Sunday, October 19, 2014

376 Where does n't God exist, if at all God exists?

376 దేవుడనే వాడు నిజంగా ఉంటే, అతడు లేని ప్రదేశం ఎక్కడన్నా ఉంటుందా ?
३७६ अगर सच्चाई में भगवान है, तो हम कहाँ देख सकते हैँ, वह नहीं रहने के जगह ?

Then why do people buy Rs. 300/-  special darsan tickets per head , and search shortcuts trying to influence temple Officers and Priests, to see a decorated idol in a temple of stones?

అలాటప్పుడు జనం రూ. ౩౦౦ ప్రత్యేక దర్శనం టికట్ కొని ఒక రాతి దేవాలయం లోని అలంకృతమైన విగ్రహానికి మొక్కటానికి అడ్డదారులు తొక్కటం సమంజసమేనా ?

यदी यह ऐसा है तो, लोग एक पथ्थर निर्मित मंदिर में एक सालंकृत मूर्ती को दर्शन करने के लिये रू. ३०० (एक शिर के लिये) प्रत्येक दर्शन टिकट खरीद कर, दर्शन के लिये षार्टकट खोजना, कितना समंजस होगा ?

We can understand if illiterate and semi-literate simpletons (includes film stars, cricketers, industrialists) fall flat to this craze of idols and temples, but how can we explain Supreme Court and High Court judges, I.A.S. and I.P.S. officials, Heads of Scientific Research Organiations,  the First Citizen President of India, the third Citizen the Prime Minister of India falling in the "ayOmayam" (iron-like conundrum) of idol worship and temple worship?


నిరక్షరాస్యులు,  అర్ధాక్షరాస్యులు అయిన పేదలు, ధనాఢ్యార్ధాక్షరాస్యులైన సినీతారలు, క్రికెటర్లు, పారిశ్రామికవేత్తలు, ఈ విగ్రహాల, గుడుల దర్శనాల వేలంవెర్రిలో పడితే మనం  అర్ధం చేసుకోవచ్చు.  కానీ, సుప్రీంకోర్టు హైకోర్టు జడ్జీలు, ఐయేయెస్, ఐపీయెస్ అధికారులు, విజ్ఞాన పరిశోధనాసంస్థల అధిపతులు, దేశానికి ప్రధమపౌరుడైన రాష్ట్రపతి, తృతీయపౌరుడైన ప్రధానమంత్రి, ఈ విగ్రహ దర్శనాలు, దేవాలయ సందర్శనాల అయోమయంలో పడటాన్ని ఎలా వివరించటం?

मुहताज निरक्षरास्य, मुफलिस अर्धाक्षरास्य लोग और धनाढ्यार्धाक्षरास्य फिल्म स्टार्स, क्रिकॆटर्स्, उद्योगपती इस विग्रह दर्शन और मंदिर संदर्शन बावलपन में गिरे तो हस समझ सकते हैं, परन्तु उच्चतम न्यायमूर्ती, उच्चतर न्यायमूर्ती, ऐयेयस्, ऐपीयस अधिकारी, विज्ञान शास्त्र परिशोधक, देश के प्रथम पौर राष्ट्रपती, देश के तृतीय पौर प्रधान मंत्री, इस विग्रह दर्शन और मंदिर संदर्शन के पागलपन में गिरे तो, इसको कैसा सोच लेना ?

Today's verse  ఈరోజు పద్యం आज का पद्य

 From Andhra NAyaka Satakam composed by kAsula PurushOttama kavi కాసుల పురుషోత్తమ కవి ప్రణీత ఆంధ్రనాయక శతకం నుండి  कसुल पुरुषोत्तम कवि प्रणईत आंध्र नायक शतक से

       In Roman Script with English gist రోమన్ లిపిలో रोमन लिपि में

acaTa lEvani kadA, aracEta carace kruddhata stambhambu dAnavEndrun(Du)
acaTa lEvani kadA, astra rAjambEse gurusutunDu uttarOdaramu nandu
acaTa lEvani kadA, yati kOpi anice pAnDavulunna vaniki kaurava kulendrunDu
acaTa lEvani kadA, AtmIya sabanu draupadi valvalUDce sarpadhvajunDu

lEka accOTulanu kalga lEde mundu
kalavu kEvala miccOTa kalguTarude
citra citra prabhAva dAkshiNya bhAva
hata vimata jIva SrikAkuLAndhra dEva.

Gist:

This verse is addressed to Lord Andhra dEva of SrikAkuLam Temple in Krishna District of Andhra Pradesh, India.  Last two lines are called "makuTam (crown)".  These two lines are used as refrain, i.e. repeated in every verse of the book, which contains a hundred similar verses, hence called a Satakam.

citra citra prabhAva describes the God's attribute as one who has mind-boggling manifestations, demonstrations of his prowess, and expressions of his divine endowments and gifts to mankind.

dAkshiNya bhAva is the attribute which describes his compassion and kindness.

hata vimata jIva is the usual attribute of the God annihilating his enemies or in other words demons.

We shall now go to the first part of each line of the first four lines:

acaTa lEvani kadA = Thinking that you are not present at that particular place.   In the four lines, the poet is giving four instances of foolish people thinking that God was not present at a particular place and doing something ridiculous thinking that they can get away doing foolish things.  In all the four instances the God manifested himself in different ways, not only proved Himself, but also served the cause of justice, strengthening the belief(s) of those who believed.

The first example of acaTa lEvani kadA is from the epic MahA bhAgavatA.  The story is that of demon Emperor HiraNya kaSipa and his VishNu devotee son prahlAda.  prahlAda tried to convince his father that  Lord VishNu is omnipresent.  VishNu was the bete noire  of  hiraNya kaSipa, whom the demon Emperor wanted to annihilate.  He asked his son, whether VishNu can be found in a pillar in his palace.  prahlAda affirmed that God was present in that pillar.  hIraNya kaSipa hit that pillar with his mace so as to break it and slay VishNu.  Lord Vishnu emerges from the pillar in the form of lion's head + human body called Lord naraSimha and slays hiraNya kaSipa. 

The second example is from the Epic mahAbhArata, sauptika parvam.  Here the person who believed that God was not present at a particular place was mahAbhArata, aSvatthAma.  guru suta aSvatthAma was son of archery guru drONA cArya.  In mahAbhArata war, all the principal warriors on the Kaurava side i.e. bhIshma, drONa, karNa, duryOdhana, bhagadatta were killed through foul means or at least unethical means.  aSvaththAma was enraged with this gross injustice (in his view) and he wanted to annihilate the pAnDava race, including those who are in mothers' wombs, in one night when PAnDavas and their sons, grandsons were sleeping.  At the night, aSvaththAma accompanied by his friend kritavarma set off towards the battle tents of pAnDavas and killed all the Pandavas and off-springs of all their clan.  aSvaththAma directed his arrows towards the mothers' wombs of PanDava wives and daughter's in law, so as to eliminate the babies in the wombs.  The fetuses too perished in aSvaththAmA's massacre.  Lord krishNa (incarnation of Lord VishNu) wanted to save the fetus of King Parikshat in the womb of Abhimanyu's wife Subhadra.  Krishna used his divine powers and saved the fetus.  Thus PAnDava clan was saved from total destruction.

The third example of acaTa lEvani kadA (Thinking that you were not present there) is also from the Epic mahAbhArata, AraNya parvam (Book of Forests).  The five PAnDava Princes were living in forests as part of their exile, as per the rules of the game of dice with kaurAvas,  which pAnDavas lost.  Prince duryOdhana wanted to taunt and tease pAnDavas even in the forest.  duryOdhana sent an angry Sage durvAsa, with a request to take their hospitality.  duryOdhana's idea was that poor and deprived pAnDavas would not be able to receive and feed Sage durvAsa and his disciples properly, and that he would curse the already accursed pAnDavas.  But the reverse happened.  Sage durvAsa went to the hermitage of PAnDavas with hundreds of his disciples.  Receiving them with all humility, king yudhishThira requested them to go to the river, complete their ablutions and come back so that meals can be served.  The Sage durvAsa went to a nearby river.  In the meantime, pAnDavas' wife draupadi prayed Lord Krishna to save them from the probable anger of Sage durvAsa.  Lord Krishna appeared in his inimitable style as a hungry person before draupadi and pretended to be hungry.  At that time, the pAnDavas were having a magic pot called 'akshaya pAtra' (a container or vessel which can give endless flow of food stuffs), as long as not it is not cleaned in its entirety to the last bit of grain.  Unfortunately, on that day draupadi cleaned the akshaya pAtra vessel upto the last bit of food.  Yet, when Lord Krishna searched for a bit of grain in the pot, he found one, which he ate.  The moment he ate that grain, the Sage durvAsa and his entourage on the river banks found that their stomachs were full and they were no more prepared to eat anything.  Satisfied, they returned to the cottages of the pAnDavas.  Blessing pAnDavas, durvAsa returned.  


The fourth line and the fourth example of 'acaTa lEvani kadA' is also from the Epic mahAbhArata, sabhA parva (Book 2 of 18 books, The Book of Royal Court).  The foolish persons who thought that God was not present at that particular place (Kaurava court of DhritarAshTra-duryOdhana) were  duryOdhana, duSSAsana, karNa and Sakuni.  Context: pAnDavas were defeated in the game of dice through foul means.  Defeated pAnDavAs were to be the slaves of kauravas.  Arrogant duryOdhana sent an emissary to pAnDava gynecium ordering him to bring the pAnDava wife draupadi by hook or crook.  When she was brought to the kaurava court, duryOdhana asked his younger brother dus-SAsana to disrobe draupadi in the open court, to the astonishment of all those present there.  dus-SAsana tried to comply with his brother's orders, but failed, because draupadi prayed Lord Krishna (who pretended to be in his DvAraka palace at that time, although he was omnipresent).   Lord krishNa saved draupadi by covering her body with a saree of an unlimited length.  Prince dus-SAsana could not unwind the entire saree and disrobe draupadi in spite of his best efforts.

Thus the poet establishes that God is omnipresent, and praises the Lord for his Cosmic presence.


అచట లే వని కదా యరచేతఁ జఱచెఁ గ్రు- ద్ధత సభా స్తంభంబు దానవేంద్రుఁ
డచట లే వని కదా యస్త్రరాజం బేసె- గురుసుతుం డుత్తరోదరమునందు
నచట లే వని కదా యతికోపి ననిచెఁ- బాండవు లున్నవనికిఁ గౌరవకులేంద్రుఁ
డచట లే వని కదా యాత్మీయసభను ద్రౌ- పది వల్వ లూడ్చె సర్పధ్వజుండు


లేక యచ్చోటులను గల్గలేదె ముందు-
కలవు కేవల మిచ్చోటఁ గల్గు టరుదె
చిత్ర చిత్ర ప్రభావ దాక్షిణ్యభావ-

హత విమతజీవ శ్రీకాకుళాంధ్రదేవ!

In dEvanAgari (Hindi) script.  దేవనాగరి లిపిలో .  देवनागरी लिपी में

अचट लेवनि कदा  अर चेत चरचॆ  कृध्धत सभा स्तंभंंबु दानवेंद्रुंडु
अचट लेवनि कदा  अस्त्र राजंबेसे गुरु सुतुडु उत्तरोदरमु नंदु  
अचट लेवनि कदा यतिकोपि अनिचॆ  पांडवुलुन्न वनिकि कौरव कुलेंद्रुडु
अचट लेवनि कदा  आत्मीय सभनु द्रौपदि वल्व लूड्चॆ सर्प ध्वजुंंडु

लेक अच्चोटुलनु कोत्ग लेदॆ मुंदु
कलवु केवलमु इच्चोट कल्गुटरुदॆ
चित्र चित्र प्रभाव दाक्षिण्य भाव
हत विमत जीव श्रीकाकुळ आंध्र देव !

हींदी संग्रह शीघ्र यहाँ रखने के लिये कोशिश कर्ता हूँ।

View of ybrao a donkey వైబీరావు గాడిద పిచ్చి ఊహలు वैबीराव गधे का राय

Our Governors, Supreme Court Judges, High Court Judges, Central Ministers, State Ministers, Scientists of the Satellite Launching Complex, one and all, visit Tirumala and take a darSan of Lord's darSan, at the earliest, immediately after getting their first appointment or promotion.  I do not find fault with this, as I am too small a fry to do it and incur the wrath of Indians and Telugu people.   After all, what for we have an airport at RENigunTa.   Yet, at the same time, won't it be apt that the Governor's Palace (rAj bhavan) of the Andhra Pradesh State, the new High Court of the State of Andhra Pradesh, if possible a South Indian Bench of the Supreme Court of India are established at RENi gunTa?

మన గవర్నర్లు, సుప్రీం కోర్టు హైకోర్టు జడ్జీలు, కేంద్ర మంత్రులు, రాష్ట్ర మంత్రులు, రాకెట్ కేంద్రం శాస్త్రవేత్తలు, తమకు నియామకం లేక పదోన్నతి లభించిన వెంటనే క్షణం కూడ శోచాయించ కుండా తిరుమల తిరుపత సందర్శించుకోటం భారత ప్రజలకు, రాష్ట్ర ప్రజలకు సుపరిచితం.   అది తప్పనటం నా ఉద్దేశ్యం కాదు.  దీని కొరకే కదా రేణిగుంటలో విమానాశ్రయాన్ని పెట్టింది.  ఈజరిగే పని ఇంకా కొంత సులువుగా, తక్కువ ఖర్చుతో జరగాలంటే, కొత్తాంధ్ర ప్రదేశ రాజ భవన్, హైకోర్టు, వీలైతే ఒక సుప్రీం కోర్టు బెంచీని రేణి గుంటలో నే నెలకొల్పితే ఎంత బాగుంటుందో.


 हमारे कई  राज्यपाल, कई सुप्रीम कोर्ट, है कोर्ट न्यायमूर्ती, केंद्र मंत्री सत्तम, राष्ट्र मंत्री, श्रीहरिकोटा साटीलैट कांप्लॆक्स के अंतरिक्ष शास्त्रज्ञ, आदी सभी महा बडे बडे लोग, अपने को अपायिंटमॆंट आर्डर या पदोन्नती मिलते हुए तत क्षण या सत्वर समय मॆं ही तिरुमल मंदिर संदर्शन करते।  इस को गलती कहना मेरा लक्षय  या काम नहीं है।  उस के लिये मै बहुत छोटा हूँ। वैसा लिखने को मुझे तनखा नहीं मिलेगा।  वैसा लिखने से मै विज्ञ भारतीय और तॆलुगु पौर के आग्रह ज्वालाओं को चखना पडेगा।  तो भी, मेरे ख्याल में यह लिखना अनुचित नहीं होगा कि-- तिरुपति अलिपिरि या रेणिगुंटा मे आंध्प्रदेश के राजभवन, है कोर्ट, साध्य हो सुप्रीम कोर्ट के दक्षिण भारत बॆंच, निर्माण करना, और तिरुपति रेणिगुंटा हवाई अड्डे को मजबुत करना , जड्जॆस्, राज्यपाल, ऐयेयस् ऐपीयस् अधिकारी गण के असुविधायों को कम कर सकते है।  उन के लिये एक बडे निवासी कांप्लॆक्स और गॆस्ट हौसॆस कांप्लॆक्स भी निर्माण करना समुचित होगा।

I invite readers and all concerned persons, whose feelings I may hurt unintentionally through this well-meant analysis.  I shall totally revise this essay.  You can write the revised models in the comments portion below, to enable me correct myself as may be necessary.

To continue.  सशेष।   ఇంకా ఉంది.  త్వరలో వ్రాస్తాను.

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