Free will

Free Will in goverment
Free Will in theology and religion
Free Will in Philosophy

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Where the mind is without fear

In response to my hate mail, I am publishing a poem by Rabindra Nath Tagore.

Where the mind is without fear and the head is held high;
Where knowledge is free;
Where the world has not been broken up into fragments by
narrow domestic walls;
Where words come out from the depth of truth;
Where tireless striving stretches its arms towards perfection;
Where the clear stream of reason has not lost its way into the
 dreary desert sand of dead habit;
Where the mind is led forward by thee into ever-widening
thought and action;
Into that heaven of freedom, my Father, let my country awake.

  Rabindranath Tagore

HATE MAIL

Today I received a hate mail. It was anonymous.
I am assuming that the article was 'Hindus and beef'.
From next time please write your name so that I am able to thank you. This is for your efforts that you took to read my article.
Thanks

Golf and my carbon footprint

I calculated my carbon footprint for the first time yesterday. It’s strange to find out how much of pressure you alone are putting on the environment.

Now last few years I have lived in India more often than not. Here we don’t use heat and use AC only for a three to four months. Most of our vegetables are locally grown. That seems to be changing in last one or two years but still it is locally grown. The consumption of gasoline is less. However, suddenly India has the second largest domestic passengers in air.

Still, my carbon consumption came to be equivalent of 12.75 metric ton of carbon or equivalent of 19 trees a year. Now even if we think that I am at the highest end of my traveling chart with 4 to 6 intercontinental trips and around 20 domestic flights. I use a mid range car over the year and normally consume transported food. This number is staggering. This means that I need to plant at least 20 trees to offset what I am consuming.

The consumption in top 30 developed countries in the world is 11.5 metric ton of carbon per person.

Now if we get to a normal family in India or China the carbon foot print is around 2 ton per person. But this calculation misses out one important data which is the direct impact these people create in their own country through coal and wood burning, direct deforestation and land clearance for agriculture. Even if we assume that this impact is negligible as compared to western world standards, the population of both the countries offsets it. Another problem is that both countries are determined to improve standards the old-fashioned way. This would put enormous impact on environment if you suddenly have 2.4 Billion people consuming more and releasing more emissions into the environment.

Even if talk about today and take the world average of 4.5 metric ton or equivalent of 7 trees. Let us then multiply this by 6.5 Billion people. The amount of trees that we need to plant comes to 45.5 Billion trees. ‘HOLY COW’. Where is the space for all that if we want to do it every year?

However, we need to do something and I have decided to plant 20 trees this year. Let me start myself. I will keep you posted on this development through this blog.

GOLF: The finest finish that I have watched.

I love watching sport, as I had written in one of my previous blog that I think live sport is the best form of entertainment because the script is unwritten. I love watching cricket, soccer, tennis, baseball or even American football.

I do not watch golf often but surprisingly I was fortunate to watch the US Open this year with Tiger Woods and 45 year old Rocco Mediate fighting it out in the playoff then the sudden death. I was just flipping through the channels and as I went past ESPN, I knew something special was brewing. I just stopped.

Tiger was fighting a bad knee and Rocco was trying to win his first major. First Tiger Woods sinked a 16 footer to force the playoff. In the first half of the playoff he was in control, till the 10th hole he was up by 3 strokes, then the drama unfolded. Rocco made a par and two birdies. Tiger made 2 bogeys and suddenly Rocco was up by 1 stroke.

I was nervous holding the remote and I was wondering how these champions are handling themselves on the course.

Reaching the 18th Tiger Woods was still behind by a stroke. Here Tiger got a birdie and Rocco had a chance to win it all with a 12 foot putt. Sadly he missed.

The game went into the 91st hole of the tournament. Here tiger played a nice safe shot. But Rocco went for glory and hooked it towards the left. The ball went into the stands and he had to sacrifice a stroke. This made a huge difference as now Tiger got the birdie and Rocco missed his Birdie putt.

Sadly Rocco won the hearts and as usual Tiger the championship. But people who saw this game would remember it long.

It reminded me of Tin Cup the movie and the last shot was all about glory.

Socrates, Socratic Irony & Psychology of ‘NO’

A few days ago, a female friend threw party of a lifetime. For her this party was bigger than even getting married or even having a baby. We had been friends for almost a decade now and were real close. I have known her for the best part of the decade.

I was not invited for this party, I agree that at this moment, our relationship has been not at its best but not being invited to such an important event has hurt me immensely.

However, the issue is not of being invited, I can handle rejection better than most men I know because I have known that there is always a wonderful life beyond it.

The real question for this topic arose when a couple of days before the party she suddenly asks, (an equivalent of), setting up the table for her, or arranging the music, so that she can entertain her guests better. As any decent person would do, I politely declined.

Nevertheless, that offended her. I guess she was not able to understand that if you do not invite people you should at least not talk about that party in front of them. Other case could be she thought that I would anyway do anything for her.

In addition, did she understand saying ‘NO’ to something does not always mean that you do not care for that person; it just means that particular demand was not the right one and will not be fulfilled.

It is not only her, this has happened many a times in my life. When I am polite and nice to people. They start to take advantage. They think I would bend over backwards. Suddenly, when they here ‘NO’. They get offended. Which was not their right anyway.

Since then I have been confused about the Art of saying ‘NO’ and the philosophy of ‘NO’.

However, the larger problem itself is like a ‘Socratic Irony’, where the questions that you ask or the suggestions / answers (you would understand this friend) that you provide are for the benefit of the other person or to understand their subject and logic, but they misunderstand your intentions and they assume that you are hurting them or putting them down. You then become the guilty party or an awful person.

Every person who has ever dealt with a teenage child understands this and but the problem is that my friend is probably the most intelligent person I have known, but she still sometimes behaves emotionally as a teenager. The strange thing is that whenever I am with her she behaves like a really mature person but when I am not with her she turns into a child whose candy has been snatched away.

For someone who does not know about the Socrates life, here is a brief overview:

He probably was a bricklayer, but actually he never worked. He thought his job was to contemplate on philosophy. ‘Plato’ refers to him as a ‘Gadfly’. It means the person who flouts the conventions or disturbs the status quo.

One day an Oracle told his friend ‘Chaerephon’ that Socrates was the most intelligent man alive in Athens. This actually disturbed Socrates because he thought he was not wise and still had a lot to learn. Therefore, he went about asking wise men in Athens on their subjects to refute Oracle’s words. He used to question them publicly and look for answers and used to give them suggestions. As a result, Socrates kept on becoming more and more wiser because he was the only one who knew his own deficiencies. When prominent people started to feel this pinch, which happened more often than not. They started to complain against Socrates. This made Socrates infamous. Eventually, the charge of poisoning minds of the youth came about and finally, he was put to death by making him drink poisoned hemlock.

Similarly, I think that saying ‘NO’ (or suggesting to do something), to someone, that is close to you has the same problem. You say ‘NO’ because either it is not the right thing to do or you are actually offended by it.
However, when this happens it makes you wiser as now you understand the problem from both sides as you have logically reached a conclusion of saying NO. The other person though does not understand it, as they have not gone through the thought process of saying ‘NO’ or why that suggestion was made. They just understand the final answer.
Which in turn makes you look bad and paradoxically you are wiser and more caring for the person but the other person hates you more.

Therefore, what is the best method of saying ‘NO’ or suggesting something politely.

I think most of the time in my case the reason NO suddenly created such a uproar was because I was too nice for longer than I should have been. Now not being nice doesn’t mean that you should be nasty. I think there is always a polite way of saying ‘NO’ without being nasty.

Managing feelings (your's and the other person's) is far more difficult. Most of the time people do not say ‘NO’ because it either suits them or in some cases they feel that the other person would actually like them as they have done something special by not refusing. In this case, as stated above the paradox hits and the other person does not even give you credit for not saying NO for that particular thing. Most times, they would actually take another negative feeling towards you that you could be manipulated.

What I am beginning to learn through experiences is that you should not ignore your feeling but still say NO politely with an explanation of ‘NO’. Hope by doing that you would actually cut the paradox right there and with a bit of luck, you would make the other person go through the similar exercise that you went through while suggesting something or understanding your ‘NO’.

I always try to use humour when I say ‘NO’ to people. However, in some cases the condition is either such that you cannot use it or sometimes people do not understand the humour. Then it has to be a polite version.

The most common problem people face is that we all keep hoping that the other person would change. For eg: When I said ‘NO’ to my friend I just wrote a short simple ‘NO’ instead of telling her what I felt. Now in turn when she got offended she just wrote ‘Sorry for asking’ instead of asking for an explanation.

I think we both made the mistake, I assumed that she would understand that I am hurt and in turn she did not ask the reason. If she would have written, ‘Why are you saying ‘no’? , what is the reason? Or, I am sorry for not inviting you but I want this done as you are the best person to do it. Then it would have been clear to both the parties.

When we face conflict and reach the point of saying ‘No’ we keep thinking that ‘It wouldn’t have reached this place if he/she listened to me on what is making this situation so frightening for me’, ‘If only he knew what is so irritating for me’.

I think putting onus on others for your feeling creates this situation for us. Instead of that we should communicate this feeling clearly.

I really hope that what I have learnt in writing this I would be able to implement in my life and if you read and like it please be sure to use it and let me know if it helped you in anyway.

Just a thought popped into my head:

What if, Socrates would have said ‘Yes’ to an apology instead of a ‘No’? Maybe we would not be talking about him right now or maybe he could have contributed more by surviving.

Beef and dietary habits of early Hindus

When I was living in the US, I was amazed at the hypocrisy of modern Indian when it came to eating beef / pork. These same people in India went about declaring how pious souls they were but as soon as they got a chance to dig into a Big Mac or pork ribs, they were more than happy to do it.

Nevertheless, the question is, Are they hypocrites or their religion does not bar them from eating? The answer for Muslim friends was very easy. They should not be eating pork. It’s ‘Haraam’. For Hindu’s the answer becomes far more complicated.

I don’t eat beef in India, my principle on this subject has been that I would eat anything that is being bred, farmed or cultured to be eaten. I dislike the idea of killing a poor wild animal for our dietary needs until it becomes necessary for my survival.

The problem compounds when you land up in India. On one side Right wingers try to protect cows as their ‘Mata’ but on the other hand you see these mothers being left to die on the streets. Where these cows eat all kinds of garbage including ‘Polythene bags’ and die because of that. Where do these people go when cows become old and useless to their owners?

I read sometime ago that VHP during the height of mad cow disease in the UK wanted to bring all the cows from there to India as it considered it being slaughtered as immoral. A similar incident happened again the UK where a sacred Bull ‘Shambo’ of a temple was found with fatal bovine TB, all the Hindu’s of that area got together to protect it even at the cost of costing millions in case the disease spread to other cattle.

‘Gau Mata’ save us from such hypocrites and changelings. Fortunately as Salman Rushdie says ‘At the end sense prevails in India’, we survived this idiocy and were saved from contaminating our own pool of cattle.

I remember reading an article by ‘Varsha Bhosle’ on rediff.com a few years back. She made a fantastic point that it’s not that these VHP guys were trying to save all animals. They were just concerned about cows which were just bred to be slaughtered and were suffering from horrible disease.

Why doesn’t VHP do anything to save Indian Cheetah (already extinct now, sadly) or Ganges Dolphins which are dying because of excessive pollution in that river? Actually if you really look at it they don’t even do anything for the poor old cows across India either. But they would be first to stand up against McDonalds, which, according to them is spoiling our dietary habit and making us more non-vegetarian. I am sure when these people are protesting outside; some member of their family is actually eating a Big Mac in the US.

For Hindus there is no restriction on animal slaughter until is done in a hygienic form. We also have historical and textual references to Hindu’s eating all types’ of meat and beef in the Aryan era. There are sumptuous feasts described with Horse, Bull, Ox, Goat, Cow and other forms of meat.

Dr KT Acharya, indicates that Vedic Aryans ate all kinds of meats, including horses, buffaloes, bulls and cows.

The complexity or the duplicity arises from the very fact that we still worship the same Gods that our older religion followed. ‘Ram’ is adored throughout the country these days and in my eyes, he represents a typical Aryan God. He is supposed to be ‘Maryada Purshotam’ (a perfect man), he is fair skinned, young, devout Aryan, kept his words, fought with demons and enemies with utmost integrity. He even respected ‘Ravana’ for his intelligence. All these traits were in a way combination and culmination of all other pervious Aryan Gods. He was a perfect combination of all that Indra, Rudra and Agni had to offer.

Some south Indian theologians even read ‘Ramayan’ as a fight between Aryans and the Dravidians. However, that sounds preposterous, as ‘Ramayan’ is equally popular in south India as in the north.

As far as the religion itself is concerned, we have become idol worshippers. All other kinds of deformities have also crept into it. Now we follow a different kind of religion but we worship the same Gods. However, many people try to impose this religion in the name of same old Gods. So if I find somewhere that ‘Ram’ used to eat meat it becomes very difficult to convince me not to eat and still worship the same God.

Eating meat in general is very common in India and the percentage of meat eater is increasing. With the recent rise in vegetable prices have made poultry and local goat meat far more affordable to people. There are many sects in India, who frown upon eating meat but fortunately, for meat eaters like me, it is inconsistent across India.

I have always wondered on couple of questions, which have remained perplexing in history:
1. Why do some sects and castes do not eat meet in India. When did it stop? Why did it get divided on caste basis?
2. Why Hindu’s do not eat beef?

However, when it comes to beef the issue becomes very sensitive. As Indira Gandhi once said, ‘No Indian politician of this era has the guts to allow beef eating in India’.

Even at the cost of right wing, Indians gunning for my head I decided put my two cents here.

When I returned from the US for the first time, I met a gentleman who asked me if I ate beef. He was a young army officer. When I told him Yes I used to eat beef in the US, he was a little disappointed. His logic was simple. According to him unlike many other religions, Hinduism doesn’t restricts you to do anything, the only thing that was forbidden for him was eating beef and hence he didn’t eat it. Now this logic had influence for the next few months after returning to the US, I did not eat it too.

However, as time went by I started to read a bit and realized that actually religious literature of Hinduism nowhere states that Hindu’s should not eat beef, it just discourages and that also with in last thousand years. Not only that there are many places where there is description of follower of early Hinduism eating beef and sacrificing it for the Gods.

Some historians have also raised this point in the open in last few years. For an eminent professor of History at Delhi University speaking his idea and mind was of the utmost importance. But, when he came up with his book, he annoyed a lot of right-wingers. They took him to court and until recently there was a ban on the publication of the book.

I am against any kind of censorship. We live in a democratic country and we all have a right to say what we believe and to best of our knowledge are true.

Many of his critics have tried to point out that historians who are in the pro beef-eating lobby translate texts like ‘Rig Veda’ literally. They do not look at the context but only the literate meaning of the hymns. On the other hand, I am of the firm belief that we should look at these texts in its true form and then make our own interpretation of the text.

The excerpts that are in this blog are mostly from Dr. Jha’s book and some articles on the web.

In the early migration of Aryans into India was full of cultural turmoil. There was a split between Persian Aryans and Indian Aryans. Early works of both societies has a lot in common. Indian Aryans made their own cultural identity, some of this was taken from local tribes including Mohonjodaro & Harappans but the most outside influence came from Dravidians tribes which were already flourishing in India.

In the beginning, Aryans were nomadic; their traditions included many animal sacrifices. They considered cattle as wealth and hence these sacrifices were made to Gods to please them so that they can provide them with more of this wealth. It's sacrificing something very important to you.

As Aryans became more sedentary, many things changed in their lifestyle. These changes brought about more refinement in culture. People started building on their philosophies. Sages and hermits started to contemplate on existence of God, this world around them and people. These philosophies started to take the shape of religion.

These sages wrote ‘Rig Veda’ around 1700 BC to 1000 BC. No one can be very sure of it but for centuries, oral traditions transmitted it. In fact, all Vedas are composed for a very oratory rendition. The advent of music in India was to recite these hymns in three notes. Here began the Indian music. The supremely complicated and scientific music (which has now divided in two forms ‘Hindustani Classical’ and ‘Carnatic’ music) arose from the rendition of these hymns.

As we have no written records from 3500 years ago, the evidence of its period comes from the geography and social structure that has been defined in these Vedas and other texts. Now geography tells us a lot about where it was written and who wrote it but the social beliefs of people comes from all the rituals these people practiced and all the Gods they worshiped.

As far as the beef eating is concerned, these rituals tell us a lot. Both ‘Ashvamedha’ and ‘Rajasuya’ Yagnya had animal slaughter at its root. These sacrifices were very important as Aryans considered cattle as their main wealth. Hence, parting with your main wealth for Gods was considered good to be in favour of these Gods. In the 'Ashvamedha ' yagnya, the horse at the end of the yagnya was sacrificed. The sacrificing of this horse used to be by strangulation and not by any other means.

According to various sources, the early Aryans offered Vedic Gods food, to please them. Offering made to most Vedic Gods was Milk, Butter, Barley, Honey, Oxen, and Goat etc. But some special Gods had special needs and had there special dietary preference. Now I am still confused on why the people chose these special dietary needs for these Gods. Were these Gods representation of some ancient kings who had these requirements? We don’t have proof but again we can speculate based historical evidences. So, ‘Indra’ was offered bulls, ‘Agni’ wasn’t feeble, he liked the flesh of Horses, Bulls and Cows. ‘Soma’, liked any cattle. ‘Pusan’ the god of roads and safety ate mush (a soggy mass of boiled cornmeal) as its main food. ‘Maruts’ and ‘Ashvins’ were offered Cows.

‘Rig Vedic’ yagnya were full of animal sacrifices. The Vedas mention around 250 different animals out of which 50 are considered fit to be consumed by the divine and humans.

For instance, the ‘Rig Veda’ recounts the rituals in animal sacrifice and the roasting and carving of its meat, with Brahmin priests receiving the choicest cuts as ‘Prasaad’. A black cow was favoured by ‘Pushan’, red by ‘Rudra’, an ox by ‘Vishnu’, and bulls by ‘Agni and Indra’ . The latter urged to slay his foes "just as cows are butchered at the altar of sacrifice."

The ‘Taittiriya Brahmana’ categorically tells that ‘'Verily the cow is food' (atho annam via gauh). ‘Yajnavalkya’ insisted on eating tender (‘amsala’) flesh of cow.

We can find ample evidence of eating flesh including beef in ‘Grhyasutras’ and ‘Dharmasutras’. A lot of domestic rites also included killing of cattle. ‘Madhupurka’ or ‘Arghya’, the ceremonial way of welcoming the guest consisted meal of ‘curd, honey and meat of bull and cows. It was so important that it was turned into a law by early law givers. In the early period, even, the sacred thread ceremony included the ‘Santaka’ to wear an upper garment made of cowhide.

In the Vedic text, corpse was covered by thick cow fat. In some cases even a bull was burnt along the corpse as a sacrifice and helping the deceased in the afterlife. A mandatory meal after the funerary rites included feeding of Brahmans, which included the offering made to the dead with flesh of cow or ox. It was said that a sacrifice of one cow would keep the ancestors’ soul content for one year.

A lot of Vedic and post – Vedic text refer to killing of kine (Bovine) animals in ritual context.

There was always a relationship and balance between sacrifice and sustenance. Killing of cattle wasn’t always for sacrifice. Non-ritual killing or small rituals turning into big feeding orgies based the wealth of the individual existed too. So the beef or other cattle meat was not always consecrated.

The ‘Atharva Veda’ mentions the sacrificial cow as "Destined for the Gods and Brahmins."

‘Ahimsa’ is a later concept. ‘Gautam Buddha’ and ‘Mahavira’ both questioned the usefulness of Vedic animal sacrifice. But the aversion didn’t arise from these religions or their texts. Of course now Jainism as a religion is totally averse to eating meat but also killings of any kind. It is said that Gautam Buddha died after eating his favourite meal (Sukaramaddava) which was pork cooked in milk. Many Buddhists across the world still eat beef, pork, yak and all other kinds of meat.

‘Arthashastra’ by Kautilya has evidence that animal sacrifice was common during Mauryan period. Chandragupta Maurya’s grandson the Great ‘Ashoka’ in his later years had undeniable compassion for cattle. A list of animals that shouldn’t be killed was made on his order. But surprisingly (or by choice, based on its popularity then) cow wasn’t in the list.

There seems to be a great influence on Hindus in not eating beef and some texts converting to vegetarianism because of popularity of Jainism and Buddhism in the later years. Perhaps for a long time even Jains were not strict vegetarians. Some texts show that even until eight century AD, Jain monks weren’t averse to eating fish or fowl. Nonetheless, at least in theory Jainism treats all life equally.

However, the concept of sacred cow doesn’t arise from here.

In the post-Mauryan centuries, random and sacrificial killing continued. Manu (200 BC -200 AD) praised the virtue of ‘ahimsa’ and made a list of animals whose flesh can be eaten. Among the common animals ‘Camel’ was exempt but again no ‘Cow’. Also according to him animal slaughter in accordance of Vedic practice doesn’t amount to killing. He actually recommends sacrificial offering and eating of beef and other cattle during ‘Madhuparka’ and ‘Sraddha’.

Now as we entered the Anno Domini one of the important books of that time is the law book of ‘Yajnavalkya’ (AD 110 -300). He enumerates the Hindu version of kosher animals and fishes. He also goes on to say that a learned Brahmana (‘srotriya’) should be welcomed with delicious big ox or goat food and sweet words. He states in the ‘Shatapath Brahmana’, "But, I shall eat of it nevertheless if the flesh is tender."

During the Gupta period (AD 280 to 550) the flesh eating and killing cattle for food was customary and common. Some texts here give evidence of beef being served to Brahmans after the funeral rites. But some text prohibit killing of cow in honour of guests but allow sacrificing Buffalo for the Goddess ‘Durga’ during ‘Puja’, ‘Navaratri’ or ‘Dasherra’.

A lot of ‘Purans’ and the epics are filled with cattle eating and specially meat eating.

The evidence in ‘Mahabharata’ is quite evident and eloquent. Almost all the characters in it are meat eaters. The ‘Pandavas’ survived on meat during their exile. It also has a reference to king ‘Rantideva’. In his kitchen, two thousand cows were killed and given to Brahmans along with grain. At one point ‘Draupadi’ also promises ‘Jayadratha’ that ‘Yudhishtira’ would provide him with ‘Ghayal, Sambhra and Buffalo’ as game.

In the ‘Mahabharat’ and ‘Ramayan’, sumptuous feasts abound with the meat of pigs, deer, sheep, fowl and "young buffalo calves roasted on spits with ghee dripping on them".

'Valmiki’s Ramayana’ also makes many such references to the killing of animals including cows for sacrifice and food. ‘Ram’ himself was born after the yagnya by his father ‘Dashratha’. In this he sacrificed large number of animals according to ‘Dharmasastra’. When Ram was exiled, Kaushalya weeps for him as one of the conditions for him was that he has to live on fruits and vegetables. In her squall she is worried for Ram and says “how you would live without eating meat as during every meal your plate is filled with four different kinds of meats”. At one point Sita promises Yamuna that she would offer her a thousand cows and one hundred jars of wine. Sita’s fondness of deer meat makes Ram kill Maricha who is disguised as a deer. King Bharadvaja welcomes Ram by slaughtering a fatted calf in his honour.

In the olden medical discourse there is a important place given to non vegetarian diet. Manu & Yajnavalkya, some of the Puranas, Charaka Sushruta and Vagbhata list remedial uses of meat and fish. All of them speak of therapeutic uses of beef.

The continuity of tradition of beef eating is echoed in literature during this time. Kalidas refers to Rantideva. Approximately two centuries after Kalidas, Bhavabhuti refers to killing of Heifer (Young cow) during two major feasts. In tenth century Rajashekhara mentions practice of killing ox in honour of guests. In later years Shriharsha mentions two instances of cow flesh being served in two marriage feasts.

Till around 12^th century we can see evidences the ancient practice of killing kine (bovine animals) for food. These are mostly available from Kavya and Dharamsashtras. Some writers like Candupandita of Gujrat, Narahari from Telengana, Mallinatha of Vijyanagara indicate cow for food during the death rituals.

After ninth century, many religious digests kept alive the memory of this practice. Medhatithi, a Kashmiri Brahman allows bull and ox to be killed for an honorary person. He even allows eating of cow flesh (govyajamamsam) on a ritual occasion.

Some writers said that cow killing existed in the past but it should be avoided in the ‘Kali’ age. But on the other hand some writes like Visvarupa (Malwa, probably a disciple of Sankara), Vijnanesvara (Kalyana, Karnataka), Haradatta, Laksmidhara, a minister of the Gahadwala king Hemadri, Narasimha a minister of Yadavas of Devagiri, and Mitra Misra from Gopacala (Gwalior) have recommended killing of cows on special occasion.

Even in the 18^th century, Ghanshyama, a minister in Tanjore wrote about killing of cow in honour of guests as ancient ritual.

So around the turn of the middle of the first millennium saw the society becoming very feudalised which lead to socio-cultural transformation. Also, after the first half of the first millennium Hinduism was again on the forefront. The decline of Buddhism in India brought a change of religious intolerance and domination of religious bigotry and turned Hindu society into a rigid caste based society dominated by Brahmans.

By the end of the first millennium as Islam was knocking on Indian doors Brahmanical text started to forbid a lot of practices in Kaliyug. i.e. Kalivarjyas. As happens with any religion whose emphasis is on holding on to its identity, Hinduism tried to swell up all these sins. Each learned Brahmin had its own list of sins which later got compiled into a big one. Some of the writings forbid Cow slaughter but most actually called it a minor sin.

Almost all texts refer to cow killing as a minor sin (upapataka) and not a major offence (mahapataka). What is weird is that beef eating is considered a lesser sin then drinking alcohol which was very common. Even so, the prohibition of alcohol is not brandished as a Hindu mainstay, nor is it seriously enforced. Krishna and Arjun were known to go on booze binges.

Smiriti texts though distinguish between intentional and unintentional killings. This could have been done to discourage beef eating but that shows that beef eating was still prevalent in the society.

It is alleged that Swami Vivekananda also ate beef during his stay in the US and vehemently defended his action. A lot of Hindu communities in south especially in Kerela and in the North-East prefer to eat beef over other forms of mutton.

Although it seems that with the advent of ‘panchyaganya’, which is the use of cow products (milk, curds, clarified butter, dung and urine) from a cow tilted the society in favour of stop eating beef. The ‘Panchaganya’ had purificatory role in those times. No one knows for sure but it seems that as a living cow was more useful to the general public than a dead one people became more dependent on it. Even the cows which were non- milk producing were useful for their dung and urine.

This word appears for the first time in ‘Baudhayana Dharmasutra’. A lot of religious digests mention it later on. Manu, Vishnu, Vashishtha, Yajnavalkya, Atri, Devala and Prashara all mentions it for purification use. Charaka and Sushruta also mention it as having medicinal capabilities.

This reasoning has another argument to go with it. There is a new debate to Hindu’s eating beef. This debate in the modern society also seems to emerge from our less and less dependency on cow.

The image of cow in Indian or especially Hindu history is polymorphic. From around 500 AD there seems to be confusion on the right use of beef in dietary habit. Increasingly over time the posture that the society took was towards not eating beef. There has been an inconsistent behaviour towards cows and beef in particular.

Hindu society has never put cow in the temple. Its honour is only till it is alive and useful. Though, modern Hindutva forces who are trying to convert people to a single branded monolithic Hinduism see the veneration of cow as one of their slogans.

After almost thousand years of glorification or subjugation of this idea of ‘Ahimsa’ against animals, even now 75% of Indians eat meat. Vegetarians think that when we moved from nomadic to sedentary life and we started to grow our food we should have stopped eating meat. This idea sounds OK at the first glance but sadly neither it’s practical nor logical. So I ask the vegetarians how you would define poultry farms. Does that come under nomadic lifestyle or sedentary one? Similarly in all modern societies most of the meat is farmed and bred and no one goes hunting for it.

Also in India there are more percentage Jewish people and Christians who eat beef over Muslims. But for right wingers it suits to point beef eating as a sin towards Muslims and then they turn a dietary dialogue into a religious one.

Some time ago in one democratic country, 2% Christians wanted to ban the showing of ‘The Da Vinci Code’ movie. Now I am all for religious tolerance and respecting other religions. I would be the first one to fight for the rights of minority. But, banning something and stopping a work of art to flourish is nonsense. This would have prevented other 98% (+1.99% of Christians who didn’t care about it) from enjoying a movie. But again I am glad the sense prevailed.

This kind of tendency worries me, what if someone wants a ban on my chicken or egg because it’s poultry. What if Muslims want ban on someone’s pork? What if some religious group wants ban on alcohol? What if Jains want a ban on all roots? Where would this end? Probably I would be left with eating my own sweat as some imbecile would find milk white or broccoli green as offensive.

The utilitarian needs might have discouraged slaying of cows in the past but in Hinduism the weight of individual is heavier than a decree by a Prophet or God. So when these needs change so should we with time.

The beauty of Hinduism lies in its individuality and not in a monolithic version. Hence an individual’s idea of Karma and Moksha should be the discretion alone to decide beef eating.

“To eat or not to eat, that is the Question”.

Meghdoot in Sanskrit, Kalidas

खंड १

कश्चित् कान्ताविरहगुरुणा स्वाधिकारात्प्रमत्त: शापेनास्तड्ग्मितहिमा वर्षभोग्येण भर्तु: ।
यक्षश्चक्रे जनकतनयास्त्रानपुण्योदकेषु स्त्रिग्धच्छायातरुषु वसतिं रामगिर्याश्रमेषु ॥१॥

तसिमन्नद्रौ कतिचिदबलाविप्रयुक्त: स कामी नीत्वा मासान् कनकवलयभ्रंशरिक्तप्रकोष्ठ: ।
आषाढस्य प्रथमदिवसे मेघमाश्लिष्टसानुं वप्रक्रीडापरिणतगजप्रेक्षणीयं ददर्श ॥२॥

तस्य स्थित्वा कथमपि पुर: कौतुकाधानहेतो: अन्तर्बाष्पश्चिरमनुचरो राजराजस्य दध्यौ ।
मेघालोके भवति सुखिनोऽप्यन्यथाव्रत्ति चेत: कण्ठाश्लेषप्रणयिनि जने किं पुनर्दूरसंस्थे ॥३॥

प्रत्यासन्ने नभसि दयिताजीवितालम्बनार्थी जीमूतेन स्वकुशलमयीं हारयिष्यन् प्रव्रत्तिम् ।
स प्रत्यग्रै: कुतजकुसुमै: कल्पितार्घाय तस्मै प्रीत: प्रीतिप्रमुखवचनं स्वागतं व्याजहार ॥४॥

धूमज्योति: सलिलमरुतां संनिपात: क्व मेघ: संदेशार्था: क्व पतुकरणै: प्राणिभि: प्रापणीया: ।
इत्यौत्सुक्यादपरिगणयन् गुह्यकस्तं ययाचे कामआर्ता हि प्रक्रतिक्रपणाश्चेतनाचेतनेषु ॥५॥

जातं वंशे भुवनविदिते पुष्करावर्तकानां जानामि त्वां प्रक्रतिपुरुषं कामरूपं मघोन: ।
तेनार्थित्वं त्वयि विधिवशाद्दूरबन्धुर्गतोऽहं याच्ञा मोघा वरमघिगुणे नाधमे लब्धकामा ॥६॥

संतप्तानां त्वमसि शरणं तत् पयोद प्रियाया: संदेशं मे हर धनपतिक्रोधविश्लेषितस्य ।
गन्तव्या ते वसतिरलका नाम यक्षेश्वराणां बाह्योद्यानसिथतहरशिरश्चन्द्रिकाधौतहर्म्या ॥७॥

त्वामारूढं पवनपदवीमुग्द्रहीतालकान्ता: प्रेक्षिष्यन्ते पथिकवनिता: प्रत्ययादाश्वसन्त्य: ।
क: संनद्वे विरहविधुरां त्वय्युपेक्षेत जायां न स्यादन्योऽप्यहमिव जनो य: पराधीनव्रत्ति: ॥८॥

तां चावश्यं दिवसगणनातत्परामेकपत्नीं अव्यापन्नामविहतगतिर्द्रक्ष्यसि भ्रात्रजायाम् ।
आशाबन्ध: कुसुमसदृशं प्रायशो ह्यग्ङनानां सघ:पाति प्रणयि हृदयं विप्रयोगे रूणद्वि ॥९॥

मन्दं मन्दं नुदति पवनश्चानुकूल् यथा त्वां वानश्चायं नदति मधुरं चातकस्ते सगन्ध: ।
गर्भाधानक्षणपरिचयान्नूनमाबद्वमाला: सेविष्यन्ते नयनसुभगं खे भवन्तं बलाका: ॥१०॥

कर्तुं यच्च प्रभवति महिमुच्छिलीन्ध्रामवन्ध्यां तच्छ्रूत्वा ते श्रवणसुभगं गर्जितं मानसोत्का: ।
आ कैलासाद्विसकिसलयच्छेदपाथेयवन्त: संपत्स्यन्ते नभसि भवतो राजहंसा: सहाया: ॥११॥

आपृच्छस्व प्रियसखममुं तुङ्गमालिङ्ग्य शैलं वन्धै: पुंसां रघुपतिपदैरङ्कितं मेखलासु ।
काले काले भवति भवतो यस्य संयोगमेत्य स्त्रेहव्यक्तिश्चिरविरहजं मुच्ञतो वाष्पमुष्णम् ॥१२॥

मार्गं तावच्छृणु कथयतस्त्वत्प्रयाणानुरूपं संदेशं मे तदनु जलद श्रोष्यसि श्रोत्रपेयम् ।
खिन्न: खिन्न: शिखरिषु पदं न्यस्य गन्तासि यत्र क्षीण: क्षीण: परिलघु पय: स्त्रोतसां चोपभुज्य ॥१३॥

अद्रे: शृग्ङं हरति पवन: किं स्विदित्युन्मुखिभिर्दृष्टोत्साहश्चकितचकितं मुग्धसिद्वाग्ङनाभि: ।
स्थानादस्मात् सरसनिचुलादुत्पतोदङ्मुख: खं दिङ्नागानां पथि परिहरन् स्थुलहस्तावलेपान् ॥१४॥

रन्तच्छायाव्यतिकर इव प्रेक्ष्यमेतत् पुरस्ताद् वल्मीकाग्रात् प्रभवति धनुष्खण्डमाखण्डलस्य ।
येन श्यामं वपुरतितरां कान्तिमापत्स्यते ते बर्हेणेव स्फुरितरूचिना गोपवेशस्य विष्णो: ॥१५॥

त्वय्यायत्तं कृषिफलमिति भ्रूविलासानभिज्ञै: प्रीतिस्त्रिग्धैर्जनपदवधूलोचनै: पीयमान: ।
सघ:सीरोत्कषणसुरभि क्षेत्रमारूह्य मालं किंचित्पश्चाद्व्व्रज लघुगतिर्भूय एवोत्तरेण ॥१६॥

त्वामासारप्रशमितवनोपप्लवं साधु मूर्न्धा वक्ष्यत्यध्वश्रमपरिगतं सानुमानाम्रकूट: ।
न क्षुद्रोऽपि प्रथमसुकृतापेक्षया संश्रयाय प्राप्ते मित्रे भवति विमुख: किं पुनर्यस्तथोच्चै: ॥१७॥

छन्नोपान्त: परिणतफलद्योतिभि: काननाम्रै: त्वय्यारूढै शिखरमचल: स्त्रिग्धवेणीसवर्णे ।
नूनं यास्यत्यमरमिथुनप्रेक्षनीयामवस्थां मध्ये श्याम: स्तन इव भुव: शेषविस्तारपाण्डु: ॥१८॥

स्थित्वा तस्मिन् वनचरवधूभुक्तकुञ्जे मुहूर्तं तोयोन्सर्गद्रुततरगतिस्तत्परं वर्त्म तीर्ण: ।
रेवां द्रक्ष्यस्युपलविषमे विन्ध्यपादे विशीर्णां भक्तिच्छेदैरिव विरचितां भूतिमग्ङे गजस्य ॥१९॥

तस्यास्तिक्त्तैर्वनगजमदैर्वासितं वान्तवृष्टि: जम्बूकुञ्जप्रतिहतरयं तोयमादाय गच्छे: ।
अन्त:सारं घन तुलयितुं नानिल: शक्ष्यति त्वां रिक्त: सर्वो भवति हि लघु: पूर्णता गौरवाय ॥२०॥

नीपं दृष्ट्वा हरितकपिशं केसरैरर्धरूढै: आविर्भूतप्रथममुकुला: कन्दलीश्चानुकच्छम् ।
जग्ध्वारण्येष्वधिकसुरभिं गन्धमाघ्राय चोर्व्या: सारग्ङास्ते जललवमुच: सूचयिष्यन्ति मार्गम् ॥२१॥

उत्पश्यामि द्रुतमपि सखे मत्प्रियार्थं यियासो: कालक्षेपं ककुभसुरभौ पर्वते पर्वते ते ।
शक्लापाग्ङै: सजलनयनै: स्वागतीकृत्य केका: प्रत्युद्यात: कथमपि भवान् गन्तुमाशु व्यवस्येत् ॥२२॥

अम्भोबिन्दुग्रहणचतुरांश्चातकान् वीक्षमाणा: श्रेणीभूता: परिगणनया निर्दिशन्तो बलाका: ।
त्वामासाद्य स्तनितसमये मानयिष्यन्ति सिद्वा: सोत्कम्पानि प्रियसहचरीसंभ्रमालिग्ङितानि ॥२३॥

पान्डुच्छायोपवनवृतय: केतकै: सूचिभिन्नै: नीडरन्भैर्गृहबलिभुजामाकुलग्रामचैत्या: ।
त्वय्यासन्नै परिणतफलश्यामजम्बूवनान्ता: संपत्स्यन्ते कतिपयदिनस्थायिहंसा दशार्णा: ॥२४॥

तेषं दिक्षु प्रथितविदिशालक्षणां राजधानीं गत्वा सघ: फलमविकलं कामुकत्वस्य लब्धा ।
तीरोपान्तस्तनितसुभगं पास्यसि स्वादु यस्मात् सभ्रूभग्ङं मुखमिव पयो वेत्रवत्याश्चलोर्मि ॥१५॥

नीचैराख्यं गिरिमधिवसेस्तत्र विश्रामहेतो: त्वत्संपर्कात् पुलकितमिव प्रौढपुष्पै: कदम्बै: ।
य: पण्यस्त्रीरतिपरिमलोग्दारिभिर्नागराणां उद्दामानि प्रथयति शिलावेश्मभिर्यौवनानि ॥२६॥

विश्रान्त: सन् व्रज वननदीतीरजातानि सिञ्चन्न उद्यानानां नवजलकणैर्यूथिकाजालकानि ।
गण्डस्वेदापनयनरूजाक्लान्तकर्णोत्पलानां छायादानात् क्षणपरिचित: पुह्पलावीमुखानाम् ॥२७॥

वक्र: पन्था यदपि भवत: प्रस्थितस्योत्तराशां सौधोत्सग्ङप्रणयविमुखो मा स्म भूरूज्जयिन्या: ।
विद्युद्दमस्फुरितचकितैस्तत्र पौराग्ङनानां लोलापाग्ङैर्यदि न रमसे लोचनैर्वञ्चितोऽसि ॥२८॥

विचिक्षोभस्तनितविहगश्रेणिकाञ्चीगुणाया: संसर्पन्त्या: स्खलितसुभगं दर्शितावर्तनाभे: ।
निर्विन्ध्याया: पथि भव रसाभ्यन्तर: सन्निपत्य स्त्रीणामाद्यं प्रणयवचनं विभ्रमो हि प्रियेषु ॥२९॥

वेणीभूतप्रतनुसलिलासावतीतस्य सिन्धु: पाण्डुच्छाया तटरुहतरुभ्रंशिभिर्जीर्णपर्णै: ।
सौभाग्यं ते सुभग विरहावस्थया व्यञ्जयन्ती कार्श्यं येन त्यजति विधिना स त्वयैवोपपाद्य: ॥३०॥

प्राप्यावन्तीनुदयनकथाकोविदग्रामवृद्वान् पूर्वोद्दिष्टामनुसर पुरीं श्रीविशालां विशालाम् ।
स्वल्पीभूते सुचरितफले स्वर्गिणां गां गतानां शेषै: पुण्यैर्हृतमिव दिव: कान्तिमत् खण्डमेकम् ॥३१॥

दीर्घीकुर्वन् पटु मदकलं कूजितं सारसानां प्रत्यूषेषु स्फुटितकमलामोदमैत्रीकषाय: ।
यत्र स्त्रीणां हरति सुरतग्लानिमग्ङानुकूल: शिप्रावात: प्रियतम इव प्रार्थनाचाटुकार: ॥३२॥

हारांस्तारांस्तरलगुटिकान् कोटिश: शङ्खशुक्ती: शष्पश्यामान् मरकतमणीनुन्मयूखप्ररोहान् ।
दृष्ट्वा यस्यां विपणिरचितान् विद्रुमाणां च भङ्गान् संलक्ष्यन्ते सलिलनिधयस्तोयमात्रावशेषा: ॥३३॥

प्रद्योतस्य प्रियदुहितरं वत्सराजोऽत्र जह्रे हैमं तालद्रुमनवमभूदत्र तस्यैव राज्ञ: ।
अत्रोभ्द्रान्त: किल नलगिरि: स्तम्भमुत्पाटच्य दर्पाद् इत्यागन्तून् रमयति जनो यत्र बन्धूनभिज्ञा: ॥३४॥

जालोग्दीर्णौरूपचितवपु: केशसंकारधूपै: बन्ध्रुप्रीत्या भवनशिखिभिर्दत्तनृत्त्योपहार: ।
हर्म्येष्वस्या: कुसुमसुरभिष्वध्वखेदं नयेथा लक्ष्मीं पश्यंल्ललितवनितापादरागाङ्कितेषु ॥३५॥

भर्तु: कण्ठच्छविरिति गणै: सादरं वीक्ष्यमाण: पुण्यं यायास्त्रिभुवनगुरोर्धाम चण्डीश्वरस्य ।
धूतोद्यानं कुवलयरजोगन्धिभिर्गन्धवत्या: तोयक्रीडानिरतयुवतिस्त्रानतिक्त्तैर्मरुभ्दि: ॥३६॥

अप्यन्यस्मिञ् जलधर महाकालमासाद्य काले स्थातव्यं ते नयनविषयं यावदत्येति भानु: ।
कुर्वन् संध्याबलिपटहतां शूलिन: श्लाघनीयां आमन्द्राणां फलमविकलं लप्स्यसे गर्जितानाम् ॥३७॥

पादन्यासै: क्वणितरशनास्तत्र लीलावधूतै रत्नच्छायाखचितवलिभिश्चामरै: क्लान्तहस्ता: ।
वेश्यास्त्वत्तो नखपदसुखान् प्राप्य वर्षाग्रबिन्दून् आमोक्ष्यन्ते त्वयि मधुकरश्रेणिदीर्घान् कटाक्षान् ॥३८॥

पश्चादुच्चैर्भुजतरुवनं मण्डलेनाभिलीन: सांध्यं तेज: प्रतिनवजपापुष्परक्त्तं दधान: ।
नृत्यारम्भे हर पशुपतेरार्द्रनागाजिनेच्छां शान्तोद्वेगस्तिमितनयनं दृष्टभक्तिर्भवान्या ॥३९॥

गच्छन्तीनां रमणवसतिं योषितां तत्र नक्तं रुद्वालोके नरपतिपथे सूचिभेद्यैस्तमोभि: ।
सौदामिन्या कनकनिकषस्निग्ध्या दर्शयोर्वीं तोयोत्सर्गस्तनितमुखरो मा स्म भूर्विक्लवास्ता: ॥४०॥

तां कस्यां चिद् भवनवलभौ सुप्तपारावतायां नीत्वा रात्रिं चिरविलसनात् खिन्नविद्युत्कलत्र: ।
दृष्टे सूर्ये पुनरपि भवान् वाहयेदध्वशेषं मन्दायन्ते न खलु सु:ऋदामभ्युपेतार्थकृत्या: ॥४१॥

तस्मिन् काले नयनसलिलं योषितां खण्डितानां शान्तिं नेयं प्रणयिभिरतो वर्त्म भानोस्त्यजाशु ।
प्रालेयास्त्रं कमलवदनात् सोऽपि हर्तुं नलिन्या: प्रत्यावृत्तस्त्वयि कररुधि स्यादनल्पाभ्यसूय: ॥४२॥

गम्भीराया: पयसि सरितश्चेतसीव प्रसन्ने छायात्मापि प्रकृतिसुभगो लप्स्यते ते प्रवेशम् ।
तस्मात् तस्या: कुमुदविशदान्यर्हसि त्वं न धैर्यान् मोघीकर्तुं चटुलशफरोद्वर्तनप्रेक्षितानि ॥४३॥

तस्या: किं चित् करधृतमिव प्राप्तवानीरशाखं नीत्वा नीलं सलिलवसनं मुक्तरोधोनितम्बम् ।
प्रस्थानं ते कथमपि सखे लम्बमानस्य भावि ज्ञातास्वादो विवृतजघनां को विहातुं समर्थ: ॥४४॥

त्वन्निष्यन्दोच्छ्वसितवसुधागन्ध्संपर्करम्य: स्त्रोतोरन्ध्रध्वनितसुभगं दन्तिभि: पीयमान्: ।
नीचैर्वास्यत्युपजिगमिषोर्देवपूर्वं गिरिं ते शीतो वायु: परिणमयिता काननोदुम्बराणाम् ॥४५॥

तत्र स्कन्दं नियतवसतिं पुष्पमेघीकृतात्मा पुष्पासारै: स्नपयतु भवान् व्योमगङ्गाजलार्द्रै: ।
रक्षाहेतोर्नवशशिभृता वासवीनां चमूनां अत्यादित्यं हुतवहमुखे संभ्र्तं तद् धि तेज: ॥४६॥

ज्योतिर्लेखावलयि गलितं यस्य बर्हं भवानी पुत्रप्रेम्णा कुवलयपदप्रापि कर्णै करोति ।
धौतापाङ्गं हरशशिरुचा पावकेस्तं मयूरं पश्चादद्रिग्रहणगुरुभिर्गर्जितैर्नर्तयेथा: ॥४७॥

आराध्यैनं शरवणभवं देवमुल्लङ्घिताध्वा सिद्वद्वन्द्वैर्जलकणभयाद्वीणीभिर्मुक्तमार्ग: ।
व्यालम्बेथा: सुरभितनयालम्भजां मानयिष्यन् स्त्रोतोमूर्त्या भुवि परिणतां रन्तिदेवस्य कीर्तिम् ॥४८॥

त्वय्यादातुं जलमवनते शार्ङ्गिणो वर्णचौरे तस्या: सिन्धो: पृथुमपि तनुं दूरभावात् प्रवाहम् ।
प्रेक्षिश्यन्ते गगनगतयो नूनमावर्ज्य दृष्टी: एकं मुक्तागुणामिव भुव: स्थूलमध्येन्द्रनीलम् ॥४९॥

तामुत्तीर्य व्रज परिचितभ्रूलताविभ्रमाणां पक्ष्मोत्क्षेपादुपरिविलसत्कृष्णशरप्रभाणाम् ।
कुन्दक्षेपानुगमधुकरश्रीमुषामात्मबिम्बं पात्रीकुर्वन् दशपुरवधूनेत्रकौतूहलानाम् ॥५०॥

ब्रह्मावर्तं जनपदमधश्छायया गाहमान: क्षेत्रं क्षत्रप्रधनपिशुनं कौरवं तद् भजेथा: ।
राजन्यानां शितशरशतैर्यत्र गाण्डीवधन्वा धारापातैस्त्वमिव कमलान्यभ्यवर्षन्मुखानि ॥५१॥

हित्वा हालामभिमतरसां रेवतीलोचनङ्कां बन्धुप्रीत्या समरविमुखो लाङ्गली या: सिषेवे ।
कृत्वा तासामभिगममपां सौम्य सारस्वतीनां अन्त:शुद्वस्त्वमपि भविता वर्णमात्रेण कृष्ण: ॥५२॥

तस्माद् गच्छेरनुकनखलं शैलराजावतीर्णां जह्नो: कन्यां सगरतनयस्वर्गसोपानपङ्क्तिम् ।
गौरीवत्र्कभ्रुकुटिरचनां या विहस्येव फेनै: शंभो: केशग्रहणमक्रोदिन्दुलग्नोर्मिहस्ता ॥५३॥

तस्या: पातुं सुरगज इव व्योम्नि पूर्वार्धलम्बी त्वं चेदच्छस्फटिकविशदं तर्कयेस्तिर्यगम्भ: ।
संसर्पन्त्या सपदि भवत: स्त्रोतसि चाययासौ स्यादस्थानोपगतयमुनासङ्गमेवाभिरामा ॥५४॥

आसीनानां सुरभितशिलं नाभिगन्धैर्मृगाणां तस्या एव प्रभवमचलं प्राप्य गौरं तुषारै: ।
वक्ष्यस्यध्वश्रमविनयने तस्य शृङ्गे निषण्ण: शोभां शुभ्रत्रिनयनवृषोत्खातपङ्कोपमेयाम् ॥५५॥

तं चेद् वायौ सरति सरलस्कन्धसङ्घट्टजन्मा बाधेतोल्काक्षपितचमरीबालभारो दवाग्नि: ।
अर्हस्येनं शमयितुमलं वारिधारासहस्त्रै: आपन्नार्तिप्रशमनफला: संपदो ह्युत्तमानाम् ॥५६॥

ये संरम्भोत्पतनरभसा: स्वाङ्गभङ्गाय तस्मिन् मुक्ताध्वान सपदि शरभा लङ्घयेयुर्भवन्तम् ।
तान् कुर्वीथास्तुमुलकरकावृष्टिहासावकीर्णान् के वा न स्यु: परिभवपदं निष्फलारम्भयन्ता: ॥५७॥

तत्र व्यक्तं दृषदि चरनन्यासमर्धेन्दुमौले: शश्वत् सिद्वैरुपहृतबलिं भक्तिनम्र: परीया: ।
यस्मिन् दृष्टे करणविगमादूर्ध्वमुद्वूतपापा: संकल्पन्ते स्थिरगणपदप्राप्तये श्रदृधाना: ॥५८॥

शब्दायन्ते मधुरमनिलै: कीचका: पूर्यमाणा: संसक्ताभिस्त्रिपुरविजयो गीयते किंनरिभि: ।
निर्ह्रादी ते मूरज इव चेत् कन्दरेषु ध्वनि: स्यात् सङ्गीतार्थौ ननु पशुपतेस्तत्र भावी समग्र: ॥५९॥

प्रालेयाद्रेरुपतटमतिक्रम्य तांस्तान् विशेषान् हंसद्वारं भृगुपतियशोवर्त्म यत् क्रौञ्चरन्ध्रम् ।
तेनोदीचीं दिशमनुसरेस्तिर्यगायामशोभी श्याम् पादो बलिनियमनाभ्युद्यतस्येव विष्णो: ॥६०॥

गत्वा चोर्ध्वं दशमुखभुजोच्छ्वासितप्रस्थसंधे: कैलासस्य त्रिदशवनितादर्पणस्यातिथि: स्या: ।
शृङ्गोच्छ्रायै: कुमुदविशदैर्यौ वितत्य स्थित: खं राशीभूत: प्रतिदिनमिव त्र्यम्बकस्याट्टहास: ॥६१॥

उत्पश्यामि त्वयि तटगते स्निग्धभिन्नाञ्जनामे सद्य:कृत्तद्विरददशनच्छेदगौरस्य तस्य ।
शोभामद्रे: स्तिमितनयनप्रेक्षणीयां भवित्रीं अंसन्यस्ते सति हलभृतो मेचके वाससीव ॥६२॥

हित्वा तस्मिन्भुजगवलयं शंभुना दत्तहस्ता क्रीडाशैले यदि च विचरेत् पादचारेण गौरी ।
भङ्गीभक्त्‌या विरचितवपु: स्तम्भितान्तर्जलौघ: सोपानत्वं कुरु मणितटाहणायाग्रयायी ॥६३॥

तत्रावश्यं वलयकुलिशोद्वट्टनोग्दीर्णतोयं नेष्यन्ति त्वां सुरयुवतयो यन्त्रधारागृहत्वम् ।
ताभ्यो मोक्षस्तव यदि सखे धर्मलब्धस्य न स्यात् क्रीडालोला: श्रवणपरुषैर्गर्जितैर्भाययेस्ता: ॥६४॥

हेमाम्भोजप्रसवि सलिलं मानसस्याददान: कुर्वन् कामात् क्षणमुखपटप्रीतिमैरावतस्य ।
धुन्वन्कल्पद्रुमकिसलयान्यंशुकानीव वातै: नानाचेष्टैर्जलद ललितैर्निर्विशेस्तं नगेन्द्रम् ॥६५॥

तस्योत्सङ्गे प्रणयिन इव स्त्रस्तगङ्गादुकूलां न त्वं दृष्ट्वा न पुनरलकां ज्ञास्यसे कामचारिन् ।
या व: काले वहति सलिलोग्दारमुच्चैर्विमाना मुक्ताजालग्रथितमलकं कामिनीवाभ्रवृन्दम् ॥६६॥

खण्ड २

विद्युत्वन्तं ललितवनिता: सेन्द्रचापं सचित्रा: सङ्गीताय प्रहतमुरजा: स्निग्धगम्भीरघोषम् ।
अन्तस्तोयं मणिमायभुवस्तुङ्गमभ्रंलिहाग्रा: प्रासादास्त्वां तुलयितुमलं यत्र तैस्तैर्विशेषै: ॥१॥

हस्ते लीलाकमलमलके बालकुन्दानुविद्वं नीता लोध्रप्रसवरजसा पाण्दुतामानने श्री: ।
चूडापाशे नवकुरबकं चारु कर्णे शिरीषं सीमन्ते च त्वदुपगमजं यत्र नीपं वधूनाम् ॥२॥

यत्रोन्मत्तभ्रमरमुखरा: पादपा नित्यपुष्पा हंसश्रेणीरचितरशना नित्यपह्मा नलिन्य: ।
केकोत्कण्ठा भवनशिखिनो नित्यभास्वत्कलापा नित्यज्योत्स्ना: प्रतिहततमोवृत्तिरम्या: प्रदोषा: ॥३॥

आनन्दोत्थं नयनसलिलं यत्र नान्यैर्निमित्तै: नान्यस्ताप: कुसुमशरजादिष्टसंयोगसाध्यात् ।
नाप्यस्मात्प्रणयकलहाद्विप्रयोगपपत्ति: वित्तेशानां न च खलु वयो यौवनादन्यदस्ति ॥४॥

यस्यां यक्षा: सितमणिमयान्येत्य हर्म्यस्थलानि ज्योतिस्छायाकुसुमरचितान्युत्तमस्त्रीसहाया: ।
आसेवन्ते मधु रतिफलं कल्पवृक्षप्रसूतं त्वग्दम्भीरध्वनिषु शनकै: पुष्करेष्वाहतेषु ॥५॥

मन्दाकिन्या: सलिलशिशिरै: सेव्यमाना मरुभ्दि: मन्दारानामनुतटरुहां छायया वारितोष्णा: ।
अन्वेष्टव्यै: कनकसिकतमुष्टिनिक्षेपगूढै: संक्रीडन्ते मणिभिरमरप्रार्थिता यत्र कन्या: ॥६॥

नीवीबन्धोच्छ्वसितशिथिलं यत्र बिम्बाधराणां क्षौमं रागादनिभृतकरेष्वाक्षिपत्सु प्रियेषु ।
अर्चिष्टुङ्गानभिमुखमपि प्राप्य रत्नप्रदीपान् ह्रीमूढानां भवति विफलप्रेराच्चूर्णमुष्टि: ॥७॥

नेत्रा नीता: सततगतिना यद्विमानाग्रभूमी: आलेख्यानां नवजलकणैर्दोषमुत्पाद्य सघ: ।
शङ्कास्पृष्टा इव जलमुचस्त्वादृशा जालमार्गै: धूमोग्दारानुकृतिनिपुणा जर्जरा निष्पतन्ति ॥८॥

यत्र स्त्रीनां प्रियतमभुजालिङ्गनोच्छ्वासितानां अङ्गग्लानिं सुरतजनितां तन्तुजालावलम्बा: ।
त्वत्संरोधापगमविशदैश्चन्द्रपादैर्निशीथे व्यालुम्पन्ति स्फुटजललवस्यन्दिनश्चन्द्रकान्ता: ॥९॥

अक्षय्यान्तर्भवननिधय: प्रत्यहं रक्तकण्ठै: उग्दायभ्दिर्धनपतियश: किंनरैर्यत्र साधम् ।
वैभ्राजाख्यं विबुधवनितावारमुखासहाया बद्वालापा बहिरुपवनं कामिनो निर्विशन्ति ॥१०॥

गत्युत्कम्पादलकपतितैर्यत्र मन्दारपुष्पै: पत्रच्छेदै: कनककमलै: कर्णविभ्रशिभिश्च ।
मुक्ताजालै: स्तनपरिसरश्छिन्नसूत्रैश्च हारै: नैशो मार्ग: सवितुरुदये सूच्यते कामिनीनाम् ॥११॥

वासश्चित्रं मधु नयनयोर्विभ्रमादेशदक्षं पुष्पोभ्देदं सह किसलयैर्भूषणानां विकल्पान् ।
लाक्षारागं चरणकमलन्यासयोग्यं च यस्याम् एक: सूते सकलमबलामण्डनं कल्पवृक्ष: ॥१२॥

पत्त्रश्यामा दिनकरहयस्पर्धिनो यत्र वाहा: शैलोदग्रास्त्वमिव करिणो वृष्टिमन्त: प्रभेदात् ।
योधाग्रण्य: प्रतिदशमुखं संयुगे तस्थिवांस: प्रत्यादिष्टाभरणरुचयश्चन्द्रहासव्रणाङ्कै: ॥१३॥

मत्वा देवं धनपतिसखं यत्र साक्षाद् वसन्तं प्रायश्चापं न वहति भयान् मन्मथ: षट्पदज्यम् ।
सभ्रूभङ्गप्रहितनयनै: कामिलक्ष्येष्वमोघे: तस्यारम्भश्चतुरवनिताविभ्रमैरेव सिद्वे: ॥१४॥

तत्रागारं धनपतिगृहानुत्तरेणास्मदीयं दूराल्लक्ष्यं सुरपतिधनुश्चारुणा तोरणेन ।
यस्योपान्ते कृतकतनय: कान्तय वर्धितो मे हस्तप्राप्यस्तबकनमितो बालमन्दारवृक्ष: ॥१५॥

वापि चास्मिन् मरकतशिलबद्वसोपानमार्गा हैमैश्छन्ना विकचकमलै: स्निग्धवैदूर्यनालै: ।
यस्यास्तोये कृतवसातयो मानसं संनिकृष्टं न ध्यास्यन्ति व्यपगतशुचस्त्वामपि प्रेक्ष्य हंसा: ॥१६॥

तस्यास्तीरे रचितशिखर: पेशलैरिन्रनीलै: क्रीडाशैल: कनककदलीवेष्टनप्रेक्षणीय: ।
मग्देहिन्या: प्रिय इति सखे चेतसा कातरेण प्रेक्ष्योपान्तस्फुरिततडितं त्वां तमेव स्मरामि ॥१७॥

रक्ताशोलश्चकिसलय: केसरश्चात्र कान्त: प्रत्यासन्नौ कुरबकवृतेर्माधवीमण्डपस्य ।
एक: सख्यास्त्व सह मया वामपादाभिलाषी काङ्क्षत्यन्यो वदनमदिरां दोहदच्छह्मनास्या: ॥१८॥

तन्मध्ये च स्फटिकफलका काञ्ची वासयष्टि: मूले बद्वा मणिभिरनतिप्रौढवंशप्रकाशै: ।
तालै: शिञ्जावलयसुभगैर्नर्तित: कान्तया मे यामध्यास्ते दिवसविगमे नीलकण्ठ: सुहृद् व: ॥१९॥

एभि: साधो हृदयनिहितैर्लक्षणैर्लयेथा द्वारोपान्ते लिखितवपुषौ शङ्खपह्मो च दृष्ट्वा ।
क्षामच्छायं भवनमधुना मद्वियोगेन नूनं सूर्यापाये न खलु कमलं पुष्यति स्वामभिख्याम् ॥२०॥

गत्वा सद्य: कलभतनुतां शीघ्रसंपातहेतो: क्रीडाशैले प्रथमकथिते रम्यसाणौ निषण्ण: ।
अर्हयन्तर्भवनपतितां कर्तुमल्पाल्पभासं खद्योतालीविलसितनिभां विद्युदुन्मेषदृष्टिम् ॥२१॥

तन्वी श्यामा शिखरदशना पक्वबिम्बाधरोष्ठी मध्ये क्षामा चकितहरिणीप्रेक्षणा निम्ननाभि: ।
श्रोणीभारदलसगमना स्तोकनम्रा स्तनाभ्यां या तत्र स्याद् युवतिविषये सृष्टिराद्येव धातु: ॥२२॥

तां जानीथा: परिमितकथां जीवितं मे द्वितीय दूरीभूते मयि सहचरे चक्रवाकीमिवैकाम् ।
गाढोत्कण्ठा गुरुषु दिवसेष्वेषु गच्छत्सु बालां जातां मन्ये शिशिरमथितां पह्मिनीं वान्यरूपाम् ॥२३॥

नूनं तस्या: प्रबलरुदितोच्छूननेत्रं प्रियाया नि:ष्वासानामशिशिरतया भिन्नवर्णाधरोष्ठम् ।
हस्तन्यस्तं मुखमसकलव्यक्ति लम्बालकत्वाद् इन्दोर्दैन्यं त्वदनुसरणक्लिष्टकान्तेर्बिभर्ति ॥२४॥

आलोके ते निपतति पुरा सा बलिव्याकुला वा मत्सादृश्यं विरहतनु वा भावगम्यं लिखन्ती ।
पृच्छन्ती वा मधुरवचनां शारिकां पञ्जरस्थां कच्चित् भर्तु: स्मरसि रसिके त्वं हि तस्य प्रियेति ॥२५॥

उत्सङ्गे वा मलिनवनसे सोम्य निक्षिप्य वीणां मग्दोत्राङ्कं विरचितपदं गेयमुग्दातुकामा ।
तन्त्रीमार्द्रां नयनसलिलै: सारयित्वा कथं चिद् भूयो भूय: स्वयमपि कृतां मूर्छनां विस्मरन्ती ॥२६॥

शेषान् मासान् विरहदिवसप्रस्थापितस्यावधेर्वा वियन्यस्यन्ती भुवि गणनया देहलीदत्तपुष्पै: ।
संयोगं मत्सङ्गं वा हृदयनिहितारम्भमास्वादयन्ती प्रायेणैते रमणविरहेष्वङ्गनानां विनोदा: ॥२७॥

सव्यापारामहनि न तथा पीडयेन्मद्वियोग: शङ्के रात्रौ गुरुतरशुचं निर्विनोदां सखीं ते ।
मत्संदेशै: सुखयितुमलं पश्य साध्वीं निशीथे तामुन्निद्रामवनिशयनां सौधवातायनस्थ: ॥२८॥

आघिक्षामां विरहशयने संनिषण्णैकपार्श्वां प्राचीमूले तनुमिव कलामात्रशेषां हिमांशो: ।
नीता रात्री: क्षण इव मया सार्धमिच्छारतैर्या तामेवोष्णैर्विरहमहतीमश्रुभिर्यापयन्तीम् ॥२९॥

पादानिन्दोरमृतशिशिरान् जालमार्गप्रविष्टान् पूर्वप्रीत्या गतमभिमुखं संनिवृत्तं तथैव ।
चक्षु: खेदात् सलिलगुरुभि: पक्ष्मभिश्छादयन्तीं साभ्रेऽह्नीव स्थलकमलिनीं न प्रबुद्वां न सुप्ताम् ॥३०॥

नि:श्वासेनाधरकिसलयक्लेशिना विक्षिपन्तीं शुद्वस्नानात् परुषमलकं नूनमागण्डलम्बम् ।
मत्संभोग: कथमुपनयेत् स्वाप्नजोऽपीति निद्राम् आकाङ्क्षन्तीं नयनसलिलोत्पीडरुद्वावकाशाम् ॥३१॥

आद्ये बद्वा विरहदिवसे या शिखा दाम् हित्वा शापस्यान्ते विगलितशुचा तां मयोद्वेष्टनीयाम् ।
स्पर्शद्विष्टामयमितनखेनासकृत् सारयन्तीं गण्डाभोगात् कठिनविषमामेकवेणीं करेण ॥३२॥

सा संन्यस्ताभरणमबला पेशलं धारयन्ती शय्योत्सङ्गे निहितमसकृद् दु:खदु:खेन गात्रम् ।
त्वामप्यस्त्रं नवजलमयं मोचयिष्यत्यवश्यं प्राय: सर्वो भवति करुणावृत्तिरार्द्रान्तरात्मा ॥३३॥

जाने सख्यास्तव मयि मन: संभ्र्तस्नेहमस्माद् इत्थंभूतां प्रथमविरहे तामहं तर्कयामि ।
वाचालं मां न खलु सुभगंमन्यभाव: करोति प्रत्यक्षं ते निखिलमचिराद् भ्रातरुक्तं मया यत् ॥३४

रुद्वापाङ्गप्रसरमलकैरञ्जनस्नेहशून्यं प्रत्योदेशादपि च मधुनो विष्मृतभ्रूविलासम् ।
त्वय्यासन्ने नयनमुपरिस्पन्दि शङ्के मृगाक्ष्या मीनक्षोभाच्चलकुवलयश्रीतुलामेष्यतीति ॥३५॥

वामश्चास्या: कररुहपदैर्मुच्यमानो मदीयै: मुक्ताजालं चिरपरिचितं त्याजितो दैवगत्या ।
संभोगान्ते मम समुचितो हस्तसंवाहनानां यास्यत्यूरु: सरसकदलीस्तम्भगौश्चलत्वम् ॥३६॥

तस्मिन् काले जलद यदि सा लब्धनिद्रासुखा स्याद् अन्वास्यैनां स्तनितविमुखो याममात्रं सहस्व ।
मा भूदस्या: प्रणयिनि मयि स्वप्नलब्धे कथं चित् सद्य: कण्ठच्युतभुजलताग्रन्थि गाढोपगूढम् ॥३७॥

तामुत्थाप्यस्वजलकणिकाशीतलेनानिलेन प्रत्याश्वस्तां सममभिनवैर्जालकैर्मालतीनाम् ।
विद्युग्दर्भ: स्तिमितनयनां त्वत्सनाथे गवाक्षे वक्तुं धीरस्तनितवचनैर्मानिनीं प्रक्रमेथा: ॥३८॥

भर्तुर्मित्रं प्रियमविधवे विद्वि मामम्बुवाहं तत्संदेशैहृदयनिहितैरागतं त्वत्समीपम् ।
यो वृन्दानि त्वरयति पथि श्राम्यतां प्रोषितानां मन्द्रस्निग्धैर्ध्वनिभिरबलावेणिमोक्षोत्सुकानि ॥३९॥

इत्याख्याते पवनतनयं मैथिलीवोन्मुखी सा त्वामुत्कण्ठोच्छ्वसितहृदया वीक्ष्य संभव्य चैव ।
श्रौष्यत्यस्मात् परमवहिता सौम्य सीमनिनीनां कान्तोदन्त: सुहृदुपनत: सङ्गमात्किंचिदून: ॥४०॥

तामायुष्मन् मम च वचनादात्मन: चोपकर्तुं ब्रूयादेवं तव सहचरो रामगिर्याश्रमस्थ: ।
अव्यापन्न: कुशलमबले पृच्छति त्वां वियुक्त: पूर्वाभाष्यं सुलभविपदां प्राणिनामेतदेव ॥४१॥

अङ्गेनाङ्गं प्रतनु तनुना गाढतप्तेन तप्तं सास्त्रेणाश्रुद्रुतमविरतोत्कण्ठमुत्कण्ठितेन ।
उष्णोच्छ्वासं समधिकतरोच्छ्वासिना दूरवर्ती सङ्कल्पैस्तैर्विशति विधिना वैरिणा रुद्वमार्ग: ॥४२॥

शब्दाख्येयं यदपि किल ते य: सखिनां पुरस्तात् कर्णे लोल: कथयितुमभूदाननस्पर्शलोभात् ।
सोऽतिक्रान्त: श्रवणविषयं लोचनाभ्यामदृष्ट: त्वामुत्कण्ठाविरचितपदं मन्मुखेनेदमाह ॥४३॥

श्यामास्वाङ्गं चकितहरिणीप्रेक्षणे दृष्टिपातं वक्त्रच्चायां शशिनि शिखिनां बर्हभारेषु केशान् ।
उत्पश्यामि प्रतनुषु नदीवीचिषु भ्रूविलासान् हन्तैकस्मिन्क्वचिदपि न ते चण्दि साद्र्श्यमस्ति ॥४४॥

त्वामालिख्य प्रणयकुपिता धातुरागै: शिलायां आत्मानं ते चरणपतितं यावदिच्छामि कर्तुम् ।
अस्त्रैस्तावन् मुहुरुपचितैर्दृष्टिरालुप्यते मे क्रूरस्तस्मिन्नापि न सहते सङ्गमं नौ कृतान्त: ॥४५॥

मामाकाशप्राणीहितभुजं निर्दयाश्लेषहेतो: लब्धायास्ते कथमपि मया स्वप्नसंदर्शनेषु ।
पश्यन्तीनां न खलु बहुशो न स्थलीदेवतानां मुक्तास्थूलास्तरुकिसलयेष्वश्रुलेशा: पतन्ति ॥४६॥

भित्त्वा सद्य: किसलयपुटान् देवदारुद्रुमाणां ये तत्क्षीरस्त्रुतिसुरभयो दक्षिणेन प्रवृत्ता: ।
आलिङ्यन्ते गुंणवति मया ते त्षाराद्रिवाता: पूर्वस्पृष्टं यदि किल भवेदङ्गमेभिस्तवेति ॥४७॥

संक्षिप्येत क्षण इव कथं दीर्घयाम त्रियामा सर्वावस्थास्वहरपि कथं मन्दमन्दातपं स्यात् ।
इत्थं चेतश्चटुलनयने दुर्लभप्रार्थनं मे गाढोष्माभि: कृतमशरणं त्वद्वियोगव्यथाभि: ॥४८॥

नन्वात्मानं बहु विगणयन्नात्मनैवावलम्बै तत् कल्याणि त्वमपि नितरां मा गम: कातरत्वम् ।
कस्यात्यन्तं सुखमुपनतं दु:खमेकान्ततो वा नीचैर्गच्छत्युपरि च दशा चक्रनेमिक्रमेण ॥४९॥

शापान्तो मे भुजगशयनादुत्थिते शार्ङ्गपाणौ शेषान्मासान् गमय चतुरो लोचने मीलयित्वा ।
पश्चादावां विरहगुणितं तं तमात्माभिलाषं निर्वेक्ष्याव: परिणतशरच्चन्द्रिकासु क्षपासु ॥५०॥

भूयश्चाह त्वपमि शयने कण्ठलग्ना पुरा मे निद्रां गत्वा किमपि रुदति सस्वनं विप्रबुद्वा ।
सान्तर्हासं कथितमसकृत् पृच्छतश्च त्वया मे द्र्ष्ट: स्वप्ने कितव रमयन् कामपि त्वं मयेति ॥५१॥

एतस्मान् मां कुशलिनमभिज्ञानदानाद् विदित्वा मा कौलीनाच्चकितनयने मय्यविश्वासिनी भू: ।
स्नेहानाहु: किमपि विरहे ध्वंसिनस्ते त्वभोगाद् इष्टे वस्तुन्युपचितरसा: प्रेमराशीभवन्ति ॥५२॥

आश्वास्यैवं प्रथमविरहोदग्रशोकां सखीं ते शैलादाशु त्रिनयन्वृषोत्खातकूटान्निवृत्त: ।
साभिज्ञानप्रहितकुशलैस्तद्वचोभिर्ममापि प्रात: कुन्दप्रसवशिथिलं जीवितं धारयेथा: ॥५३॥

कच्चित् सोम्य व्यवसितमिदं बन्धुकृत्यं त्वया मे प्रत्यादेशान्न खलु भवतो धीरतां कल्पयामि ।
नि:शब्दोऽपि प्रदिशसि जलं याचितश्चातकेभ्य: प्रत्युक्तं हि प्रणयिषु सतामीप्सितार्थक्रियैव ॥५४॥

एतत् कृत्वा प्रियमनुचितप्रार्थनावर्त्मनो मे सौहर्दाद् वा विधुर इति वा मय्यनुक्रोशबुद्वया ।
इष्टान् देशान् विचर प्रावृषा संभृतश्री: मा भूदेवं क्षणमपि च ते विद्युता विप्रयोग: ॥५५॥


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