🌹In life we must correctly order our primary and secondary priorities. 🌹 Artha and Kāma must be guided by Dharma and Moksha. Character, faith and knowledge must be the primary purpose and foundation of our life. 🌹More than our wealth and qualifications, the last thought created in our mind after each action is important. 🌹If a person's inner thought-process is good, they can bring out the thought of fulfilment, control, austerity an devotion through all actions and situations. 🌹How pure is one's relation with the scriptures (Satyam), relation with people (Brahmacharya), and relation with all objects and beings (Ahimsā), constitutes one's complete character. 🌹The role of the Guru is to work on our three areas of self-control in personality, faith in God, and maintaining the right goals of our life, culminating in knowledge of the Self. 🌹The 12th verse says that one who is unknowing of literature, music and other arts is as good as an animal without horns and a tail,and is fortunate to still be equal to the animal though such a person does not eat grass. 🌹Literature of any culture is reflective of the society of that time. Through those composers, writers and philosophers, we can know about the right ideals. 🌹They are the fragrance of society but without them, people remain unaware of the bar to be reached. 🌹That society which does not have great literature tells that it did not have a higher realm to revel in, and was more Rājasika or Tāmasika in nature. 🌹 Sangīta or Nrtya, music and dance, was a valid way to relax and divert the mind. In our culture it was done in a healthy manner and in a form which was a remembrance of God. 🌹 Kalā is art, derived from 'kam lāti', that which gives joy, by expressing many forms from one. 🌹In every action there is an art and an ideal way of performing the action, whether it is even the laying of food or wearing of clothes. And therefore, one who is ignorant of these three, is said to be an animal without grass to indicate that such a person has a dirth of higher thoughts in them. 🌹 Vidyā is knowledge in any field of knowledge, in the study of which we should dedicate at least 25 years of life. 🌹Such knowledge helps one to earn their living and to have some respect in their mind for themselves. 🌹The same study in that field of knowledge also allows one to develop some logical thinking, and contribute by giving peace through one's knowledge and consequent ability to give more. 🌹By tapasyā, austerity, abhyāsa, austerity, and Guru-bhakti, devotion unto Guru and God, one obtains some Vidyā. 🌹 Tapasyā is the fire or pain through which one must go, in order to contribute to others in any way. One who does not perform austerity cannot contribute to others. 🌹The capacity to tolerate challenges and difficulty to achieve our goal is Tapasyā. And the child of such austerity is contentment and fulfilment. 🌹Austerity is the base of all contribution, without which one will have no respect in their own eyes and in the eyes of others. 🌹Charity or dāna is the product of one's tapas, and it can be in any form, of money, knowledge or voluntary service. 🌹 Jñāna is that own has knowledge in some area and is able to utilise it for others. Shīla is that one has no hatred or apprehension against anyone in words, actions or thoughts. 🌹One whose presence is a present for others, is one who has Shīla in them. None of their responses, in body language, expressions or words would prick others. 🌹The Gunās refer to the Daivī-sampatti or divine virtues, and Dharma refers to self-control against one's impulses. 🌹One who does not have all these qualities in them, the 13th verse says that such a person is only a load on the earth, roaming upon it as an animal in guise of a man. 🌹Faith and obedience are the virtues through which we are able to bring out the wisdom in us. The 14th verse says that it is better to live in the forest amidst rocks and animals, than to be in heaven with fools, who are those without faith, as seen earlier. 🌹Our mental comfort exists when we live in the company of those who have faith in them. Amongst those who have a common resolve towards the higher, it is is easier to live. 🌹With the 14th verse, the mūrkha-paddhati-varnanam is complete. From the 15th verse begins the praise of the wise, vidvat-paddhati-varnanam. 🌹The wise are they in whom is austerity, nobility, control, regulated life and routine, and high standards of leading their life. 🌹The minimum a person should be, is an asset, a cushion, a helping hand for others, a source of their smiles, a joyful memory for at least someone in the world. 🌹The 15th verse narrates of the wise beings who, by their expertise, sweet tones and polished words, composed great scriptures worth imparting to their students. 🌹Such wise people are renowned poets, yet they live in poverty living in the kingdom of a certain ruler. Those rulers are reprimanded by Bhartruhari, who says that such wise people alone are rich in spite of not having money, and not realising their value is the fault of the fool who assesses them.
🌹In life we must correctly order our primary and secondary priorities.
🌹 Artha and Kāma must be guided by Dharma and Moksha. Character, faith and knowledge must be the primary purpose and foundation of our life.
🌹More than our wealth and qualifications, the last thought created in our mind after each action is important.
🌹If a person's inner thought-process is good, they can bring out the thought of fulfilment, control, austerity an devotion through all actions and situations.
🌹How pure is one's relation with the scriptures (Satyam), relation with people (Brahmacharya), and relation with all objects and beings (Ahimsā), constitutes one's complete character.
🌹The role of the Guru is to work on our three areas of self-control in personality, faith in God, and maintaining the right goals of our life, culminating in knowledge of the Self.
🌹The 12th verse says that one who is unknowing of literature, music and other arts is as good as an animal without horns and a tail,and is fortunate to still be equal to the animal though such a person does not eat grass.
🌹Literature of any culture is reflective of the society of that time. Through those composers, writers and philosophers, we can know about the right ideals.
🌹They are the fragrance of society but without them, people remain unaware of the bar to be reached.
🌹That society which does not have great literature tells that it did not have a higher realm to revel in, and was more Rājasika or Tāmasika in nature.
🌹 Sangīta or Nrtya, music and dance, was a valid way to relax and divert the mind. In our culture it was done in a healthy manner and in a form which was a remembrance of God.
🌹 Kalā is art, derived from 'kam lāti', that which gives joy, by expressing many forms from one.
🌹In every action there is an art and an ideal way of performing the action, whether it is even the laying of food or wearing of clothes. And therefore, one who is ignorant of these three, is said to be an animal without grass to indicate that such a person has a dirth of higher thoughts in them.
🌹 Vidyā is knowledge in any field of knowledge, in the study of which we should dedicate at least 25 years of life.
🌹Such knowledge helps one to earn their living and to have some respect in their mind for themselves.
🌹The same study in that field of knowledge also allows one to develop some logical thinking, and contribute by giving peace through one's knowledge and consequent ability to give more.
🌹By tapasyā, austerity, abhyāsa, austerity, and Guru-bhakti, devotion unto Guru and God, one obtains some Vidyā.
🌹 Tapasyā is the fire or pain through which one must go, in order to contribute to others in any way. One who does not perform austerity cannot contribute to others.
🌹The capacity to tolerate challenges and difficulty to achieve our goal is Tapasyā. And the child of such austerity is contentment and fulfilment.
🌹Austerity is the base of all contribution, without which one will have no respect in their own eyes and in the eyes of others.
🌹Charity or dāna is the product of one's tapas, and it can be in any form, of money, knowledge or voluntary service.
🌹 Jñāna is that own has knowledge in some area and is able to utilise it for others. Shīla is that one has no hatred or apprehension against anyone in words, actions or thoughts.
🌹One whose presence is a present for others, is one who has Shīla in them. None of their responses, in body language, expressions or words would prick others.
🌹The Gunās refer to the Daivī-sampatti or divine virtues, and Dharma refers to self-control against one's impulses.
🌹One who does not have all these qualities in them, the 13th verse says that such a person is only a load on the earth, roaming upon it as an animal in guise of a man.
🌹Faith and obedience are the virtues through which we are able to bring out the wisdom in us. The 14th verse says that it is better to live in the forest amidst rocks and animals, than to be in heaven with fools, who are those without faith, as seen earlier.
🌹Our mental comfort exists when we live in the company of those who have faith in them. Amongst those who have a common resolve towards the higher, it is is easier to live.
🌹With the 14th verse, the mūrkha-paddhati-varnanam is complete. From the 15th verse begins the praise of the wise, vidvat-paddhati-varnanam.
🌹The wise are they in whom is austerity, nobility, control, regulated life and routine, and high standards of leading their life.
🌹The minimum a person should be, is an asset, a cushion, a helping hand for others, a source of their smiles, a joyful memory for at least someone in the world.
🌹The 15th verse narrates of the wise beings who, by their expertise, sweet tones and polished words, composed great scriptures worth imparting to their students.
🌹Such wise people are renowned poets, yet they live in poverty living in the kingdom of a certain ruler. Those rulers are reprimanded by Bhartruhari, who says that such wise people alone are rich in spite of not having money, and not realising their value is the fault of the fool who assesses them.
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