https://www.google.com/search?q=Bipin+Laxman+Singh+Rawat
https://www.google.com/search?q=bipin+muslim
https://www.google.com/search?q=bipin+sanskrit
Tuesday, 14 December 2021
Sunday, 14 November 2021
Monday, 25 October 2021
Thursday, 29 July 2021
Wednesday, 28 July 2021
Kabandha
Continuing their search for Sita, the two warriors come across Kabandha, a Gandharva who by a curse had attained the form of an ogre of a peculiar kind of form. All he has is a massive trunk, resembling a fort with two arms that stretch several miles long. He neither has a head nor legs. There is a single eye on his chest and his mouth is on his belly. I)
The form is so massive and the arms are so long that it resembles a large citadel. Caught in his hold, Rama gets the impression that they have at last reached the fort in which Sita had been imprisoned. 'I think we have reached the fortress of the city in which Sita is concealed. Look carefully and tell me,' he tells Lakshmana. 'sUr puga ariyadhu Or arakar thol madhil Ur pugu vaayilO idhu?' 'Is this the gateway of a fortress of the asuras, impenetrable even by the celestials?'
Though Lakshmana initially had the same impression, his sharp intellect and eye for logic is active once again. 'av vazhi iLayavan amarndhu nOkkiyE,' Lakshmana took a careful look (at Kabandha and deduced. 'If this was a fortress, then we should be able to see a number of soldiers. Besides, there would be rows and rows of defence mechanism like massive catapults and lance-launchers. 'vevviyadhu oru bUdham vil valaai!' This is a giant, O skilful archer! 'vavviya thank kayin vaLaiththu vaaip peyum.' It is grabbing whatever comes within its reach and devours it down its enormous mouth. 'seyvadhu en ivaN?' What are we to do?
Lakshmana is not perplexed when he is asking 'What are we to do?' He simply wants his orders now. As we have seen in numberless instances earlier, he waits for orders excepting in the case of emergencies. But that question sounds rather differently to Rama who loses his balance once again.
'thOgayum pirindhanaL' he laments. I have lost Sita now. 'endhai thunjinan.' Jatayu died in his valiant attempt to protect her. 'vEga vem pazhi sumandhu uzhalal vENdEn.' I cannot live with a blot on my name that I could not protect either my wife or (my father) Jatayu. 'aagalin, yaan idhanukku aamidam.' It therefore is appropriate that that I fall a prey to this (ogre). 'Egudhi INdu nindur iLavalE!' You go from this place and return to Ayodhya.
Let me die at its hands. It is the most befitting thing for me. If I don't, there soon will be a time when we have to return to Ayodhya and very soon after that I will have to meet Janaka. How will I be able to tell him, 'il iyalbudaya nIr aLiththa in solaaL, valli,' The sweet-spoken damsel that you gave to me in marriage 'av arrakkar manai uLaaL ena?' is in the house of asuras? 'malai enach chumandha thUNiyan, villinan!' With these massive bows and quiver!
How am I to face Janaka, armed with this matchless bow and a quiver from which the supply of arrows never stops, and tell him 'Your daughter whom you entrusted to me, you gave unto me in marriage is now living in the palace of demons!' Shame on me. Let me die in the hands of this ogre, Lakshmana, eaten by it. That solves all my problems. 'Egudhi INdu nindur iLavalE!' You go back to Ayodhya and be safe!
Who is the real warrior?
Only he who stays and fights and overcome their problems is a warrior in the truest sense. "They give sorrow to sorrow who in sorrow do not suffer sorrow."
'You go back to Ayodhya and be safe. Let my life end here,' told Rama. 'Do not come with me to the jungle; stay here,' was what he told Lakshmana even when they were getting ready to serve the term of exile. Lakshmana was shocked to hear these words, then. 'eeNdu unakku adiyanEn pizhaithadhu yaadhu, endraan.' 'In what way have I wronged you my brother?' he asked then. 'You sound crueller,' he pleaded then. But what we see is a totally different Lakshmana. He is not shocked. He is not surprised. He is not the same old person who used to raise his hood at the fall of a hat.
Remember. This is a serious emergency. Both brothers are caught in the hands of an ogre of unimaginable shape and proportion. They do not have much time to discuss, logically go over things, argue and be focused to the job at hand. Lakshmana realises his responsibility now. He could have handled the demon himself. But he wants his brother to drop his despondency and push across and be the person that he has always been. If that has to be achieved, he knew very well that the only thing that would appeal to Rama (or anyone who is emotionally disturbed for that matter) to put forth an argument that sounds very close to the one that is closest to the heart of the afflicted person. Lakshmana quickly says,
'I have come with you all the way to the forest and have lived with you all these years. Having come this far, it is my duty to die before you, if at all you have to die. 'idar vandhu mUNdaal munnE aar uyirOdum mudiyaadhe,' If we are confronted by troubles, without giving up my life before you, 'mINdE pOdharkku aam enin nandru en vinai' running away from you (to live in safety) wonderful indeed is my job!
On the next verse, Lakshmana trains the gun on the what Rama considers as his most precious value. Remaining worthy of parents and ancestors. 'than thaai thandhai tham mun enum thanmayar munnE pondraan endraal nInguvadhu andrE pugazh amma!' You are talking so much about our ancestors and our parents. Would we not cause a serious damage to the good name of our ancestors and parents, if we do not stay and fight now? 'idar thannai vendraar andrO vIrargaL aavaar?' Only he who stays and fights and overcome their problems are warriors in the truest sense. Lakshmana comes closest to the Thirukkural 'idumbaikku idumbai paduppar...' when he tenders the above suggestion to Rama, so very politely. "They give sorrow to sorrow who in sorrow do not suffer sorrow." (Kural 623) That is the essential quality that anyone needs, after all!
'I have a personal pride to live up to and too,' Lakshmana seems to imply when he says, 'If I return to Ayodhya now without you, what would people speak of me? Would they not say, 'Here goes the fellow who so very grandiloquently delivered long long speeches, vowing loyalty to his brother. They went to the jungle. Sita is missing and Rama did not come back. This fellow, who should have stood by their side in service, 'kaN thuyil koLLaadhu ayal kaathaRkku aanaan,' he who should have stood by their side even without sleeping a wink, 'avar indrith thaanE vandhaan,' he has come back (shamelessly) to the city, without them!' What can be more shameful to me to listen to those words and live?'
'It is not this alone, O Rama, that impels me not to listen to you now. You say that you have a promise of your father to live up to. You say that you have to respect the words of your father and your mother and that is why you gladly accepted the exile. In that case, I have an order from my mother to live up to as well!'
This fellow, who said 'you are my father, you are my mother, you are my teacher and you are my leader,' now says, 'I have an order of my mother (Sumitra) to live up to. Don't push me into a deed that would violate her words!'
https://www.google.com/search?q=Kabandha
http://firstcomposer.blogspot.com/search/label/R%C3%A4m%C3%A4yana
The form is so massive and the arms are so long that it resembles a large citadel. Caught in his hold, Rama gets the impression that they have at last reached the fort in which Sita had been imprisoned. 'I think we have reached the fortress of the city in which Sita is concealed. Look carefully and tell me,' he tells Lakshmana. 'sUr puga ariyadhu Or arakar thol madhil Ur pugu vaayilO idhu?' 'Is this the gateway of a fortress of the asuras, impenetrable even by the celestials?'
Though Lakshmana initially had the same impression, his sharp intellect and eye for logic is active once again. 'av vazhi iLayavan amarndhu nOkkiyE,' Lakshmana took a careful look (at Kabandha and deduced. 'If this was a fortress, then we should be able to see a number of soldiers. Besides, there would be rows and rows of defence mechanism like massive catapults and lance-launchers. 'vevviyadhu oru bUdham vil valaai!' This is a giant, O skilful archer! 'vavviya thank kayin vaLaiththu vaaip peyum.' It is grabbing whatever comes within its reach and devours it down its enormous mouth. 'seyvadhu en ivaN?' What are we to do?
Lakshmana is not perplexed when he is asking 'What are we to do?' He simply wants his orders now. As we have seen in numberless instances earlier, he waits for orders excepting in the case of emergencies. But that question sounds rather differently to Rama who loses his balance once again.
'thOgayum pirindhanaL' he laments. I have lost Sita now. 'endhai thunjinan.' Jatayu died in his valiant attempt to protect her. 'vEga vem pazhi sumandhu uzhalal vENdEn.' I cannot live with a blot on my name that I could not protect either my wife or (my father) Jatayu. 'aagalin, yaan idhanukku aamidam.' It therefore is appropriate that that I fall a prey to this (ogre). 'Egudhi INdu nindur iLavalE!' You go from this place and return to Ayodhya.
Let me die at its hands. It is the most befitting thing for me. If I don't, there soon will be a time when we have to return to Ayodhya and very soon after that I will have to meet Janaka. How will I be able to tell him, 'il iyalbudaya nIr aLiththa in solaaL, valli,' The sweet-spoken damsel that you gave to me in marriage 'av arrakkar manai uLaaL ena?' is in the house of asuras? 'malai enach chumandha thUNiyan, villinan!' With these massive bows and quiver!
How am I to face Janaka, armed with this matchless bow and a quiver from which the supply of arrows never stops, and tell him 'Your daughter whom you entrusted to me, you gave unto me in marriage is now living in the palace of demons!' Shame on me. Let me die in the hands of this ogre, Lakshmana, eaten by it. That solves all my problems. 'Egudhi INdu nindur iLavalE!' You go back to Ayodhya and be safe!
Who is the real warrior?
Only he who stays and fights and overcome their problems is a warrior in the truest sense. "They give sorrow to sorrow who in sorrow do not suffer sorrow."
'You go back to Ayodhya and be safe. Let my life end here,' told Rama. 'Do not come with me to the jungle; stay here,' was what he told Lakshmana even when they were getting ready to serve the term of exile. Lakshmana was shocked to hear these words, then. 'eeNdu unakku adiyanEn pizhaithadhu yaadhu, endraan.' 'In what way have I wronged you my brother?' he asked then. 'You sound crueller,' he pleaded then. But what we see is a totally different Lakshmana. He is not shocked. He is not surprised. He is not the same old person who used to raise his hood at the fall of a hat.
Remember. This is a serious emergency. Both brothers are caught in the hands of an ogre of unimaginable shape and proportion. They do not have much time to discuss, logically go over things, argue and be focused to the job at hand. Lakshmana realises his responsibility now. He could have handled the demon himself. But he wants his brother to drop his despondency and push across and be the person that he has always been. If that has to be achieved, he knew very well that the only thing that would appeal to Rama (or anyone who is emotionally disturbed for that matter) to put forth an argument that sounds very close to the one that is closest to the heart of the afflicted person. Lakshmana quickly says,
'I have come with you all the way to the forest and have lived with you all these years. Having come this far, it is my duty to die before you, if at all you have to die. 'idar vandhu mUNdaal munnE aar uyirOdum mudiyaadhe,' If we are confronted by troubles, without giving up my life before you, 'mINdE pOdharkku aam enin nandru en vinai' running away from you (to live in safety) wonderful indeed is my job!
On the next verse, Lakshmana trains the gun on the what Rama considers as his most precious value. Remaining worthy of parents and ancestors. 'than thaai thandhai tham mun enum thanmayar munnE pondraan endraal nInguvadhu andrE pugazh amma!' You are talking so much about our ancestors and our parents. Would we not cause a serious damage to the good name of our ancestors and parents, if we do not stay and fight now? 'idar thannai vendraar andrO vIrargaL aavaar?' Only he who stays and fights and overcome their problems are warriors in the truest sense. Lakshmana comes closest to the Thirukkural 'idumbaikku idumbai paduppar...' when he tenders the above suggestion to Rama, so very politely. "They give sorrow to sorrow who in sorrow do not suffer sorrow." (Kural 623) That is the essential quality that anyone needs, after all!
'I have a personal pride to live up to and too,' Lakshmana seems to imply when he says, 'If I return to Ayodhya now without you, what would people speak of me? Would they not say, 'Here goes the fellow who so very grandiloquently delivered long long speeches, vowing loyalty to his brother. They went to the jungle. Sita is missing and Rama did not come back. This fellow, who should have stood by their side in service, 'kaN thuyil koLLaadhu ayal kaathaRkku aanaan,' he who should have stood by their side even without sleeping a wink, 'avar indrith thaanE vandhaan,' he has come back (shamelessly) to the city, without them!' What can be more shameful to me to listen to those words and live?'
'It is not this alone, O Rama, that impels me not to listen to you now. You say that you have a promise of your father to live up to. You say that you have to respect the words of your father and your mother and that is why you gladly accepted the exile. In that case, I have an order from my mother to live up to as well!'
This fellow, who said 'you are my father, you are my mother, you are my teacher and you are my leader,' now says, 'I have an order of my mother (Sumitra) to live up to. Don't push me into a deed that would violate her words!'
https://www.google.com/search?q=Kabandha
http://firstcomposer.blogspot.com/search/label/R%C3%A4m%C3%A4yana
Tuesday, 27 July 2021
Saturday, 3 July 2021
Shabari
Gita
http://www.asitis.com/9/26.html
Tuesday, 8 June 2021
Wednesday, 28 April 2021
Thursday, 18 February 2021
Wednesday, 20 January 2021
Aranya Kanda
http://www.valmikiramayan.net/aranya_kanda_contents.html
http://www.hindupedia.com/en/Aranya_Kandam
http://www.shriramvanyatra.com/
https://www.aranyayogaashram.com/
https://www.youtube.com/results?search_query=Aranya+Kanda
http://www.slideshare.net/search/slideshow?searchfrom=header&q=Aranya+Kanda
Tuesday, 19 January 2021
Surpanaka / Place / Tube / Rebirth Folk Version / Samhita Version / Tube
http://www.speakingtree.in/search/Surpanakha
http://kafila.org/2014/06/27/the-untold-tale-of-soorpanakha-drishna-kalita/
Place
http://en.wikipedia.org/wiki/Nashik#Mythology
https://nnarchitectsandplanners.wordpress.com/
http://www.nasikonline.com/
http://en.wikipedia.org/wiki/History_of_Nashik#Ramayana_Period
Tube / Rebirth Folk Version / Samhita Version / Tube
http://holydham.com/nashik/
http://www.youtube.com/results?q=Nashik
https://www.youtube.com/results?q=surpanakha
http://www.nasikonline.com/
http://en.wikipedia.org/wiki/History_of_Nashik#Ramayana_Period
Tube / Rebirth Folk Version / Samhita Version / Tube
http://holydham.com/nashik/
http://www.youtube.com/results?q=Nashik
https://www.youtube.com/results?q=surpanakha
http://devdutt.com/articles/indian-mythology/rebirth-of-surpanakha.html
Text 1
shri-bahulashva uvaca sairandhrya kim kritam purvam tapah parama-durghaöam yena prasannah shri-krishno devair api su-durlabhah
shri-bahulashva uvaca—Shri Bahulashva said; sairandhrya—by the maidservant Kubja; kim—what?; kritam—done; purvam—before; tapah—austerities; parama-durghaöam—very difficult; yena—by which; prasannah—pleased; shri-krishnah—Shri Krishna; devaih—bythe demigods; api—even; su-durlabhah-difficult to attain.
Shri Bahulashva said: What severe austerities did the maidservant Kubja perform in her previous birth that she so pleased Lord Krishna, whom even the demigods cannot attain?
Text 2
pancavatyam sthitam ramam koöi-kandarpa-sannibham vikshya shurpanakha namni rakshasi mohita bhrisham
pancavatyam—in Pancavati; sthitam—situated; ramam—Lord Rama; koöi-kandarpa-sannibham—splendid as millions of Kamadevas; vikshya—seeing; shurpanakha—Shurpanakha; namni—named; rakshasi—demoness; mohita—bewildered; bhrisham—greatly.
Gazing at Lord Rama in Pancavati forest, a demonness name Shurpanakha fell passionately in love with Him.
Text 3
nirmoham raghavam drishöva- thaika-patni-vrata-sthitam krodhat sitam bhakshayitum dhavati ravana-svasa
nirmoham—not falling in love with her; raghavam—Lord Rama; drishöva—seeing; atha—then; eka-patni-vrata-sthitam—taking a vow of accepting only one wife; krodhat—out of anger; sitam—Sita; bhakshayitum—to devour; dhavati—running; ravana-svasa-Ravana's sister.
Seeing that Lord Rama had vowed to accept only one wife, and had not fallen in love with her, Ravana's sister Shurpanakha angrily ran to devour Sita-devi.
Text 4
khadgena shita-dharena lakshmano raghavanujah jahara tasyah karnau ca nasam sadyo rushanvitah
khadgena—with a sword; shita-dharena—with a sharp edge; lakshmanah—Lakshmana; raghavanujah—Lord Rama's younger brother; jahara—took; tasyah—of her; karnau—the ears; ca—and; nasam—nose; sadyah—at once; rushanvitah—angry.
At this Lord Rama's younger brother Lakshmana became angry and with a sharp-edged sword quickly cut away her ears and nose.
Text 5
chinna-nasa gata lankam ravanaya nyavedayat bhuyah pushkara-tirthe sa jagama vimana bhrisham
chinna-nasa—cut away nose; gata—attained; lankam—to Lanka; ravanaya—for Ravana; nyavedayat—informed; bhuyah—greatly; pushkara-tirthe—at Puskara-tirtha; sa—she; jagama—went; vimana—disconsolate; bhrisham—very.
Her nose cut away, she went to Lanka and told Ravana what had happened. Then, unhappy at heart, she went to Pushkara-tirtha.
Text 6
tapash cakre shurpanakha varshanam ayutam jale dhyayanti try-ambakam devam shri-ramam varam icchati
tapah—austerities; cakre—did; shurpanakha—Shurpanakha; varshanam—of years; ayutam—ten thousand; jale—in the water; dhyayanti—meditating; try-ambakam devam—on Lord Shiva; shri-ramam—Lord Rama; varam—husband; icchati—wishing.
Wishing to get Lord Rama as her husband, for ten thousand years Shurpanakha stayed underwater and meditated on Lord Shiva.
Text 7
tatah prasanno bhagavan deva-deva uma-patih etya tat pushkaram tirtham varam bruhity uvaca ha
tatahthen; prasannah—pleased; bhagavan—the Lord; deva-deva—the master of the demigods; uma-patih—the husband of Uma; etya—coming; tat—that; pushkaram tirtham—to Pushkara-tirtha; varam—blessing; bruhi—speak; iti—thus; uvaca—said; ha—indeed.
Pleased by this, Lord Shiva, who is the master of the demigods and the husband of Uma, came to Pushkara-tirtha and said, "Ask for a boon."
Text 8
shurpanakhovaca shri-ramo me varo bhuyad varam dehi satam priyah tvam deva-deva paramah sarvasam ashisham prabhuh
shurpanakha uvaca—Shurpanakha said; shri-ramah—Shri rama; me—of me; varah—the husbvand; bhuyat—may be; varam—boon; dehi—please give; satam—of the saintly persons; priyah—dear; tvam—you; deva-deva—the master ofthe demigods; paramah—great; sarvasam—of all; ashisham—blessings; prabhuh—the master.
Shurpanakha said: You are the great master of the demigods. You are dear to the great saints. You have the power to give all benedictions. Please grant me that Shri Rama will become my husband.
Text 9
shri-shiva uvaca adyaiva sa-phalo na syad varas te shrinu rakshasi dvaparante mathure ca bhavishyati na samshayah
shri-shiva uvaca—Lord shuva said; adya—today; eva—indeed; sa-phalah—fruitful; na—not; syat—may be; varah—boon; te—of you; shrinu—please hear; rakshasi—O demonness; dvaparante—at the end of Dvapara-yuga; mathure—in Mathura; ca—and; bhavishyati—will be; na—no; samshayah—doubt.
Lord Shiva said: O demonness, please listen. At the present time your boon cannot be granted. In the future, at the end of Dvapara-yuga, in Mathura City, it will be granted to you. Of this there is no doubt.
Text 10
shri-narada uvaca saiva shurpanakha nama rakshasi kama-rupini abhuc chri-mathurayam tu kubja-nama maha-mate
shri-narada uvaca—Shri Narada said; sa—she; eva—indeed; shurpanakha—Shurpanakha; nama —named; rakshasi—demonness; kama-rupini—taking any form she wished; abhut—became; shri-mathurayam—in Shri Mathura; tu—indeed; kubja-nama—named Kubja; maha-mate—O noble-hearted one.
Shri Narada said: O noble-hearted one, in Mathura City the demonness Shurpanakha, who could assume any form at will, became the girl named Kubja.
Text 11
mahadeva-varenapi shri-krishnasya priyabhavat idam maya te kathitam kim bhuyah shrotum icchasi
mahadeva-varena—by Lord Shiva's boon; api—also; shri-krishnasya—of Shri Krishna; priya—the beloved; abhavat—became; idam—this; maya—by me; te—to you; kathitam—spoken; kim—what?; bhuyah—more; shrotum—to hear; icchasi—you wish.
By Lord Shiva's blessing she became Lord Krishna's beloved.
Source
Tuesday, 5 January 2021
Paint
one day urmila was painting rama protrait then mandavi asked her about the painting she said kausalya maa has asked her to make the painting.Mandavi praised her for her dedication and Urmila replied,she has her own selfish reason behind painting ram and sita maa wedding...she said with the mere touch of lord rama ahilya got liberated, demon like taraka attained heaven so if she paints him maybe he will gave his blessing her all sins will be purified and she will never bear the pang of separation lord rama even praised urmila sacrifice and said he will always remain indebted to her
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