Qualities of Rama-2

As told by other Kings why supporting his coronation proposal.

गुणान् गुणवतो देव देवकल्पस्य धीमतः |
प्रियानानन्ददान् कृत्स्नान् प्रवक्ष्यामोऽद्यतान् शृणु || २-२-२७

 deva = Oh king; adya = now; vakshyaami = (we shall) tell; kR^itsnaan = various; guNaan = virtues; dhiimataH= of your wise son; shR^iNu = listen; devakalpasya = equal to celestials; guNavataH = virtuous; priyaan = liked by all;aanandadaan = give happiness.

"Oh king! We shall tell you now the various virtues of your wise son, listen to them. His qualities are equal to those of celestials. They are liked by all. They give happiness to all."

दिव्यैर्गुणैः शक्रसमो रामः सत्यपराक्रमः |
इक्ष्वाकुभ्योऽपि सर्वेभ्यो ह्यतिरिक्तो विशांपते || २-२-२८

vishaaMpate = Oh lord of the people!; raamaH = Rama; shakra samaH = equal to Devendra; divyaiH = in heavenly; guNaiH = qualities; satya paraakramaH = having a true valor; atiriktaH = greater than; sarvebhyo api = all;ikshvaakubhyaH = kings of Ikshvaaku clan.

"Oh king! Rama is equal to Devendra in heavenly qualities. He has true valor. He is greater than all the kings born in Ikshvaaku clan."

रामः सत्पुरुषो लोके सत्यधर्मपरायणः |
साक्ष्हाद्रामाद्विनिर्वृत्तो धर्मश्चापि श्रिया सह || २-२-२९

 raamaH = Rama; satpurushhaH = is good person; loke = in the world; satyadharmaparaayaNaH = interested in truth and righteousness; raamaat = By Rama alone; dharmaH cha api = Dharma; shriyaa saha = along with wealth;vinirvR^ittaH = arranged; saakshaat = without separation.

"Rama is the world renowned gentleman. He is keenly interested in truth and righteousness. Only Rama can make both righteousness and wealth combine without separation."

प्रजासुखत्वे चन्द्रस्य वसुधायाः क्ष्हमागुणैः |
बुध्या बृहस्पतेस्तुल्यो वीर्ये साक्षाच्छचीपतेः || २-२-३०

tulyaH = equal to; chandrasya = moon; prajaasukhatve = in making people happy; vasudhaayaH = earth;kshamaaguNaiH = in the quality of forgiveness; bR^ihaspateH = Brihaspati; buddhyaa = by wisdom; saakshaat = actually; shachiipateH = to Devendra; viirye = in valour.

"He is equal to moon in making the people happy; equal to the earth in the quality of forgiveness; equal to Brihaspati in wisdom and verily to Devendra in valour."

धर्मजज्ञः सत्यसन्धश्च शीलवाननसूयकः |
क्षान्तः सान्त्वयिता श्लक्ष्ह्णः कृतज्ञो विजितेन्द्रियः || २-२-३१

 dharmaGYaH = knows righteousness; satyasandhaH = is true to his word; shiilavaan = Has good character;anasuuyakaH = has no envy; kshaantaH = has patience; saantvayitaa = consoles those in troubles; shlakshaH = speaks good words; kR^itaGYaH = has gratitude; vijitendriyaH = has controlled the senses.

"Rama knows all righteousness. He is true to his word and has good character. He has no envy. He has patience. He consoles those who are in troubles. He speaks good words. He has gratitude. He keeps senses under control."

मृदुश्च स्थिरचित्तश्च सदा भव्योऽनसूयकः |
प्रियवादी च भूतानाम् सत्यवादी च राघवः || २-२-३२
बहुश्रुतानां वृद्धानां ब्राह्मणानामुपासिता |
तेना स्येहातुला कीर्तिर्यशस्तेजश्च वर्धते || २-२-३३

 raaghavaH = Rama; mR^iduH cha = soft natured; sthira chittaH cha = stable minded; sadaa = always;bhaavyaH = auspicious man; anasuuyakaH = who has no envy; priyavaadii = speaks delightfully; bhutaanaam = to living beings; satyavaadii cha = speaks truthfully; upaasitaa = worshipper; vR^iddhaanaam braahmaNaanaam = to aged brahmanas; bahushrutaanaam = endued with knowledge of many sciences; tenaa = by that; asya = his; atulaa = incomparable; kiirtiH = name; yashaH = glory; tejascha = splendor; vardhate = growing; iha = in this world.

"Rama is soft natured; has stable mind, always an auspicious man, and has no envy. He speaks truthful and loving words to all living beings. He worships aged Brahmans endued with the knowledge of various sciences. By that, his name, glory and splendor are growing in this world."

देवासुरमनुष्याणां सर्वास्त्रेषु विशारदः |
सम्यग्विद्याव्रतस्नातो यथवत्साङ्गवेदवित् || २-२-३४

vishaaradaH = efficient man; sarvaastreshhu = in various weapons; devaasuramanushhyaaNaaM = known to celestials; demons and men; vidyavrata snaanaH = took bath in the vow of studies; yathaavat = systematically;saaN^gavedavit = learnt branches of vedas.

"He is skilled in the use of various weapons known to celestials, demons and men. He has duly concluded his vow of studying the various sciences and has systematically learnt all the Vedas along with its branches. *"

* Branches of Vedas: - (six in number): 1.Siksha or phonetics 2.Vyakarana or Grammar 3. Chandas or Prosody 4. Nirukta or Etymology 5. Jyautisha or Astronomy 6. Kalpa or the branch of knowledge prescribing the ritual and giving rules for the ceremonial or sacrificial acts.

गान्धर्वे च भुवि श्रेष्ठो बभूव भरताग्रजः |
कल्याणाभिजनः साधुरदीनात्मा महामतिः || २-२-३५

bharataagrajaH = Bharatha's elder brother; Rama; babhuuva = became; shreshhThaH = the best; gaandharve = in music; kalyaaNaabhijanaH = one who has the best relatives; saadhuH = gentlman; adiinaatma = one who is not weak in mind; mahaamatiH = one who has great wisdom.

"Rama is best in the world in the art of music. He has best relatives. He is gentle. He is not weak in mind. He has great wisdom."

द्विजैरभिविनीतश्च श्रेष्ठैर्धर्मार्थनैपुणैः |
यदा व्रजति संग्रामं ग्रामार्थे नगरस्य वा || २-२-३६
गत्वा सौमित्रिसहितो नाविजित्य निवर्तते |

abhiviniitaH = trained in all matters; shreshhThaiH dvijaiH = from the best of Brahmans; dharmaartha nipuNaiH = skilled in the art of righteousness and in the science of political economy; gramaarthe = for village;nagarasyavaa = or for town; yadaa = while; vrajati = moving; saMgraamam = for a battle; gatvaa = (Rama) goes;saumitri sahitaH = along with Lakshmana; na nivartate = does not return; avijitya = without victory.

"Rama was trained in all matters from the best of Brahmans skilled in the art of righteousness and in the science of political economy. If it is necessary to go to a battle to protect a village or a city, Rama goes with Lakshmana and returns home only after obtaining victory."

संग्रामात्पुनरागम्य कुङ्जरेण रथेन वा || २-२-३७
पौरान् स्वजनवन्नित्यम् कुशलं परिपृच्छति |
पुत्रेष्वग्निषु दारेषु प्रेष्यशिष्यगणेषु च || २-२-३८
निखिलेनानुपूर्व्याच्च पिता पुत्रानिवौरसान् |

 punaH aagatya = After returning; sangraamaat = from battle; kuN^jareNa = on elephant; rathena vaa = or chariot; paripR^ichchhati = inquires; kushalam = well being of; pauraan = citizens; svajanavat = like relatives; pitaa = father; aurasaan putraaniva = like to their hereditary sons; putreshhu = about sons; agnishhu = about the fire; daareshhu= about the wives; preshhya sishhyagaNeshhu cha = about the servants and the disciples; nityam = always; nikhilena = completely; anupuurvyaachcha = and as per due order.

"After returning from battle, Rama goes to citizens on an elephant or a chariot and inquires about their well being as though they were his own kinsmen, like a father does to his sons. He asks about their wives and children, about the sacred fires, about their servants and students, always completely as per the due order."

शुश्रूषन्ते च वः शिष्याः कचित्कर्मसु दंशिताः || २-२-३९
इति नः पुरुषव्याघ्रः सदा रामोऽभिभाषते |

raamaH = Rama; purushavyaaghraH = the best among men; sadaa = always; abhibhaashhate = speaks; naH = to us; iti = thus; vaH = your; shishhyaaH = disciples; shushruushhante = serving; daMshitaaH = keenly; karmasu = in actions.

"Rama the best among men always asks us 'Are your disciples serving you by keenly performing their actions?' "

व्यसनेषु मनुष्याणां भृशं भवति दुःखितः || २-२-४०
उत्सवेषु च सर्वेषु पितेव परितुष्यति |

 bhR^isham duHkitaH bhavati = feels very sad; vyasaneshhu = in troubles; manushhyeshhu = of men;paritushhyati = feels delighted; sarveshhu = in all; utsaveshhu = celebrations; piteva = like father.

"Rama feels very sad towards afflictions of men; and feels delighted in all functions celebrated by people on the occasions of child birth and the like, just as their own father does."

सत्यवादी महेष्वासो वृद्धसेवी जितेन्द्रियः || २-२-४१
स्मितपूर्वाभिभाषी च धर्मं सर्वात्मना श्रितः |

satyavaadii = speaker of only truth; maheshvaasaH = He who is having great bow; vR^iddhasevii = he who serves elders; jitendriyaH = he whose senses are defeated; smita puurvaabhibhaashhii cha = he who smiles before speaking; dharmaM shritaH = He who takes shelter of righteousness; sarvaatmanaa = in all ways.

"Rama speaks only truth. He is a great hero. He serves elders. He kept the senses under control. Rama, who talks smilingly, protects righteousness in all ways."

सम्यग्योक्ता श्रेयसां च न विगृह्य कथारुचिः || २-२-४२
उत्तरोत्तरयुक्तौ च वक्ता वाचस्पतिर्यथा |

yokta shreyasaam = procurer of benefits; samyak = in good manner; na kathaaruchiH = not interested in talks;vigR^ihya = by quarreling; vaktaa = orator; vaachaspatiryathaa = like Brihaspati; uttarottarayuktau cha = by replies and rejoinders.

"Rama duly procures beneficent deeds. He is not interested in wrangling talks. He is an orator like Brihaspati by his replies and rejoinders."

सुभ्रूरायतताम्राक्ष्हस्साक्ष्हाद्विष्णुरिव स्वयम् || २-२-४३
रामो लोकाभिरामोऽयं शौर्यवीर्यपराक्रमैः |

 ayam = this; raamaH = Rama; lokaabhiraamaH = who enchants the world; subhruuH = with beautiful eyebrows; aayata taamraakshhaH = with broad and red eyes; svayam = himself; saakshhaat = absolutely; vishhnuH iva = like Vishnu; shaurya viirya paraakramaiH = in strength; heroism and valour.

"Rama, who enchants the world, has beautiful eyebrows. He has red and broad eyes. He is absolutely like the God Vishnu himself in strength, heroism and valour."

प्रजापालनतत्त्वज्ञो न रागोपहतेन्द्रियः || २-२-४४
शक्तस्त्रैलोक्यमप्येको भोक्तुं किं नु महीमिमाम् |

 prajaapaalana tattvaGYaH = knew the ins and outs of public administration; na raagopahatendriyaH = senses not hit by passion; shaktyaH = capable of; bhoktum = enjoying; trailokyamapi = even three worlds; ekaH = alone; kiM nu = why to speak of ; imaam = this; mahiim = earth.

"He knew the ins and outs of public administration. His senses are not afflicted by passion. He is capable of administering not only earth, but also the three worlds."

नाऽस्य क्रोधः प्रसादश्च निरर्थोऽस्ति कदाचन || २-२-४५
हन्त्येव नियमाद्वध्यानवध्ये च न कुप्यति |

 asya = his; krodhaH = anger; prasaadashcha = and mercy; kadaachana = at anytime; naasti = not; nirarthakaH= useless; hantyeva = kills certainly; vadhyaan = worthy of slaying; niyamaat = as per rules; na kupyati = not enraged at;avadhye = those not worthy of slaying.

"Rama's anger or mercy is not arbitrary at any time. He kills those who are to be slain as per rules. He is not angered at the innocent."

युनक्त्यर्थैः प्रहृष्टश्च तमसौ यत्र तुष्यति || २-२-४६
शान्तैः सर्वप्रजाकान्तैः प्रीतिसंजननैर्नृणाम् |
गुणैर्विरुरुचे रामो दीप्तः सूर्य इवांशुभिः || २-२-४७

 asau = this Rama; yunakti = bestows; arthaiH = wealth; tam = to those; yatra = with whom; tushhyati = he is satisfied; suuryaH iva = as the sun; diiptaH = shines; amshubhiH = by his rays; raamaH = Rama; viruruche = shone;guNaiH = by qualities; shaantaiH = which are peaceful; sarvaprajaakaantaiH = which are enchanting to the entire people;priitijananaiH = which create delight; nR^iNaam = to humans.

"He gladly bestows wealth to those with whom he is satisfied. As the sun shines by his rays, Rama shines by his qualities that are peaceful, which are enchanting and delightful to men."

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तमेवंगुणसम्पन्नं रामं सत्यपराक्रमम् |
लोकपालोपमं नाथमकामयत मेदिनी || २-२-४८

 medinii = the earth; akaamayata = desires; raamaM = Rama; evam guNa sampannam = who is endowed with this wealth of virtues; satyaparaakramam = who has true valour; lokapaalopamaM = equal to presiding deities like Devendra; naatham = as the lord.

"All people desire Rama, who is endowed with this wealth of qualities, who has true valour, who is equal to presiding deities like Devendra, to be their lord."

वत्सः श्रेयसि जातस्ते दिष्ट्यासौ तव राघव |
दिष्ट्या पुत्रगुणैर्युक्तो मारीच इव काश्यपः || २-२-४९

 raaghava = oh king Dasaratha; asau = this Rama; jaataH = is born; te = to you; vatsaH = as son; tava dishhTyaa = by your fortune; yuktaH putraguNaiH = having virtues befitting a son; kaashyapaH iva = like kaasyapa;maariichaH = the son of Mareechi.

"Oh king Dasaratha! Rama is born to you as a son, because of your good fortune, for the welfare of this world. He has all the virtues befitting of a son, like Kasyapa, the son of Marichi."

बलमारोग्यमायुश्च रामस्य विदितात्मनः |
देवासुरमनुष्येषु सगन्धर्वोरगेषु च || २-२-५०
आशंसते जनः सर्वो राष्ट्रे पुरवरे तथा |
आभ्यन्तरश्च बाह्यश्च पौरजानपदो जनः || २-२-५१

 sarvaH janaH = all the people; raashhTre = in the state; tathaa = and; puravare = those in the capital;abhyantaraH cha = those in nearby places; baahyashcha = and; paurajaanapadaH janaH = rural and urban people;aashaMsate = desire; raamasya = of Rama; viditaatmanaH = having reputed nature; devaasuramanushhyeshhu = in celestials; demons and men; sagandharvorageshhucha = including divine singers and serpents; balam = strength;aarogyam = health; aayushcha = and long life.

"All people in the state including those in the capital as well as those in the nearby and in the far off places, pray for long life, health and strength of Rama of reputed nature."

स्त्रियो वृद्धास्तरुण्यश्च सायं प्रातः समाहिताः |
सर्वान् देवान् नमस्यन्ति रामस्यार्थे यशस्विनः || २-२-५२

 vR^iddhaaH = aged; tarunyashcha = and youthful; striyaH = women; namasyanti = are praying; saayaM = evening; praataH = morning; sarvaan = all; devaan = celestials; samahitaaH = with stable mind; arthe = for the benefit ;yashasvina = renowned; raamasya = of Rama.

"Both young and aged women are praying with a stable mind each morning and evening to all celestials, for the benefit of renowned Rama."

तेषामायाचितं देव त्वत्प्रसादा त्समृद्ध्यताम् |
राममिन्दीवरश्यामं सर्वशत्रुनिबर्हणम् || २-२-५३
पश्यामो यौवराज्यस्थं तव राजोत्तमाऽअत्मजम् |

raajothama = oh best of the kings; deva = king Dasaratha; pashyaamaH = we shall see; raamaM = Rama;indiivarashyaamaM = who is having the complexion of black lotus; sarvashatrunibarhaNam = who annihilates all the enemies; tava = your; aatmajam = son; yauvaraajyastham = adorned with princely kingdom; aayaachitam = prayer;teshhaam = of those people; samR^iddhyaam = be fruitful; tvatprasaadaat = by your grace.

"Oh best of kings, Dasaratha ! We shall see Rama adorned with princely kingdom. Your son Rama has the complexion of a black lotus flower and annihilates all his enemies. Let the wish of the people be fulfilled by your grace."

तं देवदेवोपममात्मजं ते |
सर्वस्य लोकस्य हिते निविष्टम् |
हिताय नः क्ष्हिप्रमुदारजुष्टं |
मुदाभिषेक्तुम् वरद त्व मर्हसि || २-२-५४

varada = Oh ; fulfiller of desires; Dasaratha!; naH hitaaya = for our benefit; tvam = you; arhasi = are fit;kshhipram = immediately; mudaa = gladly; abhishhiktum = to inaugurate; tam = that; te aatmajaM = your son Rama;devadevopamaM = equal to the god of gods; Vishnu; nivishhTam = who is interested; hite = in the benefit of; sarvasya = the entire; lokasya = world; udaarajushhTaM = who is possessing the best of virtues.

"Oh fulfiller of people's desires, Dasaratha! For our benefit, you gladly and immediately inaugurate your son Rama, who is equal to Vishnu, who is interested in the welfare of the entire world and who is possessing the best of virtues."

Qualities of Sri Rama as told in Ramayana of Valmiki

Taken from www.valmikiramayan.net

1. स हि रूपोपपन्नश्च वीर्यवाननसूयकः |
भूमावनुपमः सूनुर्गणैर्धशरथोपमः || २-१-९

saH = Rama; ruupopapannaH cha = having beautiful form; viiryavaan = a hero of valor; anasuuyakaH = without envy; gunaiH = by virtues; dasarathopamaH = like Dasaratha; anupamaH = an incomparable; suunuhu hi = son indeed; bhuumau = on earth.

Rama was beautiful in form, a hero of valor and without envy. By virtues, he was like Dasaratha. In this way, he was an incomparable son on earth.

2. स च नित्यं प्रशान्तात्मा मृदुपूर्वं तु भाषते |
उच्यमानोऽपि परुषं नोत्तरं प्रतिपद्यते || २-१-१०

saH = that Rama; nityam = always; prashaantaatmaa = with a peaceful mind; bhaashhate = talked; mR^idupuurvakaM = softly; uttaram na prapadyate = he did not respond to; parushhaM = hard words; uchyamaanaha api = spoken by others.

That Rama was always peaceful in mind and spoke softly. He did not react to the hard words spoken by others.

3. कथंचिदुपकारेण कृतेनै केन तुष्यति |
न स्मरत्यपकाराणां शतमप्यात्मवत्तया || २-१-११

saH = That Rama; aatmavattayaa = because of his good bent of mind; tushhyati = feels glad; kathaMchit = even by ; aikena = one; upakaareNa = good thing; kR^itena = done; na smarati = (but) does not mind; satamapi = even a hundred; apakaaraaNaam = bad things.

That Rama, because of his good bent of mind, feels glad even by whatever way a good thing is done to him. He does not remember any number of bad things done to him.

4. शीलवृद्धै र्ज्ञानवृद्धैर्वयोवृद्धैश्च सज्जनैः |
कथयन्नास्त वैनित्य मस्त्रयोग्यान्तरेष्वपि || २-१-१२

astrayoga antareshhvapi = Even during intervals while practising archery; nityam = always; kathayannaasta = used to converse with; shiilavR^iddhai = elders by conduct; jJNaanavR^iddhai = elders by wisdom; vayovR^iddhai = elders by age (or); sajjanaiH = with good people.

Whenever he finds some time even while practising archery, Rama used to converse with elderly people, elder by way of conduct or wisdom or age or with good- natured people.

5. बुद्धिमान् मधुराभाषी पूर्वभाषी प्रियंवदः |
वीर्यवान्न च वीर्येण महता स्वेन विस्मितः || २-१-१३

 buddhimaan = wise man; madhurabhaashhii = sweet conversationalist; puurvabhaashhii = one who initiated a talk; priyaMvadaH = whose speech was compassionate; viiryavaan = person with valor; na cha vismitaH = not arrogant of; svena = his own; mahataa = great; viiryeNa = valor.

Rama was a wise man. He used to speak sweetly. He was the first man to initiate a talk. His speech was compassionate. He was valorous. But he was not arrogant of his mighty valor.

6. न चानृतकथो विद्वान् वृद्धानां प्रतिपूजकः |
अनुरक्तः प्रजाभिश्च प्रजाश्चाप्यनुरज्यते || २-१-१४

na cha = not; anR^itakathaH = speaking untruth; vidvaan = all knowing person; pratipuujakaH = Receptive and worshipful to; vR^idhaanaam = elders; anuraktaH = being loved; prajaabhi = by people; anurajyate = loving; prajaashchapi = also the people.

He did not speak untruth. He was all knowing. He used to be receptive and worshipful to the elders. People used to love him and he used to love the people.

7. सानुक्रोशो जितक्रोधो ब्राह्मणप्रतिपूजकः |
दीनानुकम्पी धर्मज्ज़्नो नित्यं प्रग्रहवान् शुचिः || २-१-१५

saanukroshaH = had compassion; jitakrodhaH = conquered anger; braahmana pratipuujakaH = receptive and worshipful to the wise; diinaanukampii = had mercy towards the meek; dharmajNaH = knew what was to be done; nityam pragrahavaan = Had always self control; suchiH = was clean (in conduct).

He had compassion. He conquered anger. He used to be receptive and worshipful to the wise. He had mercy towards the meek. He knew what was to be done. He had always self-control. He was clean (in conduct).

8. कुलोचितमतिः क्षात्रं धर्मं स्वं बहुमन्यते |
मन्यते परया कीर्त्य महत्स्वर्गफलं ततः || २-१-१६

 kulochitamatiH = attitude suitable for his social rank; bahumanyate = giving due respect to; kshaatraM dharmam = righteousness of warrior-class; manyate = thought; tataha = by following that righteousness; parayaa kiirtya = by great fame; mahat = great; swargaphalam = fruit of heaven.

That Rama, having an attitude suitable for his social rank, giving due respect to righteousness of warrior-class, believed that by following the righteousness he would attain great fame and through it the fruit of heaven.

9. नाश्रेयसि रतो विद्वान्न विरुद्धकथारुचिः |
उत्तरोत्तरयुक्तौ च वक्ता वाचस्पति र्यथा || २-१-१७

 na rataH = not interested(in); ashreyasi = actions not beneficial; vidvaan = scholar; Na viruddhakathaaruchiH = no taste in tales opposing righteousness; vaachaspatiryathaa = like brihaspathi; uttarottarayuktau = in showing series of strategies; vaktaa = a fluent speaker.

Rama was not interested in actions, which were not beneficial. He was a scholar. He had no taste in tales opposing righteousness. Like v�chaspathi, his eloquent speech contained a series of strategies for action.

10. अरोगस्तरुणो वाग्मी वपुष्मान् देशकालवित् |
लोके पुरुषसारज्ञस्साधुरेको विनिर्मितः || २-१-१८

arogaH = without disease; taruNaH = young man; vaagmii = speaker; vapushhmaan = person with a good body; deshakaalavit = knew time and place; purushhasaarajJNaH = could grasp the essence of men; ekaH = the one; saadhuH = gentleman; vinirmitaH = created; loke = on earth.

Rama was a young man without any disease. He was a good speaker. He had a good body. He knew both time and place. He could grasp the essence of men. He was the one gentleman born on earth.

11. स तु स्रेष्ठैर्गुणैर्युक्तः प्रजानां पार्थिवात्मजः |
बहिश्चर इव प्राणो बभूव गुणतः प्रियः || २-१-१९

prajaanaam = To people; priyaH = loving; saH = that; paarthivaatmajaH = prince; shreshhThaiH = with good; guNaiH = virtues; yuktaH = contained; babhuuva = existed; praanaH aiva = like spirit; bahishcharaH = moving outside; guNataH = by virtues.

People loved the virtuous prince Rama and treated him as their spirit moving outside.

12. सम्यग्विद्याव्रतस्नातो यथावत्साङ्गवेदवित् |
इष्वस्त्रे च पितुः श्रेष्ठो बभूव भरताग्रजः || २-१-२०

vidyaavratasnaataH = after bathing in the discipline of education; samyak = properly; saaN^gavedavit = After knowing archery; yathaavat = as prescribed; bharataagrajaH = elder brother of Bharatha (Rama); babhuuva = was; shreshhThaH = better than; pituH = father; ishhvastre = in archery.

After completing his education properly, Rama, after knowing the science of archery as prescribed, was better than his father in the use of bow and arrows.

13. कल्याणाभिजनः साधुरदीनः सत्यवागृजुः |
वृद्धैरभिविनीतश्च द्विजैर्धर्मार्थदर्शिभिः || २-१-२१

kalyaanaabhijanaH = having born in a good clan; saadhuH = gentleman; adiinaH = not a feeble man; satyavaak = speaker of truth; R^ijuH = straightforward man; abhiviniitaH = properly trained by; vR^iddhaiH = elderly; dvijaiH = wisemen; dharmartha darshibhiH = who realized righteousness.

Rama, having born in a good clan, was gentle minded. He was not feeble. He spoke truth. He was straightforward. He was properly trained by elderly wise men that knew righteousness.

14. धर्मकामार्थतत्त्वज्ञः स्मृतिमान् प्रतिभानवान् |
लौकिके समयाचारे कृतकल्पो विशारदः || २-१-२२

           

dharma kaamaartha tattvajnaH = one who knew the real form of desire; wealth and righteousness; smR^itimaan = one who had a good power of memory; pratibhaanavaan = one who had a spontaneous wisdom to respond; vishaaradaH = one who had skill; kR^itakalpaH = one who had created arrangement of; samayaachaare = customs useful at that time; laukike = for the society.

Rama knew the real form of desire, wealth and righteousness. He had a good memory power. He had a spontaneous wisdom. He had skills in arranging customs useful to society prevalent at that time.

15. निभृतः संवृताकारो गुप्तमन्त्रः सहायवान् |
अमोघक्रोधहर्षश्च त्यागसंयमकालवित् || २-१-२३

nibhR^itaH = Humble man; saMvR^itaakaaraH = Had an enclosed form; gupta mantraH = kept thoughts to himself; sahaayavaan = helped others; amogha krodha harshhashcha = his anger and pleasure not wasteful; tyaagasaMyama kaalavit = knew the timing of giving and non-giving.

Rama was humble. He did not let his feelings appear outwardly. He kept his thoughts to himself. He helped others. His anger and pleasure were not wasteful. He knew when to give and when not to give.

16. दृढभक्तिः स्थिरप्रज्ञो नासद्ग्राही न दुर्वचाः |
निस्तन्द्रिरप्रमत्तश्च स्वदोषपरदोषवित् || २-१-२४

dR^iDha bhaktiH = had a firm devotion; sthira prajJNaH = had steadfast mind; aasadgraahii = was not stubborn; na durvachaaH = not speaking evil words; nistandriH = had no idleness; apramattaH = was alert; svadoshhaparadoshhavit = and recognized his own errors and those of others.

Rama had a firm devotion and steadfast mind. He was not stubborn nor did he speak evil words. He was free from idleness and was ever alert. He recognized his own errors and those of others.

17. शास्त्रज्ञश्च कृतज्ञश्च पुरुषान्तरकोविदः |
यः प्रग्रहानुग्रहयोर्यथान्यायं विचक्षणः || २-१-२५

 

shaastrajJNaH cha = He knew sciences; kR^itajJNaH cha = knew their practice; purushhaantarakovidaH = understood differences among men; yathaanyaayam = as per justice; vichakshaNaH = discriminator of; pragrahaanugrahayoH = punishment and protection.

Rama knew the theory and practice of sciences. He understood the differences among men. He could judiciously discriminate whom to protect and whom to punish.

18. सत्संग्रहप्रग्रहणे स्थानविन्निग्रहस्य च |
आयकर्मण्युपायज्ञः संदृष्टव्ययकर्मवित् || २-१-२६

 

satsaMgrahapragrahaNe = identifying the good and protecting them; sthaanavit = knew the people; nigrahasya cha = to be reprimanded; upaayajJNaH = knew the ways and means of; aaya karmaNi = getting income; sandR^ishhTa vyaya karmavit = knew the system of spending as mentioned in sastra.

He identified good men and protected them. He knew the people worthy of reprimand. He knew the ways and means of getting income as well as the system of spending, as perceived by economic sciences.

19. श्रैष्ठ्यं शास्त्रसमूहेषु प्राप्तो व्यामिश्रकेषु च |
अर्थधर्मौ च संगृह्य सुखतन्त्रो न चालसः || २-१-२७

   

praaptaH = obtained; shraishhThyam = great skill; shaastrasamuuheshhu = in groups of sciences; vyaamishrakeshhu cha = and in their subsidiaries; sukhatantraH = Interested in enjoying comforts; saMgR^ihya = after understanding; artha dharmau = economic realities; na alasaH = and never remained inactive.

Rama could obtain great skill in the groups of sciences along with their subsidiaries. He was interested in enjoying comforts only after understanding the economic realities. He never remained inactive.

20. वैहारिकाणां शिल्पानां विज्ञातार्थविभागवित् |
आरोहे विनये चैव युक्तोवारणवाजिनाम् || २-१-२८

vijJNaataa = acquainted with; shilpaanaam = fine arts; vaihaarikaaNaam = useful in entertainment; arthavibhaagavit = knew how to distribute wealth; yuktaH = efficient in; aarohe = in riding; vinaye = in taming; vaaraNavaajinaam = elephants and horses.

Rama was acquainted with the fine arts useful for entertainment. He knew how to distribute the wealth. He was efficient in riding and taming of elephants and horses.

21. धनुर्वेदविदां स्रेष्ठो लोकेऽतिरथसंमतः |
अभियाता प्रहर्ता च सेनानयविशारदः || २-१-२९

shreshhThaH = best of persons; dhanur veda vidaam = knowing the science of archery; athirathasaMmataH = appreciated by the champions of archery; senaa nayavishaaradaH = Attained skills in moving the army properly; abhiyaataa = facing the enemies; prahartaa cha = (He) used to kill them.

Rama was the best of persons knowing the science of archery in the world; and was well appreciated by the champions of archery. He attained skills in marshalling the army. He faced and killed the enemies in battle.

22. अप्रधृष्यश्च संग्रामे क्रुद्धैरपि सुरासुरैः |
अनसूयो जितक्रोधो न दृप्तो न च मत्सरी |
न चावमन्ता भूतानां न च कालवशानुगः || २-१-३०

kruddhaiH = enraged; suraasurair api = even by suras and asuras; apradhR^ishhyaH = (He) could not be defeated; saMgraame = in battle; anasuuyaH = had no jealousy; jitakrodhaH = conquered anger; na dR^iptaH = Had no arrogance; na matsarii cha = Had no envy; na cha avamantaa = not humiliated; bhuutaanaam = living beings; na kaala vashaanugaH cha = had not surrendered to time.

Even enraged celestials and demons could not defeat Rama in battle. He had no jealousy. He conquered anger. He had no arrogance and envy. He had not humiliated any living being. He had not surrendered to time.

23. एवं श्रेष्ठगुणैर्युक्तः प्रजानां पार्थिवात्मजः |
संमतस्त्रिषु लोकेषुवसुधायाः क्षमागुणैः || २-१-३१
बुद्द्या बृहस्पतेस्तुल्यो वीर्येणापि शचीपतेः |

paarthivaatmajaH = That prince Rama; evam shreshhThagunaiH = with these good virtues; yuktaH = fair; prajaanaam = to the people; saMmataH = was agreeable; trishhu lokeshhu = to the three worlds; kshamaa guNaiH = virtue of forgiveness; vasudhaayaaH = (comparable) to the earth; budhyaa = By wisdom; bR^ihaspate = to brihaspathi; viiryeNa = by valour; shachiipate = to devendra; tulyaH = (He was) equal.

That Prince Rama, with these good virtues, was fair to the people. He was agreeable to the three worlds. By patience and the related virtues, he was equal to earth, by wisdom to Brihaspathi and by valor to Devendra.

24. तथा सर्वप्रजाकान्तैः प्रीतिसंजननैः पितुः || २-१-३२
गुणैर्विरुरुचे रामो दीप्तः सूर्य इवांशुभिः |

raamaH = Rama; guNaiH = by virtues; sarva prajaakaantaiH = which are enlightening to all the people; priitisamjananaiH = which are source of liking; pituH = to his father; viruruche = was shining; suurya eva = like the sun; diiptaH = shining; aMshubhiH = by the rays.

Rama, by his virtues, was a source of happiness to all the people and a spring of joy to his father. As the sun shines with his rays, Rama was shining, thus, with his virtues.

25. तमेवंव्रतसंपन्नमप्रधृष्यपराक्रमम् || २-१-३३
लोकपालोपमं नाथमकामयत मेदिनी |

 medinii = the Earth; akaamayata = wished; tam = Rama; naatham = (to be) the lord; evaM vrathasaMpannam = as he was adorned with disciplined life; apradhR^ishhya paraakramam = having undefeatable valor; lokapaalopamam = equal to the universal lords like Indra.

The earth wished Rama to be her Lord as he was adorned with self -control and norms of behavior bearing undefeatable valor equal to that of universal lords like Indra.

Comedy of Tragedy

Came across this from from Facebook TL of satyameva jayate.
It is example of comedy of tragedy. From Pakistan. Related to training for jihad.
http://iblees.wordpress.com/2012/10/17/jihad-the-beginning-of-the-middle-of-the-end/

delving in Vid

Usually we get one meaning of Vid dhaatu that is to know but Vid can mean much more in different curcumstances.
 विद् चुरादि सेट् आ । विद चेतनाख्याननिवासेषु ।  to excite, to motivate, to detail,  to stay, to dwell upon

 विद् अदादि सेट् प । विद ज्ञाने ।  to know

 विद् दिवादि) अनिट् आ । विद सत्तायाम् ।   to exist
 विद् तुदादि) सेट् उ । विदु लाभे । to gain, to attain
 विद् रुधादि अनिट् आ । विद विचारणे ।  to inquire, to research

source:upanishadhyayane

Revisiting God

I remember hearing from Swami that word GOD can be expanded as generation, organisation and destruction. i have faced some queation reagrdaing this at aome places. last night it was by Kita san. here is what i said;
how is something made. It is made from something else. if one is looking from the side of creation it looks like something being made but if you look from other side it is destruction. Similarly every act of creation is associated with an act of dstruction and vis a versa. So destruction and creation are not two different action but same action with different view points.
Now coming to organization or sustainance. to sustain anything something is consumed; which in other word means destroyed. as we have seen earlier destruction is another word for creation. So it is this destruction and creation at one level of understanding which sustains other level. So creation organisation and destruction are not three different act. They are differnt view to look at any act. Infact any act involves these three components.
This also leads us to understanding that Trinity, Brahma, Vishnu and Mahesh are not three but one and the same.

Local controll

There was another matter raised by Hukum Deo Narayan Yadav today. it was related to village road construction. there were financial issues and also slow pace but apart from those there was another issue. It said that the consultancy for making the road was given to central agencies who did not have any idea of Geography, History or society of village. This has lead to construction of road which led to more problem than solution.
This shows that in every project there should be involvement of local bodies. It must be there in every plan. This will also make people feel the participation in national policies. They will feel the power.

Chamar! Unparliamentary word?

Today Hukum Dev Narayan Yadav raised topic that there should a regiment in name of Chamar caste too. His logic was that there are nine regiments in name of different castes e.g. Rajput, Jat, Gurkha etc. His another point was that in 1942 to fight second world war Chamar regiment was raised. It was dismantled after second world war. So he questioned why it cannot be raised again.
It is very contentious issue. Once a new regiment is made in name of one caste similar voice for another caste will be raised. No government will try to burn its finger in fire. That is separate matter.
The matter of present concern was the comment of then presiding officer Smt. Girija Vyas. Before MP could start his speech he was directed to remove some of the words indicating to castist nature. It gave indication that there was something wrong said about some caste. But when I heard the complete speech there was no humiliating word against any community. During the speech he was told not to use word Chamaar. Then it occurred to me that according to officer word Chamar itself was derogatory in nature.
I know that some of the so called higher caste used to use name of so called lower caste as abusive word. Now that the time is changing and government is giving extra facility to so called lower castes. So on the paper people are encouraged to ascertain their caste. In fact when so called lower caste are being loud in ascertaining this. But at the same time it looks ruling class still considers Chamaar and other similar word as unparliamentary.

Birth of a Crow

I was in Kyushu for my farewell. It was here that I announced that I shall be leaving soon. It was planned to be a one day program but ended up becoming three days program. So many things transpired and i should take them down before time erases from my memory space. Many people were recounting their memories with me. Most of those i was aware but there was one special which must mention. There is a lady who used to come from Khagoshima. It was very far from Sai center. In those days i was trying to correct pronunciation of people in Sanskrit. There was particularly problem with Ka and Kha. It was very difficult. Few of them got it with careful observation and practice. Most of them got into habit of practicing Ved Mantra at any free time of the day. This lady worked in a office and there was a tree nearby. On that crows used to perch and make loud sound, which was like ka ka. This reminded her that she should practice her pronunciation and make it better. After that when ever she heard that sound she remembered me.
It was very interesting to hear such a feeling. So i told That I am a big crow. People were amused and so was I. Later Tasaka san told me that Makino san wanted to translate and publish the conversation which i had at Kitakyushu center. I told that i did not have any objection to it but my name should be removed from it. The reason i gave was that having name serves no special purpose rather it will only keep on bloating my ego. So I suggested that my name should be replaced with Crow. It appeared that he was not convinced. So i told him story of Kagabhusundi. Divine crow who was blessed by Lord Ram and helped Garuda in getting over pride and ego by recounting stories of Lord Ram. It was liked by him. I too thought about it later and wanted to different aspects of it.
It looked very appropriate. Crow is not liked by many but it is critical part of the society. it is very versatile. It is social. It is scavenger. it is messenger. It is ugly. It is vocal. It is hard. it is ubiquitous. It is simple. It is always striving hard. In most of the story it is a fool. It represents dead and announces arrival of living.
A crow was born on this trip.

Siddhis

I was listening to Swami Nityananda. He was talking about Siddhis which he can transfer to his disciples. H e told that effect can be seen first at psychological level then at physical level. There are many ways to attain Siddhi. In fact every spiritual way mentions these in their methods. Somehow I have not found them while my stay in Parthi. How come it was never mentioned. This left me ruminating over it.. here are what I thought about some of them

Aṇimā: literally this means reducing one's body even to the size of an atom. Such power was used by many people in past. Hanuman used it when he entered Lanka. Inmy opinion it shows humility. When we undertake an act of seva or bhajan it should make us humble. If one is able to do this, then it will be considered as achieving the siddhi of Anima.

Mahima: This means expanding one's body to an infinitely large size. This two was used by Hanuman when he confronted Sursa. That was to confront bad. But this can also be used as spiritual exercise. We we start feeling pain and pleasure of other being in our heart then it is like expanding our individual self. So as much one can feel other so much one has achieved the Mahima.

Garima: This means becoming infinitely heavy. I remember Swami told that in silent time one cannot distinguish a leaf and a stone. When wind blows dry leaves are carried away. Stone will not be shaken. So the heaviness is represented by stability in turbulent time. One who has devotion will not be troubled. More the stability more is Garima.

Laghima: It means becoming almost weightless. It seems it was the technique used by Hanuman to cross the ocean. In my meaning it is lightness. When does one feel light? When, one is happy. So being happy is represented by lightness. So a person who can maintain his happiness in all type of situation is light person. If happiness is due to some specific reason then it can come and go. But if the happiness is very much due to existence then it is Bliss. So nearer to the nature of bliss means achieving this siddhi of Laghima.

Other Siddhis are for achieving some goals. I think a devotee and a sevak don’t have to worry about them. They are conferred by God or the Master.

National Integration- Akabar Ilahabadi

i was listening to a talk show which was centered on statement by Tarun Vijay, where he had indicated that state of our country is similar too Egypt. This reminded me of my favorite speaker and writer Tarun Vijay. I wanted to listen as well as see him. For that the popular source is youtube.
There i saw his one of the talk show. He is source of inspiration for me. Talk shows are lop sided. so i wanted to listen to his talk. I went to another link. There he ended his speech with touching line. It is as followed.

तेरे लब पे है इराको श्यामो मिश्रो रोम चीन
लेकिन अपने ही वतन के नाम से वाकिब नहीं
सबसे पहले मर्द बन हिन्दोंस्तान के वास्ते
हिंद जाग उठे तो फिर सरे जहाँ के वास्ते
-अकबर इलाहाबादी

Raja Salhesh

I found some information about Raja Salhesh inthe following pages of Dr. Charu Smita Gupta

During a field study in 1992, I had visited Village Sardiha in Saharsa district in Bihar, where
living shrines of Sailhesh were seen at Saurath, Jitwarpur, Ranthi in Madhubani, Allalpalli,
Kedarabda in Darbhanga. Brambaba, Bhuiyan baba shrines in Allalpalli, Kedarabda Villages in
Darbhanga and on the outskirts of the village Chunhati in Darbhanga. Village Shishu in
Darbhanga has two living shrines of Sanichar Dehwad and Bhuiyan than, where terracotta horses
are offered as the votive offering on wish fulfillment. Than in this part of Bihar is a place of
worship of local folk deities. Different communities may have different local deities which are
worshipped by them, but for wish fulfillment members of other communities may also offer their
prayers. Sailesh has been the deity of Dushads a community from this region. Apart from the
Sailesh Shrine, there is literature and paintings on Baba Sailesh. The potter of the region make
the depicted icons of Sailesh and other folk deities on their respective vehicles. Three legends of
Sailesh, Brambaba and Bhuiyak are described here.
Salhesh than
Salhesh is associated with the humble Dushad community. No other community offers the
worship to Salhesh than.
Legend about the worshippers
Regarding the origin of the Dushads, it is believed by them that they are originally from the
kshatri caste but they were neither the warriors nor owned any fields, therefore they started
tending the pigs. They were excommunicated from the Kshatri group, for this reason by and
large the members of the community do not have any land holdings and have worked as the
laborers in the fields owned by others.The second legend about their origin is that Dushads were
the skilled thieves and since they would always cheat their masters, they could never enough
money or land.
Legend pertaining to Salhesh has described him as a king, who was wrongly accused for a crime
he did not commit. The theft for which Sailesh was accused was actually commited by another
Dushad called Chuhadmal. I observed in the field, that the informants in all the villages i.e.
Savrath, Jitwarpur, Ranthi in Madhubani felt a sense of pride while describing the part of legend
where Chuhadmal, the servant had made an underground tunnel across the wide span of the river
Ganga to carry across and hide his booty. The informant at Ranti, Shri Mahbir Chaupal told that
Chuhadmal had pledged river Ganga to offer her fatenga/podi (female goat child) along with a
charkha of gold. However, when Ganga allowed the path way, he offered just 101 hair of podi
and forgot all about charkha. Ganga was annoyed on this breach of pledge and consequently
Chuhadmal was caught for this default in pledge. The potter of village Magrauni, Madhubani
said that, since Dushad, are the thieves, they pray to Salhesh and Chuhadmal before going on any
such mission. Shri Mohan Pandit, one of the potters from the village also added that generally
the direction in which they have to go for committing the theft is decided by child of this
community, who is made to stand in front of the shrine and asked by the adults in which
direction they should go for their job. Therefore, it is very necessary for any village with large
population o Dushads to have a Salhesh than.
Legend of Salhesh
Salhesh is described as a king from Satyug. His father was Narpat Naresh (king) and mother was
Mandodari Rani (queen). He was a handsome king and had the power to disguise himself as a
parrot. So that he could wander in the forest fearlessly. He was very fond of wandering here and
there, but very pious. He could also walk on water. He lived in Mohis tha, a deeh (place) in
district Sarsa, Nepal. There was a large sarovar (pond) named Manikdah about 14 miles from
the palace. Raja Salhesh would every day go to this sarovar for bath and offer flowers to the
goddess Bhagwati in phulwari. Salhesh had two brothers Moti Ram and Bundheshwar. Salhesh
had a parrot named Heeraman, who brought him news from far and near. He traveled on an
elephant with Mangal mahavat (the elephant trainer).
The phulwari where Raja Salhesh went, was also visited by four sisters from mali community
namely Reshma, Kusuma, Dauna and Hiriya. Raja Salhesh sung anchara 12 varsh bandha (she
remained in pledge to marry him for 12 years). During one of his hunting sprees, Salhesh killed
deer, which belonged to Rajkumari Chandrawati daughter of Raja Kulheshwar of Pakaria, this
place is presently in Nepal near Phulbar. The deer had eaten away the flowers from the garden
which was tended by Kusuma, the malin. Raja Kulheshwar invited him to game of dice with the
precondition that who so ever shall loose, shall work as a chowkidar in the other’s place. Raja
Salhesh lost the game, thus he had to keep his word.
Raja Kulheshwar had a devoted and sincere paherdar Chuhadmal a Dushad, who was working
for him for 12 years. He was removed unceremoniously without receiving any salary payments
for the services he rendered. Raja Salhesh was appointed instead. This annoyed Chuhadmal to
the extent that he pledged to river Ganga to commit a theft in the palace of Raja Kulheshwar. It
is said that he dug an underground tunnel about 2 miles long from his house, in Mokama across
Ganges to the palace. He took away all the jewels of Chandrawati, undressed her and tied her to
the bed. This was done when Salhesh was the guard and Raja Kulheshwar was away. A
particular jewellery is described as hansuli, the neck ornament. Kuleshwar on his return
suspected Salhesh and thus put him behind the bar. It was very important for Salhesh to prove
his innocence to the Raja. At this juncture, the four malin sisters came to his rescue. Two of the
malin sisters, Dona and Kusuma were also the fortune teller. They guessed from their
knowledge that Chuhadmal was the actual thief. But how to catch him. The four sisters went to
Chuhadmal’s house as godana godani (making designs on body). They entered the inner
apartment of his house and saw his wife wearing the hansuli which belonged to Chandrawati.
They enticed her into giving that hansuli for the godana she had on her body. Chuhadmal’s wife
was not aware of the theft committed by her husband, so she innocently bartered the hansuli for
the godana( the body design). Having got the proof, four sisters, went to Raja Kulshwar and thus
the real thief Chuhadmal was severely punished and Salhesh was freed of his bondage. Raja
Kulshwar felt much obliged to Kusuma, the malin but did not marry her. She however,
continued to consider him to be her husband.
As has been mentioned earlier, it is believed that Chuhadmal was caught because he did not
fulfill the promise to river Ganga of the sacrifice of 101 podi.
Regarding marriage of Salhesh, it is described that he was entrapped into marrying Phulmanti
(her name has also been given as Satyawati). She had been given a word by goddess Bhagwati
to have Salhesh as her husband (anchara bandhane ki kabula). Salhesh was once coming from
Kapadiya garh to manisautha, Phulmanti caught him forcibly in her palace as he was in the form
of the parrot Heeraman. At that time, she knew about his dual identity and since she was
determined to marry him, she kept him in the palace against her father’s wishes.
Goddess Durga told Moti Ram and Budeshwar about the captivity of their brother. They sent a
barber (Hazzam) for release of Salhesh. Hence, they themselves went and met the same fate.
Ultimately Vanaspati, the married sister of Salhesh along with her son Korikinha, came for
negotiations. Korikinha is said to have powers like Bhima. There were several
misunderstanding. The main hindrance to the marriage was Raja Hempati, father of Phulmanti,
who did not want to give his daughter in marriage to a Dushad. The matters were resolved and
Salhesh returned to Mahisautha. He is however said to have remained in brahamchara i.e. he did
not consummate his marriage and never deviated from truth (satya vachan palak)
The than of Salhesh faces east and the main celebrations are held on asad poornima( this falls in
the month of July). Every Monday and Friday in asad month are auspicious for worship. On
asad poornima there is a performance, the performer goes into trans. Shri Gangai Paswan from
Saurathi revealed that bisara (snake god) which is represented in the form of a mound is also
worshipped, with in the Salhesh shrine. Bisara amurt rakhe chche (bisara does not have iconic
form), simultaneously Soan Sati and Ratida (sati) are also worshipped. Aghoris after consuming
lot of local wine, perform the worship. Genda, Arhul, Kaner are the three kind of flowers
offered to the shrine along with milk, pan (bettle leaf) supari (arceanut) as ritual offering.

History of Mithila

I was going through a blog. It was regarding Noakhali. It is very touching. In that I came across a line regarding Mithila.
It went like this
"Bhulua is now a village situated a few miles west of Noakhali town on the Lakshmipur road. According to tradition it derived its name from a scion of Raja Adi Shur of Mithila in the early 13th century."
I was suprprized to see mention of Mithila in as far as Tripura. This led me to look for history of Mithila. Wikipedia is now a days one of the common source for such knowledge. The page gave following information about Adi Shur.

Around 6th century to 9th century (Pal Dynasty)

Mithila, being part of erstwhile Bengal, was ruled by Pal Dynasty for three centuries. Pal Dynasty were followers of Buddhism.The last king of Pal Dynasty was Madanpal. Madanpal proved to be a weak king and was defeated by Adishur Samant Sen's army.
[edit] Around 9th century to 11th century (Sen Dynasty)

Sen Dynatsy were followers of Hinduism and hence people of Mithila, being followers of Hinduism, helped Samant Sen in defeating Madanpal. Mithila thus came under the rule of Sen Dynasty. Eminent scholar Vachaspati Mishra (from Village Thardhi in Madhubani district) was from this period, Sen Dynasty had five kings - Samant Sen, Hemant Sen, Vijay Sen, Vallal Sen and Laxman Sen (until the 11th century).
[edit] Around 11th century to 14th century (Deva Dynasty)

Nanya Deva defeated the last King of Sen Dynasty, Laxman Sen and became King of Bengal and thereby Mithila which till bifurcation of Bihar from bengal was a part of that State. Nanya Deva had come from west and had his first capital at Simraun Garh (Birganj).

Krnat Dynasty also had five kings namely Nanya Dev, Gang Dev, Narshingh Dev, Shakrasingh Dev and Hari Singh Dev. Of these Hari Singh Dev became the most famous. He was instrumental in initiating and implementing PANJI Prabandha system in Maithil Brahmins and Maithil Kayasthas (Karn Kayasthas). He was also great patron of art and literature. In the court of Hari Singh Dev the Royal Priest was Pt. Kameshwar Thakur the author of 'VARNA RATNAKAR', which is considered to be the first prose, an encyclopedia in any north Indian language. Pt. Kameshwar Thakur later became founder of Oinwar Dynasty.

It was very interesting to read those words so I continued. Following there was information which I could relate to.

In 1326, Firoz Shah Tughlak attacked and conquered Mithila region. The last king of Karnat Dynasty Harisingh Dev fled to Nepal. According to historian Dr. Upendra Thakur anarchy prevailed in Mithila region for next 27 years. In 1353 Firoz Shah Tughlak appointed Pt. Kameshwar Thakur as KARAD RAJA (rent paying king). Kameshwar Thakur belonged to village named Oini, which is presently in SAMASTIPUR District. The dynasty was named after the village Oini as Oinwar Dynasty. Kameshwar Thakur, being of scholarly nature, was unable to collect and pay tax to Firoz Shah Tughlak. Thus, Kameshwar Thakur was dethroned and his son, Bhogishwar Thakur was made next King of Mithila region. This dynasty was one of the few ruling dynasties of India who were Brahmins. Thereafter, the Mithila region had Kings from Brahmin caste only.

The list kings of Oinwar Dynasty is as under:

* Kameshwar Thakur
* Bhogishwar Thakur
* Ganeshwar Singh
* Kirti Singh
* Bhavesh Thakur (also known as Bhav Singh) – He was younger son of Kameshwar Thakur. Since Kirti Singh died issueless, the kingdom passed over to Bhavesh Thakur.
* Dev Singh
* Shiv Singh – He declared himself to be independent King and stopped paying taxes to Tughlak empire. Due to his decision to challenge authority of Tughlaks empire, Ibrahim Shah Tughlak attacked Mithila. In the battle, Shiv Singh was killed.
* Padma Singh – He was younger brother of Shiv Singh.
* Queen Bishwas Devi – Padma Singh died issueless at an early age. After his death, his wife Queen Bishwas Devi ruled Mithila region, but she too died soon after taking over reign of Mithila.
* Hari Singh – He was cousin of Padma Singh. Since Padma Singh died issueless, the throne passed to Hari Singh.
* Nar Singh
* Dhir Singh (ruled 1459–1480)
* Bhairav Singh (ruled 1480–1515) - He was a very popular king and initiated several development works like digging of ponds construction of roads, wells, temples, etc. He was a great patron of art and culture as well.
* Rambhadra Singh Dev
* Laxminath Singh Dev – He was the last King of OINWAR dynasty. Sikandar Lodhi attacked Mithila region in 1526 and Maharaja Laxminath Singh Dev was killed in the ensuing battle.

Shivdhara, which is the nearest Major crossroad belongs to that Shiv Singh. He must have fought at that place. We happen to be at that place at many times for purchase of all petty things.

I also got interested with mention of Raja Salhesh. He was mentined in ancient history of Mithila.

The most important reference to Mithila is in the Hindu epic, Ramayana where Lord Rama's wife Sita is said to have been the princess of the land, born to King Janaka, who ruled Mithila from Janakpur. Other famous kings of Mithila during ancient period are King Bhanumath, Satghumanya, Suchi, Urjnama, Satdhwya, Kriti, Anjan, Arisnami, Srutayu, Supasyu, Suryasu, Srinjay, Sourmabi, Anena, Bhimrath, Satyarath, Upangu, Upgupt, Swagat, Snanand, Subrachya, Supraswa, Subhasn, Suchurut, Susurath, Jay, Vijay, Critu, Suny, Vith Habya, Dwati, Bahulaswa, Kriti Tirtiya.

It is said that the last King of Janak Dynasty was of bad character. He was dethroned by public under leadership of Acharyas (Learned Men). Thereafter, Mithila remained without King for hundreds of years. Instead of King, a democratic system was followed were the ruler was elected by the people and the decisions were taken in a collective manner. In fact, Mithila can be said to be the first democracy of the world. This continued for several centuries till the region was attacked and conquered by Maghadan Empire.

Thereafter several dynasties such as Vajjisangh, Lichhavis, Shaishunag, Nand, Maurya, Shung, Kant, Gupta, Vardhan etc. ruled there from time to time. There was no significant ruler in Mithila after Janaks till 5th–6th century when Jaywardhan Raja Salhesh became King. He made his capital at Mahisautha-Sirha (presently in Nepal). He defended the region against attacks by Tibetans several times. Hence, he was called Shailesh (king of Mountains) from Jaywardhan which in local dialect was called Salhesh.

He is mentioned only briefly. But we find his temple in many villages. He was worshiped more among Dushadh caste. There must be some incident which elvated him to level of demigods. People worship and dance in his name. More should be searched regarding him. I remember words of Tagore. who wrote that history is not only in the throne but a greater part was in the mass. Story of throne becomes bookish history but public keeps the untold history in customs and culture.
In this process I got interested in knowing about the Panji. So I got another link

Man Mohan Singh: an Analysis

Prime minister of our country is described as one who is leader of the ruling party or group. He has a cabinet of his choice to govern nation. Both of these are only on the paper. Even child on the street will say that He is not real leader. Recent cabinet reshuffle shows that he cannot even exercise his choice. From all discussion which is put forward shows. He planned to reshuffle for four month. He acts. Nothing is felt. So he says he has not yet acted and his real act will come later. We have to see how meaning full was his act and then we can assume about his future act too. If he has chosen his cabinet then he must take credit and blames for the same. It is often told that selecting cabinet is prerogative of PM. He chose Raja for telecom minister with knowledge of his wrong doing so he must take blame for the same.
The best word attributed to him is that he is honest person. By that it is meant that he has not done monitory malpractice. Since there is no evidence to counter that it can be accepted. But honesty is not the sole criteria of being PM. There are innumerable honest people in our country.
Another point being said about him as positive is that he has received praise from various country head. So he is popular among other countries many of them are rivals. That means they find him interesting. It is more suspicious. A weak leader of our nation will in interest of those nations. Apart from that we have had Nehru who wanted to improve his image among world leaders and kept on betting on Bharat in that process. It is doubted that he is doing it voluntarily.

More famously he is attributed for the economic reform. Indeed he was part of that process but the central figure of that were largely discredited Narshimha Rao, then PM. That was policy of Narsimha Rao. He picket up a bureaucrat called Mr Singh for implementation. Since Mr Singh is not a politician it was best option for him get into cabinetthrough Rajya Sabha. It is pity that he has not yet become politician. It must have been very easy for him to be elected as he is PM, though the approach would have been wrong.

Age of Aquarius

I was going through an article in The Pioneer by Manvendra Singh. He had written about Arab situation. In that he mentioned a phrase Age of Aquarius. That caught my curiosity. I went through Wikipedia and i found answer on one of those pages

I went through the page and what i could get idea is as followed
It is a physical phenomena. Viewed from earth The sun Seems to move from one constellation to another constellation to another due to the Earth`s precession movement. This seems to be of 26000 years and the Sun seems to be in one constellation for about 2610 years, there are certain disputes regarding this number.
This physical phenomena has effect on the human psychology, society and history at large. Astrologers say, and i quote from Wikipedia
Aquarius traditionally "rules" electricity, computers, flight, democracy, freedom, humanitarianism, idealists, modernization, astrology, nervous disorders, rebels and rebellion. Other keywords and ideas believed associated with Aquarius are nonconformity, philanthropy, veracity, perseverance, humanity and irresolution.

One must learn from Manavendra Singh about his way of linking various issues in very logical manner. Innovative indeed.