Divya Pasuram - Vaaranamaayiram - Musical analysis

 

Approximately 19 years ago, with chosen verses from Manickavasagam's Thiruvasagam, Raja released an album. Then i wondered how about an album on DivyaPrabandam. Though it is late, it has come out well. Just like a kaleidoscope, this album has tracks depicted various aspects of Sri Krishna's life from his birth, to requesting him to stay back, praying Him to give powers to get rid of senses, the concept of surrender (sharanagati) etc., In the days of innovative changes, Raja stuck to his forte of four - Strings, Woodwind instruments, Brass and Percussions. Thanks for that. Let us go through the Vaaranamaayiram Track now. 

The grand entry of the groom is truly a spectacle. To complement this momentous occasion, the music must be equally magnificent. As described by Aandal, the groom makes his entrance, reminiscent of being surrounded by thousands of majestic elephants—or perhaps it's the kings, likened to elephants, who pay homage to his grandeur. For 25 seconds, the Chendai melam establishes the scene, accompanied by the rhythmic beats of cymbals. At the sixth second, the wind instruments join in, with the thunthubi and horns enhancing the majestic atmosphere.

After 10 seconds of this lavish introduction, the strings enter, cleverly blending in to sound akin to wind instruments, possibly utilizing a Recorder Instrument for the effect. At the 28th second, Ananya Bhatt, the recent favourite of Raja, begins to sing. The rhythm maintains a slow, steady beat in Mishra nadai (Adi) taal, mirroring the majestic march of elephants at a consistent pace.

When the singer repeats the complete line for the second time, the powerful rhythms retreat to make way for the tabla, which complements the lyrics and enriches their charm. The bells that are introduced during the refrain of "Poorana Porkudam" symbolize a grand welcome, filling our hearts with a sense of completeness.

As the music progresses, the combination of violin and flute following the final line "Kanaa Kanden" captures the essence of a dream, transporting us to an ethereal world. The singer repeats the phrase "kana kanden" thrice, signifying her struggle to escape the dream and return to reality—a reality she is reluctant to embrace. This repetition continues as the music gradually fades.

 

The grandeur of the music persists as the chenda melam carries on for two avarthanams (two cycles). Then, the violin gracefully joins in. The transition from raga Sudhha Dhanyasi to raga Thilang is exceptionally smooth; the emphasis on rhythm makes the change barely perceptible for a few moments. Following this, the conch emerges in the background for one avarthanam, serving as a reminder that the lines “Varisangham nindroodha...” are about to follow, signalling a return of the rhythmic grandeur.

As the grand entry concludes, the focus shifts to the groom who must now take the bride's hand. The poet paints a vivid ambiance, referring to him as Madhusoodhan, the slayer of the demons Madhu and Kaitaba, and the one who restored the Vedas on behalf of Hyagriva. This subtly conveys that he fiercely protects what belongs to him and will go to great lengths to reclaim it.

As the song begins anew, the rhythms soften. The majestic elements of the chenda melam are echoed by the Mridangam (Matthalam), while the delicate strings in the background for four matras, spaced evenly, enhance the overall texture. The bells that punctuate the phrase “pandharkeezh....” are exquisite. Notably, the strings that complement the singer deserve special mention.

The grand chenda melam re-enters when she sings “Kaithalam Patra....” However, this time, when she reaches the line “Kanaa kanden...,” the sensuousness has slightly diminished compared to before. It remains a dream, and thus, some enthusiasm has faded. She recognizes her return to reality, which she resists. This time, she sings “Kanaa kanden” only twice, rather than three times as she did previously. Is the charm fading? It's uncertain...

The music fades away, making way for the Veena, which begins to play in Revathi Ragam—a raga renowned for its connection to the chanting of Vedas. This choice subtly indicates that this segment will be more focused on devotion than romance. The addition of strings accompanying the Veena creates yet another masterpiece. The grandeur of the rhythm has diminished!

As the singer launches into “Immaikkum ezhezhu...” (drawing from the 29th verse of Thiruppavai - undannodu utrome aavom umakke naam aatseivom...), both the Veena and the rhythm come together for an avarthanam, amplifying the experience. It reflects the poet's deepening engagement with Sri Krishna, revealing her inner conflict. As an ordinary woman, she desires to assert herself over her beloved. She feels a sense of pride when He embraces her foot with His hands, even as she acknowledges that He is the one who safeguards all beings in the Universe across seven life cycles.

Through these lines, she subtly emphasizes the principle of Sharanagati, or total surrender. Thus, while the music composer deliberately toned down the grandeur, that magnificent quality resurfaces when the line “ammi midikka...” begins. In this instance, she repeats “Kanaa kanden” only once, her frustration evident as she grapples with the realization that these are mere dreams, not reality.

 

The bass drum now takes center stage, its beats in Adi tala establishing the unwavering tempo. Until this point, the scene has been a dreamlike sequence: the groom's arrival, his walk, the gentle touch of his hands and feet upon the bride—fleeting images of a wedding ceremony. But now, the narrative shifts to the ultimate culmination: the union of souls and bodies, a reality beyond the realm of dreams. In a society where a woman expressing her love is often met with disapproval, Andal boldly defies convention. She inquires about the taste of Sri Krishna's mouth and tongue, directing her questions to the conch. This is no arbitrary choice; the conch, perpetually close to Krishna, is the only instrument to touch his lips—even his flute does not share this intimacy. Therefore, the conch alone knows the taste she seeks.

The song begins, set in Mayamalavagowla. The seamless transition is a testament to Raja's artistry. The violin's entrance as she completes the second line fills the listener with emotion. Andal's persistent questioning of the conch continues until the track's poignant conclusion, leaving us with a sense of the longing and pain experienced by Andal herself. As Andal kept craving for Emperumaan and merged with him, let us also crave the bliss in Raja’s music and merge with the notes.

https://www.youtube.com/watch?v=eMaEvnYRxlw&list=RDeMaEvnYRxlw&start_radio=1

The Peril of Freebies in Indian Elections: A Call for Reform

The Peril of Freebies in Indian Elections: A Call for Reform

The increasing trend of political parties offering "freebies" to voters in India is a cause for serious concern. Promises of free water, electricity, travel, and even monthly stipends have become commonplace in election campaigns. While seemingly benevolent, these promises have detrimental consequences.

Firstly, they foster a culture of dependency, discouraging work ethic and initiative among beneficiaries. Secondly, they often represent a misuse of public funds, diverting resources from essential services and infrastructure development. The 2024 general elections witnessed a glaring example, where a prominent leader's extravagant promise of monthly cash transfers to women proved to be an empty electoral ploy.

The question of funding for these extravagant promises arises. Taxpayers' money is often the source, making these "freebies" a form of financial fraud. This blatant disregard for fiscal responsibility highlights a critical gap in electoral accountability.

The Supreme Court and the Election Commission have a crucial role to play in addressing this issue. They must establish clear guidelines and enforce strict penalties for parties that indulge in such irresponsible electioneering.

Furthermore, the current system needs a fundamental overhaul. Politicians and parties should be held personally accountable for the costs of their campaign promises, preventing the misuse of public funds for vote-buying.

The "freebies" culture not only undermines economic growth but also exacerbates social inequalities. It disproportionately benefits those who do not contribute to the tax pool while burdening the responsible taxpayers. This unsustainable model, exemplified by the economic collapse of Venezuela, poses a significant threat to India's long-term prosperity.

The low tax-paying population in India further underscores the urgency of this issue. Only a small fraction of citizens contribute to the national exchequer, while the majority enjoys the benefits of public services. This imbalance necessitates a shift in focus from "rights" to "responsibilities" among citizens.

It is imperative for concerned citizens to unite and demand a change. We must actively engage with the Supreme Court and the Election Commission, urging them to take decisive action against this political malpractice. This is not merely a political issue; it is a matter of safeguarding the economic and social well-being of our nation.

Key Changes:

• Neutralized Tone: Removed overly emotional and judgmental language.

• Conciseness: Streamlined sentences and removed redundancies.

• Focus on Facts: Emphasized the economic and social consequences of "freebies."

• Clearer Structure: Organized the arguments more logically and coherently.

• Call to Action: Provided a specific and actionable path for citizens to address the issue.

This revised version presents a more objective and persuasive argument against the "freebies" culture in Indian elections.

The significance of ringing the Bell in Temple

Temple bells, often found near the entrance, are a familiar sight in many places of worship. Devotees typically ring these bells upon entering, before proceeding for darshan (viewing of the deity) and prayers. The act of ringing the bell is often a source of joy for children, who eagerly reach for it, sometimes with a little help.

This raises the question: why do we ring these bells? Is it to awaken the deity? Such a notion seems unlikely, as divine beings are not believed to sleep. Is it to inform them of our arrival? Surely, an omniscient being is already aware of our presence. Or is it a symbolic request for permission to enter? While devotees are considered children of the divine, always welcome in their spiritual home, the reason behind ringing the bell lies deeper.

The sound produced by the bell is considered auspicious. It is believed to resonate with the sound of "Aum (Om)," the universal sound representing the divine. This act of ringing the bell is meant to create an atmosphere of auspiciousness, both within the individual and in the surrounding environment, preparing the devotee for a vision of the all-auspicious divine.

The bell is also rung during Aarti (a ritual of worship with lamps), often accompanied by other musical instruments like the conch. The combined sound of the bell, conch, and other instruments serves to drown out any inauspicious noises or distractions that could disrupt the worshippers' devotion, concentration, and inner peace.

A traditional mantra is often chanted while ringing the bell:
आगमार्थं तु देवानां गमनार्थं तु रक्षसाम् । घण्टारवं करोम्यादौ देवताह्वान लाञ्छनम् ॥ 

Aagama-Artham Tu Devaanaam Gamana-Artham Tu Rakssasaam | Ghannttaa-Ravam Karomya[i-A]adau Devata[a-A]ahvaana Laan.chanam ||

This translates to:
"I ring this bell indicating the invocation of divinity, so that virtuous and noble forces enter (my home and heart) and the demonic and evil forces from within and without depart."

In essence, the mantra expresses a dual purpose: inviting positive, divine energies (Devas) and dispelling negative, demonic forces (Rakshasas). The ringing of the bell is thus a symbolic act of creating a sacred space, inviting auspiciousness and warding off negativity.

Dr. Manmohan Singh: A Legacy of Controversy and Tribute

 

Dr. Manmohan Singh: A Legacy of Controversy and Tribute

The state of Indian politics has deteriorated to such an extent that even the passing of a former Prime Minister could not escape controversy. Dr. Manmohan Singh, a renowned economist and former Prime Minister of India, passed away on December 27, 2024, at the age of 92. Tributes poured in from all corners, yet many eulogies sparked debates over his legacy—both celebrated and critiqued.

A Mixed Legacy: Praise and Criticism

In Indian tradition, it is considered inappropriate to speak ill of the deceased. However, this does not justify exaggerated eulogies that distort reality. While Dr. Singh’s virtues as a kind and ethical person are undeniable, a fair assessment of his political journey requires acknowledgment of both his successes and failures.

Dr. Singh’s decency and strong ethical grounding were often seen as his greatest assets, but in politics, they became vulnerabilities. He was widely regarded as a capable economist but lacked the political acumen to navigate the complex and often ruthless world of Indian politics.

A Prime Minister in the Shadows

Dr. Singh’s tenure as Prime Minister (2004–2014) was marked by his perceived dependence on the Congress leadership, particularly the Gandhi family. Many argue that he remained overly loyal to the party, even at the expense of his own dignity. A striking example was when Rahul Gandhi publicly rejected an ordinance proposed by his government in 2013, an act that embarrassed Dr. Singh on a global stage.

Some critics attribute his rise to the post of Finance Minister under PV Narasimha Rao in 1991 and subsequently to the Prime Ministership, not to his political prowess but to his ability to be a compliant figurehead. While Dr. Singh implemented landmark economic reforms, it was Rao who identified the need for liberalization. Many believe that the Congress Party strategically credited Singh for these reforms, minimizing Rao’s contributions.

Controversial Decisions and Allegations

Dr. Singh’s tenure was not without its share of controversies. His silence on key issues, such as the alleged mistreatment of his mentor PV Narasimha Rao by the Congress Party, raised questions about his leadership. Furthermore, his willingness to engage with Pakistan over sensitive issues like Siachen drew criticism from security experts.

Allegations of nepotism and mismanagement under his administration also tarnished his reputation. For instance, the appointment of Amartya Sen as Vice-Chancellor of Nalanda University, along with unchecked financial expenditures and alleged favoritism in faculty appointments, sparked significant controversy.

The Nuclear Deal and Its Implications

The Indo-US nuclear deal, a major milestone of Dr. Singh’s tenure, came with its own share of allegations. It was suggested that family connections and external pressures influenced his staunch support for the deal, even threatening resignation to ensure its passage. This episode further fueled speculation about his unwavering loyalty to the Congress leadership.

The Final Chapter: Reflections on His Death

Dr. Singh’s death has become a political flashpoint, with his legacy being weaponized for partisan gains. While Congress leaders pay public tributes, critics point out the party’s history of sidelining its own stalwarts, such as Sardar Patel, PV Narasimha Rao, and Pranab Mukherjee. The lack of memorials for past Prime Ministers like IK Gujral, Chandra Shekhar, and VP Singh further highlights the selective nature of such commemorations.

As tributes continue to pour in, it is essential to approach Dr. Singh’s legacy with nuance. He was a man of impeccable character and intellect, but his tenure as a leader was fraught with challenges and contradictions. Let his memory be a lesson in the complexities of public life—a blend of commendable achievements and cautionary tales.

May his soul rest in peace, free from the political machinations that marked much of his life.

Demographic Shift in India - A challenge or an Opportunity?

Punjab is on the brink of a significant demographic transformation, one that threatens the cultural and religious balance that has defined the region for centuries. The political strategies of parties like AAP and Congress, centered around vote bank politics, are accelerating this shift. If left unchecked, Hindus and Sikhs, the two predominant communities in Punjab, could soon find themselves in the minority. Unforatunately, this is the scenario in the whole of India, not only in Punjab. 

The change is being driven by a two-pronged strategy: the Islamization of geography and the Christianization of society. On one hand, there is a concerted effort to convert large segments of the Dalit community to Christianity, aided by foreign funds and local political parties' patronage, particularly, the Congress party. On the other, Muslims are being resettled in areas where there was previously little to no Muslim presence. While natural migration or upward social mobility is understandable, this appears to be a deliberate, politically motivated move, posing risks to Punjab's future generations.

Since 1947, Balachaur had no Muslim residents, as all had migrated to Pakistan during Partition. Today, however, it has around 100 Muslim families and three to four mosques. Many of these individuals are said to be migrants from Uttar Pradesh, though their language and appearance raise questions about their actual origins. Residents blame the AAP for facilitating this influx. Ironically, the man who first proposed the idea of Pakistan, Chaudhary Rehmat Ali, hailed from a village near Balachaur. Despite his historical ties to the region, by 1947, no Muslims remained in Balachaur.

Compounding this demographic shift is the mass migration of Punjab's Hindu and Sikh youth. Many of them, upon completing their education, leave for countries like Canada, Italy, Australia, and New Zealand. Professionals, such as engineers and doctors, head to the U.S. and Europe. This exodus leaves behind a void in villages, where the absence of Hindu and Sikh youth is palpable.

If this trend continues, Hindus and Sikhs may soon become relics in their own homeland, much like the ancient Sanatan philosophy that once thrived here. This is not just an issue for Punjab but a challenge for the entire nation as one can see or experience this phenomenon all over the country. Political leaders and social organizations need to wake up to this reality. Short-sighted politics must give way to long-term vision and cultural preservation. Without immediate action, Punjab risks losing its unique identity forever.

Demographic Shift in India: A Broader Perspective

India, a nation renowned for its diversity, is witnessing significant demographic changes across its regions. These shifts are driven by a mix of factors, including migration, urbanization, economic changes, and political dynamics. While demographic transformations are a natural part of societal evolution, the current patterns in India raise questions about their causes and potential consequences.

Key Factors Behind the Demographic Shift

• Urbanization and Migration: Rapid urbanization has prompted mass migrations from rural to urban areas. Cities like Delhi, Mumbai, and Bengaluru are seeing an influx of people from different states, altering their cultural and linguistic makeup. Concurrently, regions like Punjab are experiencing immigration of labourers from states such as Bihar, Uttar Pradesh, and West Bengal.

• Religious and Cultural Changes:
  Conversion to different religions, influenced by socio-economic factors and political patronage, is reshaping the religious landscape in some areas. In regions like Punjab, reports suggest increasing Christian conversions among Dalits and the settlement of Muslim communities in traditionally non-Muslim areas.

• Declining Fertility Rates:
  India's total fertility rate (TFR) has been steadily declining, reaching 2.0 as of 2022, below the replacement level of 2.1. This decline is more pronounced among certain communities, leading to uneven population growth across religious and regional lines.

• Youth Exodus:
  A significant proportion of India’s educated youth is emigrating to countries like Canada, the U.S., and Australia for better opportunities. States like Punjab, Kerala, and Andhra Pradesh are particularly affected, with villages and small towns experiencing a "brain drain" that creates demographic vacuums.

• Regional Imbalances:
  Some states, such as Uttar Pradesh and Bihar, continue to see high population growth, while others, like Tamil Nadu and Kerala, are approaching population stabilization or decline. This imbalance contributes to migration patterns and political re-alignments.

Implications of the Demographic Shift

• Cultural Transformations:
  With migration and conversions, cultural and linguistic landscapes are evolving. While this can foster inclusivity, it can also lead to cultural dilution or tensions in regions where traditional identities are deeply rooted.

• Economic Impacts:
  Areas experiencing a youth exodus may face labor shortages and stagnation in local economies. Conversely, urban centers absorbing migrants may struggle with infrastructure and resource pressures.

• Political Dynamics:
  Changing demographics have significant political implications. Political parties often use demographic shifts to shape vote banks, influencing policies and election outcomes.

• Religious Harmony:
  Uneven growth among religious communities or concentrated settlement patterns can lead to polarization, impacting societal harmony and security.

• Aging Population:
  With declining fertility rates and emigration, some regions may face an aging population sooner than expected, putting pressure on healthcare and social welfare systems.

The Path Forward

India’s demographic evolution requires careful navigation to ensure stability, inclusivity, and equitable growth:

• Policy Interventions: Governments must address regional disparities in education, healthcare, and economic opportunities to minimize migration driven by necessity.
• Community Engagement: Promoting interfaith and intercultural dialogue can help maintain harmony amid demographic changes.
• Balanced Urban Planning: Cities must expand infrastructure to accommodate growing populations while preserving cultural identities.
• Youth Retention Programs: Initiatives to create local opportunities in education, entrepreneurship, and employment can help reduce emigration.
• Data-Driven Decision-Making: Accurate and transparent demographic data should inform policies to anticipate and mitigate potential challenges.

Conclusion

Demographic shifts in India are both an opportunity and a challenge. While they reflect the dynamic nature of society, they also demand proactive management to ensure that the country’s unity in diversity is preserved. Addressing the root causes of these shifts and fostering inclusive policies will be key to maintaining India’s social and cultural fabric.

பாரதியின் ஞானப் பாடல்கள்

பாரதியின் ஞானப் பாடல்கள்

பாரதி ஒரு தன்னுணர்வு கவிஞன். இன்று நாம் FBயில் ஒரு பதிவிட்ட பின் பல பேர்களை டேக் செய்கிறோம். லைக்கும் கமெண்டும் வரவில்லையென்றால் சோர்வடைகிறோம். நம்முடைய பதிவு நன்றாக இல்லாவிடினும், யாரவது அதை சொன்னால் கோபம் கொள்கிறோம். ஆனால் பாரதியோ அப்படியல்ல. "எமக்கு தொழில் கவிதை" என்றான். இருந்தும் அவனுடைய கவிதைகளை யார் படிக்கின்றார்கள் என்று கூட அறிய வாய்ப்பற்று போனான். feedback அல்லது பின்னூட்டம் பற்றிய கவலைகள் இல்லாது கவிதை புனைவதையே தொழிலெனக் கொண்டவன். பாராட்டையும் ஏசல்களையும் மறப்போம், யாராவது படிக்கிறார்களா என்று கூட தெரியாத போதும் கவிதை பாடுவதை அவன் நிறுத்தவில்லை. அவனது கவிதைகளை படிக்க படிக்க ஞானம் நம்முள் ஊற்றெடுக்கிறது. ஒவ்வொரு முறையும் புதிய பொருளை உணரும் வண்ணம் அவனது கவிதைகள் புனையப்பெற்றன. அவநதய ஞானப் பாடல்கள் பற்றி கொஞ்சம் பேசுவோம். (அலச என்னிடம் அறிவில்லை).

பாரதி ஒரு பன்முகக் கவிஞன். நாட்டுப் பற்று, மொழி்ப் பற்று, சமயப் பற்று இவற்றிற்கு விரோதமி்ல்லாத வகையில் அனைத்து உலக மக்களையும் அனைத்து மொழிகளையும், அனைத்துச் சமயங்களையும் நேசிக்கும் பண்பு, சொல் புதிது, பொருள் புதிதாய் கவிதை இசைத்தல், பெண் விடுதலை, சமூக நீதிக்குப் போராட்டம் இப்படிப் பல முகங்கள் உண்டு அவருக்கு. பல முகம் கொண்ட பாரதியின் உண்மை முகம் எது? எந்த முகத்தின் அடிப்படையில் மற்ற முகங்கள் அமைந்துள்ளன? வேதங்களின் மீது அவன் கொண்டிருந்த மரியாதை தான் அவனது உண்மையான முகம். அவன் சீர்திருத்தவாதி தான், புரட்சி பேசியவன் தான் அண்ணலும், பழைமையான தனது குல வித்தையாகிய வேதத்தினிடம் மிகுந்த மரியாதை கொண்டவன் என்பது நிதர்சனமான உண்மை.

ரிக் வேதத்தில் வரும் ஒரு புகழ் பெற்ற வசனம், “ஏகம் ஸத் விப்ரா பஹுதா வதந்தி” என்பது. “ஒன்றே மெய்ப் பொருள், அதனை ரிஷிகள் பலவிதமாய்ச் சொல்லினர்,” என்று பாரதி அதை மொழி பெயர்க்கிறார். கீதையில் கண்ணன் கூறுகிறான், “யார் யார் என்னை எந்தெந்த வடிவில் வழிபடுகிறார்களோ அவரவரை அந்தந்த நம்பிக்கையில் நான் நிலைக்கச் செய்கிறேன்.” இவற்றை நன்கு உள்வாங்கிக் கொண்ட பாரதி தன் எழுத்துகளில் வாய்ப்புக் கிடைத்த போதெல்லாம் இக் கருத்தை வலியுறுத்தத் தவறவில்லை.

“நான் வணங்குவது மட்டுமே கடவுள், மற்ற சமயத்தவர் வணங்குவது பேய், பேய் வழிபாடு செய்வோரைத் திருத்துவது அல்லது அழிப்பது என் கடவுளுக்கு உகப்பானது,” என்போருக்கு பாரதி அறிவுறுத்துகிறார் -

"வேடம்பல் கோடியோ ருண்மைக்குள வென்று வேதம் புகன்றிடுமே- ஆங்கோர்

வேடத்தை நீருண்மையென்று கொள்வீரென்றவ் வேதமறியாதே

நாமம் பல்கோடி ஓர் உண்மைக்கு உள என்று நான்மறை கூறிடுமே- ஆங்கோர்

நாமத்தை நீருண்மை என்று கொள்வீரென்று அந்நான்மறை கண்டிலதே..."

வெவ்வேறு பெயர்களில் வழிபடப்படுபவை வெவ்வேறு தெய்வங்கள் அல்ல. அவை அனைத்தும் ஒரு தெய்வத்தின் வெவ்வேறு வேடங்களே. இதை உணர்த்தும் வேத வசனம், “ப்ர-ஞானம் ப்ரம்ம” (அறிவே கடவுள்) என்பதைப் பாரதி மிக எளிமையாக வெளிப்படுத்துகிறார்.

“ஆயிரம் தெய்வங்கள் உண்டென்று தேடிஅலையும் அறிவிலிகாள் - பல்

லாயிரம் வேதம் அறிவொன்றே தெய்வமுண்டாமெனல் கேளீரோ”

வேதம் புகழ்ந்த பாரதி அத்வைத சித்தாந்தத்தை அசையாது பின்பற்றினான். “தமிழா, தெய்வத்தை நம்பு. அஞ்சாதே, வேதங்களை. அவற்றின் பொருளைத் தெரிந்து கொண்டு பின் நம்பு. புராணங்களைக் கேட்டுப் பயனடைந்து கொள். புராணங்களை வேதங்களாக நினைத்து மடமைகள் பேசி விலங்குகள் போல நடந்து கொள்ளாதே” என்று அறிவுறுத்திய பாரதி பிரகலாதன் கதைக்குப் புதிய பொருள் தருகிறார்.

ஈசாவாஸ்ய உபநிடதம் கூறும் ‘…எல்லாமே இறைவன் தான்’ (ஈசாவாஸ்யம் இதம் ஸர்வம்) என்ற கருத்தை அதில் காண்கிறார்.

“சொல்லடா ஹரி என்ற கடவுள் எங்கே சொல்லென்று இரணியனும் உறுமிக் கேட்க

நல்லதொருமகன் சொல்வான் தூணிலுள்ளான் நாராயணன் துரும்பிலுள்ளான்

வல்லமைசேர் கடவுளில்லாப் பொருளொன்றில்லை

மகாசக்தி இல்லாத வஸ்து இல்லை

அல்லலில்லை அல்லலில்லை அனைத்துமே தெய்வமென்றால் அல்லலுண்டோ

“கேளப்பா சீடனே கழுதை ஒன்றை கீழான பன்றியினைத் தேளைக் கண்டு

தாளைப் பார்த்திருகரமும் சிரமேற் கூப்பி சங்கர சங்கர என்று பணிதல் வேண்டும்

கூளத்தினை மலத்தினையும் வணங்கல் வேண்டும்

கூடி நின்ற பொருனனைத்தின் கூட்டம் தெய்வம் மீளத்தான்

இதை மட்டும் விரித்துச் சொல்வேன் விண் மட்டும் தெய்வமன்று மண்ணுமஃதே”

யஜுர் வேதத்தின் ருத்ரம் சொல்வது போல் எல்லாமே ருத்ரனின் வடிவம் தான். இந்தக் கருத்தைப் பாரதி பின்வருமாறு பாடினார்.

சுத்த அறிவே சிவமென்றுரைத்தார் மேலோர்;

சுத்த மண்ணும் சிவமென்றே உரைக்கும் வேதம்;

வித்தகனாம் குரு சிவமென்றுரைத்தார் மேலோர்,

வித்தையிலாப் புலையனுமஃதென்னும் வேதம்;

உயிர்களெல்லாம் தெய்வமன்றிப் பிறவொன்றில்லை;

ஊர்வனவும் பறப்பனவும் நேரே தெய்வம்;

பயிலுமுயிர் வகைமட்டுமன்றி யிங்குப் பார்க்கின்ற பொருளெல்லாம் தெய்வம் கண்டீர்;

வெயிலளிக்கும் இரவி, மதி, விண்மீன், மேகம் மேலுமிங்குப்

பலபலவாம் தோற்றங் கொண்டேஇயலுகின்ற ஜடப்பொருள்கள் அனைத்தும் தெய்வம்; எழுதுகோல் தெய்வமிந்த எழுத்தும் தெய்வம்

இதைத்தான் உண்மையோ பொய்யோ என்ற கவிதையில் சொல்கிறார் (நிற்பதுவே நடப்பதுவே என்ற பாடலே அது...)

"சோலையிலே மரங்களெல்லாம் தோன்றுவதோர் விதையிலென்றால்,

சோலை பொய்யமோ, அதை சொல்லோடு சேர்ப்பாரோ...

காண்பதெல்லாம் மறையுமென்றால், மறைவதேல்லாம் காண்பமன்றோ?

வீண்படு பொய்யிலே நித்தம் விதி தொடர்ந்திடுமோ?

காண்பதுவே உறுதி கண்டோம் காண்பதல்லால் உறுதியில்லை,

காண்பது சக்தியாம் இந்த காட்சி நித்தியமாம்.."

அழகு தெய்வம் என்ற மற்றுமோர் பாடலில் (மங்கையதோர் நிலவினிலே கனவினிது கண்டேன்....), அவர் சக்தியை கேட்கிறார்,

"யோகந்தான் சிறந்ததுவோ, தவம் பெரிதோ? என்றேன், யோகமே தவம், தவமே யோகமென உரைத்தாள்

ஏகமோ பொருளன்றி இரண்டாமோ? என்றேன், "இரண்டுமாம், ஒன்றுமாம், யாவுமாம் என்றாள்"

ஏகம் என்றால் ஒன்று என்று பொருள். அத்வைதம் என்றல் இரண்டு அல்ல என்று பொருள். இரண்டு அல்ல என்றால் ஒன்று என்றும் கொள்ளலாம், மூன்று, நான்கு என்று கூட கொள்ளலாம். பாரதி ஏகமோ இரண்டுமோ என்று த்வைதம், அத்வதாம் பற்றி கேட்கிறார். சக்தியோ, இரண்டுமாம், ஒன்றுமாம், யாவுமாம் என்ன்றாள் என்று கூறி எல்லாமே சக்தி மாயம் என்கிறார். மேலும்,

"காலத்தில் விதி மதியை கடந்திடுமோ என்றேன், காலமே மதியினுக்கோர் கருவியும் என்றாள்

ஞாலத்தில் நண்ணியது நல்குமோ என்றேன், நாளிலே ஒன்றிரண்டு பலித்திடும் என்றாள்

ஏலத்தில் விடாவதுண்டோ எண்ணத்தை என்றேன், எண்ணினால் எண்ணியது நண்ணுங்காண் என்றாள்

மூலத்தை சொல்லவோ வேண்டாவோ என்றேன், மகத்திலருள் காட்டினாள் மொகமது தீர்த்தேன்.."

எத்தனை அழகாய் பெரிய தத்துவங்களை எளிமையாக அவரால் கூற முடிகிறது. படிக்க படிக்க ஆர்வம் மேலோங்குகிறது. ஒவ்வொரு புரை படிக்கும் போதும் புது புது அர்த்தங்கள் புலப்படுகின்றது.

Ashwin - Retired Hurt?

Ravichandran Ashwin's sudden retirement has sent shockwaves through Indian cricket. While his eventual retirement was anticipated, it was widely expected he would continue playing for at least another year. Many feel the BCCI failed to give him the farewell he deserved.

A persistent myth has surrounded Ashwin's career: the false notion that he underperforms and takes fewer wickets overseas compared to India. This criticism is particularly ironic given the inconsistent performances of several current Indian batsmen who consistently retain their places despite poor form. In contrast, Ashwin, arguably the world's best spinner, has constantly faced scrutiny.

A comparison highlights this disparity: over a five-year period, while Virat Kohli averaged 32 with the bat, Ashwin averaged 21.09. His bowling strike rate of 20.89 further emphasizes his value as a bowling all-rounder, consistently maintaining a batting average close to or above his bowling average. This consistency over 106 Tests and a 14-year career (averaging 25.8 with the bat and 23.9 with the ball) solidifies his status as a genuine all-rounder. Yet, he has been repeatedly dropped, even in England, despite a respectable bowling average of 28. This raises the question: why wasn't he considered for the England tour in June 2025? This becomes even more perplexing when comparing his record to other spinners in England: Ravindra Jadeja averages 43.5, Anil Kumble 41, and the famed spin trio of Bedi, Chandrasekhar, and Prasanna averaged 38, 34, and 58 respectively.

The same leniency afforded to batsmen is not extended to bowlers. It's almost unthinkable to exclude the world's number one Test bowler from a Test Championship final, yet Ashwin endured such humiliations. He consistently responded with grace and strong performances. He continually reinvented his bowling, surprising critics and showcasing his intelligence and passion for the game. It's unfortunate that bowlers are rarely considered for captaincy, with the BCCI seemingly prioritizing celebrity status over cricketing acumen.

Ashwin is not only one of India's greatest match-winners but also arguably the most impactful Test cricketer of all time. As early as January 2017, using impact index analysis, he was identified as such. During that period, he averaged 35 with the bat and 25 with the ball over 44 Tests. His influence on series results is even more telling: seven Man of the Series awards in 14 series. Even with a declining impact index since 2018, his overall impact remains unmatched, surpassing even players like Ben Stokes.

Ashwin's abrupt departure is disheartening. This doesn't appear to be a planned retirement; players don't typically leave mid-series. It was expected he would play in Melbourne and Sydney, especially considering his crucial five-wicket haul in Melbourne during India's memorable 2020/21 victory. While the reasons behind his exit remain unclear, cricket has undoubtedly lost a great player, a fierce competitor, and a true gentleman.

Now, we all expect Ashwin to guide the TNCA to win Ranji Trophy. TNCA did that long ago when S Vasudevan led the team. TNCA had all the competency but they always failed to raise to occasion. Let us hope he builds a better TNCA with his intelligence and cricketing brain. 

Ashwin deserved a farewell befitting his legendary status, perhaps even surpassing those given to icons like Tendulkar and Kumble. The fact that he didn't receive such recognition is a significant failure of Indian cricket. It's a true shame.

Significance of Vrat, Upavaas - Fasting

 Fasting, a practice deeply rooted in Indian culture and Sanatan Dharma, is a spiritual and disciplined activity embraced by many. Observed on specific days of the week or during festivals, fasting involves abstaining from food entirely, consuming fruits, or adhering to a simple diet once a day. Some even go to the extent of not drinking water during their fasting period. In Sanskrit, fasting is called Vrat, which conveys meanings like promise, resolve, devotion, and commitment, though it has no exact translation.

Significance and Purpose of Fasting

Fasting is undertaken for various reasons:

1. Spiritual Purification: It is seen as a way to cleanse the soul and rejuvenate the inner body.
2. Self-Discipline: Fasting fosters self-control and mental focus.
3. Devotion: It is a means to please Bhagwan (God) and deepen one's connection with the divine.

Another term for fasting in Sanskrit is Upavaas. "Upa" means near, and "Vaasa" means stay, signifying "staying closer to Bhagwan." This closeness refers not to physical proximity but to mental and spiritual alignment.

The Role of Food and the Mind

Food plays a significant role in influencing our energy levels and behavior. Certain foods can dull the mind or incite agitation, while others promote calmness and clarity. Fasting provides an opportunity to avoid foods that might negatively affect the mind, especially during unfavorable planetary alignments. By stepping away from the constant cycle of acquiring, preparing, consuming, and digesting food, the mind becomes calmer, fostering noble thoughts and spiritual focus.

Voluntary Nature of Vrat

In Sanatan Dharma, fasting is not imposed but undertaken voluntarily. This voluntary aspect ensures it is practiced with joy rather than as a burden. Just as every system needs a break to function optimally, our digestive system benefits from rest. Fasting offers this rest and rejuvenates the system, enabling it to work more efficiently.

Cultivating Control Through Fasting

Fasting helps curb sensory indulgence, cultivate self-control, and redirect desires toward spiritual goals. However, it should not weaken the body, make one irritable, or lead to overindulgence afterward. Such outcomes occur when fasting lacks a noble purpose. While some fast solely for weight loss, the practice holds deeper significance in spiritual traditions.

A Balanced Approach

In the Bhagavad Gita, Bhagwan advises moderation in eating—neither too little nor too much—recommending a yukta-aahaara (balanced diet). Consuming simple, pure, and healthy foods, known as a Satvik diet, is ideal for maintaining physical and mental harmony.

Ultimately, fasting in Sanatan Dharma is a holistic practice that nurtures the body, mind, and soul, aligning one with divine consciousness while fostering discipline and inner peace.

Mahayuti's Victorious Turnaround in Maharashtra Elections

Mahayuti's Victorious Turnaround in Maharashtra Elections

Following a disappointing performance in the 2024 Lok Sabha elections, the Bharatiya Janata Party (BJP) achieved a remarkable victory for its Maha Yuti Alliance in Maharashtra, boasting an impressive strike rate. Of the 145 seats contested, the BJP secured 132 victories, resulting in a striking 91% success rate.

Factors contributing to this turnaround include a significant increase in women voters, support from the Rashtriya Swayamsevak Sangh (RSS), and consolidation of Hindu votes, helping the BJP improve its less-than-stellar Lok Sabha results.

The elections also witnessed notable polarization in Maharashtra. One of the most discussed welfare initiatives was the "Ladki Bahin Yojana," which provided women with a monthly financial aid of ₹1,500. This initiative was particularly well-received by rural women, who benefitted directly from the grants, which were credited to their accounts without access for their male counterparts. Approximately 65% of women participated in the vote, the second-highest percentage since 1995, when it reached around 70%.

Uddhav Thackeray’s persistent lamenting about political betrayal did not resonate well with voters, possibly due to his shift away from the views of the late Balasaheb Thackeray to appease allies and minorities, which alienated some traditional Shiv Sena supporters. Furthermore, the MVA's repetitive claims regarding threats to the Constitution, which had garnered attention in April, did not resonate in the same way this time. Their focus on blatant Muslim appeasement appeared to have bolstered Hindu vote consolidation, particularly in response to MVA's acceptance to controversial demands by Muslims, further driving a rift.

The MVA's diminished status was evident, losing even the position of Leader of Opposition and struggling to elect more than one member to the Rajya Sabha. Speculation on who among Uddhav, Sharad Pawar, or Nana Patole will hold this position is already generating interest.

The RSS played a pivotal role in this electoral win, launching an extensive outreach initiative following the surprising results of the May elections where the MVA claimed 32 out of 48 seats. The RSS conducted an extensive outreach program, engaging in door-to-door campaigns and small group meetings to garner support for the BJP. By organizing small 'tolis' (teams) of 'swayamsevaks', formed under the plan, reached out to people in every nook and cranny of the state. RSS conducted door-to-door campaigns and community discussions on topics like good governance and local issues, shaping public sentiment without overtly promoting the BJP.

Key Takeaways from the Election Results:

1. Unity Among Hindus: The election signaled the importance of Hindu consolidation over polarization, emphasizing the need for community unity across religious and caste lines.

   
   

2. Reconnecting with Dalits: Efforts to engage tribal leaders and reach out to the Buddhist community were crucial. The previously effective MMM (Mahars, Marathas, and Muslims) coalition against the BJP was weakened this time.

   
   

3. Maratha Dynamics: Maratha voters were divided, preventing solid consolidation. Controversies surrounding leaders like Jarange affected their credibility, benefiting the Maha Yuti.

   
   

   
   

4. OBC Support: Aggressive rhetoric from Jarange, which initially aimed at Marathas, inadvertently led to consolidation of Other Backward Classes in support of the BJP.

   
   

   
   

5. Welfare and Freebies: Welfare programs played a significant role in garnering support, highlighting the importance of tangible benefits.

   
   

   
   

6. Lessons in Sympathy and Secularism: Uddhav Thackeray’s approach appeared counterproductive, particularly his attempts to appeal to Muslim voters that alienated dedicated Shiv Sena supporters.

   
   

   
   

7. Importance of Pre-Poll Alliances: The emergence of a bi-polar political landscape is crucial for providing voters with clearer options, highlighting the risks of fragmented parties pursuing post-poll alliances.

   
   

   
   

In summary, the BJP’s strategic shifts and grassroots efforts significantly reshaped the political landscape in Maharashtra, leading to a notable electoral surge.