816 GLOBAL BOASTING/BRAGGING - INDIAN BOASTING/BRAGGING

Here is a beautiful article from IndiaTimes.Com, Sunday Times Print Edition dated 9th October 2016, special supplement. Title of the article: "WE ARE BRAGGARTS", penned by ​Ms. Nona Walia. Though the article, initially refers to Donald Trump's braggings, ultimately it landed on Indians. True, Self-criticism is always better than criticizing others. For the benefit of my readers, I furnish here, a link to the TOI article: Click to go to http://timesofindia.indiatimes.com/life-style/relationships/love-sex/We-are-braggarts/articleshow/54714951.cms But, yet, there is a Telugu proverb which is worth quoting: "urumu urimi mangalamu mIda paDDaTlu!". Approx. English gist: As though, the thunder thundered, and fell on the stove. (In those days, in India, people sometimes, used to cook in open places. Mangalam is a sort of open kiln often used for sotting corn / jowar grains / rice to make them popped / popcorn or make roasted bengal gram lentils.) Anyway, thunders, and thunderbolts are mainly phenomena of sky. When a thunder thunders, and its bolt falls on a kiln on the earth, a sort of unexpected calamity / disaster may take place.

Here the analogy which 'ybrao-a-donkey' is trying to make is: Trump's boasts and brags, have not only thundered in American skies, but also landed on Indian Brags.

We shall see some precious quotes from this TOI article:

SEMANTICS OF BRAGGING

Braggadocious
Braggadocio is not only to brag but brag about something that’s not true
Humblebrag
The Oxford English Dictionary added the word recently and defines it as “an ostensibly modest or self-deprecating statement whose actual purpose is to draw attention to something of which one is proud”
Underbrag
The New Humblebrag who doesn’t care what anyone thinks, so he brags about his own disaster or a situation that’s not brag-worthy.
Facebrag
The art of boasting on social media and telling everyone how great you are

At the end of the article, there is a quote from a psychologist, Ms. Bhawna Monga:-

Bragging is the new feel-good factor. You brag to feel good about your life on an every day basis, because other people’s lives are staring at you from your phones and laptops, and they all look super ‘cool’ — Bhawna Monga, psychologist

ybrao-a-donkey's humble comments. वैबीराव एक गधे के विनम्र राय . వైబీరావ్ గాడిద వినమ్ర వాణి. You have every right to differ with me. I respect your right. आपको मेरे मत से भिन्न राय रखने के संपूर्ण हक है। मै उस अधिकार को परिपूर्ण रूप से गौरव देता हुँ. మీకు, మీ భిన్నమైన అభిప్రాయాన్ని కలిగిఉండే సంపూర్ణ హక్కు ఉంది. దానిని ఎంతో నేను గౌరవిస్తాను. However, pl. examine this donkey's views also. परन्तु एस गधे के दृष्टिकोण को भी अनुशीलन कीजिये. కానీ ఈ గాడిద దృష్టికోణాన్ని కూడ ఓర చూపుతో కంటజూడుమీ, క్రీగంట జూడమీ.

There may also be a factor of compulsive need of release of 'dopamine' in our brains. This 'dopamine' chemistry, we shall takeup on some other day.

While it is true that Indians brag/boast profusely, we can't say that Euro-Americans, Australians, Canadians, et al, lag behind? aho! bata! ayyo!

The dividing line between 'boasting-bragging' and self-revealing/self-mirroring/self-reporting is very thin. Like 'beauty is skin-deep', the seer's/listeners perceptions of the degree/extent of other person's boast/brags may depend on 'beholder's eye'. It is a question of interpretation. There is a Telugu proverb: 'tana kampu tanaku impu. Para kampu tananu campu'. Approx. English: One's own odor/scent pleases the person. But the odors/scents of others may kill the opposite-man.

SOME GEM QUOTES OF SWAMI VIVEKANANDA

We shall see some golden gems of Swami Vivekananda, the Great Philosophical Ambassador and Nation-Lifter of India:

Swami Vivekananda wrote to Ms. Albert Sturges from his ship on Dec. 5, 1895:

"...In your country, Alberta, the Vedantic thought was introduced in the beginning by ignorant "cranks", and one has to work his way through the difficulties created by such introductions ..."

Swami Vivekananda wrote to Shri Pramada Das Mitra, on May 30, 1897 from Almora.

"... Ramanuja, Shankara etc., seem to have been mere Pundits with much narrowness of heart. Where is that love, that weeping heart at the sorrow of others? — Dry pedantry of the Pundit — and the feeling of only oneself getting to salvation hurry-scurry! ..."

Swamiji wrote to Brahmananda (Rakhal) from Reading, England, in 1895.

"...These are countries of gigantic scholars. Is it a joke to make disciples of such people? You are but children and talk like children. ...".

Here, apparent meaning: I made those gigantic scholars as my disciples. It is not a joke.

Swami Vivekananda wrote to Mr. Pramad das Mishra from Ghazipur on March 3, 1890:

"... What are you saying about difficulties there of keeping clean? Lack of water in the hills or lack of room!! Tirthas (places of pilgrimage) and Sannyasins of the Kali-Yuga — you know what they are. Spend money and the owners of temples will fling away the installed god to make room for you; so no anxiety about a resting-place! ..."

Swami Vivekananda wrote to Alasinga from Chicago, U.S.A. on 2nd Nov. 1893:--

"... I addressed the assembly as "Sisters and Brothers of America", a deafening applause of two minutes followed, and then I proceeded; and when it was finished, I sat down, almost exhausted with emotion. The next day all the papers announced that my speech was the hit of the day, and I became known to the whole of America. Truly has it been said by the great commentator Shridhara — "मूकं करोति वाचालं — Who maketh the dumb a fluent speaker." His name be praised! From that day I became a celebrity, and the day I read my paper on Hinduism, the hall was packed as it had never been before. I quote to you from one of the papers: "Ladies, ladies, ladies packing every place — filling every corner, they patiently waited and waited while the papers that separated them from Vivekananda were read", etc. You would be astonished if I sent over to you the newspaper cuttings, but you already know that I am a hater of celebrity. Suffice it to say, that whenever I went on the platform, a deafening applause would be raised for me. Nearly all the papers paid high tributes to me, and even the most bigoted had to admit that "This man with his handsome face and magnetic presence and wonderful oratory is the most prominent figure in the Parliament", etc., etc. Sufficient for you to know that never before did an Oriental make such an impression on American society. ..."

TODAY'S SANSKRIT VERSE आज का संस्कृत श्लोक ఈనాటి సంస్కృత శ్లోకం

Sanskrit Language Epic Valmiki Ramayan, Book 6, Book of War (Yuddha kAnDa), Chapter 21 (Sarga 21), Verse 14 & 15 (SlOka 14 & 15.).

avalEpam samudrasya
na darshayati yat svayam |
prashamaha ca kSamA caiva
Arjavam priya vAditA

asAmarthyam phalanti
Ete nirguNeSu satAm guNAH.

HINDI-DEVANAGARI SCRIPT
अवलेपम समुद्रस्य
न दर्शयति यत स्वयम
प्शमह च क्षमा चैव
आर्जवम प्रिय वादिता

असामर्थ्यम फलंति
एते निर्गुणेषु सताम गुणाः |

TELUGU-LANGUAGE SCRIPT
అవలేపమ్ సముద్ర్రస్య
న దర్శయతి యత్ స్వయం
ప్రశమః చ క్షమా చైవ
ఆర్జవమ్ ప్రియ వాదితా
అసామర్థ్యమ్ ఫలంతి
ఏతే నిర్గుణేషు సతామ్ గుణాః

CONTEXT IN VALMIKI RAMAYANA & ENGLISH GIST: Demon Ravana abducted the wife of Shri Rama, and hid her in his Kingdom Lanka. The vAnara Chief (According to the Epic, vAnarAs are monkeys. Converting forest-dwellers into monkeys, may be an aberration), Hanuman traced her. Shri Rama, Sugriva, and their vAnara forces went on an expedition to reach Lanka, crossing the an Ocean, 100 yOjanas wide (approx. 1500 km.). Shri Rama and his forces were camping on the Sea Coast, awaiting for the Sea God to give them way. Shri Rama spent there three days spreading sacred grass (darbha grass) on the sea shore, and lying down on it, with folded hands, in due respect to the Sea God. But , the Sea God did not respond. Then, Shri Rama seems to have got annoyed by the silence of the Sea God. The above verse is one of the verses spoken by Shri Rama to his brother Lakshmana, referring to the arrogance of the Sea God.

"...The arrogant (avalEpam) Sea God is not appearing himself before me. Calmness (praSamam), forbearance (kshama), straightforwardness (Arjavam), softspokenness (priya vAditA) of gentle persons will yield ineffective and inefficient (asAmarthyam) results (phalanti).

To continue. सशेष. ఇంకా ఉంది.

647 Can a 34 year man make his 34 year brother sit on his lap? क्या एक ३४ साल उम्र व्यक्ती अपने ३४ साल भाई को अपने गोद पर बिठा सकते । ఒక ౩౪ సంవత్సరాల వ్యక్తి తన ౩౪ సంవత్సరాల సోదరుడిని తన ఒడిలో కూర్చో పెట్టుకుని ౭౬ శ్లోకాల ఉపన్యాసం ఇవ్వగలడా.

photo courtesy Wikipedia
An adult person aged about 34 years, making his brother also aged about 34 years, to sit on his lap, how far appropriate? Then with the person on his lap, can he give a lecture with 76 verses on how to govern a country?

Valmiki Ramayana, Book 2, The Happenings in AyOdhya, Chapter 100, Verse 3.

AyOdhya KAnDa, Sarga 100, Verse 3.

AghrAya rAmaH tam mUrdhni
pariShvajya ca raaghavaH |
anke bharatam ArOpya
parya prichchat samAhitaH |

English Gist, with context in the Epic Valmiki Ramayana: Rama, Lakshmana, and Sita, left Ayodhya to forest on exile. They camped at ChitrakUT. Bharata came to Ayodhya from his maternal Uncle's City, summoned by Sage VasishTha. Bharata was not willing to get coronated. He rebuked Kaikeyi. Then, taking all the three queens of daSaratha, Sage VasishTha, Ministers of the Kingdom, Army, he ventures into forests. Reaches the place where Sita Rama Lakshmanas were camping. Rama received Bharata with love.

Rama smelt the hair of Bharata (a gesture of fraternal love), customary in Ancient India. Took him into his embrace. Rama made Bharata to sit on his (Rama's) lap. Then he questions Bharata, for details.

In India's National Language Hindi, Devanagari script.

वाल्मीकि रामायण, अयोध्या कांड, सर्ग १००, श्लोक ३.

आघ्राय रामः तम मूर्ध्नानि
परिष्वज्य च राघवः |
अंके भरतम आरोप्य
पर्य पृछ्छत समाहितः |

संदर्भ और श्लोकार्ध विवरण
श्रीराम, शीता और लक्ष्मण अरण्य गये थे । भाई भरत, अपने मामा यूधाजित के केकय राज्य से, ऋषि वशिष्ठ के संदेश देख कर, अयोध्या वापस आया। भरत अयोध्या पति बनने के लिये इनकार किया । शतृघ्न, तीनों दशरथ पत्नी, ऋषी वशिष्ट, अमात्य गण, सेना, सब को ले कर, चित्रकूट में श्रीराम कुटीर पहुँचे । श्रीराम अपने भाई को स्वागत किया.

श्रीराम अपने भाई के शिर, शिरोजों के आघ्राण किया। भरत को अपने अंक पर बिठाया। और उसको परि पृछ्छ करना (प्रश्न करना) शुरू किया।

In Residual Andhra Pradesh mother tongue Telugu:

వాల్మీకి రామాయణం, అయోధ్యా కాండ, ౧౦౦ వ సర్గ, ౩ వ శ్లోకం.

ఆఘ్రాయ రామః తమ్ మూర్ధ్నాని
పరిష్వజ్య చ రాఘవః |
అంకే భరతం ఆరోప్య
పర్య పృఛ్ఛత సమాహితః. |

సీతారామలక్ష్మణులు అరణ్యవాసంలో కి ప్రవేశించారు. చిత్రకూటంలో విడిది చేశారు. వశిష్ఠుడి సందేశం అంది, భరత శత్రుఘ్నులు తమ మాతామహులైన అశ్వపతి, మేనమామ యుధాజిత్ ల కైకయ రాజ్యం నుండి అయోధ్యకు తిరిగి వచ్చారు. కైకేయి కోరినా, భరతుడు అయోధ్యాభిషిక్తుడు కావటానికి నిరాకరించి ఆమెను తిట్టాడు. వశిష్ఠుడిని, మంత్రులను, ముగ్గురు రాణులను, శత్రుఘ్నుడిని వెంట పెట్టుకొని, ససైన్యంగా చిత్రకూటంలో ఉన్న శ్రీరామ కుటీరాన్ని సమీపించాడు.

శ్రీరాముడు భరతుడిని ఆనందంతో ఆహ్వానించాడు. అతడి నుదురును శిరోజాలను వాసన చూశాడు. (మూర్ధ్నాన్ని ఆఘ్రాణించటం, ఇది ఒక ప్రేమ సూచకం). తమ్ముడిని కౌగలించుకున్నాడు. తొడపై కూర్చో పెట్టుకున్నాడు. ఇంక ప్రశ్నించటం ప్రారంభించాడు. (తమ్ముడికి ఉపన్యాస పూరిత హిత బోధ చేశాడంటే బాగుంటుంది.)

ybrao-a-donkey's humble comments. वैबीराव एक गधे के विनम्र राय . వైబీరావ్ గాడిద వినమ్ర వాణి. You have every right to differ with me. I respect your right. आपको मेरे मत से भिन्न राय रखने के संपूर्ण हक है। मै उस अधिकार को परिपूर्ण रूप से गौरव देता हुँ. మీకు, మీ భిన్నమైన అభిప్రాయాన్ని కలిగిఉండే సంపూర్ణ హక్కు ఉంది. దానిని ఎంతో నేను గౌరవిస్తాను. However, pl. examine this donkey's views also. परन्तु एस गधे के दृष्टिकोण को भी अनुशीलन कीजिये. కానీ ఈ గాడిద దృష్టికోణాన్ని కూడ ఓర చూపుతో కంటజూడుమీ, క్రీగంట జూడమీ.

What were the ages of Rama and Bharata at that time? With a few hours gap, both were of the same age.

As per Book 1, Chapter 20, Verse 2 Una shoDasha varshO me rAmO rAjIva lOcanaHa | na yuddha yogyatAm asya pashyAmi saha rAkshasaiHi || Rama was 16 years of age when Sage Visvamitra took him to forest and Mithila where Shri Rama broke Shiva's bow.

As per Book 1, Chapter 77, Verse 25, 1-77-25, rAmaH ca sItayaa sArdham vijahAra bahUn ritUn manasviI tad gatamAnasya tasyA hridi samarpitaHa | , after his marriage with Sita, Rama spent several years in AyOdhya, loving Sita.

As per Book 5 (Sundara Kanda), Chapter 33 , Verse 17 samA dvAdaSa tatra aham rAghavasya nivESane, bhunjanam nuyAn bhogAn sarva kAma samridhini | , Sita told Hanuman, that she lived in Rama's House with great comfort for twelve years.

As per Book 2 (Ayodhya Kanda), Chapter 20, Verse 45 i.e. 2-20-45, dasha sapta ca varShANi tava jAtasya rAghava | asitAni prakAnkShantyA mayA duhkha parikShayam. , Kausalya said to Rama that she had waited for 17 years after his upanayanam (thread ceremony), with a hope that he would redress her grave hardships in Ayodhya (presumably in the hands of KaikEyi). It is not clear when the thread ceremony of Shri Rama was performed. If we assume that his thread ceremony was performed at the age 8, then adding 17 years of Kausalya's waiting, Shri Rama will be 25, when he was asked to go on a forest exile.

I (ybrao-a-donkey) have read somewhere in Valmiki Ramayana itself, that Shri Rama functioned as Prince and assisted Dasaratha in administration for 17 years in Ayodhya. This verse, I am unable to trace now. I shall search again and quote.

Hence if we take 16 + 12, years, the age of Rama and Bharata when they met in ChitrakUt may be 28 years. If we accept the idea of 16 + 17 years, then their age may be 33 or 34.

The question of propriety which arises here is: Can a man of 25/28/34 years, make his brother aged 25/28/34 years sit on his lap?

25/28/34 సంవత్సరాల అన్న ఒడిలో 25/28/34 సంవత్సరాల తమ్ముడు కూర్చోటం ఏమిటి. సాధారణంగా ఒడులలో పిల్లలను కూర్చో పెట్టుకుని ముద్దు చేస్తారు. పెద్దవాళ్ళను ఒడిలో కూర్చో పెట్టుకోరు. మరి రాముడు ఇక్కడ రాముడు భరతుడిని ఒడిలో ఎందుకు కూర్చో పెట్టుకున్నాడు ? ఇది శతాబ్దాల కాలంలో వాల్మీకి తదనంతర కవులు, పూజారులు దీనిని వాల్మీకి రామాయణంలోకి చొప్పించి ఉండ వచ్చును. నిజానికి, పరిస్థితులను బట్టి చూస్తే, శ్రీరామ భరతులకు ఒకే రాజ్యాన్ని కోరే వారవటం వల్ల, ఒళ్ళో కూర్చో పెట్టుకునేటంత ప్రేమ అసాధ్యం. శ్రీరాముడు భరతుడి ఎడల ప్రేమను నటించారంటే అది మర్యాదగా ఉండదు. కాబట్టి, దీనిన, వారి మధ్య ప్రేమ అత్యధికం గా ఉన్నట్లు చూపించటానికి పూజారులు, అనంతర కవులు చేసిన కల్పనగా భావించాలి.

అప్పటికి భరతుడు ఇంకా పరిపాలన ప్రారంభించనే లేదు. కేకయ రాజ్యం నుండి రాగానే, భరతుడు దశరథుడి మరణాన్ని చూచాడు. వెంటనే సన్నాహాలు చేసుకుని, రోడ్లు నిర్మించుకుని, చిత్రకూటానికి బయలుదేరాడు. భరతుడిని చూడగానే, శ్రీరాముడు అతడిని ఒడిలో కూర్చో పెట్టుకుని, రాజ్య పాలన పెర్ఫార్మెన్స్ రిపోర్టు అడగటం, ౭౬ శ్లోకాలతో రాజ్యాన్ని ఎలా పాలించాలో ఉపన్యాసం ఇవ్వటం, సందర్భోచితం కాదు. బ్రాహ్మణులను గౌరవించు, పూజించు అనే నీతిబోధను శ్రీరాముడి నోటి ద్వారా, ఆకాలపు సూర్యవంశం, చంద్రవంశం వాళ్మమని చెప్పుకునే రాజుల బుర్రలలోకి ఎక్కించటానికి, పూజారులు ఈ సర్గను (ఆధ్యాయాన్ని) వాల్మీకి రామాయణం లోకి చొప్పించారని భావించాల్సి వస్తుంది.

To continue and revise this, with more proof.. सशेष. సశేషం.