ഇന്ന് ബുദ്ധപൂർണിമ

കർമകാണ്ഡത്തിൽ വന്നു ഭവിച്ച ഹിംസക്കും, ജൈന മാർഗ്ഗത്തിന്റെ സ്വയപീഡനാത്മകമായ അഹിംസയ്ക്കും നടുവിൽ ഒരു മാധ്യമ മാർഗ്ഗം മനുഷ്യ കുലത്തിനു വീണ്ടെടുത്തു നല്കിയ ശ്രീ ബുദ്ധ സ്മരണയിൽ.. 
ബുദ്ധാവതാര ദിനം

ഇന്നു ലോക നൃത്ത ദിനം..

ലാസ്യ-താണ്ഡവങ്ങളെ സമഞ്ജസമായ് സമന്വയിപ്പിച്ചു കൊണ്ടുള്ള അനേകം നൃത്ത രൂപങ്ങൾക്ക്‌ നമ്മുടെ സംസ്കാരം ജന്മം നല്കി. വനവാസികളുടെ വാദ്യ നൃത്തങ്ങൾ മുതൽ സങ്കീർണതകൾ നിറഞ്ഞ കൂടിയാട്ടം, കഥകളി,തെയ്യം  മുതലായ സകല നൃത്ത രൂപങ്ങളും ധാർമിക മൂല്യങ്ങളും, ആത്മീയ ഉന്നതയും ഒക്കെയായി ബന്ധപ്പെട്ടിരിക്കുന്നു. 

ദേവതാ സങ്കൽപ്പങ്ങളിൽ പോലും നൃത്തത്തിനു നാം പ്രാധാന്യം കല്പ്പിച്ചു, നടരാജനും, രാസലീലയും ചണ്ഡികാ നൃത്തവും ഒക്കെ ചില ഉദാഹരണങ്ങൾ മാത്രം, കലകൾ   ആത്മീയതയ്ക്കും മതത്തിനും എതിരല്ല എന്നും അവ സ്വയമേ ആത്മീയോന്നതിക്കുള്ള മാർഗങ്ങൾ ആണെന്നും പഠിപ്പിച്ച  ഒരു മഹാ സംസ്കൃതിക്ക് മുൻപിൽ സാദര പ്രണാമങ്ങൾ..

ഹനുമത് ജയന്തി

"അതുലിതബലധാമം ഹേമശൈലാഭദേഹം
ദനുജവനകൃശാനും ജ്ഞാനിനാമഗ്രഗണ്യം
സകലഗുണനിധാനം വാനരാണാമധീശം
രഘുപതിപ്രിയഭക്തം വാതജാതം നമാമി"

വീരതയുടെയും, നിസ്വാർത്ഥ സേവനത്തിൻറെയും, നിഷ്കാമ ഭക്തിയുടെയും, ധൈര്യത്തിന്റെയും എക്കാലത്തെയും ഉജ്വലമായ പ്രതീകമാണ് വീര ഹനുമാൻ. സ്വാമി വിവേകാനന്ദൻ യുവാക്കൾക്ക് ഏറ്റവും ഉത്തമമായ മാതൃകയായ് നിർദ്ദേശിച്ചത് ശ്രീ ഹനുമാനെയായിരുന്നു. അത് കൊണ്ട് തന്നെ ഹനുമത് ജയന്തി ദിനം ധൈര്യത്തിന്റെയും, ലക്ഷ്യ ബോധത്തിന്റെയും, അചഞ്ചലമായ ഇച്ഛാശക്തിയുടെയും ഒക്കെ ദിവസമാണ്.  എല്ലാവർക്കും സത്യം സനാതനത്തിൻറെ 

ഹനുമത് ജയന്തി ആശസകൾ

 

Ramanavami Special - Lessons from Ramayana

Ramayana is just not a mythological story; it is one of the two "Itihasas" most widely read in India. Itihas means "thus happened". The Ramayana is considered the true story of Rama, the king of Ayodhya. The great sage poet Valmiki, who wrote the magnum opus Ramayana was the care-taker of Sita, Rama's wife, at the turbulent and concluding period of her life.

The historic period or Yuga in which Rama lived is known as the  Treta Yuga, when dharma (righteousness) and moral standards of people were generally of high order. In the subsequent yuga (Dwapar Yuga), when the story of Mahabharata took place and the present Kali yuga in which we live, dharma and morality keep steadily declining. Thus the story of Ramayana, whenever read, gives us a great insight into the very high moral and ethical standards of the period. At times of mental turmoil, we get peace of mind by reading Ramayana.

Most of us are familiar with the story of Ramayana. However, many of us are not fully conscious of the lessons that we can imbibe from a reading of this Epic which has been the guiding light of our countrymen for thousands of years. Listed below are some of the key insights among several others that we can gain from Ramayana:

(1) Relationship between Dharma, Artha, Kama and Moksha

Human life is generally spent in chasing materialism (Artha) and sense pleasures (Kama). Ramayana makes it clear that these two pursuits should never be at the cost of Dharma (righteousness). In upholding dharma, both artha and Kama will perforce have to be pursued in moderation and with detachment. The ultimate goal of life is Moksha (liberation) and it can be attained only by relinquishing Artha and Kama and by strictly following a life of Dharma.

(2) Adherence to truth and the need to honor one's word

When Rama was a young boy, the love and affection his father Dasarata had for him was immense. He never like to be separated from his son. He promised to offer whatever help that the visiting Sage Viswamitra asked for; but when the sage requested for Rama's help to fight the demons in the forest, Dasarata was terribly shocked. But still, he agreed to part with Rama, to honor his promise.

Later in time, when his third wife Kaikeyi wanted the throne of Ayodhya for her own son Bharata and wanted Rama to be exiled to the forest, it was nothing short of a deathly blow to Dasarata. But still, he never used his kingly authority to decline her request, because of the promise he had made long ago to Kaikeyi, to grant her two boons whenever she chose to ask for them.

(3) Sacrificing one’s own interests to help father honour his word.

On the previous night of Rama's crowning ceremony, Kaikeyi invoked the two boons her husband had promised her, thereby denying Rama his right to the throne and sending him in exile to the forest. Rama, as the rightful prince to the throne could have disobeyed his father. But Rama, true to his greatness, with total detachment and without any trace of disappointment reflecting on his face, obliged his father to honour the pledge. For Rama, "pitru vakya paripalanam" (honoring his father's words) was one of the highest dharmas.

(4) The fickleness of the mind: Kaikeyi listens to evil advice

Kaikeyi, an essentially good natured woman, allowed her maid servant, Mandara, to persuade her into extracting the two devastating boons from Dasarata. Though she was not enthusiastic in the beginning, she gradually allowed Mandara's words to poison her mind. Did she gain anything finally by asking these boons? No. She lost her husband, Dasarata, who died soon after the departure of Rama to the forest, due the pain of separation from his beloved son. Bharata, Kaikeyi's son, for whom she obtained the very kingdom, scolded her for her evil act and even refused to assume kingship, when Rama was away in exile.

Now see a contrast: Upon hearing the developments, Lakshmana, the most beloved brother of Rama, who was by nature short tempered, got instantly flared up. He could not just tolerate the injustice meted out to Rama. He wanted Rama to fight for his rights; he wanted to proceed and fight with his father and imprison Kaikeyi. But the ever sober Rama, never heeded to his counsel. He pacified Lakshmana with soothing words, pointing out the need for adhering to dharma. The effect of Rama's counseling not only pacified Lakshmana, but also gave him a steely resolve to relinquish his own comforts of the palace in order to accompany Rama to the forest, despite Rama’s objections.

(5) Refusal to accept unjust reward

Bharata, the son of Kaikeyi, is another sterling character in Ramayana, who could not accept the idea of usurping the throne that belonged to Rama. He could not forgive his mother for her misdeed. Bharat goes to the forest to bring his brother and requests him to return to rule the kingdom. As Rama declines the request, he carries back on his head Rama's footwear and places it on the throne of Ayodhya and rules as a representative of Rama.

(6) The danger of getting trapped by illusory attractions

Sita, in the forest, got madly attracted by a beautiful golden deer. She refused to heed to her husband's counsel that such a deer could not be a natural one and it could be a demon in disguise. It is her obsession to acquire the deer that forced Rama to go after it. It paved the way for her getting separated from him and getting abducted by the raakshasa king, Ravana.

(7) Giving up one’s life fighting injustice

Jatayu, the aged and once powerful bird, who noticed Ravana abducting Sita forcibly and flying with her in his vehicle towards his country Lanka, fought valiantly to obstruct Ravana and release Sita, but could not succeed in its effort. The bird sacrificed its life in such a noble effort. Before breathing its last, Jatayu managed to convey the news to Rama, who, moved to tears by the courage of the old bird, performed the last rites at its funeral, as though he was the son of Jatayu.

(8) Divine love transcends all barriers of caste and creed

Guha, a devoted boatman, helped Rama, Lakshmana and Sita to cross Ganga river on his boat. He was accepted as a brother by Rama even though he belonged to the supposedly lower caste fishermen community.

Likewise, Rama treats Sabari, an old woman from a lower caste, like his own mother when he reaches her hut during his wanderings in the forest in search of Sita.  Sabari, who was very devoted to Rama, offers fruits to him after biting into each one of them first, to ensure that she did not offer any sour fruits. Rama instead of being offended, gladly accepts them, acknowledging her genuine devotion.

(9) Humility as a great virtue

Hanuman, the minister of the Vanar King, Sugriva, is one of the great characters of Ramayana. Hanuman had several great qualities: he was very strong physically, was a great diplomat, was very erudite in speech and was very wise. Yet his humility was unsurpassed. The moment he met Rama, he was attracted by Rama's divinity and charm and he committed himself to be a life-long devotee of Rama. The great feats he could accomplish in the service of Rama were unmatched and the humility he displayed, despite his greatness, was truly humbling.

(10) Showing mercy even to the enemy

Ravana's younger brother Vibhishana was a righteous person who was bold enough to warn and advice Ravana against his act of immorality in abducting the wife of another person. When the furious Ravana threw him out of Lanka, Vibhishana approached Rama and surrendered at his feet. Despite reservations from Sugriva and others, Rama accepted Vibhishana and gave him refuge.

On the occasion of the first fiery combat between Rama and Ravana, Rama destroyed all the weapons and armor of Ravana; Ravana stood on the war field, unprotected. Rama, who could have easily killed Ravana at that moment, in one of the greatest acts of graciousness, asked Ravana to retire for the day and return to the battle field the next day, fully re-armed, as it was against dharma to kill an un-armed person.

(11) The need for highest standards in a King

After killing Ravana and freeing Sita from confinement, Rama asks Sita to prove her loyalty to him by entering fire. Sita pass the test successfully and only after this does Rama accepts her as his wife once more. But later, when he became King of Ayodhya, he comes to know of a washer man talking ill of Rama for having accepted his wife Sita who had stayed in the confinement of his enemy for months. Rama, who had great love for Sita, takes the most painful decision of sending her to Valmiki’s ashram, just because he had to maintain a very high standard of personal probity as the ruler of Ayodhya.

We can come across any number of lessons in dharma by reading Ramayana in depth. It is no wonder that the Ramayana as a source book of wonderful stories for children and elders alike, as a piece of literature and as a source book for guidance in righteous living has stood the test of time. It continues to inspire millions of people, cutting across all religious and linguistic barriers.

Re-Living the Jallianwala Bagh Incident on Canvas

As a tribute to the countless freedom fighters who sacrificed their souls for the country and as a tearful remembrance of the Jallianwala Bagh incident (April 13th, 1919), a narrative art painting event was organized in the Amritapuri campus of Amrita Vishwa Vidya Peetham. The event "Colour the Struggle" went a grant success when a group of artists not less than 50 did a simultaneous painting on water colour, depicting the different phases of freedom struggle.
 

More photos are available here

Jallianwala Bagh- some thoughts

Pmenb³ hmem_mKv- - hoc kac tk\m\nIfpsS Ncn{Xw

B\´p Fkv ]nÅ*

càkm£nXzw F¶ hm¡ns\ CÔy³ kzmX{´y kac Ncn{X¯n Nph¶ ajnbn tcJs¸Sp¯nb kw`hamWv Pmenb³ hmem_mKv Iq«s¡me. `mcX¯n C¶v e`n綠kzmX{´yw Aë`hnç¶ Hmscm `mcXobêw Cu Ncn{Xw Adnªncn¡Ww.Xm³ Im Nhn«n \nÂ綠a®n càw hmÀ¶v Im XfÀ¶v hoW Hê Iq«w hoc kac tk\m\nIfpsS Ncn{Xw.

1919 amÀ¨v, {_n«ojv Kh×ânsâ "sdueäv BIväv' F¶ Icn\nbaw ]mÊm¡n. hmdâv IqSmsX Bscbpw AsdÌv sN¿mëw hnNmcW IqSmsX Xq¡nteämëw Cu \nbaw Kh×ân\v A[nImcw \evIn. P\§sf ASnaIfm¡m³ km[nç¶ Cu \nba¯ns\Xnsc cmPyamkIew {]t£m`§Ä Act§dn. ]©m_nse sIm¬{KÊv t\Xm¡fmbnê¶ sUm. kXy]mÂ, skbv^p±o³ In¨vep F¶nhsc t]meoÊv AsdÌv sNbvXv XShnem¡n. Cu kw`hs¯ XpSÀ¶v 1919 amÀ¨v 10 AarÕcn lÀ¯memNcn¨p.

AarÕÀ sU]|«n I½ojWdpsS ho«nte¡v \S¶ {]Xntj[ dmenç t\sc t]menÊv \nd Hgn¨p. tcmjmæecmb P\¡q«w kÀ¡mÀØm]\§Äç Xosh¨p. XpSÀì­mb kw`h§fn \nch[nt]À acWaSªp. CtX XpSÀ¶v ]©m_n ]«mf \nbaw GÀs¸Sp¯n. Pmenb³ hmem_mKv Iq«s¡mebpsS aqeImcWw Cu kw`hhnImk§Ä Bbnêì. 1919 G{]n 13 knJpImêsS sshimen DÕh Zn\ambnê¶ A¶mWv {_n«ojv ]«mf¯nsâ sXm¡n³ ægepIÄ `mcXmw_bpsS icoc¯n apdn¸mSpIÄ {knjv«n¨Xv. \nc´camb kacapdIfpw A{Ia§fpw ImcWw ]©m_nsâ `cW¨paXe ssk\nI ta[mhnbmbnê¶ sP\d Ubdnë \ÂæIbp­mbn. AXns\ XpSÀ¶v t]menÊnsâbpw ssk\y¯nsâbpw AXn{Ia§fn {]Xntj[n¡m³ 1919 G{]n 13\v Pmenb³ hmem_mKv kvIzbdn Hê {][ntj[ sbmKw tNÀì. Npäpw sI«nS§fpw Dbcw IqSnb aXn s¡«pambnêì kvIzbdnë­mbnê¶Xv.]pd¯p IS¡m³ CSXqÀ¶ Hê sNdnb IhmSw am{Xw. F´psIm­pw e£Wsam¯ Hê æêXn¡fambnêì Pmenb³ hmem_mKv.

AarÕÀ sU]|«n I½ojWdpsS ho«nte¡v \S¶ {]Xntj[ dmenç t\sc t]menÊv \nd Hgn¨p. tcmjmæecmb P\¡q«w kÀ¡mÀØm]\§Äç Xosh¨p. XpSÀì­mb kw`h§fn \nch[nt]À acWaSªp. CtX XpSÀ¶v ]©m_n ]«mf \nbaw GÀs¸Sp¯n. Pmenb³ hmem_mKv Iq«s¡mebpsS aqeImcWw Cu kw`hhnImk§Ä Bbnêì. 1919 G{]n 13 knJpImêsS sshimen DÕh Zn\ambnê¶ A¶mWv {_n«ojv ]«mf¯nsâ sXm¡n³ ægepIÄ `mcXmw_bpsS icoc¯n apdn¸mSpIÄ {knjv«n¨Xv. \nc´camb kacapdIfpw A{Ia§fpw ImcWw ]©m_nsâ `cW¨paXe ssk\nI ta[mhnbmbnê¶ sP\d Ubdnë \ÂæIbp­mbn. AXns\ XpSÀ¶v t]menÊnsâbpw ssk\y¯nsâbpw AXn{Ia§fn {]Xntj[n¡m³ 1919 G{]n 13\v Pmenb³ hmem_mKv kvIzbdn Hê {][ntj[ sbmKw tNÀì. Npäpw sI«nS§fpw Dbcw IqSnb aXn s¡«pambnêì kvIzbdnë­mbnê¶Xv.]pd¯p IS¡m³ CSXqÀ¶ Hê sNdnb IhmSw am{Xw. F´psIm­pw e£Wsam¯ Hê æêXn¡fambnêì Pmenb³ hmem_mKv.

A[nImc{`m´pw Al¦mchpw AÔ\m¡nb sP\À UbÀ¡v cmPy¯nsâ \oXn¡v th­n kacw sN¿m³ Xp\nªhtcmSp shdp¸mbnêì. {]Xntj[tbmKw sP\Àensâ I®n Xt¶mSpw Xsâ kqcy\kvXan¡m¯ km{amPyt¯mSpw DÅ shÃphnfnbmWv ImWs¸«Xv.90 Hmfw AwK§Ä AS§p¶ Hê tk\bpambv sP\d kvIzbÀ hfªp. \ndª cmPykvt\lhpw tZihnImcw sIm­p hncnª s\©pIfpw \ndª I®pIfpambv \n¶ B hoc ]p{X·mÀ¡v t\sc \ndsbmgn¡m³ sP\d Xsâ ssk\nItcmSv BÚm]n¨p.]ncnªp t]mIm³ t]mepapÅ ap¶dnbn¸v XcmsXbmbnêì Cu \c lXybpsS Bcw`w. \ncmbp[cmbv kam[m\]qÀÆw tbmKw tNÀ¶nê¶ B `mcX]p{X·mÀç t\sc 10 an\nt«mfw shSnsh¸p \Sì.16 Npäv shSn {_n«ojv ssk\nIÀ DXnÀ¯nêì. ""shSnbp­ XoÀìs]mbXpsIm­pam{XamWv shSnshbv¸v \nÀt¯­n h¶sX¶v'' ]n¶oSp B {_n«vjv sP\d ]dªp. 379 t]À shSnsh¸n acn¨p F¶mWv {_n«ojv kÀ¡mÀ ]dªXv. F¶m acn¨hêsS F®w 1800 ]cw Bbnêì. ]cnt¡ähêsS F®w 1100 IqSpXepw Bbnêì.

Iq«s¡mebn {]Xntj[n¨p cho{µ\mY SmtKmÀ kÀ kv°m\w Dt]£n¨p. kn.i¦c³ \mbÀ ssht{kmbnbpsS FIvknI|«ohv sIu³knen \n¶v cmPnhípIbpw sNbvXp. Pmenb³ hmem_mKv Iq«s¡mebpambv _Ôs¸«v Ubdpw i¦c³ \mbêambv tIkv \Sì. ]n¶oSv ]©m_nse tZikvt\ln D±mav knwKv Cw¥­n t]mbn sP\d Ubsd 1940 amÀ¨v 13\v shSnsh¨vsImì. B {In¯yXn\v B `mcX]p{Xs\ 1940 Ppsse 31\v Xq¡nteän Imew ISì t]mbn. `mcXw kzX{´ambn. `mcX¯nsâ Ncn{X¯n I®otcmsSbpw A`nam\t¯msSbpw \½Ä Xocnªp t\mç¶ Hê Ncn{Xambv Pmenb³ hmem_mKv amdn. 1963 acn¨hêsSbpw ]cnt¡ähêsSbpw HmÀ½ív B cà`qanbnsemê kvamcIw DbÀì. G{]n 13 Hê P\XbpsS a\Ên I®ocnsâ HmÀ½çdn¸pIfmbv. ]n¶oSp ]e alm·mêw Xsâ A`n{]mb§Ä tcJs¸Sp¯n. {_n«ojv ap³ {][m\a{´n hn³Ìv¬ NÀ¨n cm£kob IrXyw Fìw tUhnUv Imadq¬ {_n«ojv Ncn{X¯nse Gähpw henb \Wt¡sS¶v Pmenb³ hmem_mKv Iq«s¡mesb hntijn¸n¨p.

                          

C{Xbpw hmçIfn HXp§p¶Xà Cu {InXnbpsS hyàamb apJw. Hê cNbnXmhv F¶ \nebn AXnsâ 10 iXam\w t]mepw \n§fnteív F¯n¡m³ Ignªn«nÃ. ]s£ \nev¡q Nn´nç FhntS¡mWv \½Ä Nenç¶Xv, BcmWv \½sf BIÀjnç¶Xv . C{Xbpw cmPykvt\lhpw [ocXbpw Xpfpw_nb hoc·mÀ Pohn¨nê¶ a®mWnXv. AhÀ AhêsS Poh³ shSnªXv `mcXs¯ `mcXambv ImWm\mWv. \½Ä Cs¸mÄ `mcXs¯ aäp cmPy§fpsS coXnbnteçw kwkvImc¯nteçw hen¨ngípIbmWv. ]tcXcmb B [oc·mtcmSv Aev¸w BZchp tXmìì F¦n \½psS kwkvImcs¯ _lpam\nçI AXns\ kwc£nçI.

                                                                             

""Pbv lnµv'' 

                                                                                

 *Fkv 2 _ntImw , AarX]pcn

THE MASSACRE-then and now…

                                                                                                                      -Sucheth Sunil *

As was the routine, hundreds flocked to Amritsar...for the Baisakhi day. Punjab was prepping up for the new-year…The new year, for many, had to be at the holy land, the golden temple…. 

  

It was the April of 1919 …India was at unrest…the leader had called out to his people….Gandhiji had asked for help from all Indians  to save their mother….he’d asked India to come up ,hold hands and with the power of their sacrifice  bring down the British Raj. This Mahathma was a new leader in the national scene…but his ways were one of peace and non-violence…something which had promise and hope in the sheer fact that there was no way the oppressors could retaliate to such an uprising.   The Rowlatt Act of 1919 had been passed against the civil unrest and the Mahathma had called for an uprising against this Act.  Gandhiji’s call for an uprising was met with an unexpected response and thousands came up  in protest. Punjab especially saw a mass uprising and violent protests.

On the 13^th of April nearly 15000 to 20000 people gathered at the ground of Jallianwala Bagh near Harmandir Sahib for a peaceful protest . What was another brainchild of the   great nonviolent protest was turned into a catastrophic disaster. General Dyer on the order of Lieutenant Governor Michael O' Dwyer , commanded  his regiments to open fire at the mass gathered there. Hundreds of innocent  Indians who knew nothing but that they would get their freedom by nonviolence, met with their calamitous fate on the day.

The incident  was one of the worst massacres modern India has ever seen …..but at the end of this sorrowful tale comes the question : failures teach us and this was indeed a big failure for us …we failed to avoid such a brutal killing of our own brothers …so, what DID we learn from this failure ?

Jallianwala bagh massacre today remains confined to 4 or 5 pages in our history texts …but those history texts state no substantial retaliation to this massacre…..and the few that exist are seldom given the respect…

Udham Singh …a youth from punjab , was one of the many who had a burning fire of revenge against  the oppressors…but unlike the many he let not this fire remain dormant …this brave young man ,trained himself and  felt free to breath again only after he killed Michael O’Dwyer in  Britain…

So what CAN we learn from this failure? ….of course not all of us can follow Udham singh’s path...but friends just look around…is India’s situation today any better than the day after Jallianwala Bagh massacre? The independence came in 1947 and we became a republic in 1950…but how privileged do we today feel as Indians…we are a nation with a glorious past but the last two centuries were like whips blown on our cheeks…today,though, we are at least free to think and the responsibility to restore our lost glory lies in our hands….

Clean bureaucrats, corruption free government offices, dedicated soldiers and patriotic citizens are the need of the moment. The nation wants us, this generation, to rise and with the infinite potential of our culture and the treasures of our past, to restore its lost glory….

If we decide to resurrect the glory today, as individuals and as a nation …I’m sure we’ll be able to stop this metaphorical massacres we are now facing….let’s learn a lesson from the past...let’s make this sacrifice for the martyrs of the Jallianwala Bagh massacre !

JAI HIND! JAI BHARAT!

*S2 ECE, ASE, Amritapuri