Deivathin Kural Vol 3 Pg 110
Charity-The Supreme Dharma:
Dharmam means all rules & regulations governing human life.But it is dhaanam which has specially acquired the name Dharma.Dhaanam has got such a high place among Dharmas.We usually talk 'Dhaana Dharma' together.Even 1/5
beggers ask for being given 'dharmam'. The very word Dharmasala means a public place where free food is distributed. In tamil poet Avvai's saying which will have a status equal to Vedic truths it has been said giving is Dharma thus equating Dhaanam to Dharmam.There is 2/5
something weird in this Dhaanam.There is an aspect which appears mutually contradictory.If Dhaanam is given there should be someone to receive it.If there is a Donor there must be Donee.But the same sastras which glorify the giving of the Dhaanam,consider receiving it as low. 3/5
There is a prayer which says,I should always be a giver,never a receiver.Even in Aatthi Chuvadi(single line quotations in Tamil written by Avvayar), immediately after never fail to give,it is said receiving is low.If there is none to receive how can any Dhaanam be made? 4/5
If there is no alms seeker where is the need for a giver? 5/5
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Deivathin Kural Vol 3 Pg 111
Charity--The Supreme Dharma:
It is said that Bhagwan Himself had shrunk his body to the size of Vamana out of a sense of embarrassment that he had to go seeking alms & then went to Mahabali.The reason why receiving alms has been considered lowly 1/4
is that unless there is absolute need others should not be bothered.Each one has to work with his brain or labour & earn for himself. To meet the expenses of good & bad events in each one's house each one should save as much as he can. It is only in unavoidable circumstances 2/4
like unemployment,disease & being forlorn one may seek alms. For public activity it would be necessary to seek aid .Here even though there may be an individual as a giver .There is no one like alms taker with lowly status. But even in such public activities like building,a 3/4
Deivathin Kural Vol 3 Pg 109
Charity-The Supreme Dharma:
The reason why there is something special about annadhanam is that it is only by this that one can be fully satisfied If money,clothes, jewels ,land ,house etc,are gifted the person who receives it will not say 1/
anything more. It is only when one is given food,however much that person may take there is a limit beyond which he just cannot take.He says thrupthosmi"(enough I am satisfied ).Beyond this, he pleads 'please do not serve more'.It is only when full satisfaction is expressed 2/4
like, the giver also will reap the full reward for the Dhanam he made. It is the food that keeps body & atma together.That is why the saying one who has given food has given life ".This speciality of annadhanam is mentioned in Manimekalai. Manimekalai got the Akshaya Patra in 3/4
Deivathin Kural Vol 2 Pg 1023:
Removal of Ego:
Subsequently also these arguments would not have cropped up just like that.But after the advent of British rule, Brahmins lost their royal grants but got jobs in Government.Due to machines in industries & urbanization handicrafts 1/4
& village life received a setback .While other communities found it difficult to get work, Brahmins variable to learn for the upkeep without much physical exertion. The competition that arose because of this was shaking the foundation of the Varnashrama Dharma. During this 2/4
time the policy is brought by British like equality race theory had changed the minds of people who earlier had faith in sastras. If by the grace of iswaran the old system is restored work by Brahmin into panchaman will bring in word purity to all.Besides this there will be a 3/4
Deivathin Kural Vol 2 Pg 1022:
Removal of Ego:
Today even intelligent people ask "How can the work done by one person be according to Dharma & meritorious while the same done by another considered contrary to the Dharma & sinful?". In the olden days every one knew that it 1/4
was a sin & Dharma to adopt the location & duties of another Jathi because it will be harmful to the society.They worked together in matters related to temple functions & social duties but not in other areas as that will result in changes in all the things including food 2/4
etc. Since each of the aacharam. It was helpful to the respective location of Jathi, & they did not mix things together as they were clear such mixing will be harmful to the system of vocations made for the benefit of the society. For thousands of years all jathis have lived 3/4
Deivathin Kural Vol 2 Pg 1020
Removal of Ego:
The shastra are one with the socialists in proclaiming that all types of work are equally noble. If the socialist say so from material point of view,the Shastras say the same from spiritual point of view adding bhakti in it. That 1/5
is, since the well being of mankind depends on variety of jobs, there is no question of one job being inferior to another job. If everyone does the occupation destined to them as & dedication to Eshwaran that will lead to the purification of one's mind .Dedication to god 2/5
brings in bhakti.The purification of mind takes one to self realisation (athmic wisdom). Therefore whether we see from dignity of labour perspective for all activities are to be dedicated to Eshwaran perspective &" the concept" "self-respect" has no place in it. If there is 3/5
Amazing indeed!
Arjuna’s Arrows and Algebra! :
Bhāskarāchārya (1114 -1185 CE), has been called the greatest mathematician of medieval India. He was born in Karnataka, & is considered the progenitor of Differential Calculus - 500 years before Newton & Leibniz!
Bhāskarāchārya 1/
wrote at least four mathematical treatises in Sanskrit. One of them, titled Leelavati, contains many algebra-related teasers, which have become the subject of significant research by scholars. These teasers are in the form of shlokas which pose the problems.The shlokas need 2/
to be interpreted correctly to decipher the meaning in order to find the solution.
Take a look at the shloka displayed below.
पार्थ: कर्णवधाय मार्गणगणं क्रुद्धो रणे संदधे
तस्यार्धेन निवार्य तच्छरगणं मूलैश्चतुभिर्हयान् |
शल्यं षड्भिरथेषुभिस्त्रिभिरपि च्छत्रं ध्वजं कार्मुकम् 3/