meaning of the word. 

The dhAtu of "vṛtti" is "vāvṛt" which means to choose. From this we understand that "vṛtti" is a matter of choice. In Upanishads there is a story of two birds - śreya and preya - one is virtue while the other is pleasure. One is reading the illuminating commentaries of Patañjali Yoga Sutras and meditating upon the Sutras, while the other is watching and enjoying the cricket match or some entertaining video on Youtube. Depending on your choice the vṛttis will be formed. 

vṛtti is also related vṛtta - which generally means a circular shape, but its deeper meaning is "turning, set in motion", "something that has elapsed, happened in the past", "dead, deceased,", "exhausted" and even "firm, fixed". From this we get the idea that it is something that is continuously ongoing - since its set in motion, its very firm i.e. once the latent impressions are formed you have a predilection to doing it, its an unescapable habit. It is something that has happened in the past. But if you overcome it, then it becomes dead, deceased, exhausted just like the dead branch of a tree doesnt bear leaves or flowers. 

Though I didnt find this in the dictionary - but I think that vṛtti is somehow related to "vṛ" which means to conceal, hide, veil and obstruct. The word "varṇa" comes from this root which means colour - because the experience of colour is caused by certain wavelengths being hidden while some other wavelengths being reflected. Varṇa is also the "colour" of our mind - based on which the type of mode of life - brāhmaṇa, kṣatriya etc is determined. Interestingly one of the meanings of the word "vṛtti" is also one's mode of life, occupation or profession. In this sense - both words are related. Vṛttis veil the true self due to the fluctuations - just like a muddy water when disturbed gives the entire pool a muddy look. Just like the turbulent frothy waves hide or conceal the calm ocean. So vṛttis are thereby an obstruction to what is described in Patanjali Yoga Sutras 1.3 - Tadā dṛṣtuh svarupe avasthānaṃ. because of vṛttis the Seer is not established in himself. 

In the Patañjali Yoga Sutras - vṛttis are described to be of five types - 

1. Pramāṇa - or valid knowledge that is obtained by direct perception (pratyakṣa), inference (anumāna) or through a valid authority like scriptures, guru (āgāma)

2. Viparyaya - or false knowledge, misperception or wrong understanding

3. Vikalpa - fantasy, something that has no basis in truth. The difference between viparyaya and vikalpa is whereas viparyaya is based on proper knowledge - but understanding it in a wrong manner, on the other hand, vikalpa has no basis in proper knowledge. One can say that it is stuff of dreams. 

4. Nidra - sleep

5. Smṛti - memory. Something which has been retained in the chitta from past experience. 

Courtesy: https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/2020/web/webtc2/index.php , the meanings of the following words for reference. 

Monier-Williams Dictionary Meanings of "Vṛtti"

वृत्ति f.

·       rolling, rolling down (of tears), Śak. iv, 5; 14  [ID=204501]

·       mode of life or conduct, course of action, behaviour, (esp.) moral conduct, kind or respectful behaviour or treatment (also v.l. for वृत्त), GṛŚrS. ; Mn. ; MBh.  &c. [ID=204502]

·       general usage, common practice, rule, Prāt.  [ID=204503]

·       mode of being, nature, kind, character, disposition,  ib. ; Kāv.  [ID=204504]

·       state, condition, Tattvas.  [ID=204505]

·       being, existing, occurring or appearing in (loc. or comp.), Lāṭy. ; Hariv. ; Kāv.  &c. [ID=204506]

·       practice, business, devotion or addiction to, occupation with (often ifc. ‘employed about’, ‘engaged in’, ‘practising’), MBh. ; Kāv.  &c. [ID=204507]

·       profession, maintenance, subsistence, livelihood (often ifc.; cf. उञ्छ-व्°; वृत्तिं-√कृ or √कॢप् [Caus.] with instr., ‘to live on or by’; with gen., ‘to get or procure a maintenance for’; only certain means of subsistence are allowed to a Brāhman See, Mn. iv, 4-6 ), ŚrS. ; Mn. ; MBh.  &c. [ID=204508]

·       wages, hire,  Pañcav.  [ID=204509]

·       working, activity, function, MaitrUp. ; Kap. ; Vedântas.  &c. [ID=204510]

·       mood (of the mind), Vedântas.  [ID=204511]

·       the use or occurrence of a word in a partic. sense (loc.), its function or force, Pāṇ. ; Sāh.  Sch. on KātyŚr.  &c. [ID=204512]

·       mode or measure of pronunciation and recitation (said to be threefold, viz. विलम्बिता, मध्यमा, and द्रुता q.v.), Prāt.  [ID=204513]

·       (in gram.) a complex formation which requires explanation or separation into its parts (as distinguished from a simple or uncompounded form e.g. any word formed with Kṛt or Taddhita affixes, any compound and even duals and plurals which are regarded as Dvandva compounds, of which only one member is left, and all derivative verbs such as desideratives &c.) [ID=204514]

·       style of composition (esp. dram. style, said to be of four kinds, viz. 1. Kaiśikī, 2. Bhāratī 3. Sātvatī, 4. Ārabhaṭī, qq.vv.; the first three are described as suited to the Śṛṅgāra, Vīra, and Raudra Rasas respectively, the last as common to all), Bhar. ; Daśar.  &c. [ID=204515]

·       (in rhet.) alliteration, frequent repetition of the same consonant (five kinds enumerated, scil. मधुरा, प्रौढा, पुरुषा, ललिता, and भद्रा), Daśar., Introd.  [ID=204516]

·       final rhythm of a verse (= or v.l. for वृत्त q.v.) [ID=204517]

·       a commentary, comment, gloss, explanation (esp. on a Sūtra) [ID=204518]

·       N. of the wife of a Rudra, BhP.  [ID=204519]

 

Monier-Williams Dictionary Meanings of "Vṛtta"

(H2) [Printed book page 1009,2]

वृत्त mfn.

·       turned, set in motion (as a wheel), RV.  [ID=204347]

·       round, rounded, circular, ŚBr.  &c. &c. [ID=204348]

·       occurred, happened (cf. किं-व्°), Āpast. ; R.  &c. [ID=204349]

·       (ifc.) continued, lasted for a certain time, MBh. vii, 6147  [ID=204350]

·       completed, finished, absolved, MaitrUp.  [ID=204351]

·       past, elapsed, gone, KauṣUp. ; Mn. ; MBh.  &c. [ID=204352]

·       quite exhausted, TBr.  (= श्रान्त Sch.) [ID=204353]

·       deceased, dead, Mn. ; R.  [ID=204354]

·       studied, mastered, Pāṇ. 7-2, 26 [ID=204355]

·       existing, effective, unimpaired (See वृत्तऊजस्) [ID=204356]

·       become (e.g. with मुक्त, become free), Kathās. xviii, 306  [ID=204357]

·       acted or behaved towards (loc.), MBh. ; R.  [ID=204358]

·       fixed, firm, L.  [ID=204359]

·       chosen (= वृत), L.  [ID=204360]

·       वृत्त m. a tortoise, L.  [ID=204361]

·       a kind of grass, L.  [ID=204362]

·       a round temple, VarBṛS.  [ID=204363]

·       N. of a serpent-demon, MBh.  [ID=204364]

·       (H2B) [Printed book page 1009,2]

·       वृत्ता f. N. of various plants (= झिञ्जरिष्टा, मांस-रोहिणी, महा-कोशातकी, and प्रियङ्गु), L.  [ID=204365]

·       a kind of drug (= रेणुका), L.  [ID=204366]

·       a kind of metre, Col.  [ID=204367]

·       (H2B) [Printed book page 1009,2]

·       वृत्त n. (ifc. f(आ). ) a circle, Gaṇit.  [ID=204368]

·       वृत्त n. the epicycle, Sūryas.  [ID=204369]

·       occurrence, use, Nir.  [ID=204370]

·       (ifc.) transformation, change into, RPrāt.  [ID=204371]

·       appearance, Vcar.  [ID=204372]

·       (ifc.) formed of or derived from (See किं-व्°) [ID=204373]

·       an event, adventure, R. ; Kathās.  [ID=204374]

·       a matter, affair, business,  ib.  [ID=204375]

·       (also pl.) procedure, practice, action, mode of life, conduct, behaviour (esp. virtuous conduct, good behaviour), ŚBr.  &c. &c. [ID=204376]

·       means of life, subsistence, Hariv. 335  (more correct वृत्ति) [ID=204377]

·       ‘turn of a line’, the rhythm at the end of a verse, final rhythm, RPrāt.  [ID=204378]

·       a metre containing a fixed number of syllables, any metre, Kāvyâd. ; VarBṛS.  &c. [ID=204379]

·       [Printed book page 1009,3]

·       a metre consisting of 10 trochees, Col.  [ID=204380]

 

Monier-Williams Dictionary Meanings of the Dhatu "Vāvṛt"

वावृत्

(H1) [Printed book page 947,1] Westergaard Dhatupatha links: 26.51

वावृत् cl. 4. Ā. (Dhātup. xxvi, 51 , rather Intens. fr. a lost √3. वृत्) वावृत्यते (only pr. p. वावृत्यमान), to choose, select, Bhaṭṭ.  [ID=192244]

Storms of mind & the ship of peace

 Your mind is roiling with strong feelings of hatred, anger, jealousy, lust, greed, sorrow. 

Yet if even for a tiny second, you separate and notice that these are just feelings in the mind.

You are sitting in your chair, sipping a cup of tea, in your balcony and you can see trees, buildings, - birds are chirping, there are the daily mundane sounds of a noisy city - people going about their job.

Your mind is at peace or your mind is roiling - the outside world hasnt changed a wee bit. 

So if everything around you is normal then why is your mind not normal. Your mind can be normal - there is nothing happening right now at this moment for your mind to be so disturbed. You are not in a war zone, with bullet zipping past you or bombs exploding; you are not in a dense jungle with a ravenous tiger chasing you; you are not drowning in deep seas with sharks circling around you; you are not lying half dead in the midst of the desert with vultures hovering above you. Even if you were in such situations, if you were Rajarshi Janaka or Maharishi Suka, your mind wouldnt be affected wee bit. 

My Guru has told me a story wherein when Maharishi Parashara along with his disciples Vyasa and others were fleeing the forest with the wolves chasing behind them, then Parasara asked the rest to flee and he remained behind to be the food of the wolves. As the wolves tore his body apart he had already become detached. 

In the Gita - Arjuna asks Krishna that this mind is very chanchala - restless - how to control it. 

Sri Krishna answers that the mind is very difficult to control for sure, but with abhyāsa and vairāgya it can be controlled. 

Maharishi Patañjali too says that the vṛttis in the chitta (the impressions storing aspect of the mind) can be controlled, stopped (nirodhah) through abhyāsa and vairāgya. Abhyāsa is simply practice, and long-term, continuous, enthusiastic, devoted, steady practice at that. Vairāgya is being sated with the viṣayāḥ or matters of the world and having no further desire left in them. This results in feeling detached. You dont expect anything from anything. Gurudev Sri Sri Ravi Shankar says - you are nothing, you want nothing, you do nothing. When this seeps inside you - you get a sense of your insignificance in the vastness of existence. Then what jealousy, what greed, what lust and what anger. Nothing really matters. Just sip your tea and watch blankly across the balcony...prakriti laya.

Peace of your mind

 

Swami Satchidanda while commenting on in 1.4 Patanjali Yoga Sutra says – "you identify yourself with a thought of mind and build your identity around it."

Now I go on a tangent and surprisingly (even for myself) will come back to the above statement. Its like you go here and there in a maze and then find yourself back at the starting point. 

Deep within you is the expectation that the world should take care of you.

As usual, in the vein of non-judgment, there is nothing right or wrong about such an expectation.

But the problem is that your inner peace of mind is then dependent on the outer situation.

If your expectations of care are not reciprocated then you feel sorely disturbed.

So the question is this – is it wise, is it prudent (not good or bad) to have such an expectation and allow outside influences to sway your mind, how they please.

 

If the answer is no, then the question is how do you deal with such an expectation? All expectations are to be measured with reality and the test of reasonability.

 

Suppose you go to some place to buy something – normally, whenever you have gone there in the past, your purchase has finished within a few minutes. But this time, you have been waiting and waiting. Since this is contrary to your expectations, you are feeling very frustrated. You wish to angrily barge in and give the shopkeeper a piece of your mind.

 

But suppose now you come to know that some sudden emergency has befallen the poor shopkeeper and he is busy dealing with it and an inexperienced assistant is struggling with managing the customers, you tend to understand. So the expectations are measured on parameter of reasonability on the basis of reality.

 

On the other hand, suppose now you find that the shopkeeper is entertaining some friends who have come for some large scale purchase, while de-prioritizing the rest of customers, again this can engender two kinds of reactions. There could be many who will get angry about this unjust behaviour, its unprofessional too – they reckon. While others who themselves have many friends, may empathize with this saying the deep bonds of friendships also are to be given importance. Here we come to the grey area of individual value.

 

In any case, none of this is the actual reality.

At one level the reality is that all of us are just groups of energy, governed by consciousness and it is one universal consciousness of which we all just a tiny bit.

In reality there is no chair, no table, no you, nor me. These are just apparent conceptions due to strong nuclear forces holding mass together.

What am I, What are you – is all matter of identities. The saints identify with everyone, hence their consciousness is expansive. For them the pain of any person is their pain. They are joyous themselves and freely pass it on to everybody.

 

Vrtti sarupyam itaratra – that’s what Swami Satchidananda commented upon that it is a matter of identity. He gave a wonderful example.

Suppose a 10 year old boy has never seen his father. One day a person comes to the door and the boy opens it – he finds a stranger there. He runs inside and tells his mom that a stranger is at the door. When the mom comes to the door she finds her long-lost husband and shedding happy tears introduces the person to the boy as his father. Suddenly the person who was a stranger becomes a father – the identity of the person changes and hence the attitude towards the person also changes.

Our attitude towards the world is based upon how we identify others and ourselves.

Those who are aggressive tend to see threats in the outside world because they identify other people as mostly inimical to them

There are others who are quite indifferent and apathetic as they are not bothered about others and are very self-focused

Then are others who find quite a lot of joy in interacting with even rank strangers as they see love and contentment in human relationships. They see friendly souls everywhere.

 

Hence one of the fundamental yamas is Ahimsa.

Ahimsa means you are non-violent – not just physically – but in your thoughts and words as well. You don’t feel the least animosity, anger, ill-will, hatred towards anybody.

Because anger is like holding fire in your hands – it may or may not burn others, but it will certainly burn you.

 

One of the causes of anger is unfulfilled expectation – Bhagavad Gita 2.62 says – dhyāyato viṣayān pumsaḥ…

From: https://asitis.com/2/62.html - Srila Prabhupāda’s translation

“dhyayato visayan pumsah

sangas tesupajayate

sangat sanjayate kamah

kamat krodho 'bhijayate

SYNONYMS

dhyayatah—while contemplating; visayan—sense objects; pumsah—of the person; sangah—attachment; tesu—in the sense objects; upajayate—develops; sangat—attachment; sanjayate—develops; kamah—desire; kamat—from desire; krodhah—anger; abhijayate—becomes manifest.

TRANSLATION

While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.

 

This link of anger to expectation was referred to earlier. You want to purchase something due to your attachment, and when that want is unfulfilled or delayed in some manner, it gives rise to anger.

 

If there is no one absolute truth – rather all are relative truths – then how does it matter that for what reason you had to wait and face a long delay – whether it is the shopkeeper facing an unexpected emergency or whether he was entertaining friends or something else. If it is the latter, then it is his values – every person is free to have his own values as long as he doesn’t seek to actively harm others. It is possible that if he continues with these values his business will suffer – but why are you letting your mind suffer because of this.

 

Now you can decide to not go to that shop again. If you have an alternate arrangement, then that’s very nice – you can opt for it. But sometimes you may not have choice. At least for certain items you have to go to that shop. Now you have two options – either you can learn to live without it – that can be as frustrating as the wait at the shop. Or else you put this behind – its very well possible that this was a one-off situation. Even if it is not, lets say you have to wait there almost everytime – then get used to it – if you cannot live without those items. Don’t mind the wait. Its also possible sometimes you may not get that item even after waiting for a long time – its okay, let it go. What alternative do you have – its not as if you have any other place to purchase that item from. One would argue, I will go an fight with that shopkeeper – this is the route of Ahimsa. Its like fire in hands, it can backfire – the shopkeeper may stop entertaining you thereafter.

One would argue – isn’t this compromising with injustice. But you forgot we discussed earlier – all these conceptions of justice injustice is a matter of values. What is justice in one country or region can be injustice in another. A Western woman would find the concept of purdah as unjust while a conservative Muslim woman may be proud about this practice. A couple of centuries back we had the practice of Sati quite common, which is an anathema for a modern mind.

 

These norms, practices, rites, rituals – all these keep changing with time and place. They are not eternal. Hence there can no definite right or wrong about it. But the idea of Ahimsa is universal – we all know what it means to harm another person in thought, word and deed. In fact when a person is violent to others, he is also violent to his own mind. His mind suffers as a result of this. What you lose is the peace of your mind in giving the piece of your mind… mind it!