Seetayana: The Untold Journey

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Seetayana - The Untold Journey

Inspired by and dedicated to …

Netra: “Why did Seeta not fight with Ravana and escape from Lanka?”

Neeraj: “Why do we not have a Sitayana but have a Ramayana. After all, Ravana took away Seeta!(and not Rama!)”

Nandu: Why did Kunti have to abandon Karna. There are lots of Ammas who bring up their children on their own when Appas are not at home or travelling. (Though this is not directly related to Ramayana, the realization that Seeta was a single mother was inspired from here)

And others who have similar questions…

Acknowledgments

I was narrating the Ramayana to my 3-year-old daughter. She listened intently and asked “Why did Seeta not fight with Ravana and escape from Lanka?” This set me thinking… “Yes!! Why didn't she?” This prompted more questions – what was Seeta’s role in the Ramayana? How would it be if we were to hear Seeta talk about her life? Did she really go back to the earth like it is said in the story? Or was there a different interpretation? I have been brought up on Ramayana and Mahabharatha like a lot of my contemperories and have found it to be of invaluable use in my life. To answer the questions of my three year old, I re-read Rajaji’s Ramayana and Ashok Banker’s Ramayana Series. Rajaji’s Ramayana is a book, unparalleled in its simplicity and readability. Ashok Banker’s Sita is a warrior princess who fights along with her husband and who is his equal. I also read the translation of Valmiki’s Ramayana edited and published by Manmatha Nath Dutt. In this translation, Seeta has her voice, but it is still Rama’s story.  Sita’s Ramayana by Samhita Arni views Ramayana from Seeta’ perspective. It is an invaluable book. It answered the questions around, how Seeta must have experienced her life in the Ashok Vatika. The story starts with the Vanvas and finishes with the Uttar Ramayana. I have attempted to look at Seeta’s life from her Birth till her sons go back to their father. There would be overlaps and points of departures from the other Ramayanas. I thank all the people who have written the story of Rama and Seeta for their contribution to this story that I have attempted. As Freud said “I stood on the shoulders of giants to look farther ahead”. I am immensely grateful to these giants for allowing me to stand on their shoulders and look farther ahead. Writing this book has helped me achieve a closure on the question that has bothered me since I was a child “Is Seeta better or Draupadi?” I now realize that both had their parts to play and their choices created their lives.

Thank you Appa and Amma for starting me on this journey by catering to my ever increasing demands for stories. Special thanks are due to Ranga Mama and Kitta mama, my two uncles who have been my role model for using the lessons from the mythological stories in real life.

My husband read the first chapter and felt that I should write it rather than just talk about it. If not for his encouragement (in the form of swift kicks when I deserved it) this would not have seen the light of the day.

My cousins and friends who have given me different perspectives through our heated discussions are the reasons for this story becoming a reality in this blog. Some of them also kindly agreed to review my story and offered their feedback to make this story better.

A close friend of mine inspires the ending of the story. When I started the story, Seeta was going to be angry and bitter with Rama till the end. However, my friend’s story changed all that. She came out of an abusive relationship and found it in her to forgive the other person, at the same time, being compassionate towards herself and striking her own path in life. You know who you are!!! You are truly my inspiration for this story turning out to be so positive. Thank you!!!

Lastly and most importantly, this book is for you, Netra Kutti. Without you I would have never questioned the stories so much. You are the light in my life and I wish you fun in sculpting your life.

Preface

Aadho Rama tapovanadi gamanam hatva mrigam kaanchanam

Vaidehi haranam, Jatayu Maranam, Sugriva Sambhashanam,

Vali nigrahanam, Samudra taranam, Lankapuri daahanam,

Pashchaad Ravana Kumbhakarna madanam, Etad Shri Ramayanam.

Most of us have heard the Ramayana as children. There are, of course numerous versions of it, both published and unpublished - as told by our grandparents and parents. On the face of it, Ramayana is a simple story of good people. However, as you read and reread, more questions pop up.

On December 2012, a girl was raped brutally and left to die. A year later nothing much has changed. Everyday there are numerous women and horror of horrors children, who are raped, mutilated, abused, taken for granted and left to fend for themselves. That in itself is horrendous. But what got under my skin was that all this is done in the name of Seeta!!! “The girl deserved it”. “Who asked her to be out at that time in the night?”. “She must have done something to invite rape”. “Even Seeta was not safe”. Is that what we are doing to Seeta, using her name as a sanction? Is that what Seeta means to us? Do we even know what she is trying to tell us? To a lot of people Uttarakanda of the Ramayana is the story of Luv and Kush and the subsequent reunion with their father. However, to me, that is the story of Seeta, the independent woman who took care of her children without her husband. A single mother who refused to bow to the unrealistic wishes of the society. What is the meaning of “She went back to the earth?” Did the earth really explode and take her in? Is Ramrajya only for others and not for the wife? Was there another contributor to the Ramrajya – an Earthy woman who made the earth lush, green and habitable?

I am glad to be born in a country where, the story such as the Ramayana is open to interpretations and much writing. I am happy to be in a place where I have the freedom to make meaning of the story in my own individual way.

To the purists, if this version, is blasphemy, apologies!!! To the others, welcome to my world, the world of Seeta as I see it!!! The story of a woman, who grows, becomes independent and asserts her rights as a human being.

Uma Sundaram: Soundarya Lahari Script

Uma Sundaram: Soundarya Lahari Script

Soundarya Lahari Script

//आनन्दलहरी //


भुमौस्खलित पादानाम् भूमिरेवा वलम्बनम् /
त्वयी जाता पराधानाम् त्वमेव शरणम् शिवे //

शिव: शक्त्या युक्तो यदि भवति शक्त : प्रभवितुं
न चेदेवं देवो न खलु कुशल: स्पन्दितुमपि/
अतस्त्वाम् आराध्यां हरि-हर-विरिन्चादिभि रपि
प्रणन्तुं स्तोतुं वा कथ-मक्र्त पुण्य: प्रभवति// [१]

तनीयांसुं पांसुं तव चरण पङ्केरुह-भवं
विरिंचि: संचिन्वन् विरचयति लोका-नविकलम् /
वहत्येनं शौरि: कथमपि सहस्रेण शिरसां
हर: संक्षुद् यैनं भजति भसितोधूलन-विधिम्// [२]

अविद्याना-मन्त स्तिमिर-मिहिर द्वीपनगरी
जडानां चैतन्य-स्तबक-मकरन्द श्रुतिझरी /
दरिद्राणां चिन्तमणिगुणनिका जन्मजलधौ
निमग्नानां दंष्ट्रा मुररिपु-वराहस्य भवति// [३]

त्वदन्य: पाणिभया-मभयवरदो दैवतगण:
त्वमेका नैवासि प्रकटित-वरभीत्यभिनया /
भयात् त्रातुं दातुं फलमपि च वांछासमधिकं
शरण्ये लोकानां तव हि चरणावेव निपुणौ // [४]

हरिस्त्वामारध्य प्रणत-जन-सौभाग्य-जननीं
पुरा नारी भूत्वा पुररिपुमपि क्षोभ मनयत् /
स्मरोऽपि त्वां नत्वा रतिनयन-लेह्येन वपुषा
मुनीनामप्यन्त: प्रभवति हि मोहाय महताम् // [५]

धनु: पौष्पं मौर्वी मधुकरमयी पञ्च विशिखा:
वसन्त: सामन्तो मलयमरु-दायोधन-रथ: /
तथाप्येक: सर्वं हिमगिरिसुते कामपि कृपां
अपांगात्ते लब्ध्वा जगदिद-मनङ्गो विजयते // [६]

क्वणत्कांची-दामा करिकलभ कुंभ-स्तन-नता
परिक्षीणा मध्ये परिणत शरच्चन्द्र-वदना /
धनुर्बाणान् पाशं सृ॒णिमपि दधाना करतलै
पुरस्ता दास्तां न: पुरमथितु राहो-पुरुषिका // [७]

सुधासिन्धोर्मध्ये सुरविटपि-वाटी-परिवृते
मणिद्वीपे नीपोपवनवति चिन्तामणि गृहे /
शिवकारे मञ्चे परमशिव-पर्यक्ङ् निलयां
भजन्ति त्वां धन्या: कतिचन चिदानन्द-लहरीम् // [८]

महीं मूलाधारे कमपि मणिपूरे हुतवहं
स्तिथिं स्वधिष्टाने हृदि मरुत-मकाश-मुपरि /
मनोऽपि भ्रूमध्ये सकलमपि भित्वा कुलपथं
सहस्रारे पद्मे सह रहसि पत्या विहरसे // [९]

सुधाधारासारै-श्चरणयुगलान्त-र्विगलितै:
प्रपंचं सिन्ञ्न्ती पुनरपि रसाम्नाय-महस:/
अवाप्य स्वां भूमिं भुजगनिभ-मध्युष्ट-वलयं
स्वमात्मानं कृत्वा स्वपिषि कुलकुण्डे कुहरिणि // [१०]

चतुर्भि: श्रीकण्ठै: शिवयुवतिभि: पञ्चभिपि
प्रभिन्नाभि: शंभोर्नवभिरपि मूलप्रकृतिभि: /
चतुश्चत्वारिंशद्-वसुदल-कलाश्च्-त्रिवलय-
त्रिरेखभि: सार्धं तव शरणकोणा: परिणता: // [११]

त्वदीयं सौन्दर्यं तुहिनगिरिकन्ये तुलयितुं
कवीन्द्रा: कल्पन्ते कथमपि विरिञ्चि-प्रभृतय: /
यदालोकौत्सुक्या-दमरललना यान्ति मनसा
तपोभिर्दुष्प्रापामपि गिरिश-सायुज्य-पदवीम् // [१२]

नरं वर्षीयांसं नयनविरसं नर्मसु जडं
तवापांगालोके पतित-मनुधावन्ति शतश: /
गलद्वेणीबन्धा: कुचकलश-विस्त्रिस्त-सिचया
हटात् त्रुट्यत्काञ्यो विगलित-दुकूला युवतय: // [१३]

क्षितौ षट्पञ्चाशद्-द्विसमधिक-पञ्चाश-दुदके
हुतशे द्वाषष्टि-श्चतुरधिक-पञ्चाश-दनिले /
दिवि द्वि: षट् त्रिंशन् मनसि च चतु:षष्टिरिति ये
मयूखा-स्तेषा-मप्युपरि तव पादांबुज-युगम् // [१४]

शरज्ज्योत्स्ना शुद्धां शशियुत-जटाजूट-मकुटां
वर-त्रास-त्राण-स्फटिकघुटिका-पुस्तक-कराम् /
सकृन्न त्वा नत्वा कथमिव सतां सन्निदधते
मधु-क्षीर-द्राक्षा-मधुरिम-धुरीणा: फणितय: // [१५]

कवीन्द्राणां चेत: कमलवन-बालातप-रुचिं
भजन्ते ये सन्त: कतिचिदरुणामेव भवतीम् /
विरिञ्चि-प्रेयस्या-स्तरुणतर-श्रृङ्गर लहरी-
गभीराभि-र्वाग्भि: र्विदधति सतां रञ्जनममी // [१६]

सवित्रीभि-र्वाचां चशि-मणि शिला-भङ्ग रुचिभि-
र्वशिन्यद्याभि-स्त्वां सह जननि संचिन्तयति य: /
स कर्ता काव्यानां भवति महतां भङ्गिरुचिभि-
र्वचोभि-र्वाग्देवी-वदन-कमलामोद मधुरै: // [१७]

तनुच्छायाभिस्ते तरुण-तरणि-श्रीसरणिभि-
र्दिवं सर्वा-मुर्वी-मरुणिमनि मग्नां स्मरति य: /
भवन्त्यस्य त्रस्य-द्वनहरिण-शालीन-नयना:
सहोर्वश्या वश्या: कति कति न गीर्वाण-गणिका: // [१८]

मुखं बिन्दुं कृत्वा कुचयुगमध-स्तस्य तदधो
हरार्धं ध्यायेद्यो हरमहिषि ते मन्मथकलाम् /
स सद्य: संक्षोभं नयति वनिता इत्यतिलघु
त्रिलोकीमप्याशु भ्रमयति रवीन्दु-स्तनयुगाम् // [१९]

किरन्ती-मङ्गेभ्य: किरण-निकुरुम्बमृतरसं
हृदि त्वा माधत्ते हिमकरशिला-मूर्तिमिव य: /
स सर्पाणां दर्पं शमयति शकुन्तधिप इव
ज्वरप्लुष्टान् दृष्ट्या सुखयति सुधाधारसिरया // [२०]

तटिल्लेखा-तन्वीं तपन शशि वै॒श्वानर मयीं
निष्ण्णां षण्णामप्युपरि कमलानां तव कलां /
महापद्मातव्यां मृदित-मलमायेन मनसा
महान्त: पश्यन्तो दधति परमाह्लाद-लहरीम् // [२१]

भवानि त्वं दासे मयि वितर दृष्टिं सकरुणां
इति स्तोतुं वाञ्छन् कथयति भवानि त्वमिति य: /
तदैव त्वं तस्मै दिशसि निजसायुज्य-पदवीं
मुकुन्द-ब्रम्हेन्द्र स्फुट मकुट नीराजितपदाम् // [२२]

त्वया हृत्वा वामं वपु-रपरितृप्तॆन मनसा
शरीरार्धं शम्भो-रपरमपि शङ्के हृतमभूत् /
यदेतत् त्वद्रूपं सकलमरुणाभं त्रिनयनं
कुचाभ्यामानम्रं कुटिल-शशिचूडाल-मकुटम् // [२३]

जगत्सूते धाता हरिरवति रुद्र: क्षपयते
तिरस्कुर्व-न्नेतत् स्वमपि वपु-रीश-स्तिरयति /
सदा पूर्व: सर्वं तदिद मनुगृह्णाति च शिव-
स्तवाज्ञा मलम्ब्य क्षणचलितयो र्भ्रूलतिकयो: // [२४]

त्रयाणां देवानां त्रिगुण-जनितानां तव शिवे
भवेत् पूजा पूजा तव चरणयो-र्या विरचिता /
तथा हि त्वत्पादोद्वहन-मणिपीठस्य निकटे
स्थिता ह्येते-शश्वन्मुकुलित करोत्तंस-मकुटा: // [२५]

विरिञ्चि: पञ्चत्वं व्रजति हरिराप्नोति विरतिं
विनाशं कीनाशो भजति धनदो याति निधनम् /
वितन्द्री माहेन्द्री-विततिरपि संमीलित-दृशा
महासंहारेऽस्मिन् विहरति सति त्वत्पति रसौ // [२६]

जपो जल्प: शिल्पं सकलमपि मुद्राविरचना
गति: प्रादक्षिण्य-क्रमण-मशनाद्या हुति-विधि: /
प्रणाम: संवेश: सुखमखिल-मात्मार्पण-दृशा
सपर्या पर्याय-स्तव भवतु यन्मे विलसितम् // [२७]

सुधामप्यास्वाद्य प्रति-भय-जरमृत्यु-हरिणीं
विपद्यन्ते विश्वे विधि-शतमखाद्या दिविषद: /
करालं यत् क्ष्वेलं कबलितवत: कालकलना
न शम्भोस्तन्मूलं तव जननि ताटङ्क महिमा // [२८]

किरीटं वैरिञ्चं परिहर पुर: कैटभभिद:
कठोरे कोठीरे स्कलसि जहि जंभारि-मकुटम् /
प्रणम्रेष्वेतेषु प्रसभ-मुपयातस्य भवनं
भवस्यभ्युत्थाने तव परिजनोक्ति-र्विजयते // [२९]

स्वदेहोद्भूताभि-र्घृणिभि-रणिमाद्याभि-रभितो
निषेव्ये नित्ये त्वा महमिति सदा भावयति य: /
किमाश्चर्यं तस्य त्रिनयन-समृद्धिं तृणयतो
महासंवर्ताग्नि-र्विरचयति नीराजनविधिं // [३०]

चतु:-षष्टया तन्त्रै: सकल मतिसन्धाय भुवनं
स्थितस्तत्त्त-सिद्धि प्रसव परतन्त्रै: पशुपति: /
पुनस्त्व-न्निर्बन्धा दखिल-पुरुषार्थैक घटना-
स्वतन्त्रं ते तन्त्रं क्षितितल मवातीतर-दिदम् // [३१]

शिव: शक्ति: काम: क्षिति-रथ रवि: शीतकिरण:
स्मरो हंस: शक्र-स्तदनु च परा-मार-हरय: /
अमी हृल्लेखाभि-स्तिसृभि-रवसानेषु घटिता
भजन्ते वर्णास्ते तव जननि नामावयवताम् // [३२]

स्मरं योनिं लक्ष्मीं त्रितय-मिद-मादौ तव मनो
र्निधायैके नित्ये निरवधि-महाभोग-रसिका: /
भजन्ति त्वां चिन्तामणि-गुणनिबद्धाक्ष-वलया:
शिवाग्नौ जुह्वन्त: सुरभिघृत-धाराहुति-शतै // [३३]

शरीरं त्वं शंभो: शशि-मिहिर-वक्षोरुह-युगं
तवात्मानं मन्ये भगवति नवात्मान-मनघम् /
अत: शेष: शेषीत्यय-मुभय-साधारणतया
स्थित: संबन्धो वां समरस-परानन्द-परयो: // [३४]

मनस्त्वं व्योम त्वं मरुदसि मरुत्सारथि-रसि
त्वमाप-स्त्वं भूमि-स्त्वयि परिणतायां न हि परम् /
त्वमेव स्वात्मानं परिण्मयितुं विश्व वपुषा
चिदानन्दाकारं शिवयुवति भावेन बिभृषे // [३५]

तवाज्ञचक्रस्थं तपन-शशि कोटि-द्युतिधरं
परं शंभु वन्दे परिमिलित-पार्श्वं परचिता /
यमाराध्यन् भक्त्या रवि शशि शुचीना-मविषये
निरालोके ऽलोके निवसति हि भालोक-भुवने // [३६]

विशुद्धौ ते शुद्धस्फतिक विशदं व्योम-जनकं
शिवं सेवे देवीमपि शिवसमान-व्यवसिताम् /
ययो: कान्त्या यान्त्या: शशिकिरण्-सारूप्यसरणे
विधूतान्त-र्ध्वान्ता विलसति चकोरीव जगती // [३७]

समुन्मीलत् संवित्कमल-मकरन्दैक-रसिकं
भजे हंसद्वन्द्वं किमपि महतां मानसचरं /
यदालापा-दष्टादश-गुणित-विद्यापरिणति:
यदादत्ते दोषाद् गुण-मखिल-मद्भ्य: पय इव // [३८]

तव स्वाधिष्ठाने हुतवह-मधिष्ठाय निरतं
तमीडे संवर्तं जननि महतीं तां च समयाम् /
यदालोके लोकान् दहति महसि क्रोध-कलिते
दयार्द्रा या दृष्टि: शिशिर-मुपचारं रचयति // [३९]

तटित्वन्तं शक्त्या तिमिर-परिपन्थि-स्फुरणया
स्फुर-न्ना नरत्नाभरण-परिणद्धेन्द्र-धनुषम् /
तव श्यामं मेघं कमपि मणिपूरैक-शरणं
निषेवे वर्षन्तं-हरमिहिर-तप्तं त्रिभुवनम् // [४०]

तवाधारे मूले सह समयया लास्यपरया
नवात्मान मन्ये नवरस-महाताण्डव-नटम् /
उभाभ्या मेताभ्या-मुदय-विधि मुद्दिश्य दयया
सनाथाभ्यां जज्ञे जनकजननीमत् जगदिदम् // [४१]

// द्वितीयो भाग: // //सौन्दर्यलहरी //


गतै-र्माणिक्यत्वं गगनमणिभि : सान्द्रघटितं
किरीटं ते हैमं हिमगिरिसुते कीतयति य: //
स नीडेयच्छाया-च्छुरण-शकलं चन्द्र-शकलं
धनु: शौनासीरं किमिति न निबध्नाति धिषणां // [४२]

धुनोतु ध्वान्तं न-स्तुलित-दलितेन्दीवर-वनं
घनस्निग्ध-श्लक्ष्णं चिकुर निकुरुंबं तव शिवे /
यदीयं सौरभ्यं सहज-मुपलब्धुं सुमनसो
वसन्त्यस्मिन् मन्ये बलमथन वाटी-विटपिनाम् // [४३]

तनोतु क्षेमं न-स्तव वदनसौन्दर्यलहरी
परीवाहस्रोत:-सरणिरिव सीमन्तसरणि:/
वहन्ती- सिन्दूरं प्रबलकबरी-भार-तिमिर
द्विषां बृन्दै-र्वन्दीकृतमेव नवीनार्क केरणम् // [४४]

अरालै स्वाभाव्या-दलिकलभ-सश्रीभि रलकै:
परीतं ते वक्त्रं परिहसति पङ्केरुहरुचिम् /
दरस्मेरे यस्मिन् दशनरुचि किञ्जल्क-रुचिरे
सुगन्धौ माद्यन्ति स्मरदहन चक्षु-र्मधुलिह: // [४५]

ललाटं लावण्य द्युति विमल-माभाति तव यत्
द्वितीयं तन्मन्ये मकुटघटितं चन्द्रशकलम् /
विपर्यास-न्यासा दुभयमपि संभूय च मिथ:
सुधालेपस्यूति: परिणमति राका-हिमकर: // [४६]


भ्रुवौ भुग्ने किंचिद्भुवन-भय-भङ्गव्यसनिनि
त्वदीये नेत्राभ्यां मधुकर-रुचिभ्यां धृतगुणम् /
धनु र्मन्ये सव्येतरकर गृहीतं रतिपते:
प्रकोष्टे मुष्टौ च स्थगयते निगूढान्तर-मुमे // [४७]

अह: सूते सव्य तव नयन-मर्कात्मकतया
त्रियामां वामं ते सृजति रजनीनायकतया /
तृतीया ते दृष्टि-र्दरदलित-हेमाम्बुज-रुचि:
समाधत्ते सन्ध्यां दिवसर्-निशयो-रन्तरचरीम् // [४८]

विशाला कल्याणी स्फुतरुचि-रयोध्या कुवलयै:
कृपाधाराधारा किमपि मधुराऽऽभोगवतिका /
अवन्ती दृष्टिस्ते बहुनगर-विस्तार-विजया
ध्रुवं तत्तन्नाम-व्यवहरण-योग्याविजयते // [४९]

कवीनां सन्दर्भ-स्तबक-मकरन्दैक-रसिकं
कटाक्ष-व्याक्षेप-भ्रमरकलभौ कर्णयुगलम् /
अमुञ्च्न्तौ दृष्ट्वा तव नवरसास्वाद-तरलौ
असूया-संसर्गा-दलिकनयनं किञ्चिदरुणम् // [५०]

शिवे शङ्गारार्द्रा तदितरजने कुत्सनपरा
सरोषा गङ्गायां गिरिशचरिते विस्मयवती /
हराहिभ्यो भीता सरसिरुह सौभाग्य-जननी
सखीषु स्मेरा ते मयि जननि दृष्टि: सकरुणा // [५१]

गते कर्णाभ्यर्णं गरुत इव पक्ष्माणि दधती
पुरां भेत्तु-श्चित्तप्रशम-रस-विद्रावण फले /
इमे नेत्रे गोत्राधरपति-कुलोत्तंस-कलिके
तवाकर्णाकृष्ट स्मरशर-विलासं कलयत:// [५२]

विभक्त-त्रैवर्ण्यं व्यतिकरित-लीलाञ्जनतया
विभाति त्वन्नेत्र त्रितय मिद-मीशानदयिते /
पुन: स्रष्टुं देवान् द्रुहिण हरि-रुद्रानुपरतान्
रज: सत्वं वेभ्रत् तम इति गुणानां त्रयमिव // [५३]

पवित्रीकर्तुं न: पशुपति-पराधीन-हृदये
दयामित्रै र्नेत्रै-ररुण-धवल-श्याम रुचिभि: /
नद: शोणो गङ्गा तपनतनयेति ध्रुवमुम्
त्रयाणां तीर्थाना-मुपनयसि संभेद-मनघम् // [५४]

निमेषोन्मेषाभ्यां प्रलयमुदयं याति जगति
तवेत्याहु: सन्तो धरणिधर-राजन्यतनये /
त्वदुन्मेषाज्जातं जगदिद-मशेषं प्रलयत:
परेत्रातुं शंङ्के परिहृत-निमेषा-स्तव दृश: // [५५]

तवापर्णे कर्णे जपनयन पैशुन्य चकिता
निलीयन्ते तोये नियत मनिमेषा: शफरिका: /
इयं च श्री-र्बद्धच्छद—पुटकवाटं कुवलयं
जहाति प्रत्यूषे निशि च विघतय्य प्रविशति// [५६]

दृशा द्राघीयस्या दरदलित नीलोत्पल रुचा
दवीयांसं दीनं स्नपा कृपया मामपि शिवे /
अनेनायं धन्यो भवति न च ते हानिरियता
वने वा हर्म्ये वा समकर निपातो हिमकर : // [५७]

अरालं ते पालीयुगल-मगराजन्यतनये
न केषा-माधत्ते कुसुमशर कोदण्ड-कुतुकम् /
तिरश्चीनो यत्र श्रवणपथ-मुल्ल्ङ्य्य विलसन्
अपांग व्यासंगो दिशति शरसन्धान धिषणाम् // [५८]

स्फुरद्गण्डाभोग-प्रतिफलित ताट्ङ्क युगलं
चतुश्चक्रं मन्ये तव मुखमिदं मन्मथरथम् /
यमारुह्य द्रुह्य त्यवनिरथ मर्केन्दुचरणं
महावीरो मार: प्रमथपतये सज्जितवते // [५९]

सरस्वत्या: सूक्ती-रमृतलहरी कौशलहरी:
पिब्नत्या: शर्वाणि श्रवण-चुलुकाभ्या-मविरलम् /
चमत्कार:-श्लाघाचलित-शिरस: कुण्डलगणो
झणत्करैस्तारै: प्रतिवचन-माचष्ट इव ते // [६०]

असौ नासावंश-स्तुहिनगिरिवण्श-ध्वजपटि
त्वदीयो नेदीय: फलतु फल-मस्माकमुचितम् /
वहत्यन्तर्मुक्ता: शिशिरकर-निश्वास-गलितं
समृद्ध्या यत्तासां बहिरपि च मुक्तामणिधर: // [६१]

प्रकृत्याऽऽरक्ताया-स्तव सुदति दन्दच्छदरुचे :
प्रवक्ष्ये सदृश्यं जनयतु फलं विद्रुमलता /
न बिंबं तद्बिंब-प्रतिफलन-रागा-दरुणितं
तुलामध्रारोढुं कथमिव विलज्जेत कलया // [६२]

स्मितज्योत्स्नाजालं तव वदनचन्द्रस्य पिबतां
चकोराणा-मासी-दतिरसतया चञ्चु-जडिमा /
अतस्ते शीतांशो-रमृतलहरी माम्लरुचय:
पिबन्ती स्वच्छन्दं निशि निशि भृशं काञ्जि कधिया // [६३]

अविश्रान्तं पत्युर्गुणगण कथाम्रेडनजपा
जपापुष्पच्छाया तव जननि जिह्वा जयति सा /
यदग्रासीनाया: स्फटिकदृष-दच्छच्छविमयि
सरस्वत्या मूर्ति: परिणमति माणिक्यवपुषा // [६४]

रणे जित्वा दैत्या नपहृत-शिरस्त्रै: कवचिभि:
निवृत्तै-श्चण्डांश-त्रिपुरहर-निर्माल्य-विमुखै: /
विशाखेन्द्रोपेन्द्रै: शशिविशद-कर्पूरशकला
विलीयन्ते मातस्तव वदनताम्बूल-कबला: // [६५]

विपञ्च्या गायन्ती विविध-मपदानं पशुपते-
स्त्वयारब्धे वक्तुं चलितशिरसा साधुवचने /
तदीयै-र्माधुर्यै-रपलपित-तन्त्रीकलरवां
निजां वीणां वाणीं निचुलयति चोलेन निभृतम् // [६६]

करग्रेण स्पृष्टं तुहिनगिरिणा वत्सलतया
गिरिशेनो-दस्तं मुहुरधरपानाकुलतया /
करग्राह्यं शंभोर्मुखमुकुरवृन्तं गिरिसुते
कथंकरं ब्रूम-स्तव चुबुकमोपम्यरहितम् // [६७]

भुजाश्लेषान्नित्यं पुरदमयितु: कन्टकवती
तव ग्रीवा धत्ते मुखकमलनाल-श्रियमियम् /
स्वत: श्वेता काला गरु बहुल-जम्बालमलिना
मृणालीलालित्यं वहति यदधो हारलतिका // [६८]

गले रेखास्तिस्रो गति गमक गीतैक निपुणे
विवाह-व्यानद्ध-प्रगुणगुण-संख्या प्रतिभुव: /
विराजन्ते नानाविध-मधुर-रागाकर-भुवां
त्रयाणां ग्रामाणां स्थिति-नियम-सीमान इव ते // [६९]

मृणाली-मृद्वीनां तव भुजलतानां चतसृणां
चतुर्भि: सौन्द्रयं सरसिजभव: स्तौति वदनै: /
नखेभ्य: सन्त्रस्यन् प्रथम-मथना दन्तकरिपो:
चतुर्णां शीर्षाणां सम-मभयहस्तार्पण-धिया // [७०]

नखाना-मुद्योतै-र्नवनलिनरागं विहसतां
कराणां ते कान्तिं कथय कथयाम: कथमुमे /
कयाचिद्वा साम्यं भजतु कलया हन्त कमलं
यदि क्रीडल्लक्ष्मी-चरणतल-लाक्षारस-चणम् // [७१]

समं देवि स्कन्द द्विपिवदन पीतं स्तनयुगं
तवेदं न: खेदं हरतु सततं प्रस्नुत-मुखम् /
यदालोक्याशङ्काकुलित हृदयो हासजनक:
स्वकुम्भौ हेरंब: परिमृशति हस्तेन झडिति // [७२]

अमू ते वक्षोजा-वमृतरस-माणिक्य कुतुपौ
न सन्देहस्पन्दो नगपति पताके मनसि न: /
पिबन्तौ तौ यस्मा दविदित वधूसङ्ग रसिकौ
कुमारावद्यापि द्विरदवदन-क्रौञ्च्दलनौ // [७३]

वहत्यम्ब स्त्म्बेरम-दनुज-कुंभप्रकृतिभि:
समारब्धां मुक्तामणिभिरमलां हारलतिकाम् /
कुचाभोगो बिम्बाधर-रुचिभि-रन्त: शबलितां
प्रताप-व्यामिश्रां पुरदमयितु: कीर्तिमिव ते // [७४]

तव स्तन्यं मन्ये धरणिधरकन्ये हृदयत:
पय: पारावार: परिवहति सारस्वतमिव /
दयावत्या दत्तं द्रविडशिशु-रास्वाद्य तव यत्
कवीनां प्रौढाना मजनि कमनीय: कवयिता // [७५]

हरक्रोध-ज्वालावलिभि-रवलीढेन वपुषा
गभीरे ते नाभीसरसि कृतसङो मनसिज: /
समुत्तस्थौ तस्मा-दचलतनये धूमलतिका
जनस्तां जानीते तव जननि रोमावलिरिति // [७६]

यदेतत्कालिन्दी-तनुतर-तरङ्गाकृति शिवे
कृशे मध्ये किञ्चिज्जननि तव यद्भाति सुधियाम् /
विमर्दा-दन्योन्यं कुचकलशयो-रन्तरगतं
तनूभूतं व्योम प्रविशदिव नाभिं कुहरिणीम् // [७७]

स्थिरो गङ्गा वर्त: स्तनमुकुल-रोमावलि-लता
कलावालं कुण्डं कुसुमशर तेजो-हुतभुज: /
रते-र्लीलागारं किमपि तव नाभिर्गिरिसुते
बेलद्वारं सिद्धे-र्गिरिशनयनानां विजयते // [७८]

निसर्ग-क्षीणस्य स्तनतट-भरेण क्लमजुषो
नमन्मूर्ते र्नारीतिलक शनकै-स्त्रुट्यत इव /
चिरं ते मध्यस्य त्रुटित तटिनी-तीर-तरुणा
समावस्था-स्थेम्नो भवतु कुशलं शैलतनये // [७९]

कुचौ सद्य: स्विद्य-त्तटघटित-कूर्पासभिदुरौ
कषन्तौ-दौर्मूले कनककलशाभौ कलयता /
तव त्रातुं भङ्गादलमिति वलग्नं तनुभुवा
त्रिधा नद्ध्म् देवी त्रिवलि लवलीवल्लिभिरिव // [८०]

गुरुत्वं विस्तारं क्षितिधरपति: पार्वति निजात्
नितम्बा-दाच्छिद्य त्वयि हरण रूपेण निदधे /
अतस्ते विस्तीर्णो गुरुरयमशेषां वसुमतीं
नितम्ब-प्राग्भार: स्थगयति सघुत्वं नयति च // [८१]

करीन्द्राणां शुण्डान्-कनककदली-काण्डपटलीं
उभाभ्यामूरुभ्या-मुभयमपि निर्जित्य भवति /
सुवृत्ताभ्यां पत्यु: प्रणतिकठिनाभ्यां गिरिसुते
विधिज्ञे जानुभ्यां विबुध करिकुंभ द्वयमसि // [८२]

पराजेतुं रुद्रं द्विगुणशरगर्भौ गिरिसुते
निषङ्गौ जङ्घे ते विषमविशिखो बाढ-मकृत /
यदग्रे दृस्यन्ते दशशरफला: पादयुगली
नखाग्रच्छन्मान: सुर मुकुट-शाणैक-निशिता: // [८३]

श्रुतीनां मूर्धानो दधति तव यौ शेखरतया
ममाप्येतौ मात: शेरसि दयया देहि चरणौ /
ययओ: पाद्यं पाथ: पशुपति जटाजूट तटिनी
ययो-र्लाक्षा-लक्ष्मी-ररुण हरिचूडामणि रुचि: // [८४]

नमो वाकं ब्रूमो नयन-रमणीयाय पदयो:
तवास्मै द्वन्द्वाय स्फुट-रुचि रसालक्तकवते /
असूयत्यत्यन्तं यदभिहननाय स्पृहयते
पशूना-मीशान: प्रमदवन-कङ्केलितरवे // [८५]

मृषा कृत्वा गोत्रस्खलन-मथ वैलक्ष्यनमितं
ललाटे भर्तारं चरणकमले ताडयति ते /
चिरादन्त: शल्यं दहनकृत मुन्मूलितवता
तुलाकोटिक्वाणै: किलिकिलित मीशान रिपुणा // [८६]

हिमानी हन्तव्यं हिमगिरिनिवासैक-चतुरौ
निशायां निद्राणं निशि-चरमभागे च विशदौ /
वरं लक्ष्मीपात्रं श्रिय-मतिसृहन्तो समयिनां
सरोजं त्वत्पादौ जननि जयत-श्चित्रमिह किम् // [८७]

पदं ते कीर्तीनां प्रपदमपदं देवि विपदां
कथं नीतं सद्भि: कठिन-कमठी-कर्पर-तुलाम् /
कथं वा बाहुभ्या-मुपयमनकाले पुरभिदा
यदादाय न्यस्तं दृषदि दयमानेन मनसा // [८८]

नखै-र्नाकस्त्रीणां करकमल-संकोच-शशिभि:
तरूणां दिव्यानां हसत इव ते चण्डि चरणौ /
फलानि स्व:स्थेभ्य: किसलय-कराग्रेण ददतां
दरिद्रेभ्यो भद्रां श्रियमनिश-मह्नाय ददतौ // [८९]

ददाने दीनेभ्य: श्रियमनिश-माशानुसदृशीं
अमन्दं सौन्दर्यं प्रकर-मकरन्दं विकिरति /
तवास्मिन् मन्दार-स्तबक-सुभगे यातु चरणे
निमज्जन् मज्जीव: करणचरण: ष्ट्चरणताम् // [९०]

पदन्यास-क्रीडा परिचय-मिवारब्धु-मनस:
स्खलन्तस्ते खेलं भवनकलहंसा न जहति /
अतस्तेषां शिक्षां सुभगमणि-मञ्जीर-रणित-
च्छलादाचक्षाणं चरणकमलं चारुचरिते // [९१]

गतास्ते मञ्चत्वं द्रुहिण हरि रुद्रेश्वर भृत:
शिव: स्वच्छ-च्छाया-घटित-कपट-प्रच्छदपट: /
त्वदीयानां भासां प्रतिफलन रागारुणतया
शरीरी शृङ्गारो रस इव दृशां दोग्धि कुतुकम् // [९२]

अराला केशेषु प्रकृति सरला मन्दहसिते
शिरीषाभा चित्ते दृषदुपलशोभा कुचतटे /
भृशं तन्वी मध्ये पृथु-रुरसिजारोह विषये
जगत्त्रतुं शंभो-र्जयति करुणा काचिदरुणा // [९३]

कलङ्क: कस्तूरी रजनिकर बिम्बं जलमयं
कलाभि: कर्पूरै-र्मरकतकरण्डं निबिडितम् /
अतस्त्वद्भोगेन प्रतिदिनमिदं रिक्तकुहरं
विधि-र्भूयो भूयो निबिडयति नूनं तव कृते // [९४]

पुरारन्ते-रन्त: पुरमसि तत-स्त्वचरणयो:
सपर्या-मर्यादा तरलकरणाना-मसुलभा /
तथा ह्येते नीता: शतमखमुखा: सिद्धिमतुलां
तव द्वारोपान्त: स्थितिभि-रणिमाद्याभि-रमरा: // [९५]

कलत्रं वैधात्रं कतिकति भजन्ते न कवय:
श्रियो देव्या: को वा न भवति पति: कैरपि धनै: /
महादेवं हित्वा तव सति सतीना-मचरमे
कुचभ्या-मासङ्ग: कुरवक-तरो-रप्यसुलभ: // [९६]

गिरामाहु-र्देवीं द्रुहिणगृहिणी-मागमविदो
हरे: पत्नीं पद्मां हरसहचरी-मद्रितनयाम् /
तुरीया कापि त्वं दुरधिगम-निस्सीम-महिमा
महामाया विश्वं भ्रमयसि परब्रह्ममहिषि // [९७]

कदा काले मात: कथय कलितालक्तकरसं
पिबेयं विद्यार्थी तव चरण-निर्णेजनजलम् /
प्रकृत्या मूकानामपि च कविता०कारणतया
कदा धत्ते वाणीमुखकमल-ताम्बूल-रसताम् // [९८]

सरस्वत्या लक्ष्म्या विधि हरि सपत्नो विहरते
रते: पतिव्रत्यं शिथिलपति रम्येण वपुषा /
चिरं जीवन्नेव क्षपित-पशुपाश-व्यतिकर:
परानन्दाभिख्यं रसयति रसं त्वद्भजनवान् // [९९]

प्रदीप ज्वालाभि-र्दिवसकर-नीराजनविधि:
सुधासूते-श्चन्द्रोपल-जललवै-रघ्यरचना /
स्वकीयैरम्भोभि: सलिल-निधि-सौहित्यकरणं
त्वदीयाभि-र्वाग्भि-स्तव जननि वाचां स्तुतिरियम् // [१००]

सौन्दयलहरि मुख्यस्तोत्रं संवार्तदायकम् /
भगवद्पाद सन्क्लुप्तं पठेन् मुक्तौ भवेन्नर: //
सौन्दर्यलहरि स्तोत्रं संपूर्णं

Renunciation and the Gita

While getting started on this project, I went through numerous websites and popular books. A major and recurring theme and sometimes the only theme is that of renunciation. An explanation that I have read, Time and again in conjunction with this word is “giving up” or “detachment”, “not aspiring for anything” etc. Somehow, something always seemed to be missing. If the Gita is advocates renunciation as giving up of our rights, isn't the context of the origin of the Gita contradicting its very purpose?

Let us begin the journey in the Battlefield of Kurukshetra….

The setting of the Gita is a battlefield. All of us are aware of the story of Arjuna facing his cousins, teachers, elders an uncles and being overcome by emotions, all set to give up the battle. If the Gita prescribes renunciation in the way it is popularly believed, wouldn't it have been easier for Krishna to pat Arjuna on the back and say “You have found the road to eternal bliss. You are absolutely right. There is no point in a war. You should be detached and renounce the kingdom. Let us call of the battle and go home.”?

This would have been renunciation. But Krishna does not do this. He urges Arjuna to fight. He tells Arjuna go against his cousins, teachers, brothers, uncles and elders. He tells Arjuna to fight for what is right.

The Gita represents what Krishna told Arjuna to fight the battle of life. What were the truths and concepts that he shared with Arjuna? What prompted Arjuna to unleash the warrior within himself?

Let us take a brief look at what is meant by renunciation. “Bhagwat Gita Tatvavivechini” talks about 7 levels of renunciation.

Level 1

Renunciation of stealing, lying, gambling, violence, eating what is not good for the body and indecisiveness.

Level 2

Renouncing rituals which are done with a view to obtaining something. For example, offering prayers to get a job, observing fast to get married or have a kid or pass in the exams.

Level 3

Letting go of the need to be respected, praised, wealthy (so that others are envious). This basically talks about renouncing the need to earn social credits.

Level 4

Expecting and asking others to serve you. This stage involves renunciation or letting go of the need to have someone help you or service you. An example of this would be the person expecting his/her parents to help out even after he/she has started earning and has to now take care of his/her own needs. This stage also involves giving up of the expectations from the others. That the others should spend their time, energy and money on us. If we need to get something done we need to take the ownership and not expect others to do it for us. There would be occasions when others would help us, though physical labor or give us food or help us by doing something for us. If it means that by rejecting their help we are going to make them feel bad or insult them, it is ok to accept it. Again this is only to satisfy them, not to reciprocate or do anything else in return if it is not right.

Level 5

Renunciation of laziness towards our responsibilities and duties and what we are supposed to do. This includes prayers, taking care of our parent’s taking care of our health, eating well, doing our work., earning to take care of our family etc. irrespective of what the consequences are going to be, we need to do what is right.

Level 6

Renouncing the attachment to wealth, property, relationships, friends, vanity, prejudice, popularity etc. this does not mean that we ignore or insult or sideline these factors, but we start looking for something more than this. At this stage the person does not run after all these things mentioned, but starts looking and searching of the causal factors. At this stage my belief is that the person starts looking at the bigger picture and the interconnectedness of these various factors.

Level 7

At this stage one realizes the momentariness of things in life. We reach a stage where we are able to consider everything objectively. Since we have been on the renunciation path step by step, at this stage we would have understood the larger system and would have or rather should have the frame of mind to be detached. This is a point we understand the area under our control and that outside it. This prompts us to do things that we can and let go of stuff that we cannot influence.


When I take a look at the levels of renunciation, I realize that in our usual exuberance we tend to jump to level 7 rather than go through the process step by step. When we do this, then obviously renunciation does come across as giving up everything…. And something that is meant for people who are at the fag end of their lives… and not for people like us who are in the middle of the battles.

Part Zero

The ultimate quest of a human being is achieving his/her potential. Some call it being one with divinity, some call it achieving the state of supreme bliss and some call it the clarity of thought that gives you the ultimate peace.

I call it the guiltlessness and as a result of this the freedom and the frame of mind to make the right choices. To me, being one with the divine is the state of flow, where you are your best – a natural – where you respond to the situations flawlessly, without thinking very consciously about it. I am sure all of us have experienced this situation at least once in a life time. A time when you are in a meeting, or discussing a new idea, or talking to a friend or a partner. Time seems to rush past you, what you want top say or do next seems to be illuminated for you and you just go ahead. The ecstasy, the joy, the happiness, the feeling of oneness with your surroundings, happens a few times for some of us. What if we want this to be a constant in our lives? What do we need to do to attain this in our lives?

Does it mean that this ecstasy is a result of giving up worldly pleasures? Of giving up?

NO!!! This ecstasy is in understanding and creating the pleasures. This supreme joy need not be restricted to the ones who retire from the world. This can be ours – here and now. This can be our constant state – while making project plans, while dealing with irate customers, while preparing for presentations, while going for collections while we are in meetings – every minute, every hour, every day of our lives.

What do we need to do to get there? I have glimpsed a few answers in Ayn Rand. Closer home, I have glimpsed more detailed answers in the Bhagwat Gita. Though I can't claim to have read the entire text, the first few lines of the “Bhagwat Gita – Tatvavivechani” by Shri Jayadayal Goenka and printed by the Gorakhpur Press had me hooked. This blog is an attempt to share my thoughts on how this would affect us in our everyday life. I am starting my journey today with a few choice questions and answers I found in the book that establishes the context and gives an indication of the content of the Gita. At this stage, I would like to mention that this is an attempt to understand the Gita as the philosophy of life and not to propagate it as God’s words. Right now I am not concerned with Bhakti or Mukti, although many people say that they are important. This journey of mine is like a long trek in an area I have never visited before. There would be hills, rivers, mountains, some scenes I might have come across before, some that are totally new, some situations or views that I am thrilled with, some that are commonplace, some that are difficult to accept and digest. However, as it happens in any trek there would be some unforgettable moments that make the journey worth its while.

Part Zero

The ultimate quest of a human being is achieving his/her potential. Some call it being one with divinity, some call it achieving the state of supreme bliss and some call it the clarity of thought that gives you the ultimate peace.

I call it the guiltlessness and as a result of this the freedom and the frame of mind to make the right choices. To me, being one with the divine is the state of flow, where you are your best – a natural – where you respond to the situations flawlessly, without thinking very consciously about it. I am sure all of us have experienced this situation at least once in a life time. A time when you are in a meeting, or discussing a new idea, or talking to a friend or a partner. Time seems to rush past you, what you want top say or do next seems to be illuminated for you and you just go ahead. The ecstasy, the joy, the happiness, the feeling of oneness with your surroundings, happens a few times for some of us. What if we want this to be a constant in our lives? What do we need to do to attain this in our lives?

Does it mean that this ecstasy is a result of giving up worldly pleasures? Of giving up?

NO!!! This ecstasy is in understanding and creating the pleasures. This supreme joy need not be restricted to the ones who retire from the world. This can be ours – here and now. This can be our constant state – while making project plans, while dealing with irate customers, while preparing for presentations, while going for collections while we are in meetings – every minute, every hour, every day of our lives.

What do we need to do to get there? I have glimpsed a few answers in Ayn Rand. Closer home, I have glimpsed more detailed answers in the Bhagwat Gita. Though I can't claim to have read the entire text, the first few lines of the “Bhagwat Gita – Tatvavivechani” by Shri Jayadayal Goenka and printed by the Gorakhpur Press had me hooked. This blog is an attempt to share my thoughts on how this would affect us in our everyday life. I am starting my journey today with a few choice questions and answers I found in the book that establishes the context and gives an indication of the content of the Gita. At this stage, I would like to mention that this is an attempt to understand the Gita as the philosophy of life and not to propagate it as God’s words. Right now I am not concerned with Bhakti or Mukti, although many people say that they are important. This journey of mine is like a long trek in an area I have never visited before. There would be hills, rivers, mountains, some scenes I might have come across before, some that are totally new, some situations or views that I am thrilled with, some that are commonplace, some that are difficult to accept and digest. However, as it happens in any trek there would be some unforgettable moments that make the journey worth its while.