Without Krishna, there is no Jayadeva!

The Orissa Government and the Postal Department take pride in releasing stamps in glory of Sri Jayadeva – whose songs on Krishna are the favorites with all Krishna Bhakthas and the Bhajan groups in our country. The stamps are 11 in number, one on Jayadeva and 10 on the 10 avatars of Vishnu as extolled by JayaDeva in Geeta Govindam.

But the stamps hardly do any justice to the memory of Jayadeva and countless devotees who sing these songs everyday. (see the pictures of the stamps in the post by Sri Veda prakash given at the end of this post).

The stamps do not show Krishna as an avatar. His place has been taken over by Buddha.

Jaya deva’s Geeta Govindam does not include Krishna’s name as an avatar. Instead Jayadeva sees Krishna as the Supreme One who appears as 10 avatars that include Buddha as the 9^th Avatar.

The stamps show the series in which Jayadeva has sung about the Avatars. But absence of Krishna (Kesava) throughout the depiction in stamps is against the theme of this rendition by Jayadeva. Depiction of Dasavathara strictly on Jayadeva’s verses must have Krishna as the Major figure in all stamps – appearing as each avatara. The series does not do justice to the theme of Geeta Govindam. . The stamps can be withdrawn and re-done.

The text and the translation of the last stanza of “Pralaya payodhi jale” that concludes the theme of Dasavatara is given here. The entire song with translation can be read here.

http://kksongs.org/songs/p/pralayapayodhijale.html

(12)
vedān uddharate jaganti vahate bhū-golam udbibhrate
daityaḿ dārayate baliḿ chalayate kṣatra-kṣayaḿ kurvate
paulastyaḿ jayate halaḿ kalayate kāruṇyam ātanvate
mlecchān mūrchayate daśakṛti-kṛte kṛṣṇāya tubhyaḿ namah

12) O Lord Krsna, I offer my obeisances unto You, who appear in the forms of these ten incarnations. In the form of Matsya You rescue the Vedas, and as Karma You bear the Mandara Mountain on Your back. As Varaha You lift the earth with Your tusk, and in the form of Narasimha You tear open the chest of the daitya Hiranyakasipu. In the form of Vamana You trick the daitya king Bali by asking him for only three steps of land, and then You take away the whole universe from him by expanding Your steps. As Parasurama You slay all of the wicked ksatriyas, and as Ramacandra You conquer the raksasa king Ravana. In the form of Balarama You carry a plow with which You subdue the wicked and draw toward You the River Yamuna. As Lord Buddha You show compassion toward all the living beings suffering in this world and at the end of the Kali-yuga You appear as Kalki to bewilder the mlecchas [degraded low-class men].

- jayasree

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http://www.hindu.com/2009/07/28/stories/2009072852830300.htm

Commemorative stamp on Jayadev released

Correspondent

Exhibition of photographs on Geet Govind marks the occasion

— Photo: Lingaraj Panda

SPECIAL OCCASION: Post Master General Yasodhara Menon (left) and Chief Minister Naveen Patnaik at the release of the saint poet Jayadev and Geet Govind memorial postage stamps in Bhubaneswar on Monday.

BHUBANESWAR: With the Department of Posts releasing the commemorative stamps on Orissa’s 12th century saint-poet Jayadev and his Geet Govind in Orissa, the controversy over the poet’s birth place was laid to rest. Chief Minister Naveen Patnaik felt this while addressing the release ceremony at Jayadev Bhawan here on Monday.

The postal department released 11 stamps -- one on Jayadev and the rest on the 10 incarnations of Lord Vishnu (the dasavatara) as described in the Geet Govind. Each stamp worth Rs.5. The event, hosted in Orissa’s State capital, assumes much significance since West Bengal was claimed as the poet’s birth place for long. Researchers in Orissa have already proved that the poet was born here.

Sacred service

The department performed a sacred service to the nation by bringing out stamps on the life and works of one of India’s greatest poets who has major influence on Indian culture, opined Chief Post Master General of Orissa Circle Yasodhara Menon. Among others Chief Secretary Ajit Kumar Tripathy, Development Commissioner Tarunkanti Mishra, parliamentarian Prasanna Kumar Patsani, Information and Public Relations Minister Prafulla Samal, legislator for Jayadev constituency Arabinda Dhali and I&PR Commissioner R.N.Dash were present on the occasion. An exhibition of photographs of the patta paintings and palm leaf engravings on Geet Govind belonging to 19th century was mounted at the venue by the Orissa State Museum while the State-owned Odissi Research Centre staged an Odissi dance recital on Geet Govind.

**************************

From

http://secularsim.wordpress.com/2009/08/07/krishna-is-missing-in-dasavatara-replaced-by-buddha/

Krishna is missing in Dasavatara, replaced by Buddha!

By vedaprakash

Krishna is missing in Dasavatara, replaced by Buddha!

Recently, one of my friends who has been a stamp collector pointed out that in the Dasavatara stamps issued, Krishna is missing. Then when I checked up with newspapers, there have been reports appearing.

Commemorative stamp on Jayadev released[1] : With the Department of Posts releasing the commemorative stamps on Orissa’s 12th century saint-poet Jayadev and his Geet Govind in Orissa, the controversy over the poet’s birth place was laid to rest. Chief Minister Naveen Patnaik felt this while addressing the release ceremony at Jayadev Bhawan here on Monday (03-08-2009). The postal department released 11 stamps — one on Jayadev and the rest on the 10 incarnations of Lord Vishnu (the dasavatara) as described in the Geet Govind. Each stamp worth Rs.5. The event, hosted in Orissa’s State capital, assumes much significance since West Bengal was claimed as the poet’s birth place for long. Researchers in Orissa have already proved that the poet was born here.

SPECIAL OCCASION: Post Master General Yasodhara Menon (left) and Chief Minister Naveen Patnaik at the release of the saint poet Jayadev and Geet Govind memorial postage stamps in Bhubaneswar on Monday.

Sacred service: The department performed a sacred service to the nation by bringing out stamps on the life and works of one of India’s greatest poets who has major influence on Indian culture, opined Chief Post Master General of Orissa Circle Yasodhara Menon. Among others Chief Secretary Ajit Kumar Tripathy, Development Commissioner Tarunkanti Mishra, parliamentarian Prasanna Kumar Patsani, Information and Public Relations Minister Prafulla Samal, legislator for Jayadev constituency Arabinda Dhali and I&PR Commissioner R.N.Dash were present on the occasion. An exhibition of photographs of the patta paintings and palm leaf engravings on Geet Govind belonging to 19th century was mounted at the venue by the Orissa State Museum while the State-owned Odissi Research Centre staged an Odissi dance recital on Geet Govind.

Controversy over the birth place of Jayadeva? Adding more fuel to a controversy over Jayadev’s birthplace, the central department of posts today released a commemorative stamp on the 12th Century poet in Bhubaneswar[2]. The origin of the poet has remained controversial with both Orissa and Bengal staking a claim on the man. Oriya scholars claim that Jayadev’s compositions were penned in Puri and that archaeological discoveries establish his extended presence in Orissa. In addition, at Kenduli Sasan village of Orissa Jayadev is worshiped. Meanwhile, Bengali scholars believe that Kendubilva village in Birbhum is the original Kenduli village (where he was born) mentioned by Jayadev. “Today is a proud day for Orissa. The stamp is a clear acknowledgement by the Centre that Jayadev was an Orissa citizen,’’ said chief secretary Ajit Kumar Tripathy at the stamp release. In 2007, the Orissa government had sought a stamp on Jayadev to the department of posts, a proposal that took two years to get fulfiled, said a trustee of the Jayadev Foundation, Pradulla Tripathy. Chief post master-general of Orissa Circle Indira Krishnakumar had sent the proposal in January 2007, after successfully releasing a special cover on the poet.

The released stamps :-

Taj Mahal was the palace of Raja Mansingh!

From

http://voi.org/02aug2009/sourced/bharatspeaks/tajmahal:itistimetotellthetruth.html

 Taj Mahal: It is time to tell the truth.

By

Dr V S Godbole

 

There are many legends about the Taj Mahal. But one sentence is common in all of them. "For the construction, 20,000 men worked for 22 years." This is well known throughout the world. The simple question is - where do these figures come from?

 

These figures come from a book Travels in India by J B Tavernier, a French jewel merchant. He was a great adventurer who made six voyages to India in the days of Shivaji (1638 to 1668). Tavernier says," I witnessed the commencement and completion of this monument (Taj Mahal) on which 20,000 men worked incessantly for 22 years."

 

Tavernier's book was first published in French in 1675. In those days, it was a great adventure for a single man to travel over such a long distance, face many difficulties, deal with peoples of many cultures and languages, adjust to their customs and traditions, and come home safely - that in itself was incredible. In addition Tavernier carried out a trade in precious stones like diamonds. He completed such voyages, not once but six times. His book was therefore a great sensation at that time. It was naturally translated into English and during 1677 to 1811; nine editions of the English translation were published, whereas during the same period twenty-two editions of the French book were printed.

 

In 1889 Dr Ball translated the original French book into English, corrected some mistakes in earlier translation and provided extensive footnotes. He also studied Tavernier's movements thoroughly and provided details of his six voyages. From this it is clear that Tavernier came to Agra only twice - in the winter of 1640-41 and in 1665. This raises another interesting question.

 

Historians say that Mumtaz, wife of Shahjahan died in 1631 and the construction of Taj Mahal started immediately. But if that is the case Tavernier could not have seen the commencement of Taj Mahal, as he came to Agra nearly 10 years later.

 

Aurangzeb had imprisoned his father Shahjahan in the Red Fort of Agra since 1658 and usurped power. No historian claims that Aurangzeb completed Taj Mahal. So, Tavernier could not have seen the completion of Taj Mahal either. And that being the case his statement that 20,000 men worked on it incessantly is meaningless.

 

Why have Historians kept this truth from us for the last 117 years? The reason is simple. It strikes at the heart of the legend.

 

Badshahnama - what does it say?

 

British Historians have proclaimed that in India, Hindu Kings had no historical sense. Historical records were kept only by the Muslim rulers. Fair enough, then let us turn to Badshahnama which was written during the reign of Shahjahan. Asiatic Society of Bengal published the Persian text of Badshahnama in two parts, part I in 1867 and part II in 1868. The compilation was done by two Maulavis, under the superintendence of an English Major. The funny thing is that no one quotes Badshahnama to explain how Taj Mahal was built. Why?

 

Elliot and Dowson, two English gentlemen undertook the formidable task of writing history of India from the attack on Sindh by Mohammed bin Kasim in the 8^th century to the fall of Marathas in the 19^th century. A period covering some 1200 years. But it was written, based on chronicles of Muslim rulers only. Elliot and Dowson's work was published in 8 volumes during 1867 to 1877. Volume 7 deals with the reigns of Shahjahan and Aurangzeb. And yet in the entire volume we do not find the word 'Taj Mahal.' The authors should have said, "Though we have presented history of Shahjahan based on his official chronicle Badshahnama, we did not find any reference to Taj Mahal in it." They did no such thing. And Historians have kept even this information from us for the last 130 years.

 

In 1896 Khan Bahaddur Syed Muhammad Latif wrote a book entitled Agra Historical and Descriptive. He refers to Badshahnama many times but does not quote specific page numbers. On page 105 he says, " - The site selected for the mausoleum was originally a palace of Raja Mansingh but it was now the property of his grandson Raja Jaisingh." Many authors have referred to Latif in their bibliography but have not cared to see what he has said. This truth was also hidden away from us by our Historians.

 

In 1905 H R Nevill, ICS, compiled Agra District Gazetteer. In it he changed the words 'Raja Mansingh's Palace' to 'Raja Mansingh's piece of land'. Ever since all historians have followed suit and repeated ' Shahjahan purchased Raja Mansingh's piece of land, at that time in the possession of his grandson Raja Jaisingh.' This deception has been going on for more than a century.

 

One may ask, "Why would an English officer be interested in playing such a mischief?" Well if we look at the events of those times the reason is clear cut.

 

1901	Viceroy Lord Curzon separated some districts from Punjab to create a Muslim majority North West Frontier Province. Hindus became an insignificant minority in this province and that marked the beginning of their misfortune.
1903	Curzon declared his intention to partition Bengal to create a Muslim majority province of East Bengal
1905	Curzon resigned but put into effect the partition of Bengal
1906	A Muslim delegation led by Agakhan called upon new Viceroy Lord Minto. Muslims pleaded that in any political reforms they should be treated separately and favourably. This move was obviously engineered by the British rulers. December - Muslim League was started in Dacca.
1909	In the Morley - Minto reforms Muslims were granted separate electorates.

 

We should also remember that during 1873 and 1914, some English officers had translated into English the Persian texts of Babur-nama. Humayun-nama, ,Akbar-nama, Ain-e-Akbari and Tazuk - i - Jehangiri, but NOT Badshahnama.

 

Judging from above events it is obvious why Mr Nevill played the mischief when compiling Agra District Gazetteer in 1905.

 

It is astonishing that though Maulavi Ahmad (History of Taj 1905) and Sir Jadunath Sarkar (Anecdotes of Aurangzeb, 1912) repeat that Raja Mansingh's piece of land was purchased by Shahjahan, they also provide a reference - Badshahnama,

 

Volume I page 403. Strange as it may sound, no one had bothered to see what is written on that page.

 

In 1964 Mr P N Oak of New Delhi started having his doubts about Taj Mahal. He put forward an argument that it was originally a Hindu Palace. Oak had to cross swords with many historians. One of his opponents was a Kashmiri Pandit. Eventually they went to Government of India Archives. At the suggestion of the Librarian there the Pandit started to read Badshahnama, soon he came to Volume I page 403. One line read - va pesh azin manzil-e-Raja Mansingh bood, vadari vakt ba Raja Jaisingh. He confessed that Shahjahan took over Raja Mansingh's palace for burial of Mumtaz. We owe so much to this honest opponent of Mr Oak. He gave word by word translation of pages 402 and 403 to Mr Oak who promptly published it in his book Taj Mahal is a Hindu Palace (1968). However, Mr Oak never stated that the translation was NOT his. It was done for him by a Persian expert. That made life of his opponents easy. They said, "Mr Oak's translation is wrong."

 

I obtained Oak's book in London in 1977. I made a study for one year.  First of all I read all the references generally quoted by Historians and writers. That was made possible by my being in England. Mr Oak did not have that facility. All the references led to the same conclusion that Taj Mahal is a Hindu Palace and it was NOT built by Shahjahan. My booklet entitled - Taj Mahal : Simple Analysis of a Great Deception was published in 1986. In 1981 while going through some references I started suspecting that the British knew the true nature of Taj Mahal for a long time but had deliberately suppressed the truth. Eventually my research was published in 10 parts in the Quarterly Itihas Patrika of Thane (India). I collected all the information available on Taj Mahal over the 200 year period from 1784 to 1984, and shown how the British suppressed vital pieces of evidence or twisted the truth. My research continued and was published in 1996 under the title - Taj Mahal and the Great British Conspiracy

 

Taj legend exposed in England in 1980

 

Royal Institute of British Architects (RIBA) is a reputable Institution in London. In1980, in their monthly Journal, they published two letters challenging the validity of usual Taj Legend. One was by Mr Oak, the other by me. No one has refuted our arguments. Mr Oak refers to Badshahnama, Volume I page 403. What have I disclosed in my letter?

 

What was Agra City like before Shahjahan came to power? That is the question dodged by all Historians. In the 17^th century, the Dutch like the English were trying to trade in India. They had a Factory (trading post) in Agra. Fransisco Pelsaert, was their Senior Factor (Merchant) at Agra from 1620 to 1627. In 1626 he prepared a commercial report for his directors in Holland. By strange coincidence, he describes Agra City at that time. He says, "The city is narrow and long, because all the rich and influential people have built their palaces on the river bank and this stretches for

 

10 ½  miles. I will mention some of the well known ones. Starting from the North there is the palace of Bahadur Khan, Raja Bhoj, ....... Then comes the Red Fort.

(Pelsaert then describes the Fort) beyond it is Nakhas - a great market, then follow the palaces of great Lords - Mirza Abdulla, Aga Naur ...... Mahabat Khan, Late Raja Mansingh, Raja Madho Singh."

 

English translation of this report was available since 1925. And yet no Historian refers to it. Why? The reason is simple. In 1626 Pelsaert has said that 10 ½ mile stretch of the river-bank was full of palaces, Late Raja Mansingh's Palace being the last but one. Badshahnama says that Shahjahan took over this palace for burying his wife Mumtaz. Thus what we call Taj Mahal today is nothing but Late Raja Mansingh's Palace. That is the truth which Historians have kept away from us.

 

My efforts had one effect. In 1982 Archaeological Survey of India, published a booklet entitled - Taj Museum. Though the authors repeat the usual legend they say, "  Mumtaz died in Burhanpur and was buried there. Six months later Shahjahan exhumed her body and sent her coffin to Agra, on that site until then stood Late Raja Mansingh's Palace...... "

Today that palace is called Taj Mahal. Nothing could be simpler. What building work is needed for burying a corpse in a Palace?

 

*********************

 

Related post in this blog:-

 

Taj Mahal was built with ancient Indian engineering

 

 

Vasudhaiva kutumbakam – as state policy?

Vasudhaiva kutumbakam – this is a religious philosophy, misused in socio-political contexts. Particularly the so-called secularists of the current political class use this term as a State policy to give credence to unchecked and unlimited application of Universal brotherhood – mostly to the detriment of Hindu culture and Nation's safety. Vasudhiva kutumbakam does not mean that we can accept and embrace everyone who grabs our space. It does not mean that we can shake hands with those whose sinister designs we are ready to ignore.

Mr Sarvesh K. Tiwari has analyzed well to expose how this term was used in fables of Pancha tantra and Hitopadesha to show the contexts where it can be mis-used. Finally he has zeroed in on the root of this word as belonging to Mahopanishad where it is expressed as the state of mind in BrahmI-sthithi of the seeker and the attainer of Brahman for whom no one is a friend and no one is a foe! Vasudhaiva Kutumbakam is basically a religious or spiritual philosophy that the seeker attains to realize Brahman!

His articles can be read in the following links.

The Hoax Called Vasudhaiva Kutumbakam – 1: Hitopadesha

The Hoax Called Vasudhaiva Kutumbakam – 2: Panchatantra and Kautilya

The Hoax Called Vasudhaiva Kutumbakam – 3: Vikrama, Poetics and Upanishada

From his post,

"To understand the total meaning and context of VK (Vasudhaiva Kutumbakam)here, quoted below are the shloka-s 70-73 from its sixth chapter:

उदारः पेशलाचारः सर्वाचारानुवृत्तिमान
अन्तःसङ्ग-परित्यागी बहिः संभारवानिव
अन्तर्वैराग्यमादाय बहिराशोन्मुखेहितः
अयं बन्धुरयं नेति गणना लघुचेतसां
उदारचरितानां तु वसुधैव कुटुम्बकं
भावाभाव विनिर्मुक्तं जरामरणवर्जितं
प्रशान्त कलनारभ्यं नीरागं पदमाश्रय
एषा ब्राम्ही स्थितिः स्वच्छा निष्कामा विगतामया
आदाय विहरन्नेवं संकटेषु न मुह्यति
(महोपनिषद ६.७०-७३)

The above text is describing the lakShaNa and behaviour of great men who are elevated to the coveted brAmhI sthiti of spiritual realm. The above says:

"(That elevated one in brAmhI sthiti) is generous, always clean in behaviour, in accordance to the established norms of conduct, and free from all attachments in life. From inside, he has renounced everything, even though outwardly he would appear to carry out worldly duties (like any other mortal. However, unlike) the small hearts of (ordinary) people (who discriminate by) saying 'This one is a friend and that one a stranger' these (great men in brAmhI-sthiti) are of magnanimous hearts and embrace the entire world as their own family. They have gained liberation from all constraints of ordinary life, like old age and death; their fires (of klesha-s) have become extinguished; and in them no attachment finds any shelter (anymore). Such (Listen O best amongst the brAhmaNa-s, are those who have achieved) the status of brAmhI sthiti, the absolutely pure; that which is beyond all cravings and sufferings. Equipped with such attributes they freely roam (the earth), without knowing any calamity."

---- end quote----

The term and the meaning of this term BrahmI sthithi ring familiar to me as I could recall the Gita sloka ""yesha BerahmI sthithi PArtha.." (BG 2-71)

In his reply to Arjuna on the characteristics of a "Sthitha- prajnan" (the one whose mind is in Samadhi – or unwavering), Krishna lists out the characteristics of BrahmI sthithi in the concluding verses of chapter -2.

This BrahmI sthithi is the stage, when attained by one makes him win oneself even at the time of death.

What exactly constitutes this sthithi is explained in the penultimate verse, "VihAya kAmAnya:.." The one who has attained this state will abandon all desires and will not long for anything for himself. He will have no sense of "I" or "mine" and will be in peace due to this non-attachment to things and people.

This is the essence of Vasudhaiva Kutumbakam (VK) – which means everything is of Vasudeva – not mine!!

(BG-7-19 "Vasuvedam sarvam iti")

The sense of VK is the root of Swasti vachan,

"swasthir maanushEbhyah :

Oordhwam jigaathu bheshajam/

Sham no asthu dwi-padhE:

Sham Chathush padhE

OM Shanthi Shanthi Shanthi:"

(Let there be goodness to human beings.

Let the plants which are like medicine to us grow up well.

Let the bipeds and quadrupeds be well.

Let there be our goodwill to them.

Let there be peace at all three levels of

Bhu (physical),

Bhuvah (vital)

and swah(mental levels of) all these beings)

The VK enables oneself not to differentiate oneself from a plant or an animal or a fellow human being. It is because what is in him (the soul or jeeva) is the same as what is in a plant (the plant also has a jeeva which is now born as a plant). What is in him is also the same as what is in an animal (the soul or jeeva that is inside the animal).

It is the same with another human being also. All these – sthavara, jangama and manushya (Jivas) are the belongings of Vasudeva – the one who dwells in all these beings.

That being the nature of things and also the final Truth that one must realize,

where is the scope for discrimination?

Where is the scope for claiming that this is mine or not mine?

Where is the scope of attaining something which is not mine (because everything is his – Vasudhaiva kutumbakam)?

Where is the scope for grieving that I have not got this when everything is His?

Where is the scope for gloating that I have got this when everything is His?

Where is the scope for grieving at death and gloating at birth when everything comes and goes due to the program of karma whose author also is none but Vasudeva?

Such being the reality of the Real, let me not be awed by someone as great or become disdainful at some one who is not great.

This is the sthitha-prajjai or BarhmI sthithi or the sense of equidistance that a sadhaka attains by embracing the concept of Vasudhaiva Kutumbakam.

This concept is echoed in the famed sangam verse in Purananuru (192), "Yaadum oore, Yaavarum kELir". Like Vasudhaiva Kutumbakam, this verse also is understood in limited sense. Almost all Tamil lovers will quote this verse by confining only with the first line which means "the entire world is my place and all the people are my relatives." But the verse develops step by step on the theme said before of Vasudhaiva kutumbakam and the equidistant nature of BrahmI sthithi. The verse aptly ends with the notion of brahmI sthithi – 'there is nothing to gloat about someone as great and nothing to despise someone as being weak'. Everyone is part of this grand scale going about their ways controlled by the Almighty.

யாதும் ஊரே ; யாவரும் கேளிர் ;
தீதும் நன்றும் பிறர்தர வாரா ;
நோதலும் தணிதலும் அவற்றோ ரன்ன ;
சாதலும் புதுவது அன்றே ; வாழ்தல்
இனிதுஎன மகிழ்ந்தன்றும் இலமே; முனிவின்,
இன்னா தென்றலும் இலமே; 'மின்னொடு
வானம் தண்துளி தலைஇ, ஆனாது
கல்பொருது இரங்கும் மல்லற் பேர்யாற்று
நீர்வழிப் படூஉம் புணைபோல, ஆருயிர்
முறைவழிப் படூஉம்' என்பது திறவோர்
காட்சியின் தெளிந்தனம் ஆகலின், மாட்சியின்
பெரியோரை வியத்தலும் இலமே;
சிறியோரை இகழ்தல் அதனினும் இலமே.

(பாடியவர்: கணியன் பூங்குன்றன்
திணை: பொதுவியல் துறை: பொருண்மொழிக் காஞ்சி)

(All the places are same to us. All the men are our relatives.

Life's ills and goods do not come from others;

The pains and relief from pain come from within ourselves.

Death is nothing new.

There is no glee about living as being sweet.

Nor do we complain that we don't have (something).

It is the inferred wisdom of the Wise that

"Like a raft that is being led in the flood of a stream

fed by the rains that come down from the skies with lightening and

break the stones as it flows down,

our life also goes along the current of Destiny."

Therefore we are not at awe with someone who is Great

Nor do we despise one who is not Great.)

State policy – tips from Rama rajya.

From this perspective of Enlightenment connected with VK concept, it makes a funny reading to hear our politicians and 'secularists' mouth their commitment to 'Vasudhaiva Kutumbakam' – as a state policy or a policy in external; affairs - which they use more as an excuse to promote 'secularism' and unmindful of the intricacies of nation's interests in international relationships.

The best of what must constitute the Sate policy can be traced to SriRama, whose Rama-rajya is the Best that mankind can aspire for.

The relevant verses from Valmiki Ramayana from Chapter 100 of Ayodhya Kanda are given here. How a state must be run or what must constitute the Sate policy or how a ruler must conduct himself is given by Rama to Bharatha in his conversation with him when Bharatha came to the forest to request Rama to return to Ayodhya.

From verse 15 onwards :-

15.

"I hope that ministers who are valiant like you, learned, masters of their senses of noble birth and skilled interpreting internal sentiments by external gesture, are assigned to you."

16

"The source of victory for kings indeed comes from a concealed counsel by ministers, who are well-versed in political sciences and who can hide their thoughts within themselves."

17.

"I hope you do not fall a prey to excess of sleep and do wake up at appropriate time. I hope you contemplate during the later half of the night, about the adroitness of an action."

18

"I hope that you do not deliberate alone nor indeed with numerous men. I hope your decision arrived at by you through such deliberation does not flow to the public (even before it is carried out)".

19.

"O, Bharata! I hope considering your interest fully, you lanuch an undertaking, which has maximum benefit with minimum coast and indeed do not delay it further."

20.

"I hope the other kings know your entire undertakings only after they have been successfully completed as well as those which have taken a shape, but not your proposed undertakings."

21.

"My darling! I hope that others are not knowing, by their enquiries or strategies or by any other approaches not mentioned, the details of discussions you make with your ministers."

22.

"I hope you solicit for one wise man rather than for a thousand stupids for, a wise man can be of a great help to you in difficult matters."

23.

"Even if a king employs thousands or tens of thousands of fools, they will not be helpful to him."

24

"Even one wise, valiant sagacious and efficient minister alone can cause to secure a great prosperity to the king or to one who enjoys royal authority."

25.

"I hope that superior servants are assigned superior works only, mediocre servants in mediocre works and inferior servants in inferior works."

26.

"I hope you are appointing those ministers, who are eminent incorruptible, born of the fathers and for bears of good family and who are full of integrity in matters of great importance."

27.

"O, Bharata! I hope your ministers do not watch as mere witnesses, while your subjects in the kingdom wielding tremble with great fear, under your inflexible wielding of the scepter."

28.

"I hope those who perform the sacrifice do not hold you in contempt, as one who accepts terrible gifts; as one who is fallen, as women hold in contempt of those highly lustful men."

29.

"He, who does not slay a physician skilled in ways and means of aggravating a disease, a servant intent on bringing disgrace and a valiant warrior seeking kingly power, is *himself) slain by them."

30

"I hope an army-chief, who is cheerful, wise, courageous, valiant, well-behaved, born in a good family, who is beloved by his subordinates and efficient, is selected by you."

31.

"I hope those warriors, who are excellent strong, skilled in war-face, whose excellent actions were seen before and the most courageous ones are duly honoured and respected by you."

32.

"I hope you are regularly giving your army, the daily provisions and the suitable salary to them, without any delay."

33.

"When there is delay in giving bread and wages, the servants become incensed against their master and become corrupt; and that is said to be a great unfortunate occurrence."

34.

"I hope all the foremost descendents of your race (kshatriyas) are devoted to you and do they lay down their lives steadfastly for your sake?"

35.

"I hope that a knowledgeable man, living in your own country, a wise man a skilled person endowed with presence of mind and the one who knows how to speak to the point, is selected as an ambassador by you."

36.

"Do you get to know throught three spies, each unacquainted with each other, about the eighteen* functionaries of the enemies and the fifteen functionaries of your own side?"

*They are: 1)the chief minister; 2) the king's family priest; 3)the crown prince; 4)the leader of the army; 5) the chief warder; 6) the chamberlain (antaHpuraaH adhyaksha); 7)the superintendent of gails (kaaraagaara adhyaksha); 8) the chancellor of the exchequer; 9)the herald; 10)the government advocate; 11) the judge; 12)the assessor; 13) the officer disbursing salaries to army men; 14) the officer drawing money from the state exchequer to disburse the workmen's wages; 15) the superintended of public works; 16) the protector of the borders of a kingdom, who also performed the duties of a forester; 17) the magistrate; 18) the officer entrusted with conservation of waters; hills, forests and tracts difficult of access.: The fifteen functionaries of one's own side are the last fifteen of this very list, omitting the first three; viz; the chief ministers, the family priest and the crown prince.

37.

"O, slayer of your Foes! I hope you do not forever think lightly of your foes, who are weak and having been expelled, return again."

38.

I hope are not honouring the materialistic brahmins, My dear brother! These men are skilled in perverting the mind, ignorant as they are and thinking themselves to be learned."

39

"Reaching to their logical acumen, these men of perverted intellect preach meaninglessly, in the presence of eminent books on righteousness."

40, 41, 42.

"I hope you preserve the City of Ayodhya, furnished with everything and flourishing, that was formerly inhabited by our heroic ancestors, O my dear brother, that is worthy of its name, with its fortified gates, its elephant horses and chariots that fill it, with its brahmins, warriors and merchants in thousands, ever engaged in their respective duties, with its noble citizens self-controlled and full of energy, with its palaces in various shapes and the learned who abound there."

43, 44, 45, 46, 47

I hope that the kingdom, adorned with peaceful places rich in temples and sheds where water stored for distribution to passers-by in tanks, with happy men and women, graced by social festivities, with land well-tilled, abiding in cattle which are totally free from cruelties, the agricultural land not exclusively fed by rains, which is beautiful and is purged of beasts of prey, which is completely rid of fears, studded with mines, a destitute of sinful men, and well-protected by our fore-fathers, is prosperous and an abode of happiness.

47.

"Are you cherishing all those who live by agriculture and cattle-rearing, O, dear borhter! The people living on agriculture and cattle-rearing indeed prosper well."

48.

"I hope their maintenance is being looked after by you, in providing what they need and eschewing what they fear. All the citizens are indeed to be protected by a king through his righteousness."

49.

"I hope you are pacifying the women well. Are they protected by you? I hope you are not believing the words of these women and not telling them the secrets."

50

"Are you supervising the woods inhabited by elephants? I hope female elephants are there to you in good number. I hope you are not simply satisfied with the existing population of female elephants, horses and male-elephants."

51

"O, Prince! Do you, regally adorned, appear before the people on rising each morning, on the great high way?"

52.

"I hope that all your servants, in your presence, do not adopt a disrespectful attitude or on the other hand all of them do not hasten away on seeing you. Ofcourse, a middle course only in the principle to be followed in this matter."

53.

"I hope all your citadels are quite full of money, grain, weapons, water and mechanical contrivances as well as artisans and archers."

54.

"I hope your income is abundant and expenditure, minimum. I hope your treasure does not reach undeserving people, O, Bharata!"

55.

"I hope that your expenditure goes for the cause of divinity, manes, brahmins, unexpected visitors, soldiers and hosts of friends."

56

"If one of noble work, despite his honesty and integrity, is falsely accused of some offence, I hope he is not killed impatiently, without enquiry by those well-versed in law-books."

57.

"O, foremost of men! If a thief is seen and even caught at the time of his act on sufficient ground and interrogated-I hope, he is not released from greed of wealth."

58.

"O, Bharata! I hope that your well-educated ministers examine a case dispassionately when a contention occurs between a rich man and a poor man, after studying the situation carefully."

59.

"The tears fallen from those who are the victims of false accusations, O Bharata, destroy their sons and herds of those who are indifferent to justice, merely for the sake of pleasure."

60.

"I hope that you seek to conciliate by the following three means, viz. gifts, a loving mind and polite words- the aged, the children and the foremost physicians."

61.

"I hope you greet your teachers, the elderly, the ascetics, the deities; the unexpected visitors, the trees standing at cross roads and all the brahmins of auspicious life and conduct."

62.

"I hope you do not abrogate virtue by your excessive devotion to wealth or your excessive devotion to wealth or your earthly interests by your over-emphasis on religion or both your religious and secular interests by your self-indulgence in pleasure, greed and gratification of the senses."

63.

"I hope your pursue wealth, religion and the delights of the sense dividing them all according to time, O Jewel among the victorious, the one who is conversant with the proper time and O, the bestower of boons!"

64.

"O, the one who is endowed with great wisdom! I hope that brahmins versed in the knowledge of the scriptures, the inhabitants of town and the country pray for your happiness."

65, 66, 67.

Do you eschew the following fourteen for of kings -viz. atheism, falsehood, anger carelessness, procrastination, disregard of the wise, sloth, bondage to the five senses, himself alone devoting thought to the affairs of the state (without consulting the ministers); taking counsel with those of perverted insight; failure to undertake the projects already decided, failure to keep secrets, failure to utter auspicious words (at the beginning of an undertaking); and rising from one's seat (indiscriminately) to receive all.

68, 69, 70.

"O, the very wise Bharata! I hope you understand the following and deal them properly the ten evils(1); the five kinds of fortifications(2); the four expedients(3); the seven limbs of state(4); the eight evils (born of anger) the three objects of human pursuit(5); the three branches of learning(6) subjugation of the senses, the six strategic expedients(7); adversity brought about by divine agencies(8); and by human agencies(9); the twenty types of monarches(10); and the entire population of the kingdom, setting about an an expedition, drawing up an army in a battle-array and the two bases viz, peace and war.

(1). Ten evils attendant on royalty to be eschew. Hunting, gambling, sleeping during the day, lustfulness, inebriation, pride, calumny, lounging about idly or aimlessly, diversions such as singing and dancing. (2). Five kinds of fortifications: By moat, high bank, trees thickly planted, a space destitute of grain or provisions, the turning of waters. (3) Four expedients:- Making peace, liberality, sowing dissension, chastisement. (4) Seven limbs of state king, ministers, friends, treasure, territory, forts and an army. (5) Three objects of human pursuit: Religious merit, material wealth and sensuous enjoyment or the three kinds of power (viz. energy, power of dominion, power of counsel) (6) Three branches of learning: the three Vedas, the knowledge relating to agriculture, commerce and other vocational pursuits and political science. (7) Six strategic expedients: Coming to terms with the enemy, waging war against him, marching against him, biding one's time to seek a favourable opportunity, causing dissension in the enemy's ranks, seeking protection of a powerful ally. (8) Adversity brought about by divine agencies: Fire, water in the shape of excessive rains or floods, epidemic or endemic diseases, famine and pestulence, earthquakes and Tsunamis. (9) Adversity brought about by human agencies: officials, thieves, enemies, king's favourites and king himself, when acutated by greed. (10)Twenty types of monarchs (who are not worth-negotiating with):1. a king who is yet a child. 2. Aged. 3. Who has been ailing for a long time. 4. who has been ostracised by his own kith and kin. 5. ho is characterized by a cowardly attitude. 6. who is surrounded by cowards. 7. who is greedy. 8. has greedy associated. 9. who has estranged his ministers and others. 10. who confers with fickle-minded persons 11. who speaks ill of divine begins and brahmins; 12. who is extremely indulged in sensuous pleasures and luxuries; 13. who is ill-fated; 14. a fatalist (who believes that all things are pre-determined or subject to fate); 15. who is afflicted by famine and; 16. by military reverses; 17. who (mostly) remains away from home; 18. who has numerous enemies; 19. who is in the clutches of adverse times and; 20. who is not devoted to truth and piety.

71.

"I hope that you consult with three or four ministers as mentioned in scriptures any proposal collectively and singly with each of them in secret."

72

"Do you find advantages in your study of Vedas? Are your acts, production of fair results? Do you benefit from the company of your consorts? Has your learning been fruitful?"

73.

"O, Bharata! I hope that your conviction, is the same as mentioned by me in the foregoing verses, which is conducive to long life, fame, religious merit, enjoyment and wealth."

74.

"Do you follow the common practice, which our fore fathers observed and which is in accord with the path of the virtuous and which is distinguished in itself."

75

"I hope you do not eat by yourself nicely made eatable and do you share it with your friends, who seek it?"

76.

"A wise and learned king, having obtained and ruled the entire earth, properly by righteousness and by administering justice to the people, indeed ascends to heaven when detached from the mortal body."

Women evolve prettier, not men – then what about Rama & Krishna?

The following news report on the findings of University of Helsinki that woman are becoming more beautiful from the time of their cavemen- life, while men are not(!?) sounds funny to me.

Women will always be women – beauty is a part of their constitution.

Thinking of it astrologically, even signs (the signs are categorized as odd and even alternating from Aries onwards) and signs ruled by Venus and Moon (Taurus, Libra and Cancer) and the lords of these signs getting associated with the birth lagna confer femininity. If both the lagna and moon sign happen to fall in these signs, the feminine looks will be complete. It is only but natural to expect most women born with these connections.

But if a man has both his lagna and the moon sign in these signs and feminine planets getting associated with these two, he will also look feminine and beautiful! It is better man remains not beautiful. Men are from Mars in astrology too. Jupiter, Mars and Sun signs are better for a man to be born in.

Thinking of this, I can not resist a talk on Rama’s looks!!

Rama’s lagna was Cancer – an even sign.

His moon sign also was Cancer – again the same even sign!!

Moon in Punarpoosam 4^th padam shows that his lagna and moon were Vargotthama, strengthening the feminity conferred by the even sign.

But he had Jupiter, in exaltation in Cancer and getting Vargotthama!

Jupiter makes one tall, respectable looking and of good proportions.

Rama’s Samudrika lakshana is completely masculine which will be written in another post. (The masculine samudrika lakshana of Rama is described by Hanuman in Sundhara khandam). But the even sign connection to lagna and moon sign, with Jupiter and moon posited in it would have made him look – what we call a metro-sexual male!

Birth in Cancer must have given Rama a bulge in the belly! Rama must have been on regular fitness work-out. His samdrika lakshana shows that he didn’t have any extra flesh.

Jupiter in lagna and moon in the asterism of Jupiter (Punarpoosam) must have made him look like a tall and respectable Vedik with sharp features.

A gigantic and tall figure with all masculine features but with soft looks makes Rama admirable by men and adorable by women who look for the soft nature somewhere expressed in the looks of a man. This combination made him very humble and soft at places where he has to show such traits and adamant and angry wherever such manly prowess is needed to be exhibited.

In many places in Valmiki Ramayana, Rama’s face is described as a moon – cool and pleasant. His very name Rama means one who gives happiness. His name and looks are very pleasant. Nowhere in Valmiki Ramayana, do we come across his name as Ramachandra. But this name is popular as a name of Rama. (This name found in Padma purana). This is because Rama was pleasant to look at and to think about. This nature is a feminine attribute which came to be incorporated (astrologically) by association with even signs and Moon.

Coming to think of Krishna, he too was born in all feminine sign – in Taurus, an even sign. The lagna and Moon sign were in the same sign and moon was in its own asterism (Rohini) making him to be called as ‘beautiful’. His interests in dance and arts forms are in tune with interests in beauty-related ones that those born in these signs usually get. You rarely recall a Martian anger or warring urge in Krishna.

The basic reason for the feminine sign connection to Rama and Krishna is the sattwic feelings that their figure and traits must develop in the minds of the devotee.

Compassion, love, mercy, caring etc are all feminine traits. Only these traits tame the rough and tough and bring them to sattwic path. World’s renowned figures of these qualities look a little feminine. World’s preachers of religious thought look soft with a feminine tinge. Be it a Buddha or a Jesus or a Vivekananda or Ramana maharishi, one can find such a nature in their looks.

If men are not evolving in beauty – something the research has found out – then it must be a cause of concern. It means that men continue to be rude and crude – they are not only Martian but Saturnine as well.

- jayasree

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http://www.dc-epaper.com/DC/DCC/2009/07/30/ArticleHtmls/30_07_2009_103_001.shtml?Mode=0

Latest research has revealed that evolution has made women more beautiful while men have remained the same

Dump those jars of creams and gels. As a woman you don't need them anymore. Evolution keeps you beautiful anyway -- so why worry?

A group of scientists at the University of Helsinki discovered that the woman of today is far more beautiful than her Stone Age counter- part. Over the years women have indeed become more beautiful. But alas -- the men have stayed unchanged and do tend to resemble their cavemen ancestors even today.

Women in Chennai are nevertheless thrilled with these findings. "Men have always been rough and tough in nature while women have been sweet and demure. There is a strong possibility that these qualities have evolved over the ages," says Sunita Jayakumar, a social scientist and consultant psychologist. Natasha Raj, a model, who believes that the word `beautiful' is something that is associated with women couldn't agree more. "You would- n't call a man beautiful, would you?" she asks "Beauty is something that is exclusively for women, no matter how hard we try to break that stereotype.

A woman gets noticed for her looks and a man for his strength," she explains.

The scientists who carried out this study also revealed that the chances of good-looking women having good-looking kids were higher than those who were plainer looking.
Beautiful women also tend to have daughters born to them the study said, which is also a part of the evolution cycle.

Looking at the practical side of things Dr Satish Sambamurthi, a consultant dermatologist consultant dermatologist believes, "These days women are very conscious of the way they look and they are also initiated into this process very early. At a very tender age they start spending time on how they look and this does have an impact on how they look in the long run."

Photographer Dreeamcast Karthik echoes a similar viewpoint and explains that the fact women are able to multi-task also works in their favour, "Yes, I completely agree with the finding that women are getting prettier and this is not just restricted to the upper class of the society. I've noticed that women across all strata of society invest a lot in terms of time and effort to look beautiful."