Damodarastakam

 नमामीश्वरं सच्-चिद्-आनन्द-रूपं

लसत्-कुण्डलं गोकुले भ्राजमनम्

यशोदा-भियोलूखलाद् धावमानं

परामृष्टम् अत्यन्ततो द्रुत्य गोप्या ॥ १॥

रुदन्तं मुहुर् नेत्र-युग्मं मृजन्तम्

कराम्भोज-युग्मेन सातङ्क-नेत्रम्

मुहुः श्वास-कम्प-त्रिरेखाङ्क-कण्ठ

स्थित-ग्रैवं दामोदरं भक्ति-बद्धम् ॥ २॥

इतीदृक् स्व-लीलाभिर् आनन्द-कुण्डे

स्व-घोषं निमज्जन्तम् आख्यापयन्तम्

तदीयेषित-ज्ञेषु भक्तैर् जितत्वं

पुनः प्रेमतस् तं शतावृत्ति वन्दे ॥ ३॥

वरं देव मोक्षं न मोक्षावधिं वा

न चन्यं वृणे ‘हं वरेषाद् अपीह

इदं ते वपुर् नाथ गोपाल-बालं

सदा मे मनस्य् आविरास्तां किम् अन्यैः ॥ ४॥

इदं ते मुखाम्भोजम् अत्यन्त-नीलैर्

वृतं कुन्तलैः स्निग्ध-रक्तैश् च गोप्या

मुहुश् चुम्बितं बिम्ब-रक्ताधरं मे

मनस्य् आविरास्ताम् अलं लक्ष-लाभैः ॥ ५॥

नमो देव दामोदरानन्त विष्णो

प्रसीद प्रभो दुःख-जालाब्धि-मग्नम्

कृपा-दृष्टि-वृष्ट्याति-दीनं बतानु

गृहाणेष माम् अज्ञम् एध्य् अक्षि-दृश्यः ॥ ६॥

कुवेरात्मजौ बद्ध-मूर्त्यैव यद्वत्

त्वया मोचितौ भक्ति-भाजौ कृतौ च

तथा प्रेम-भक्तिं स्वकां मे प्रयच्छ

न मोक्षे ग्रहो मे ‘स्ति दामोदरेह ॥ ७॥

नमस् ते ‘स्तु दाम्ने स्फुरद्-दीप्ति-धाम्ने

त्वदीयोदरायाथ विश्वस्य धाम्ने

नमो राधिकायै त्वदीय-प्रियायै

नमो ‘नन्त-लीलाय देवाय तुभ्यम् ॥ ८॥

॥ శ్రీ దామోదరాష్టకం ॥

నమామీశ్వరం సచ్చిదానందరూపం

లసత్కుండలం గోకులే భ్రాజమానం |

యశోదాభియోలూఖలాద్ధావమానం

పరామృష్టమత్యంతతో ద్రుత్య గోప్యా || ౧ ||

రుదంతం ముహుర్నేత్రయుగ్మం మృజంతం

కరాంభోజయుగ్మేన సాతంకనేత్రం |

ముహుః శ్వాసకంపత్రిరేఖాంకకంఠ-

స్థితగ్రైవ-దామోదరం భక్తిబద్ధమ్ || ౨ ||

ఇతీదృక్ స్వలీలాభిరానందకుండే

స్వఘోషం నిమజ్జంతమాఖ్యాపయంతమ్ |

తదీయేషితాజ్ఞేషు భక్తైర్జితత్వం

పునః ప్రేమతస్తం శతావృత్తి వందే || ౩ ||

వరం దేవ మోక్షం న మోక్షావధిం వా

న చాన్యం వృణేఽహం వరేషాదపీహ |

ఇదం తే వపుర్నాథ గోపాలబాలం

సదా మే మనస్యావిరాస్తాం కిమన్యైః || ౪ ||

ఇదం తే ముఖాంభోజమత్యంతనీలైర్-

వృతం కుంతలైః స్నిగ్ధ-రక్తైశ్చ గోప్యా |

ముహుశ్చుంబితం బింబరక్తధరం మే

మనస్యావిరాస్తాం అలం లక్షలాభైః || ౫ ||

నమో దేవ దామోదరానంత విష్ణో

ప్రసీద ప్రభో దుఃఖజాలాబ్ధిమగ్నం |

కృపాదృష్టివృష్ట్యాతిదీనం బతాను

గృహాణేశ మాం అజ్ఞమేధ్యక్షిదృశ్యః || ౬ ||

కువేరాత్మజౌ బద్ధమూర్త్యైవ యద్వత్

త్వయా మోచితౌ భక్తిభాజౌ కృతౌ చ |

తథా ప్రేమభక్తిం స్వకం మే ప్రయచ్ఛ

న మోక్షే గ్రహో మేఽస్తి దామోదరేహ || ౭ ||

నమస్తేఽస్తు దామ్నే స్ఫురద్దీప్తిధామ్నే

త్వదీయోదరాయాథ విశ్వస్య ధామ్నే |

నమో రాధికాయై త్వదీయప్రియాయై

నమోఽనంతలీలాయ దేవాయ తుభ్యం || ౮ ||

సాధన అంటే ఇలా ఉండాలి

 

దక్షిణదేశంలో 'తిరువళ్లువా ర్' అనే పేరును విననివారు అరుదు. అతడు మహాభ క్తుడు, జ్ఞాని. నేత నేసి తన సంసారాన్ని నిర్వహించే వాడు. వారంలో ఒకనాడు పూర్తిగా భగవంతుని సేవకు వినియోగించేవాడు. ఆయన భార్య వాసుకి. కాపురానికి వచ్చినప్పటినుంచి అన్నం వడ్డించేటప్పుడు భర్త ఆదేశా నుసారం విస్తరి దగ్గర ఒక దొన్నెనిండా నీరు, ఒక సూది ఉంచుతూ ఉండేది. అయితే భర్త ఆ దొన్నె నీటిని గాని, సూదినిగాని ఎన్నడూ ఉపయోగించలేదు. వాసుకి అంత్యకాలం సమీపించింది. ఆ సమయంలో వాసుకి 'నాకొక సందేహం ఉంది తీరుస్తారా?' అనడిగింది భర్తను. సరేననాడు "మీరు భోజనం చేసేటప్పుడు విస్తరి పక్కన దొన్నెలో నీరు, సూది ఉంచమనేవారు. కాని మీరెప్పుడూ దొన్నెలో నీరుగాని, సూదిగాని ఉప యోగించటం నేను చూడలేదు. వాటిని మీ విస్తరి పక్కన పెట్టమనటంలో మీ ఉద్దేశ్యం ఏమిటన్నదే నా సందేహం. దీనినే తీర్చవలసింది" అని అడిగింది.

తిరువళ్లువార్ చిరునవ్వుతో ఇలా అన్నాడు. "అన్నం పరబ్రహ్మ స్వరూపం. అన్నాన్ని కింద పడేయరాదు. వ్యర్థం చేయరాదు. నీవు వడ్డించే టప్పుడు పొరపాటున మెతుకు కిందపడితే దానిని సూదితో తీసి, నీటిలో శుద్ధి చేసి ఆకులో వేసుకోవాలని నా ఉద్దేశ్యం. నీవు ఏనాడూ పొరపాటున కూడా ఒక్క మెతుకైనా కిందపడేయలేదు, అందుకే సూదిని, నీటిని ఉప యోగించే అవసరం రాలేదు"అన్నాడు. వాసుకి సందేహం తీరి, భర్త ఒడిలో ప్రాణం వదిలింది. తిరువళ్లువార్ అన్నాన్ని బ్రహ్మగా భావించాడు. అతని భార్య అన్నాన్ని బ్రహ్మభావంతో, కిందపడకుండా జాగ్రత్తగా వడ్డించింది. ఒకనాడు కాదు, జీవితాంతం చేసింది. ఈ యోగం ప్రతి ఒక్కరు నిత్యజీవితంలో చేస్తే ఇంతకంటే సాధన వేరొకటి లేదు.

శివస్తుతి

 

गौराङ्ग अर्धाङ्ग गङ्गा तरङ्गे।

योगि महायोग का रूप राजे॥

gaurāṅga ardhāṅga gaṅgā taraṅge |

yogi mahāyoga kā rūpa rāje ||

Oh Shiva! Thou hast made Gauri, Thy Consort as Thine half body part along with the current (wave)

of Ganga |

Thou art the form of King Yogi among the great Yogis||

Deeper Spiritual Meaning:

Shiva is considered to be ardhanarishvara meaning the one who has half of his body as male and the other half as female. In Vedanata, the male aspect of the Cosmos is considered to be the Unmanifested Cosmos (the eternal Nothingness) and the female aspect is considered to be the Manifested Cosmos. Among the great Yogis, the Yogi who realizes this aspect of the Manifested and the Unmanifested Cosmos and who is in constant awareness of the Unmanifest or anchored in the Unmanifest at the same time being also present in the Manifest is a King among the great Yogis.

बाघ छाला मुण्ड माल शशि फाल करताल।

कालेक ढिमि ढिमिक ढिमि ढमरू बाजे॥

ताडेक ढिमि ढिमिक ढिमि ढमरू बाजे॥ (alternative)

bāgha chālā muṇḍa māla śaśi phāla karatāla |

kāleka ḍhimi ḍhimika ḍhimi ḍhamarū bāje ||

tāḍeka ḍhimi ḍhimika ḍhimi ḍhamarū bāje॥ (alternative)

Thou art clad in tiger skin, wearing garland made of skulls, having moon on your forehead and beat time by clap of Thy hands|

Thou art playest the Dhamaru making the sounds of Dhim Dhim Dhim ||

Deeper Spiritual Meaning:

Shiva is seen as clad in tiger skin, wearing a garland made of skulls, has moon near the forehead, plays the Dhamaru that makes the sounds Dhim Dhim Dhim and stills the time just by clapping hands. The tiger is considered to be vasanas or the sense tendencies. One should be involved in it but not attached to it. The skin depicts the detached attachment that Shiva has towards sense tendencies. Shiva wears garland made of skulls. These skulls are considered to be the skulls of many Brahmas (Creators). The deeper spiritual aspect is the Yogi who can be in the state or awareness of Unmanifest and the Manifest at the same time knows the past, present and future of every manifested particle of the Cosmos and is so much aware of similar to that of any individual who wears a garland. Skull is depicted to be the recorder of all the thoughts of any individual. Moon is depicted for coolness or stillness, thus a Yogi is always anchored in stillness. Dhamru is depicted for creation and dissolution. With each sound of dhim, dhim, dhim the creation or manifestation is happening and the pause in between each sound the dissolution of the manifested Cosmos into the Unmanifested is happening. Thus a Yogi is in constant awareness of the Unamnifested and the Manifested Cosmos. Such a Yogi can still the time just by clapping the hands, which means the Yogi stills the time in a flash of a second goes beyond time concept and remains in stillness all the time.

अम्बराम्ब गान्धार दिगम्बर जटा जूट।

फणिधार भुजङ्गेश अङ्ग विभूति छाजे॥

ambarāmba gāndhāra digambara jaṭā jūṭa |

phaṇidhāra bhujaṅgeśa aṅga vibhūti chāje ||

Thou art the Omnipresent celestial being with matted locks of hair |

Thou art the lord of snakes and wear snake on your neck and smear the sacred ash all over your body||

Deeper Spiritual Meaning:

Shiva is seen with matted locks of hair, with snake around neck and body smeared with sacred ash. Snake is depicted to have no ears but can listen to all the vibrations through its body. Ash is only thing that is left after everything is burnt and is devoid of all properties. Shiva is also called as digambara (दिक् + अम्बर = दिगम्बर ) - meaning the one who has all the directions as clothes, which mean the one who is Omnipresent. A Yogi who is in constant awareness of Nothingness can perceive everything that is being manifested as that Yogi is Omnipresent and at the same time not attached to any properties of the manifested Cosmos.

वाणी विलासतूय दाता विधाता।

जाता सकल दुःख सदाशिव विराजे॥

vāṇī vilāsatūya dātā vidhātā |

jātā sakala duḥkha sadāśiva virāje ||

While the Creator sitting with his Consort Vani writes everyone's fate |

Thou art the One who can erase every sadness (separation from the One) in the one who becomes aware of Thy presence within themselves||

Deeper Spiritual Meaning:

Vani is Brahma's Concert. Brahma is the Creator who writes. Every manifested being or particle writes their fate by their thought process and the attachment that is created towards that thought process and is the creation for all entanglements and sadness. All those individuals who want to burn their fate or the conditional thinking (karma), they have to meditate and enter into the stillness born out of the meditation and anchor themselves in that eternal Nothingness. As Shiva is none other than that eternal Nothingness any individual who anchors themselves in that eternal Nothingess, Shiva is seated in them.

అణ by కాళిదాసు

 మహా కవి కాళిదాసు

మహాకవి కాళిదాసు గురించి అందరికీ తెలుసు. ఆయన అంత సుప్రసిద్ధుడు. శతాబ్దాల గడుస్తున్నా వన్నె తగ్గని కీర్తి ఆయనది. సాధారణ విషయాలను కూడా ఎంతో చమత్కారంగా చెప్పడం, అడగడం ఆయనకే చెల్లింది అంటారు పండితులు.ఆయన కాలంలో జరిగిన ఒక ఆసక్తి కథనం ఇది.

అది ధారా నగరంలో వారవనితల వీధి. ఆ వీధిలో ఒక రంగుటద్దాల మేడ! ఆ మేడ వసారాలో, పూసల తెరల వెనుక, పందొమ్మిదేళ్ళ పడుచుపిల్ల తూగుటుయ్యాలలో ఊగుతూ ఏవేవో శ్లోకాలు రాగయుక్తంగా వల్లె వేస్తోంది.

అదే వీధి గుండా పిచ్చాపాటి కబుర్లు చెప్పుకుంటూ భవభూతి, కాళిదాసు వెళ్తున్నారు. వాళ్ళు వీనుల విందుగా వినబడుతున్న ఆ స్వరానికి ఆకర్షితులై అటు వైపు చూసారు. తాంబూల చర్వణంతో ఎర్రగా పండిన ఆ అమ్మాయి అధరాలు చూడగానే వారిరువురికి తాంబూలం గుర్తుకువచ్చింది. వెంటనే వాళ్ళ దగ్గరున్న తాంబూలపు పెట్టె తెరచి చూసారు. భవభూతి పెట్టెలో సున్నం అయిపోయింది. అప్పుడు భవభూతి ఆ అమ్మాయిని ఉద్దేశించి,

“తూర్ణమానీయతాం చూర్ణమ్ పూర్ణచంద్రనిభాననే”

అని అడిగాడు. అనగా, “పున్నమి చంద్రునివంటి ముఖము గల ఓ సొగసరీ! కాసింత సున్నం తెచ్చిపెట్టు” అని అర్థం. 

తరువాత కాళిదాసు తన పెట్టెలో తమలపాకులు కూడా లేకపోవడం చూసి, వెంటనే

“వర్ణాని స్వర్ణపర్ణాని కర్ణంతాకీర్ణలోచనే”

అంటూ శ్లోకాన్ని పూర్తి చేసేడు. అనగా, “చెంపకి చేరడేసి కళ్ళు గల ఓ చక్కని చుక్కా! పసిడివన్నె గల లేత తమలపాకులు కూడా ఇవ్వూ!” అని అర్థం.

మహాకవులు వలె ఉన్న ఆ ఆగంతుకులని చూచి, చటుక్కున లేచి, అంజలి ఘటించి, వారిరువురికి కూర్చోవడానికి ఆసనాలు చూపించి, లోపలికి వెళ్లి ఆకులూ, వక్కలు, సున్నం ఉన్న వెండి పళ్లెం వారి ముందు ఉంచి, వినయము, విలాసము ఉట్టిపడుతూ ఉండగా మొదట కాళిదాసుకి తమలపాకులు, తరువాత భవభూతికి సున్నం అందించిందిట ఆ అమ్మాయి.

ఈ ప్రవర్తన చూసి భవభూతికి కోపం వచ్చింది., “ఏమిటీ పక్షపాతం? సున్నం తెమ్మని ముందుగా అడిగింది నేను. తరువాత కదా కాళిదాసు ఆకులు అడిగింది? ఇదెక్కడి ధర్మం?” అని నిలదీసి అడిగేడట.

దానికి ఆ అమ్మాయి సిగ్గుతో ఎర్రబడిన బుగ్గలతో, “క్షమించాలి. పూజా వ్యతిక్రమం జరిగితే మన్నించాలి. సామాన్య ధర్మం మాట ఎలా ఉన్నా, మా వృత్తి ధర్మం ప్రకారం మిక్కిలి రొక్కము ఇచ్చినవారంటేనే మా కులంవారు ఎక్కువ మక్కువ ప్రదర్శిస్తారు. తక్కినవాళ్లు తరువాతే!” అని గడుసుగా సమాధానం చెప్పిందిట!

ఆ జవాబు విని ఆ అమ్మాయి సమయస్ఫూర్తికి, సంవాద చాతుర్యానికి ముచ్చటపడి, కవులిద్దరూ ఆమెని మనసారా ఆశీర్వదించి, ముందుకి కదిలి వెళ్లిపోయారట! అదీ కథ!!

పై విషయం చదివిన వాళ్లకు ఒక అనుమానం వస్తుంది. భవభూతి కాళిదాసు ఇద్దరూ ఆ అమ్మాయికి ఎలాంటి డబ్బూ ఇవ్వలేదు కదా మరి వాళ్ళు ఏమిచ్చారు?? ఎప్పుడిచ్చారు?? ఆ అమ్మాయి ఎప్పుడు తీసుకుంది?? అనే అనుమానాలు. 

పైన శ్లోకంలో ఒక చమత్కారం ఉంది. అదే కథకి ఆయువుపట్టు. భవభూతి చెప్పిన శ్లోక పాదంలో తూర్ణ, చూర్ణ, పూర్ణ అనే మాటలలో మూడు “ణ” లు ఉన్నాయి. కాళిదాసు పూర్తి చేసిన పాదంలో వర్ణ, స్వర్ణ, పర్ణ, కర్ణ, అకీర్ణ అనే మాటలలో అయిదు “ణ” లు ఉన్నాయి. తెలుగువారు ణ అనే అక్షరాన్ని “అణా” అని ఉచ్చరిస్తారు: ట, ఠ, డ, ఢ, అణా. కానీ అణా అనేది ఒక నాణెం కూడా కదా! ఈ కోణంలో చూస్తే భవభూతి ముట్టజెప్పినది మూడు అణాలు, కాళిదాసు ఇచ్చినది అయిదు అణాలు అని మనం అన్వయించుకోవాలి. 

ఇలా ఎన్నో చమత్కారాలతో కవుల కాలం అద్భుతంగా సాగిందని ఇలాంటి విషయాలతో అర్థమవుతుంది

https://www.teluguone.com/news/amp/content/kalidasa-humour-35-138567.html

Mahabarata 30 locations across now Indian locations

 MAHABHARATA

List of 30 Places Mentioned in Mahabharata

India is a land of traditions, myths, and great history. Though there are several stories from the past, the two great epics i.e. Mahabharata and Ramayana particularly lie in between myths and reality in this modern era. These beliefs are not truly wrong as many places cited in the stories still exist and there are true pieces of evidence.

List of 30 ancient sites mentioned in Mahabharata

Ancient Mahabharata Places in Map

Banganga, Kurukshetra – This place is located a few kilometers away from Kurukshetra. This was the place where Bhishma Pitamah had laid down on a bed of arrows. On being asked for water, Arjun shot down an arrow on the ground and a stream of water of Ganga came out and went straight to Bhishma Pitamah’s mouth.

Kurukshetra – This was the famous battlefield of the Mahabharata War. It is situated 40 km east of Ambala city. This land is also known as the land of Altar for the sacrifice of Lord Bramha. A lake named Brahma Sarovar is very famous here. According to the Bhagwat, before the war of Mahabharata, Lord Krishna came here to take a dip in the Brahmakund.

Hastinapur – Hastinapur is located in Meerut, Uttar Pradesh. This was a grand city in the times of Mahabharata. This was also the capital of Kauravas and the Pandavas. This is the place where Draupadi lost here wealth and Yudhisthir lost his brothers in the game of gamble. After winning the war of Mahabharata, Pandavas made this city as their capital.

Varnavat – Situated on the banks of river Ganga, it is a city located near Meerut in Uttar Pradesh. It was here that Duryodhana built a Lakshgriha (wax house) to kill the Pandavas. To avoid the war of Mahabharata, Pandavas had asked for five villages from the Kauravas, Varnavat being one of these five cities.

Panchal Pradesh – Panchal Pradesh was located between the Himalayas and the river Chamba on both sides of the river Ganga. Once, when the King of Panchal got the news of an attack from the King of Ayodhya, he said that his five (panch) sons only were enough to fight the war. Since then, it was called “Panchal”. Draupadi was the daughter of the King Drupadi and was named “Panchali” as she was the princess of Panchal.

Gandhar or Gandhara – This was an ancient city of Mahabharata and is currently situated to the west of river Sindhu in Sindh Pradesh, Rawalpindi. Dhritrashtra’s wife Gandhari was the daughter of King of Gandhara. Gandhari’s brother Shakuni was a mastermind behind the war of Mahabharata.

Takshashila – This was the capital of Gandhar Desh. After the war of Mahabharata when the Pandavas left for the king Himalayas, Parikshit was made the king.

Ujjanak – This was an ancient city near Kashipur, Nainital district. Guru Dronacharya taught archery to the Pandavas and Kauravas over here. There is a huge temple situated over here. Locals call it one of the 12 Jyotirlingas. This place is also called as Bhimshankar.

Shivi Desh – Shivi Desh was located on the north border of India in South Punjab. The grandson of the generous King Ushinar was a Shaivya, who had got his daughter Devika married to Yudhishthir. During the war of Mahabharata, Shaivya played the role of an archer from the side of the Pandavas.

Indraprastha – Indraprastha was a grand city situated to the south of present-day New Delhi. The Pandavas had established this city after destroying Khandav Van (Forest). Vishwakarma, the architect of the devtas had designed this city. This city was the capital of the Pandavas.

Vrindavan – It is situated 10 kilometers away from Mathura in Uttar Pradesh. This is a place of Lord Krishna ‘Bal-leelayen’. Even today Raas Leela is the main attraction of this place, Temple of Bankebihari and Radhavallabh is very famous here. Janmashtami is popularly celebrated here.

Gokul – Gokul is situated in Uttar Pradesh on the banks of river Yamuna. Krishna and his elder brother Balram were brought up. Shri Krishna later became Arjun’s charioteer during the war and Balram taught the art of mace fight to Bhima and Duryodhan.

Barsana – Uttar Pradesh – This place is located 21 km from Govardhan mountain, has four hill-tops that represent the four faces of Brahma, the Creator. Each hilltop is associated with some incident from Krishna’s life. On Mor Kutir top, he danced guise as a peacock to win the love of Radha. Radha’s parents lived in Barsana. The house of Radha’s father is atop the Brahma Hill in Barsana.

Mathura – Uttar Pradesh – Mathura was a famous place of pilgrimage during the Mahabharata period. It is located near the banks of Yamuna. Shri Krishna was born here. Shri Krishna killed the oppressor Kans, son of King Ugrasen, and got back Ugrasen his throne. After the fight in-between the Yaduvanshis, when the Yadavas were killed, Yudhishthir crowned Brijnath, the great-grandson of Krishna, the King of Mathura.

Kashi, Uttar Pradesh – The ancient city of Mahabharata period, Kashi was famous as the chief education center of India. Bhishma Pitamah had won over Amba, Ambika, and Ambalika, the three daughters of the Kashi King. Dhritarashtra was Ambika’s son and Pandu was Ambalika’s son. Dhritarashtra’s sons were called Kauravas and Pandu’s sons were called Pandavas. The Mahabharata war was fought between the Kauravas and the Pandavas.

Ekachakranagari – Aarah, Bihar – During the period of Mahabharata, Aarah was known as Ekachakranagari. After being saved from the Lakshgriha, Pandavas had lived in Ekachakranagari for a few days at a Brahmin’s house. It was here only that Bakasur’s son Bhishak had caught hold of the horse of Yudhishthir’s Ashvamedh Yagya and was later killed by Arjun.

Magadh – South Bihar – The ancient name of present-day South Bihar was Magadh. During the time of Mahabharata, Jarasandh ruled Magadh. Asti and Prapti, two daughters of Jarasandh, were married to Kans. After Krishna killed Kans, he became an enemy of Jarasandh. Jarasandh attacked Mathura many times. For the Rajsurya Yagya performed by Yudhishthira, Lord Krishna, Arjuna, and Bhima went to Magadh in the disguise of Brahmins and Bhima killed Jarasandh while wrestling.

Pundru Desh, Bihar – A part of Bihar was known as Pundru Desh during the time of the Mahabharata. King Pondrak of this region was a friend of Jarasandh and thought himself to be Krishna. He was present at the swayamvar of Draupadi. Due to his ego, he challenged Krishna to discard his dress or else get ready for a fight. Krishna fought with him and killed him.

Pragjyotishpur – Guwahati, Assam – The capital of ancient Assam state, Pragjyotishpur, was located near present-day Guwahati. During the Mahabharata times, Narkasur was the king of this state. He had made 16000 girls captive. He even fought a battle with Lord Krishna. Shri Krishna killed Narkasur and took all 16,000 girls to Dwarka and married them. Here, near the Neelkanth Mountain, is located the famous temple of Kamakhya Devi built by Narkasur. 

Kamakhya: Assam- Kamakhya is a famous Shaktipeeth, located ten kilometers away from Guwahati in Assam. During the time of Mahabharata, Narkasur had built a temple of Kamakhya Devi here. According to Bhagwat Purana, when Lord Shiva was roaming around like a man in despair with the dead body of Sati, then Lord Vishnu – with the help of his Sudarshan Chakra cut Sati’s dead body into pieces and dropped them one by one so that Shiva gets released of this weight and returns to being normal. There were 51 pieces of the dead body of Sati cut by Lord Vishnu and the places on the earth where they fell are known as Shaktipeeth. Each Shaktipeeth is connected with one of the body parts of Sati. Kamakhya in Assam is where the Yoni (vagina) of Sati fell and is considered a very powerful center of Shakti (female) worship.

Manipur – East India – Manipur was an ancient city dating back to Mahabharata times. Manipur’s King Chitravahan had a daughter named Chitraganda. She was married to Arjun and had a son named Babhruvahan. Babhruvahan had taken part in the Rajsurya Yagya performed by the Pandavas.

Sindhu Desh – Sindh-Punjab, Mohen-jo-Daro – The ancient Sindhu Desh of Mahabharata time was famous for art-literature. King Jaydrath of Sindhu Desh was married to Dushaala, daughter of Dhritarashtra. Jaydrath was the chief reason of the death of Arjun’s son Abhimanyu who was caught up in the Chakravyuh. To take revenge for Abhimanyu’s death, Arjun killed Jaydrath.

Matsya Desh – North Rajasthan – Matsya Desh, located north of present-day Rajasthan, was one of the chief states of the Mahabharata times. Its capital was Viraatnagari. Pandavas had lived here at the King Viraat’s palace in disguise for one year as they were to live incognito after the exile. Arjun’s son Abhimanyu was married to King Viraat’s daughter Uttara. There is a mention of Matsya Desh even in the Vedic times.

Muchhkand Tirtha, Dhoulpur, Rajasthan – In the times of Mahabharata, this was a dangerous mountain range in Dhoulpur, Rajasthan. After winning over Mathura, when Kaalyavan followed Krishna, Krishna hid in a cave in this mountain range and covered Muchhkand, who was sleeping there with his Pitambar (yellow cloth). Kaalyavan woke up Muchhkand, and the moment Muchhkand set his eyes on Kaalyavan, he was reduced to ashes.

Patan, Mehsana, Gujarat – Patan, situated near Mehsana, Gujarat, was a famous commercial city during the Mahabharata period. It is said that in the Dwapar Age, there was Hidimbvan around this city. During the period of their exile, the Pandavas had come here and it was here only that Bhima killed a demon named Hidimba and married his sister Hidimba.

Vardayini Dham: Rupalnagar, near Kalol, Gujarat – Rupalnagar was known as Rupavati during the time of Mahabharata. While going to Viraatnagari, the Pandavas had performed pooja of Bhagwati Arya over here. As this place was blessed by the Pandavas, the Devi was named Vardayini and the place was named Vardayini Dham.

 Dwarka: Gujarat-This is situated on the west coast of Gujarat and is an ancient city of the Mahabharata period. To protect the Yadavas from on and off attacks of Jarasandh, Lord Krishna shifted his capital from Mathura to Dwarka. Marine  Archeologists have found the sunken remains of Dwarka off the coast of Gujarat. It is estimated to be a couple of thousand years old. Prabhas – This is the famous place of pilgrimage located on the west seacoast of Gujarat. Dwarka is also located within this region. During the Mahabharata period, when Krishna shifted his capital from Mathura to Dwarka, he resided in the Prabhas region. It was in Prabhas that Lord Krishna was injured with the arrow of a hunter and left for his heavenly abode (Golok).

Avantika, Ujjain, Madhya Pradesh – The present-day city of Ujjain in Madhya Pradesh was famous by the name of Avantika during the Mahabharata period. Rishi Sandipani’s ashram was located in Avantika. Lord Krishna and Balram had taken their education from Sandipani. Avantika is considered one of the seven holy cities of India.

Chedi, Madhya Pradesh – Located between the river Ganga and the Narmada in Madhya Pradesh, Chedi was a grand city of Mahabharata times. Shishupal, the King of Chedi, wanted to marry Rukmini but Krishna abducted her and got married to her. Because of this, Shishupal always remained angry at Krishna. During the war of Mahabharata, the residents of Chedi supported the Kauravas.

Vidarbha, Vidarbha Pradesh – King Bhismak of Vidarbha, the capital of Vidarbha Pradesh, was a valorous person. At the time of the Surya Yagya organized by the Pandavas, he had captured the horse of the Yagya. Due to this, there was a fight between him and Sahadev and he was defeated.

Revatak, Near Junagadh, Gujarat – Revatak Mountain near Junagadh in Gujarat is also known as Girnar. This mountain is near Dwarka. Arjun had abducted Subhadra from near this mountain and later, with Krishna’s approval, married her.

Yayaatipur – Cuttack, Orissa – Orissa’s present-day region Jajpur, was known as Yayaatipur in the times of Mahabharata. The river Vaitarni flows from near this region. Pandavas, along with Maharshi Lomesh, had offered pind-dan to their ancestors over here.

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Duryodhana and the five arrows of Bhishma

Duryodhana and the five arrows of Bhishma

After the successful completion of the one year in hiding, the Pandavas came to Duryodhana asking for their Indraprasta. Duryodhana flatly refused. A priest was sent to the Kauravas asking for their kingdom back to prevent war. Duryodhana ridiculed the priest and sent him back. Krishna himself came and pleaded brilliantly for atleast five villages for the pandavas to avoid the war….Duryodhana did not budge…War was inevitable…

And so started the terrible 18 day war between the Kauravas and their allies and the Pandavas with their allies….

During the first ten days of the battle, the general of the Kaurava army was Bhishma, the grandfather of the Pandavas and the Kauravas. Bhishma was bound by his vow to serve the family ruling Hastinapur, so he fought on the side of the Kauravas. However Bhishma loved the Pandavas and he also felt that the Pandavas were right….Duryodhana who knew this thought that Bhishma, though a fine warrior was purposely not killing the five brothers because of his love for them…. On one night after a dismal show by the Kauravas, in the battle, Duryodhana went to Bhishma.

‘Grandsire! I am ashamed of your way of fighting!’ He spoke with undisguised anger. Bhishma looked at Duryodhana, his face expressionless. Duryodhana continued. ‘You…you are supposed to be the greatest warrior in the world….And you are finding it difficult to kill five pathetic humans….’ Bhishma still said nothing as Duryodhana started ranting. ‘I think you are actually fighting on behalf of the Pandavas….You are in my army but you are fighting for the Pandavas…’ Duryodhana said each word distinctly, his face beet red with anger. 

Bhishma took a deep breath trying to calm himself but he couldn’t. The words of Duryodhana kept ringing in his head. How could he make Duryodhana believe? With great difficulty Bhishma pulled out five of his arrows and touched them closing his eyes. Duryodhana watched the entire scene with bewilderment wondering what his grandfather was doing….Suddenly Duryodhana gasped. A force left Bhishma and entered the five arrows. The five arrows gleamed…looked menacing…Duryodhana looked at the gleaming weapons afraid to touch them. He asked Bhishma in a whisper. ‘What is this Pitamah? [grandsire]’

Bhishma looked a little weak as the creases on his face were even more accentuated for a few seconds. Bhishma then look a deep breath trying to control himself…Bhishma felt his energy drain from him inexharoubly….Bhishma knew that what he had done would definitely seal the fate of the Pandavas…but as the General of the Kaurava army he had no choice, he was bound to serve his king…..

Bhishma spoke haltingly. ‘I have put my life force inside these arrows…The force within me….got through my powers of mind…in these arrows…these five arrows would not fail…One each for each of the Pandavas….’ Bhishma shook his head looking almost sad. ‘There is no escape from this arrow…when it is fired…it will kill the person for whom it is made!’ Duryodhana’s eyes gleamed as he eyed the arrows…Tomorrow there would be no Pandavas….He had done it….Duryodhana was about to laugh when he saw the expression on Bhishma’s face. His grandfather looked….looked like he was sorry for what he had done….Duryodhana thought quickly….If he left the arrows with Bhishma, it was very possible that the fool might, out of his sense of righteousness lose the arrows or worse hand them over to the Pandavas….Duryodhana shook his head. He could not let that happen….He looked at Bhishma. ‘Grandsire! I wish to keep the arrows with me. Bhishma looked at Duryodhana with a sad smile. Duryodhana still did not trust him…Bhishma spoke in a shaken voice. ‘I have created these weapons…I think it would be best if it is with me….’

Duryodhana shook his head nervously. ‘No! NO!’ he said rapidly. ‘I want to keep them safe with me and will give them to you in the morning….!’

Bhishma tried arguing with Duryodhana but his grandson was adamant. Finally Bhishma gave in and Duryodhana carried the five arrows back with him to his own camp. He lovingly looked at the arrows….The war was going to end tomorrow…Of that he had no doubt…The Pandavas were gone….

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

Krishna slept badly that night. He was wondering why….Then Krishna sensed it and his spies had confirmed it….Bhishma had made what he had been dreading…..the five arrows…Krishna knew that Bhishma had the capacity to make these arrows….Krishna had been wondering what he could do about it….He knew that once those arrows were fired, there was precious little he could do to save the Pandavas….

‘So Bhishma has these arrows with him?’ Krishna said thinking aloud.. The spy shook his head. ‘Duryodhana has them in his camp sir!’ Krishna was startled out of his thoughts. ‘What?’ He asked incredulously. The spy nodded his head. He told Krishna all about the conversation between Bhishma and Duryodhana. At the end of the story his face broke into a happy smile. He dismissed the spy. Krishna hurriedly went to Arjuna’s camp….

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

While the Kaurava army slept, tired from the day’s battle, a hooded figure marched through the camp….It had been a simple matter to disarm the guards and go to the one camp the figure wanted….The man was not here to fight….

The figure entered Duryodhana’s camp. He saw that Duryodhana was awake. He was looking at five arrows lovingly in front of him. The hooded figure let out a gasp…He had no doubt that once fired…He spoke softly, ‘Duryodhana!’ Duryodhana startled and turned violently. As a reflex action he picked up his mace and pointed it towards the figure coming towards him. Only some instinct prevented him from swinging the mace. The voice of the figure was familiar….

Duryodhana clutched the mace and spoke quietly. ‘How did you get in? Who are you? Speak or I will kill you!’ The man removed his hood and Duryodhana glanced incredulously at Arjuna. He blinked….Arjuna was the last person Duryodhana expected to see here….Arjuna…Duryodhana knew was a noble man, he would never attack another man from behind or without warning….Feeling suddenly afraid Duryodhana spoke harshly. ‘What do you want, Arjuna?’

Arjuna came forward with a calm smile. ‘You promised me a boon once, remember?’ As if Duryodhana could forget…Every single event on that wretched day was etched in Duryodhana’s memory….’What of it?’ Duryodhana asked his voice still sounding harsh.

‘I have come to ask for the boon, Duryodhana!’ Arjuna said.

Duryodhana found that the words stuck in his throat as he was unable to talk. With trembling hands he signaled Arjuna to continue. Arjuna pointed to the five arrows. ‘I want them! I want the five arrows that Bhishma made! That is the boon I want from you!’

Duryodhana felt like an idiot as the intelligent words of his grandfather came to him. Duryodhana tried to hide the arrows from Arjuna. No…NO! He could not give away the arrows… But Duryodhana realized that if he ever broke his promise, he would never be able to respect himself…He had promised this wretch and Duryodhana with a broken heart realized that he was trapped.…Why did he have to bring the arrows with him…Duryodhana cursed himself. He watched with a defeated expression as Arjuna picked up the arrows and was about to leave the camp.

‘Who told you about the arrows?’ He asked listlessly.

Arjuna smiled. ‘Krishna!’

Duryodhana bit back a curse as he fell on the bed as Arjuna walked out with the arrows. That dark cowherd was going to be the ruin of him….Krishna…that vile intelligent Krishna….For the first time Duryodhana was afraid of the Dark Lord. Krishna was frighteningly clever…Duryodhana had heard of rumours that Krishna was an incarnation of Lord Vishnu…He had always dismissed them as pure talk…But now Duryodhana was afraid….Duryodhana realized with frightening accuracy that the black man could take away the entire war from him….not by his weapons but by the sharpness by his mind…. Duryodhana regretted choosing the armies of Krishna…If only he had chosen Krishna himself…. Duryodhana shivered.

Stumbling, Duryodhana walked back to the camp of his grandfather who looked deep in sleep. Unmindful, Duryodhana woke him up. Bhishma woke up and saw Duryodhana who looked like he had the fright of his life. He did not look like the jubilant Duryodhana of a few hours back. ‘What is it, my child?’ Bhishma asked looking anxiously.

Duryodhana fumbled as he muttered. ‘Arjuna took away the arrows!’ Bhishma looked aghast. Slowly with tears in his eyes Duryodhana explained everything. He kept quiet not saying anything. ‘You were the one who made the arrows…can you make them again?’ Duryodhana asked feeling desperate. He could not come so close to winning the battle and have it so tantalizingly out of reach….

Bhishma let out a tired laugh. ‘Son! I put my life force in those arrows…The powers of my penance…’ Bhishma shook his head sadly. ‘I….I cannot do that again….I do not have the power or the energy for it….’ Duryodhana’s hopes sank as he saw Bhishma.

He looked at Bhishma. Bhishma looked pathetically at Duryodhana. ‘I begged you to give the weapons to me…I was not bound by any word to give Arjuna anything….So the weapon would have been safe with me…Instead you distrusted me and now….’ Bhishma did not complete the sentence as Duryodhana felt tears in his eyes….

In frightening clarity, Duryodhana wondered for the first time….was he going to lose the war? Was that what was written for him…? Was the entire war just a means of destroying him and his allies so that the Pandavas could rule without any problems…..

Duryodhana came to know after the end of the eighteen day war that he was meant to lose it…..And it was not because of the weapons of his enemies…It was because of the shrewdness of one man in particular…Krishna was single handedly responsible for the defeat of the Kauravas in the battlefield of Kurukshetra… Krishna without his weapons was more dangerous than the might of the entire Kaurava army.…..

courtesy: http://hindumythologyforgennext.blogspot.in/2013/03/duryodhana-and-five-arrows-of-bhishma_9.html

A business trip to Bangkok (27th Nov 2019)

The Hotel studio apartment is nice: Kaze34 at sukumvit 34 road

I brought along with me:
1. Kancham
2. Charu Podi
3. Kandhi Podi
4. Palli Podi
5. dalmothi (it was good, but not enough)
6. Palli undalu, bundhi undalu (very good taste)
7. Avakayi (by mistake 2 packets vachayi)
8. pril
9. plates (ginni muthalu, very important to bring)
10. Nayyi (ghee)
11. intlo dresses (enough qty)
12. offfice dresses (should reduce to: 2 jeans, 5 pairs of official dresses)
13. kobbari nuni
14. honey
15. chinthapandu
16. nail cutter
17. garitalu
18. beer shampoo, 2 soaps
19. rice cooker
20. coil utensil

Things I should have brought:
1. Avalu, jeela karra, hing, karivepaku (may be dried is also ok)
2. more dal mothi
3. karam, salt
4. lentils (pappu), pallilu
5. tea and coffee podi
6. more plates (of 2 or 3 sizes)
7. nayyi should be atleast 1kg (or 1/2 kg)
8. proper nail cutter
9. few more spoons
10. water glass
11. razor