Wednesday, December 14, 2011
Thursday, October 20, 2011
Pandav / Sixth Pandav - Karna / Krishna's View
- You are like Yudhisthira in righteousness,
- You are compassionate like Bhima,
- You are equal to Arjuna in archery and warfare,
- you are handsome like Nakula and
- you are wise and learned like Sahdeva.
You shall enjoy the kingdom of the earth. Come, join with me, I shall give you the kingdom of the world. You will also gain five brothers and mother.
Tuesday, October 4, 2011
Wednesday, September 21, 2011
Partial knowledge of Abhimanyu and Ashwatthama
Abhimanyu is often quoted as an example for his partial knowledge about Chakravyooh. Since, he knew how to penetrate the Chakravyooh, but did not know how to exit from it during the time of danger contributed to his death. Similarly, Ashwatthama too had a partial knowledge in the context of Brahmastra. He only knew how to invoke it. But did not know how to withdraw it. It was only Arjuna who had complete knowledge of both Chakravyooh (to break and exit from it) and Brahmastra (to invoke and withdraw it).
In case of Abhimanyu - Abhimanyu was also the reincarnation of Moon’s son. When God requested Moon to let his son be incarnated on Eath, the moon agreed but said that could not bear apartness from his son for more than 16 years. Hence when he was receiving knowledge in the womb in the half her mother slept
In case of Ashwatthama, Dronacharya teaches Ashwatthama only to invoke Brahmastra, but does not teach him how to withdraw it. If an archer is aware of both the invocation and withdrawal of Brahmastra, then he can invoke it as many times as he wants. Hence, to avoid Ashwatthama from invoking Brahmastra multiple times, Dronacharya only gives a partial knowledge about it.If an archer invokes Brahmastra, it not only destroys the target, but also leads to a famine for 12 years in the region. If a Brahmastra is invoked twice, then it can even lead to draining the entire ocean on Earth.
Saturday, September 17, 2011
Pauloma Parva - Bringing Dead to Alive
"Then within a few days of the time fixed for the nuptials, the beautiful virgin while at play with companions of her own sex, her time having come, impelled by fate, trod upon a serpent which she did not perceive as it lay in coil. And the reptile, urged to execute the will of Fate, violently darted its envenomed fangs into the body of the heedless maiden. And stung by that serpent, she instantly dropped senseless on the ground, her colour faded and all the graces of her person went off. And with dishevelled hair she became a spectacle of woe to her companions and friends. And she who was so agreeable to behold became on her death what was too painful to look at. And the girl of slender waist lying on the ground like one asleep--being overcome with the poison of the snake-once more became more beautiful than in life. And her foster-father and the other holy ascetics who were there, all saw her lying motionless upon the ground with the splendour of a lotus. And then there came many noted Brahmanas filled with compassion, and they sat around her. And Swastyatreya, Mahajana, Kushika, Sankhamekhala, Uddalaka, Katha, and Sweta of great renown, Bharadwaja, Kaunakutsya, Arshtishena, Gautama, Pramati, and Pramati's son Ruru, and other inhabitants of the forest, came there. And when they saw that maiden lying dead on the ground overcome with the poison of the reptile that had bitten her, they all wept filled with compassion. But Ruru, mortified beyond measure, retired from the scene.'"
Pauloma Parva - Agni Stopped and Restarted
"Sauti replied, 'Bhrigu had a wife named Puloma whom he dearly loved. She became big with child by Bhrigu. And one day while the virtuous continent Puloma was in that condition, Bhrigu, great among those that are true to their religion, leaving her at home went out to perform his ablutions. It was then that the Rakshasa called Puloma came to Bhrigu's abode. And entering the Rishi's abode, the Rakshasa saw the wife of Bhrigu, irreproachable in everything. And seeing her he became filled with lust and lost his senses. The beautiful Puloma entertained the Rakshasa thus arrived, with roots and fruits of the forest. And the Rakshasa who burnt with desire upon seeing her, became very much delighted and resolved, O good sage, to carry her away who was so blameless in every respect.
'My design is accomplished,' said the Rakshasa, and so seizing that beautiful matron he carried her away. And, indeed, she of agreeable smiles, had been betrothed by her father himself, to him, although the former subsequently bestowed her, according to due rites, on Bhrigu. O thou of the Bhrigu race, this wound rankled deep in the Rakshasa's mind and he thought the present moment very opportune for carrying the lady away.
"And the Rakshasa saw the apartment in which the sacrificial fire was kept burning brightly. The Rakshasa then asked the flaming element 'Tell me, O Agni, whose wife this woman rightfully is. Thou art the mouth of gods; therefore thou art bound to answer my question. This lady of superior complexion had been first accepted by me as wife, but her father subsequently bestowed her on the false Bhrigu. Tell me truly if this fair one can be regarded as the wife of Bhrigu, for having found her alone, I have resolved to take her away by force from the hermitage. My heart burneth with rage when I reflect that Bhrigu hath got possession of this woman of slender waist, first betrothed to me.'"
"Sauti continued, 'In this manner the Rakshasa asked the flaming god of fire again and again whether the lady was Bhrigu's wife. And the god was afraid to return an answer. 'Thou, O god of fire,' said he, residest constantly within every creature, as witness of her or his merits and demerits. O thou respected one, then answer my question truly. Has not Bhrigu appropriated her who was chosen by me as my wife? Thou shouldst declare truly whether, therefore, she is my wife by first choice. After thy answer as to whether she is the wife of Bhrigu, I will bear her away from this hermitage even in sight of thee. Therefore answer thou truly.'"
"Sauti continued, 'The Seven flamed god having heard these words of the Rakshasa became exceedingly distressed, being afraid of telling a falsehood and equally afraid of Bhrigu's curse. And the god at length made answer in words that came out slowly. 'This Puloma was, indeed, first chosen by thee, O Rakshasa, but she was not taken by thee with holy rites and invocations. But this far-famed lady was bestowed by her father on Bhrigu as a gift from desire of blessing. She was not bestowed on thee O Rakshasa, this lady was duly made by the Rishi Bhrigu his wife with Vedic rites in my presence. This is she--I know her. I dare not speak a falsehood. O thou best of the Rakshasas, falsehood is never respected in this world.'"
"Sauti said, 'O Brahmana, having heard these words from the god of fire, the Rakshasa assumed the form of a boar, and seizing the lady carried her away with the speed of the wind--even of thought. Then the child of Bhrigu lying in her body enraged at such violence, dropped from his mother's womb, for which he obtained the name of Chyavana. And the Rakshasa perceiving the infant drop from the mother's womb, shining like the sun, quitted his grasp of the woman, fell down and was instantly converted into ashes. And the beautiful Pauloma, distracted with grief, O Brahmana of the Bhrigu race, took up her offspring Chyavana, the son of Bhrigu and walked away. And Brahma, the Grandfather of all, himself saw her, the faultless wife of his son, weeping. And the Grandfather of all comforted her who was attached to her son. And the drops of tears which rolled down her eyes formed a great river. And that river began to follow the foot-steps of the wife of the great ascetic Bhrigu. And the Grandfather of the worlds seeing that river follow the path of his son's wife gave it a name himself, and he called it Vadhusara. And it passeth by the hermitage of Chyavana. And in this manner was born Chyavana of great ascetic power, the son of Bhrigu.
"And Bhrigu saw his child Chyavana and its beautiful mother. And the Rishi in a rage asked her, 'By whom wast thou made known to that Rakshasa who resolved to carry thee away? O thou of agreeable smiles, the Rakshasa could not know thee as my wile. Therefore tell me who it was that told the Rakshasa so, in order that I may curse him through anger.' And Pauloma replied, 'O possessor of the six attributes! I was identified to the Rakshasa by Agni (the god of fire). And he (the Rakshasa) bore me away, who cried like the Kurari (female osprey). And it was only by the ardent splendour of this thy son that I was rescued, for the Rakshasa (seeing this infant) let me go and himself falling to the ground was turned into ashes.'
"Sauti continued, 'Bhrigu, upon hearing this account from Pauloma, became exceedingly enraged. And in excess of passion the Rishi cursed Agni, saying, 'Thou shalt eat of all things.'"
"Sauti said, 'the god of fire enraged at the curse of Bhrigu, thus addressed the Rishi, 'What meaneth this rashness, O Brahmana that thou hast displayed towards me? What transgression can be imputed to me who was labouring to do justice and speak the truth impartially? Being asked I gave the true answer. A witness who when interrogated about a fact of which he hath knowledge, representeth otherwise than it is, ruineth his ancestors and descendants both to the seventh generation. He, too, who, being fully cognisant of all the particulars of an affair, doth not disclose what he knoweth, when asked, is undoubtedly stained with guilt. I can also curse thee, but Brahmanas are held by me in high respect. Although these are known to thee, O Brahmana, I will yet speak of them, so please attend! Having, by ascetic power, multiplied myself, I am present in various forms, in places of the daily homa, at sacrifices extending for years, in places where holy rites are performed (such as marriage, etc.), and at other sacrifices. With the butter that is poured upon my flame according to the injunctions prescribed in the Vedas, the Devas and the Pitris are appeased. The Devas are the waters; the Pitris are also the waters. The Devas have with the Pitris an equal right to the sacrifices called Darshas and Purnamasas. The Devas therefore are the Pitris and the Pitris, the Devas. They are identical beings, worshipped together and also separately at the changes of the moon. The Devas and the Pitris eat what is poured upon me. I am therefore called the mouth of the Devas and the Pitris. At the new moon the Pitris, and at the full moon the Devas, are fed through my mouth, eating of the clarified butter that is poured on me. Being, as I am, their mouth, how am I to be an eater of all things (clean and unclean)?
"Then Agni, alter reflecting for a while, withdrew himself from all places; from places of the daily homa of the Brahmanas, from all long-extending sacrifices, from places of holy rites, and from other ceremonies. Without their Oms and Vashats, and deprived of their Swadhas and Swahas (sacrificial mantras during offerings), the whole body of creatures became much distressed at the loss of their (sacrificial) fire. The Rishis in great anxiety went to the gods and addressed them thus, 'Ye immaculate beings! The three regions of the universe are confounded at the cessation of their sacrifices and ceremonies in consequence of the loss of fire! Ordain what is to be done in tins matter, so that there may be no loss of time.' Then the Rishis and the gods went together to the presence of Brahma. And they represented to him all about the curse on Agni and the consequent interruption of all ceremonies. And they said, 'O thou greatly fortunate! Once Agni hath been cursed by Bhrigu for some reason. Indeed, being the mouth of the gods and also the first who eateth of what is offered in sacrifices, the eater also of the sacrificial butter, how will Agni be reduced to the condition of one who eateth of all things promiscuously?' And the creator of the universe hearing these words of theirs summoned Agni to his presence. And Brahma addressed Agni, the creator of all and eternal as himself, in these gentle words, 'Thou art the creator of the worlds and thou art their destroyer! Thou preserves! the three worlds and thou art the promoter of all sacrifices and ceremonies! Therefore behave thyself so that ceremonies be not interrupted. And, O thou eater of the sacrificial butter, why dost thou act so foolishly, being, as thou art, the Lord of all? Thou alone art always pure in the universe and thou art its stay! Thou shall not, with all thy body, be reduced to the state of one who eateth of all things promiscuously. O thou of flames, the flame that is in thy viler parts shall alone eat of all things alike. The body of thine which eateth of flesh (being in the stomach of all carnivorous animals) shall also eat of all things promiscuously. And as everything touched by the sun's rays becometh pure, so shall everything be pure that shall be burnt by thy flames. Thou art, O fire, the supreme energy born of thy own power. Then, O Lord, by that power of thine make the Rishi's curse come true. Continue to 'receive thy own portion and that of the gods, offered at thy mouth.'
'Sauti continued, 'Then Agni replied to the Grandfather, 'So be it.' And he then went away to obey the command of the supreme Lord. The gods and the Rishis also returned in delight to the place whence they had come. And the Rishis began to perform as before their ceremonies and sacrifices. And the gods in heaven and all creatures of the world rejoiced exceedingly. And Agni too rejoiced in that he was free from the prospect of sin.
"Thus, O possessor of the six attributes, had Agni been cursed in the days of yore by Bhrigu. And such is the ancient history connected with the destruction of the Rakshasa, Pauloma and the birth of Chyavana.'"
Sunday, August 7, 2011
Draupadi Questions and Vidura Supports
Tuesday, July 12, 2011
Even Unintentionally Done - Beneficial
Saturday, June 4, 2011
Tuesday, May 24, 2011
Saturday, April 9, 2011
Tips on how to deal with employee compensation
Drupada says, “In the past we were equals. Now we are not. So we cannot be friends. Do not ask for wealth as if it is your right. Ask for charity and I shall consider.” This comment angers Drona. He swears to teach Drupada a lesson by becoming an equal.
He trains a hundred and five princes of the Kuru clan in the martial arts and asks as tuition fee one half of Drupada’s kingdom. This is done much to Drona’s pleasure and Drupada’s rage. Drupada conducts a sacrifice and obtains from the gods a son called Dhristadhyumna who will kill Drona and a daughter called Draupadi who will divide and destroy the Kuru clan.
The Bhagavata also tells the story of two childhood friends who always share what they have and promise to do so even when they are grown up. One friend, Krishna, grows up to be a rich king and the other, Sudama, remains a poor priest. Sudama, in desperate poverty visits his rich friend.
Despite his poverty, he carries a gift for his friend, a fistful of puffed rice saved by starving for a day. Krishna showers Sudama with affection and lavish hospitality. Sudama, unlike Drona, is unable to ask for wealth. He feels it is inappropriate to trouble Krishna with his problems. Krishna, however, senses Sudama’s poverty and without him knowing, ensures vast amounts of wealth reaches his friend’s house before his arrival.
The Mahabharata story is one of conflict while the Bhagavata story is one of love. The two stories reveal what causes conflict and what results in joy. In the former case, the poor friend demanded wealth and the rich friend refused to give in to a demand , preferring to give wealth in charity.
How organisations treat support staff is an indicator of leadership empathy
Arjuna, the chief archer of the Pandava army, rode on a chariot pulled by four white horses. His charioteer was Krishna. At one point, in the middle of the war, Krishna said, “We have to stop Arjuna. The horses are tired. They need to rest and be refreshed. Shoot your arrow into the ground and bring out some water so that I can bathe and water the horses. Keep the enemy at bay with a volley of arrows while I do so.” Arjuna did as instructed.
He shot an arrow into the ground, released water and created a small pond where Krishna was able to tend to the horses. Standing on the chariot, Arjuna shot arrows and kept the enemies at bay while the horses rested. Refreshed, they were able to pull the chariot once again with renewed vigour.
The horses pulling Arjuna’s chariot did not ask to be refreshed. Krishna sensed their exhaustion and made resources available so that they could be comforted . Often we forget the ‘horses’ who help us navigate through our daily lives.
Horses are a crude metaphor for those who make our lives comfortable but who do not have much of a voice when it comes to their own comfort. In every office, especially in India, there are a whole host of people who keep the office running — the office boy, the canteen boy, the security guard, the drivers, the peons. This is the silent support staff. They take care of the ‘little things’ that enable us to achieve the ‘big things’ . A simple study of how organisations treat this silent support staff is an indicator of leadership empathy.
Randhir drives his boss to work every day negotiating through heavy highway traffic for over two hours each way. His boss, Mr. Chaudhary, is the partner of a large consulting firm, responsible for over nearly 50 high net worth clients. This means a lot of travel both in the city and outside.
This means early morning airport drops and late night airport pickups. This also means travelling from meetings from one end of the city to another and short trips to satellite cities.
Randhir is frustrated. His boss does not know that he lives in a shanty town an hour away from Mr. Chaudhary’s swanky apartment block. To travel to the place of work, he needs to take a bus or an auto. These are not easily available early morning and late night.
His travel allowance is too meagre to take care of this. When he raised this issue with Mr. Chaudhary, he was told, “This is what the company policy says you should be paid.” Randhir does not understand policy. He serves Mr. Chaudhary, not the company. But Mr. Chaudhary does not see it that way. Then there are Sundays when Mr. Chaudhary visits his farmhouse with Mrs. Chaudhary and the little ones. No holidays for Randhir. “His family is in the village so why does he need a holiday?”
Often there is no parking space at places where Mr. Chaudhary has meetings . Often there are parking spaces but no amenities for drivers — a place to rest or a decent loo.
“You cannot eat in the car; I do not like the smell,” says Mr. Chaudhary, who also disables the music system when he leaves the car, “So that he does not waste the battery.” And when Mr. Chaudhary got a 40% bonus over and above his Rs 2 crore CTC, he very generously gave Randhir a 500 rupee hike. “I am being fair. That’s more than what the other drivers got. I don’t want to disrupt the driver market.”
Mr. Chaudhary’s empathy for Randhir is much less than Krishna’s empathy for his horses. And Randhir is no horse; he is a human being. He is one of the silent support staff without a voice. If he speaks, he will be silenced, or worse, replaced. If he shouts, the management will fear ‘rise of union thinking’ and shoot him down. He is but a line item in the balance sheet, often under “outsourced services” .
One wonders, does Randhir fall in the purview of management? He is neither part of the organisation nor the market. Is he the responsibility of the leader or the administration team? He is neither Arjuna nor Krishna.
Thursday, January 6, 2011
Wednesday, January 5, 2011
Meaning of Word Bharata
- The original Bharata and modern India are not the same.
- The original Bharata means the whole planet earth.
- Having been gradually divided, the modern India is only a fractional part of the original Bharata.