Jbp

 I don’t know what I used to know.

I don’t say that it isn’t so,

I’ve just forgotten. That’s a blow.

When you know nothing, then you go.

The world keeps changing, things must grow;

You spend life learning, but it’s slow;

Perhaps my status isn’t quo.

I don’t know what I used to know.

Well, I must watch, not let it show,

Greet the morning, say ‘hello’;

When you know nothing, then you go.

I don’t know what I used to know.

Charapatpanjarika.

Charpat Panjarika Stotra (चर्पट पञ्जरिका स्तोत्रम्): The epics and the Puranas often describe the glory of royal lineages. In talking about a specific king, having described his glorious ancestry, they will go on to say, through his own deeds or through his deeds. I am what I am because of who I am. This definition, whatever else, may be a function of, is not a function of my friends and relatives. The Chandogya Upanishad has the story of Satyakama, Jabala’s son. Satyakama sought a preceptor and went to the rishi Gautama, who asked him who his father was. Jabala didn’t know, so neither did Satyakama. (The Satyakama story merits more discussion in a later column). Since he defined himself by stating the truth, Gautama had no hesitation in accepting Satyakama as a disciple. There is a famous composition attributed to Adi Shankaracharya (the customary date is 780-820 CE). It usually goes by the name of worship Govinda. It also goes by the name of moha mudgara (Fascination), or club used to shatter illusion). There is a reason why I used the word ‘attributed’. You will find different renderings/texts of bhaja Govinda. Usually, there will be 26 Shlokas, but sometimes there may be an additional five Shlokas, bringing the total to 31. The 26 Shlokas are divided into two groups of 12 + 14. The first set of 12 is referred to as dwadasha panjarika. Dwadasha means twelve and panjarika is a cage. You may also find references to this as Dwadasha manjarika, with manjarika meaning a flower, especially of the Tulsi plant. The second set of 14 is referred to as. Charpata means rags. The sense is that we are clothing ourselves in valueless and tattered rags, we are binding ourselves into a cage. The story is that Adi Shankar didn’t compose the fourteen verses of Charpat Panjarika Stotra himself. Instead, he got fourteen of his disciples to compose one Sloka each. We will probably revisit bhaja Govinda in the future. For the moment, I want to focus on a few of its verses. These are familiar Shlokas and you may have heard them without knowing about the antecedents. Benefits of Charpat Panjarika Stotra Charpat Panjarika Stotra strengthens the mechanism of the body, the mental stability, and inspires to do good to the person who recites this Charpat Panjarika Stotra regularly. Who has to recite Charpat Panjarika Stotra The person losing concentration, distortion while working and do not get the desire result must recite this Charpat Panjarika Stotra regularly.

 

आदि शङ्कराचार्यरचित चर्पटपञ्जरिका स्तोत्र का पद्यानुवाद

पिंचरवत देह की अर्चना

-अवधेश कुमार सिन्‍हा द्वारा अनुदित एवं पद्यबद्ध

(1)

प्रात: संध्या दिवस और रात,
शिशिर-वसंत अनुपम सौगात.
समय-रथ-चक्र – घर्घर नाद,
कहीं  आह्लाद– कहीं  विषाद.
आत्म-विभोर-मन  दंभी  रोर,
समस्त जग में वैभव का शोर .
प्रिया-परिजन-सर्व-जग-विनश्वर,
नर- नारी -रूप  :अर्द्धनारीश्वर .
रति-राग  मद  जीवन -वसंत,
सुरम्य वितान – परिणय प्रसंग.
जीवन के ये,  मोहक आयाम ;
पर अस्थायित्व-मय,ये दु:ख-धाम.
दस्तक दी  सहसा  एक छाया,
अपरिचित रूप देख जी घबराया.
‘बोली वह ! मैं  जीवन- सत्य —
क्षणभंगुर दुनिया नहीं अमर्त्य.
समय अति अल्प करो तैयारी,
भज गोविन्द ! जाने की बारी.
त्यागूँ कैसे -कनकाभ-प्रासाद ?
प्रिय-परिजनों से शेष -संवाद.
साथ दुर्दम्य विकारों की बोझ,
बंध-ग्रंथियां देतीं, जन्म कुरोग.

(2)

उर समक्ष कर, अग्नि- सेवन
 पार्श्व-भाग से, रवि-रश्मि लेहन
 धरा लिपटी, ओढ़े शीत-वितान,
 चिबूक-ठेहुना पे रख, निद्रा-ध्यान.
 हस्त-तल श्रेष्ठ,यति -भीक्षा-पात्र;
तरु -सघन तल, आश्रय दिन-रात .
अतृप्त-इच्छाओं का,नर्तन -घर्षण-
देतीं मोहमाल,क्षरण होते शांति-क्षण
रे मन ! सर्व भूल, भजो घनश्याम :
भव-भय-हारक, दायक दुर्लभ धाम.

(3)

हे प्यारे ! सदा भज ! कृष्ण ललाम-
जग के परम-आश्रय ! पूरण-सर्व-काम.
मत भूल ! परिजन -इष्ट-मित्र अपार –
करते संबंधों का, सर्वदा क्षुद्र- व्यापार.
जब समर्थ-वित्त-अर्जन, था प्रिय-जन –
पूजित-पुरूष-महिमामय,सर्व गुण-रत्न.
अशक्त क्षीण-काय, जर्जर निरूपाय-
जग-दृष्टि बदली : अब अपूत  काय.

(4)

जटा- जूट सुशोभित-भाल : या मुंचित-केश;
गेरुआ-परिधान -म्लान वदन या शोक की रेख
जग-बीच या जग से बाहर,बूंदें सम पद्म पर्ण पर
जठराग्नि -ज्वाल, भर-मुठ्ठी-अन्न के लिये बेहाल.
हे प्यारे ! भजो : गोपाल ! गोपाल ! दीनदयाल. २

(5)

तनिक भी गीता-ज्ञान, गंगा-जल के बूंदों का पान –
ब्रजबिहारी- हे मुरारि ! कह करता- करूण पुकार :
सुन मृत्युदेव ठमक जाते, करना  कार्य-अनिवार,
क्षण में  श्रीकृष्ण प्रकट हो- हरते दु:ख अपार.
अभय-मन  सदा भजो प्यारे ! गोविन्द  बारंबार.२

(6)

गलित-अंग-पलित-मुंड -दशन-विहीन विवर तुंड;
 वार्द्धक्य की भार प्रचंड, ढोते कम्पित हस्त-दंड.
 आशा-लता -प्रबल बाढ़, वृद्ध अभी रहा दहाड़.
 अनश्वर- संसार-पाश,समक्ष देख यम- त्रास.
 भूल संसार ओ मूढ-मति, सदा जपो मधुराधिपति.२

(7)

क्रीड़ा-मय बाल- काल, युवक रति- राग निहाल.
 बृद्ध शोक-चिन्ता-मग्न, तनिक नहीं   -ब्रह्म-लग्न.
 त्याग धन-संसार–बंध, सदा जपो प्यारे यशोदानंद.
 त्याग धन-संसार-बंध, जपो प्यारे सदा यशोदानंद.

(8)

बार- बार मातृ- कुक्षि- निवास, असह्य वेदना पुन: जन्म- त्रास.
मरण- दुसह दु:ख -हाहाकाऱ, पुनर्जनम की व्यथा -कथा-अपार.

त्राहि माम् हे श्रीपति- ज्योति साकार,  हे नाथ ! करो भव पार

भज गोविन्द-गोविन्द ! नर सरल-चित्त ! करो आश ईश -सर्व निमित्त.

(9)

पुन: दिवस पुनश्च रात, पुन: पक्ष पुनश्च मास.
पुन: अयन पुनश्च वर्ष, तदपि न विगत आशामर्ष.
ममता आशा जीवन-बंध, भज प्यारे केवल गोकुलानंद.
भज-भज प्यारे राधा-श्याम! सद्गति दायक श्रीघनश्याम.

(10)

गत-आयु -नहीं काम-शैलाब, वारि विहीन -कैसा तालाब ?
बिना वित्त  -कैसा परिवार, सत्य-दर्शन फिर क्या संसार ?
जीवन के ये मंत्र अमोल – शोधि-शोधि सदा  मुरारि बोल.
सदा जपिये जय गोकुलनाथ, वे अनाथों के सर्वदा  नाथ.

(11)

वक्ष-उरोज नाभि चारू चितवन, मांस-वसादि विकार भवन.
वाह्य चर्म सुघर मनोहर रूप, रक्त-मल-मूत्रादि-तन–बदरूप
प्रति- पल कीजिये सोच- विचार, सतत भजिये  नंदकुमार .
माया – मोह के संहारक नाथ, बार- बार कहिये -श्रीयदुनाथ.२

(12)

आये कहाँ से इस जगत में, क्या तेरी- मेरी पहचान ?
तात-मात हैं कौन हमारे -क्या जग का अनुपम-अवदान?
संसार है –यह छल-छद्म असार, यह सत्य जीवन का सार.
जपिये पल-पल गोविंद नाम, परम आश्रय श्रीकृष्ण ललाम.२

(13)

गाइये गीता-नाम-सहस्त्र-बार,ध्यान में रखिये सदा नंदकुमार.
 सुधी-संत-संग सदा श्रेयस्कर, दरिद्र- तोषन-पोषन  अघहर

श्रीगोविन्द सम मानते इन्हें सुजान, करते सदा इनका सम्मान.

गोविन्द – गोविन्द गोविन्द का ध्यान, है महामंत्र -मुक्तिगान.२

(14)

प्राण- वायु जबतक शरीर में, स्नेह कुशल-क्षेम पृच्छक गेह में.
विगत प्राण- वायु  शव भयंकर, नही  प्रिया लगाती  अंक भर.
यह जीवन का शाश्वत सत्य, प्रति पल गोविन्द भजो हे मर्त्यं !
पल-पल गोविन्द भजो हे मर्त्य ! केवल गोविन्द भजो हे मर्त्य ! २

(15)

काम-क्रीड़ा रति -समागम, आरंभिक सुख बाद में दु:ख -आगम.
मृत्यु पथ पर नर सदा आसीन, तदपि क्यों  पापाचार में लीन.
संसार नश्वरता का परम आगार, नही स्थायित्व नहीं आधार.
हर पल जपिये करूणानिधान, सर्व सशक्त -सबसे  बलवान .

(16)

चिथड़ों से विरचित-कन्था-माल, डाल गले में यति- निहाल.
जान पुण्यापुण्य का परम रहस्य, नहीं मैं- नहीं तू है सत्य.
परम प्रकाश सर्व  समाहित, सोऽहम समष्टि भेद अनुचित.
लब्ध परम तत्त्व -फिर कैसा शोक,भज गोविन्द बनो विशोक.

(17)

होता अफलित गंगा- सागर-स्नान, व्रत का पालन अथवा दान;
जब तक गोविन्द का नहीं आदेश, व्यर्थ कोटि दान- तप- कलेश.
साज्ञा  सफल होता सर्व कर्म, स्मरण : गोविन्द, मनुज का धर्म;
सतत भजन गोविन्द का नाम, कुंठा- मुक्त विगत संचित काम.

आदि शङ्कराचार्यरचित चर्पटपञ्जरिका स्तोत्र मूल पाठ

भज गोविन्दं भज गोविन्दं भज गोविन्दं मूढमते ।
प्राप्ते सन्निहिते मरणे नहि नहि रक्षति डुकृञ्करणे ॥

दिनमपि रजनी सायं प्रातः शिशिरवसन्तौ पुनरायाताः ।
कालः क्रीडति गच्छत्यायुस्तदपि न मुञ्चत्याशावायुः ॥१॥भज …

अग्रे वह्निः पृष्ठे भानू रात्रौ चिबुकसमर्पितजानुः ।
करतलभिक्षा तरुतलवासस्तदपि न मुञ्चत्याशापाशः ॥२॥ भज …

यावद्वित्तोपार्जनसक्तस्तावन्निजपरिवारो रक्तः ।
पश्चाद्धावति जर्जरदेहे वार्तां पृच्छति को॓ऽपि न गेहे॥३॥ भज …

जटिलो मुण्डी लुञ्चितकेशः काषायांबरबहुकृतवेषः ।
पश्यन्नपि च न पश्यति लोको ह्युदरनिमित्तं बहुकृतशोक: ॥४॥ भज …

भगवद्गीता किञ्चिदधीता गङ्गाजललवकणिका पीता ।
सकृदपि यस्य मुरारिसमर्चा तस्य यमः किं कुरुते चर्चाम्‍ ॥५॥ भज …

अङ्गं गलितं पलितं मुण्डं दशनविहीनं जातं तुण्डम् ।
वृद्धो याति गृहीत्वा दण्डं तदपि न मुञ्चत्याशा पिण्डम्॥६॥ भज …

बालस्तावत्क्रीडासक्तस्तरुणस्तावत्तरुणीरक्तः ।
वृद्धस्तावच्चिन्तामग्नः पारे ब्रह्मणि कोऽपि न लग्नः ॥७॥ भज …

पुनरपि जननं पुनरपि मरणं पुनरपि जननीजठरे शयनम् ।
इह संसारे खलु दुस्तारे कृपयापारे पाहि मुरारे ॥८॥ भज …

पुनरपि रजनी पुनरपि दिवसः पुनरपि पक्षः पुनरपि मासः ।
पुनरप्ययनं पुनरपि वर्षं तदपि न मुञ्चत्याशामर्षम् ॥९॥ भज …

वयसि गते कः कामविकारः शुष्के नीरे कः कासारः ।
नष्टे द्रव्ये कः परिवारो ज्ञाते तत्वे कः संसारः ॥१०॥ भज …

नारीस्तनभरनाभिनिवेशं मिथ्यामायामोहावेशम् ।
एतन्मांसवसादिविकारं मनसि विचारय बारम्बारम् ॥११॥ भज …

कस्त्वं कोऽहं कुतः आयातः का मे जननी को मे तातः ।
इति परिभावय सर्वमसारं विश्वं त्यक्त्वा स्वप्नविचारम् ॥१२॥ भज …

गेयं गीतानामसहस्रं ध्येयं श्रीपतिरूपमजस्रम् ।
नेयं सज्जनसङ्गे चित्तं देयं दीनजनाय च वित्तम् ॥१३॥ भज …

यावज्जीवो निवसति देहे कुशलं तावत्पृच्छति गेहे ।
गतवति वायौ देहापाये भार्या बिभ्यति तस्मिन्काये ॥१४॥ भज …

सुखतः क्रियते रामाभोगः पश्चाद्धन्त शरीरे रोगः ।
यद्यपि लोके मरणं शरणं तदपि न मुञ्चति पापाचरणम् ॥१५॥ भज …

रथ्याकर्पटविरचितकन्थः पुण्यापुण्यविवर्जितपन्थः ।
नाहं न त्वं नायं लोकस्तदपि किमर्थं क्रियते शोकः ॥१६॥ भज …

कुरुते गङ्गासागरगमनं व्रतपरिपालनमथवा दानम्।
ज्ञानविहीनः सर्वमतेन मुक्तिं न भजति जन्मशतेन ॥१७॥ भज

Varahamihir.

 Varāhamihira, also called Varāha or Mihira, was an ancient Indian astrologer, astronomer, and polymath who lived in Ujjain. He was born at Kayatha, in the Avanti region, roughly corresponding to modern-day Malwa, to Adityadasa. According to one of his own works, he was educated at Kapitthaka. 

Varāhamihira's most notable works were the Brihat Samhita, an encyclopedic work on architecture, temples, planetary motions, eclipses, timekeeping, astrology, seasons, cloud formation, rainfall, agriculture, geology, mathematics, perfumes and many other topics. According to Varahamihira, in some verses he was merely summarizing earlier existing literature on astronomy, Shilpa Sastra and temple architecture, yet his presentation of different theories and models of design are among the earliest texts that have survived. The chapters of the Brihat Samhita and verses of Varahamihira were quoted by the Persian traveler and scholar al biruni. 

Varāhamihira is also credited with writing several authoritative texts on astronomy and astrology. He learned the Greek language, and praised the Greeks (Yavanas) in his text for being "well trained in the sciences". Some scholars consider him to be the strong candidate as the one who understood and introduced the zodiac signs, predictive calculations for auspicious ceremonies and astrological computations.

Stable gladness.

 

swathi Tirunal.

 An milO

raagam: bhairavi

Aa:S R2 G2 M1 P D2 N2 S
Av: S N2 D1 P M1 G2 R2 S

taaLam: Adi
Composer: Swaati TirunaaL
Language:

pallavi

An milO mehabUb hamArO

caraNam 1

hO un tOri dAsi lAlA nandakuvar pyAro

caraNam 2

cun cun kaliyAm mai sEj banaun sEj palang rangmahal tumhArO

caraNam 3

atar abir gulAb lagAun prEm kaTAri sE mOkU nahi mArO

caraNam 4

padmanAbh prabhu phaNipara shAyi kabahun nahi mOkU nAth bisArO

1. ab tO bairAgin (tappa) - khammAj
   
2. Abadh sukhdAyi - bhairav
   
3. adrisutavara - kalyaaNi
   
4. ahaha naiva jAnE - yamunAkalyANi
   
5. ahO citta - shankarAbharaNa
   
6. Aj AyE - yamankalyAN
   
7. Aj unInde calE -
   
8. alamanagha (j) - rItigauLa
   
9. alarshara paritApam (mp) - suraTi
   
10. ali maitO - pUrvi
    
11. alivEni - kurinji
    
12. aLivENi enduceyvu (mp) - kurinji
    
13. ambhOjamAbha - bhairavi
    
14. amuna bhUmi - yamunAkalyANi
    
15. An milO - bhairavi
    
16. Anandavalli - nIlAmbari
    
17. AndOLika vAhanE - Anandabhairavi
    
18. AnjanEya raghurAma - sAvEri
    
19. ArAdhayAmi - bilahari
    
20. atri sutAvara - kalyANi
    
21. attaliyannIDunnu - shahAnA
    
22. Avadh sukhdAyi - bhairav
    
23. AyE girdhar - bhairavi
    
24. ayisakhi (mp) - husEni
    
25. ayyayyO kindu - nAdanAmakriyA
    
26. bAjat badhAyi - gaurI
    
27. bAjat murali - bhairavi
    
28. bAlagOpAla pAlaya - mukhAri
    
29. bAlikE mOham - Anandabhairavi
    
30. bansivAlE - bhairavi
    
31. bhaavaiyaami - saavEri
    
32. bhagavAn samayOyam - asAvEri
    
33. bhaja bhaja mAnasa - ghaD
    
34. bhajasi nA kim - yamunAkalyANi
    
35. bhakta parAyaNa - shankarAbharaNa
    
36. bhArati mAmava - tODi
    
37. bhAsurAngi - sAvEri
    
38. bhavadIya kathAbhi - bhairavi
    
39. bhavati vishvAsO - mukhAri
    
40. bhAvayAmi nandakumAram - shrI
    
41. bhAvayAmi raghurAmam - rAgamAlikA
    
42. bhAvayE gOpabAlam - puSpalatikA
    
43. bhAvayE padmanAbham - madhyamAvati
    
44. bhAvayE sArasanAbham - kIravANi
    
45. bhAvayE shrI gOpAlam - punnAgavarALi
    
46. bhAvayE shrI jAnakI - shrIranjani
    
47. bhayilI piyA - sOraTh
    
48. bhO cintayAmi - bhairavi
    
49. bhOgeenDra shaayinaam - kuntala varaaLi
    
50. calamEla jEsEvurA - shankarAbharaNa
    
51. caliyE kunjan - brindaavan saarang
    
52. capala sampadanIha - bhairavi
    
53. cAru pankaja - kAmbhOji
    
54. cendarasAyaka - yadukulakAmbhOji
    
55. cintayAmi tE - bhairavi
    
56. cintayE padmanAbha - mOhana
    
57. dAni sAmajEndra (pv) - tODi
    
58. dEva dEva jagadeeshwaraa - poorvi kalyaaNi
    
59. dEva dEva jagadIshvara - pUrvikalyANi
    
60. dEva dEva kalayaami - maayamaaLava gowLa
    
61. dEva dEva kalpayAmi - nAdanAmakriyA
    
62. dEva dEva mAm pAlaya - tODi
    
63. dEva mAmayi - kEdAragauLa
    
64. dEva pAlaya - asAvEri
    
65. dEvakIsuta pAhimAm - madhyamAvati
    
66. dEvan kE pati - darbArikAnaDA
    
67. dEvi jagajjanani - shankaraabharaNam
    
68. dEvi pAvanE - sAvEri
    
69. dhanyayAyi - navarasam
    
70. dhanyOham Eva khalu - gOpikAvasanta
    
71. dharma mArga - aThANa
    
72. dhyAyAmi shrI raghurAmam - madhyamAvati
    
73. dinamanu hrdi - saurASTra
    
74. endahamiha - yadukulakAmbhOji
    
75. endu ceyyAvu - husEni
    
76. endu mama - kalyANi
    
77. entana vEDinAga nI inta (tv) - navarOj
    
78. Eri aliri - behAg
    
79. gAngEya vasana - hamIrkalyANi
    
80. gAphil bhayI - jhinjOTi
    
81. gidhu nadiku (tillAnA) (original version) - mulunji
    
82. gIdhu nadiku takiTa (tillAna) - dhanAshrI
    
83. gItta dhumiku takadhIm - dhanAshrI
    
84. gOpaalaka paahimaam - bhoopaaLam
    
85. gOpAla bhaktim - bilahari
    
86. gOpAla sEvEham - bilahari
    
87. gOpanandana - bhUSavaLI
    
88. gOpanandana valaripunuta - bhooshaavaLi
    
89. gOri mat mArO - jhinjhOTi
    
90. hA hanta santApam - nIlAmbari
    
91. hA hanta vancitAham (pv) - dhanyASi
    
92. hanta jIva - nIlAmbari
    
93. hanta jnyAnendu - gauri
    
94. hanta jnyAninnu - kAmavardhini
    
95. harasi mudA kimu - mAnji
    
96. hEmOpayangi - sAvEri
    
97. iLamarimAnnayanE - behAg
    
98. inDaliha vaLarunnu - suraTi
    
99. indirApati - navarOj
    
100. indumukhi - shankaraabharaNam
     
101. indumukhi (v) - shankarAbharaNa
     
102. innu mama - kAmbhOji
     
103. intamODiyAlarA (p) - kAmbhOji
     
104. ipparitApam (mp) - saurAStra
     
105. iti samupAgata - bibhAs
     
106. itu saahasamula - saindhavi
     
107. iTu sAhasamu (p) - saindhavi
     
108. jagadIdha shrI ramaNa - nAgagAndhAri
     
109. jagadIsha pancashara - nAdanAmakriyA
     
110. jagadIsha sadA mAmava - nATakuranji
     
111. jagadIsha shrIjanE - shuddhasAvERi
     
112. jagati nAyakam - pUrvi
     
113. jai jai dEvi - yamankalyAN/durgA
     
114. jaladhisutA ramaNEna - behAg
     
115. jalajanAbha mAmava - kEdAragauLa
     
116. janani mAmavamEye - bhairavi
     
117. janani pAhi sadA - shuddhasAvEri
     
118. japat japat - tODi
     
119. jAvO mat tum - kAfi
     
120. jaya dEvakI kishOra - nATa
     
121. jaya jaya dEvi - yamunaa kalyaaNi
     
122. jaya jaya jagadIsha - yamunAkalyANi
     
123. jaya jaya padmanaabhaanujEsha - maNirangu
     
124. jaya jaya padmanAbha murArE - sarasAngi
     
125. jaya jaya padmanAbhAnujEsha - maNIrangu
     
126. jaya jaya raghurAma - shahAnA
     
127. jaya jaya rAma - dEvagAndhAri
     
128. jaya suguNAlaya - bilahari
     
129. kaLakaNThI kathankAram - nIlAmbari
     
130. kaLamoLimma - asAvEri
     
131. kalayAmi hrdi - kannaDa
     
132. kalayAmi raghurAmam - bEgaDA
     
133. kalayAmi shrI rAmam - dhanyAsi
     
134. kalayE dEvadEva - malahari
     
135. kalayE pArvati - shankarAbharaNa
     
136. kalayE shrI kamala - cenjuruTi
     
137. kalyANI khalu - rAgamAlikA
     
138. kAma janaka - gauLa
     
139. kAmainIha jnyAnendu - nIlAmbari
     
140. kamala nayana - ghaNTA
     
141. kamalajAsya - rAgamAlikA
     
142. kanakamayamAyIDum - husEni
     
143. kanatta shOka - ghaNTA
     
144. kAnhA kab - behAg
     
145. kAnhA nE - dhani/jhinjhOTi
     
146. kanja nAbha - sAranga
     
147. kAnta tava (mp) - aThANA
     
148. kAntanODu cennumelle (mp) - nIlAmbari
     
149. kAraNam vinA - kAmbhOji
     
150. karuNAkara mAdhava - bEgaDa
     
151. khinnata pUNDEtra - bhairavi
     
152. kintu ceyvu - kalyANi
     
153. kOsalEndra mAmava - madhyamAvati
     
154. krpa katAKSam - mOhana
     
155. krpayA pAlaya - cArukEsi
     
156. krSNa candra - bhairavi
     
157. krSNa karuNAkadAnu - Anandabhairavi
     
158. kuLirmati vadanE - dhanyAsi
     
159. kuTilam asatImi - cenjuruTi
     
160. maamavasadaa jananee - kaanaDaa
     
161. mAdhava lOkaAnam - bibhAs
     
162. main tO nahi - behAg
     
163. mAmava jagadIshvara - sarasvatimanOhari
     
164. mAmava kalayEha - cenjuruTi
     
165. mAmava karuNayA - SaNmukhapriyA
     
166. mAmava padmanAbha - varALi
     
167. mAmava sadA varadE - nATakuranji
     
168. mAmavAnanta - gauLipantu
     
169. mAmavAshrta nirjara - bhavapriyA
     
170. manasApi bata - mALavashrI
     
171. manasi dussaham (mp) - Ahiri
     
172. manasi karuNa - kAmbhOJi
     
173. manasi madana - suraTi
     
174. mandaradhara sundaratara - tODi
     
175. mAnini vAmata - Anandabhairavi
     
176. mAtanga tanayAyai - kAmavardhini
     
177. miliyE shyAm (dhrupad) - khammAj
     
178. mOhanam tava - mOhana
     
179. mOhanamayi - yadukulakAmbhOji
     
180. mudhaiva yAtAni - bhairavi
     
181. na nAma khilEshAnu - behAg
     
182. nAcE raghunAth - dhanyAsi
     
183. nAga shayananAm - kAmavardhini
     
184. nAma sudhA rasam - kApi
     
185. nAma sudhAmayi - kAmbhOji
     
186. nanda suta tava - kurinji
     
187. narasimha mAmava - Arabhi
     
188. nIlappuri kuzhal - yadukulakAmbhOji
     
189. nItihata hita - shuddhalalitA
     
190. nrtyati nrtyati - shankarAbharaNa
     
191. paahi jagajjanani - vaacaspati
     
192. paahi jagajjanani - hamsaanandi
     
193. paahi parvatanandini - aarabi
     
194. paahi shreepatE - hamsadwani
     
195. paahimaam shree - kalyaaNi
     
196. padasanAti munijana - kAmbhOji
     
197. padmanAbha pAhi dvipApa - hindOLa
     
198. padmanAbha pAhi padma - Arabhi
     
199. padmanAbha pAlitEbha - malayamAruta
     
200. pAhi janani - nATakuranji
     
201. pAhi mAm anisham - saindhavi
     
202. pAhi mAm shrI padmanAbha - sAvEri
     
203. pAhi mAm shrI vAgIshvari - kalyANi
     
204. pAhi mAmayi - dEvagAndhAri
     
205. pAhi padmanAbha - bilahari
     
206. pAhi pankaja nayana - husEni
     
207. pAhi pankajanAbha - asAvEri
     
208. pAhi parvatanandini - Arabhi
     
209. pAhi sadA padmanAbha - mukhAri
     
210. pAhi sArasanAbha - bilahari
     
211. pAhi shaurE - nATa
     
212. pAhi shrIpatE - hamsadhvani
     
213. pAhi tarakSu purAlaya - Anandabhairavi
     
214. pAhimAm brhannAyikE - husEni
     
215. pAlaya dEvadEva - bhairavi
     
216. pAlaya mAdhava - asAvEri
     
217. pAlaya mAm dEvadEva - pUrNacandrikA
     
218. pAlaya mAm shrI - nAyaki
     
219. pAlaya mAmayi - khamAs
     
220. pAlaya pankajanAbha - ghaNTA
     
221. pAlaya raghunAyaka - sAranga
     
222. pAlaya sadA - darbAr
     
223. pAlaya shrI padmanAbha - mukhAri
     
224. panca bANa tanUhara - pUrvikalyANi
     
225. panca bANan - kAmbhOji
     
226. panca sAyaka - nIlAmbari
     
227. pankaja lOcana - kalyaaNi
     
228. pankaja nAbhOtsavA - mOhana
     
229. pankajaaksha tava - tODi
     
230. pankajAkSa tava - tODi
     
231. pankajAkSanAm - tODi
     
232. pannaga shayana - paraju
     
233. pannagEnDra sayana - raagamaalika,shankaraabharaNam,kaambhOji,neelaambari,bhairavi,tODi,shuruTTi,naadanaamakriyaa,bhoopaaLam
     
234. pannagEndra shayana - rAgamAlikA
     
235. pannagEndrashaya - Ahiri
     
236. parama bhadra - dvIjavanti
     
237. parama puruSa jagadIshvara - vasanta
     
238. parama puruSa nanu - Ahiri
     
239. parama puruSam - lalitapancama
     
240. paramAkula (pv) - saurAStra
     
241. paramAnanda naTana - kEdAra
     
242. paripaahi maamayi - kalyaaNi
     
243. paripaalaya maam - reetigowLa
     
244. paripAhi gaNAdhipa - sAvEri
     
245. paripAhi mAm - mOhana
     
246. paripAlaya sarasIrruha nayana - yamunAkalyANi
     
247. paripAlaya sarasIruha lOcana - kAmavardhini
     
248. pArvatI nAyaka - bauLi
     
249. pAvana suguNa - Anandabhairavi
     
250. prANa nAyaka (j) - dhanyAsi
     
251. pUntEn nErmozhi - Anandabhairavi
     
252. pUrNa candrAnana - kAmbhOji
     
253. raajeevaaksha baarO - shankaraabharaNam
     
254. raama raama guNaseemaa - simhEndra madhyamam
     
255. raghukula tilakamayi - bhairavi
     
256. rajanI jAta - suraTi
     
257. rAjIvAkSa bArO - shankarAbharaNa
     
258. rAma paripAlaya - kEdAragauLa
     
259. rAma rAma guNa kusumA - bhairavi
     
260. rAma rAma pAhi rAma - bhUpALa
     
261. rAma rAma pAhi vArivAha - dEvagAndhAri
     
262. rAmacandra pAhi satatam - pUrNacandrikA
     
263. rAmacandradisha - tODi
     
264. rAmachandra prabhu - bhairavi
     
265. ramApatE - bhairavi
     
266. rAmAvAkhila ripu - bEgaDA
     
267. ramyanAyoru puruAan (mp) - kEdAragauLa
     
268. rAsa vilAsa - kAmbhOji
     
269. rINa mada dhrta - shrI
     
270. rINa madanuta - behAg
     
271. sA parama vivasA - ghaNTA
     
272. sA vAmA ruSA - khamAs
     
273. saamajEndra bheetiharaNa - bhoopaaLam
     
274. saaramaina - behaag
     
275. sadaramava nirupama - sarasvati
     
276. sAdAramava sarasija - suraTi
     
277. sAdaramiha bhajE - madhyamAvati
     
278. sAdhu janE - aThANA
     
279. sAdhu tadA - tODi
     
280. sAdhu vibhata - bhUpAla
     
281. sAdhu vibhAtamAgata (pv) - bhUpALa
     
282. sahasAratha vimathana - dEvamanOhari
     
283. sahasika danuja - shuddhasAvEri
     
284. sAhasika danujahara - shuddhasAvEri
     
285. sakhi hE nI - shankarAbharaNa
     
286. sAmajEndra bhItiharaNa - bhUpALa/rEvagupti
     
287. sAmi ninnE - yadukulakAmbhOji
     
288. sAmi nIpondu - shankarAbharaNa
     
289. sAmOdam cintayAmi - udayaravicandrikA
     
290. sAmOdam kalayAmi - tODi
     
291. sAmOdam paripAlaya - rAmapriyA
     
292. sAnandam - rAgamAlikA
     
293. santatam bhajAmIha - bilahari
     
294. sAramaina (j) - behAg
     
295. sArasa bhava - shankarAbharaNa
     
296. sArasa bhavAdhrta (svarajati) - rAgamAlikA
     
297. sArasa daLa nayana - gauri
     
298. sArasa lOcana - kalyANi
     
299. sArasa mrdupada (pv) - kAmbhOji
     
300. sArasa mukha - madhyamAvati
     
301. sArasa nAbha mE - shankarAbharaNa
     
302. sArasa sama mrdu vacana - sAvEri
     
303. sArasa sama mrdupada - gaurImanOhari
     
304. sArasa samamukha - khamAs
     
305. sArasa shara sundara - nIlAmbari
     
306. sArasa suvadana - kalyANi
     
307. sArasAkSa paripAlaya - kAmavardhini
     
308. sArasAyata lOcana - aThANA
     
309. sarasija nAbha kim (pv) - aThANA
     
310. sarasija nAbha murArE (tv) - mAyAmALavagauLa
     
311. sarasija nAbha nin - saurASTra
     
312. sarasija nAbha ninnu - kAmbhOji
     
313. sArasijanAbha murArE pAhi - tODi
     
314. sarasIruha nAbha - kEdAra
     
315. sarasIruha nAbham udAram - dEshAkSi
     
316. sari disahavara - tODi
     
317. sarOjanAbha dayArNava - cakravAka
     
318. sarOruhahAsana - kAmavardhini
     
319. satatam samsmarANIha - nIlAmbari
     
320. satatam tAvaka - kharaharapriyA
     
321. sAturA kAmini (pv) - kalyANi
     
322. sAvEriha tanUjA (pv) - sAvEri
     
323. sEvE nandanandanam - navarasam
     
324. sEvE shrI padmanbham - mOhana
     
325. sEvE shrIkAntam - mOhanakalyANi
     
326. sEvE syAnadUrEshvara - kalyANi
     
327. shambhO satatam - karNATakakApi
     
328. shankara shrIgiri - gauri
     
329. sharada vidhu - shankarAbharaNa
     
330. sharadindu samamukha - kAmbhOji
     
331. shaurE vitara - darbAr
     
332. shibbikaiyil - mangaLakaishiki
     
333. shrI kumAra nagarAlayE - aThANA
     
334. shrI padmanAbha - madhyamAvati
     
335. shrI rAmacandra - tODi
     
336. shrI rAmacandrA parilasa - husEni
     
337. shrI ramaNa vibhO - Arabhi
     
338. shrIsha padmanAbha - khamAs
     
339. sIsa gang - dhanAshrI
     
340. smara hari pAdAravindam - sAmA
     
341. smara janaka - behAg
     
342. smara mAnasa - darbAr
     
343. smara sadA mAnasa - bilahari
     
344. smarasi purA - kApi
     
345. smarati nu mAm - madhyamAvati
     
346. sOmOpama vadanE (j) - yadukulakAmbhOji
     
347. sudati colka nI - saurAStra
     
348. suma sAyaka (pv) - kApi
     
349. sumaran kar - sindhubhairavi
     
350. sumukhi ninnuL - saindhavi
     
351. sumukhi sukhamODE - saurASTra
     
352. sundarAnga kAnta - tODi
     
353. sunO sakhi - behAg
     
354. syAnandurEshan - kurinji
     
355. tApa shamanam - sAranganATa
     
356. taruNijnyAn (mp) - dvIjavanti
     
357. tAvaka nAmAni - kEdAragauLa
     
358. tAvaka padAmbuja - suraTi
     
359. teLiviyalum (mp) - punnAgavarALi
     
360. tellupOlum krpa - kurinji
     
361. tillaanaa (dhanashree) - dhanashree
     
362. tillAnA - pUrvi
     
363. tillAna: - kalyANi
     
364. valaputALa vashamA (p) - aThANA
     
365. valayunniha (mp) - varALi
     
366. vanajAkSa ninnE - sAvEri
     
367. vanajAkSam - madhyamAvati
     
368. vandE dEvadEva - bEgaDa
     
369. vandE mahEshvaram - Arabhi
     
370. vandE sadA padmanAbham - paraju
     
371. vandE sadaa padmanaabham - navarasa kannaDa
     
372. vArayAmAsurAmi - Ahiri
     
373. vArija vadana - Anandabhairavi
     
374. vasundharA tanaya - bhairavi
     
375. viditam tE - suraTi
     
376. vihaara maanasa - kaapi
     
377. vimala kamaladaLa - nIlAmbari
     
378. vimukha tAtava - bilahari
     
379. vipinamasau - kalyANi
     
380. vishvEshvara darshana - dhanashree
     
381. yendanAvEDinAga - navarasa
     
382. yOjaya pada - kalyANi
     

5 of wealth

 Wealth should be divided into 5 types.

One portion is to be set aside for dharma, one portion is for one's own sreyas, one portion to be used to augment one,s current wealth, one portion to be used to run everyday life, the one portion is to help one's relatives. As  classified by Sukracharya to mahabali.

There is a sanskrit verse which says wealth faces many challenges. A demand on money comes in the form of the need to give Diana. If one gives Diana one is saved from the other three demands on it. If you do not give Diana then your wealth will be taxed by rulers and will get depleted. Or one can get robbed etc. But one can give only if one ishealthy and makes sufficient for himself he who cannot help himself cannot help others.

A healthy tree can bear flowers and fruits for others. 

all G people.

 In his Varadaraja Stavam, Kooratazhvan gives niravadhi and niramha as qualities of Lord Varadaraja of Kanchi. Niramha means absence of undesirable qualities. Nirvadhya means He has no doshas. So both niravadhi and niramha mean the same. So why did Kooratazhvan use two different words to describe the same quality? He was a great scholar, and unless the two words could be explained differently, he would not have used them, said Valayapet Ramachariar in a discourse.

Niravadhi means Varadaraja is blemishless. Niramha means that those who worship Him also end up blemishless. In his Meivrata Mahatmyam, Vedanta Desika records Brahma’s reaction upon seeing Lord Varadaraja. Brahma said he could no longer find his terrible sins (kadu vinaikal) the moment he saw Varadaraja. So, the moment one sees Varadaraja, one’s sins vanish. Kooratazhvan attributes to Varadaraja all qualities of the Supreme One, thus indicating that Varadaraja is Brahman.

Kooratazhvan uses the word ‘sadaa’ (always) in verse 12, while describing His qualities, and sadaa can be prefixed before every quality of His. So He is sadaa niravadhi, sadaa niramha and so on. The Supreme One is unchanging, in terms of appearance and qualities. Varadaraja too is unchanging in any respect. Those who have witnessed His festivals over the years know this. Suppose a regular visitor to the temple is unable to go to a festival one year, he can visualise the entire procession, for he knows that nothing will vary. The alankara of the deity for each day remains fixed. So, if He is on the hamsa vahana, the absent devotee knows He will be clad in white, with the crown made by His devotee Venkatadri. Decorations remain the same every year, and so here we find changelessness.

Bringing one’s palms together and doing an anjali to Lord Narayana is the easiest way to worship Him, said Akkarakkani Srinidhi in a discourse. This simple act is enough to please Him. Alavandar, in his Stotra Ratnam, says that whoever offers an anjali to the Lord, at whatever time of the day, and even if he were to do this only once, it is enough to wipe out all his sorrows, and to contribute to his welfare. Alavandar, addressing the Lord, says that an anjali offered to Him will never be in vain. As Alavandar points out, the beauty of anjali is that anyone can do it. There are no rules about when to do it. No special rituals are to be followed to do an anjali. And yet, there are those who do not even do this simple act. Nammazhvar says that it is their fate that keeps them from doing that which is good for them.

In the Yuddha Kanda of Valmiki Ramayana, Rama tells Sugreeva that should a man approach one with folded palms (anjali), then regardless of whether that man is an enemy, or a beggar, or one seeking refuge, he should not be killed. Anjali is saranagati (surrender) through the body. Valmiki’s use of the word ‘deena,’ indicates surrender through the manas, and the poet’s use of the word ‘yaacantam’ indicates surrender through one’s words.

Vedanta Desika, in his Anjali Vaibhavam, says that if the Lord were about to punish us for our sins, we must direct towards Him the weapon known as anjali! The Lord will melt with compassion and drop the idea of punishing us. Every act has a purpose, but once we achieve our target, we no longer continue the same task. But when you do anjali, you get moksha, and in Sri Vaikuntha, what does one do, but offer anjali to the Lord? So anjali is something that continues even after the goal (moksha) is attained.

In this world, the course of karma is not easily understood. Even the devas are not able to comprehend the wonderful effect of actions. This is Vyasa’s observation on karma when Janamejaya seeks clarification about the law of karma in the Devi Bhagavata Purana, pointed out Sri K. Srinivasan in a discourse. Sastras explain that it is through karma that everything had its origin when the universe comprising the three gunas was created. The seed of karma has always been in existence with no beginning or end. The individual embodied soul, jiva, also arose along with karma. These jivas are born again and again owing to karma, and only when the karma ceases, the jiva is free from the cycle of birth. That is, the jiva no longer will be associated with the body.

Vyasa further added that the sages of yore have said that the Karmas done by the Jivas are of three kinds, auspicious, Satvik karma, inauspicious, Tamasic karma, and the mixed, Rajasic karma. These are further subdivided into three types: Sanchita, accumulated; Bhavishya, to be experienced in the future; and Prarabdha, already commenced. These karmas are always associated with the body. All embodied beings from Brahma onwards to the smallest ant are under the influence of karma. When the jiva undergoes pain, pleasure, old age disease and death, and whenever it gives vent to feelings of anger, hatred, etc, it is all owing to the karma effects. This is also called Fate. These are also linked to one’s past likes or dislikes.

Karma is the cause of the sun’s movement across the skies and of the moon’s waxing and waning cycles. Also, this entire universe comprising the movable and the immovable appears real owing to karma and its effects. That is why sages engaged in meditation to ascertain if the universe is real or not point out the presence of Maya.

The Vedas are timeless, with no specific author. The Vedas are profound, and cannot be easily understood. The help of a learned preceptor is needed to help one comprehend the full implication of any Vedic passage. There is a famous sloka, which says itihasa puranabhyam vedam samupabrmhayet. That means that one must study the Itihasas and Puranas, in addition to the Vedas. The reason is to enable a correct interpretation of the Vedas, said M.A. Venkatakrishnan in a discourse.

Of the two, Itihasas are given more importance, which is why they are mentioned first. Actually, there is a Paninian sutra, which says that when two words are being enunciated, the one with fewer letters must come first. In the case of Itihasa and Purana, the word ‘Purana’ has fewer letters. And yet Itihasa is used first. It may seem as if the Paninian rule is being flouted here, but it is not so. Panini maharishi also said that when two things are being spoken of, that which is superior must come first. So, when viewed in terms of this rule, it is only proper that Itihasa should precede Purana in a sloka.

But why are Itihasas superior to Puranas? Itihasa simply means that what happened was being reported. It is an account of something that took place at the very time when it took place. Itihasa means “This is what happened.” So, the chance of interpolations or additions are not there in the case of Itihasas. We have two Itihasas in Sanskrit — Ramayana and Mahabharata. Purana is the narration of something that happened long ago, and so the chance of some inaccuracies in presentation is possible. Puraa means “long back.” Purana means an account of long past events, which, however, seem to the listener or reader as if they are something relevant in the present.

The Bhagavad Gita is called Smriti Prasthana as it is part of the Mahabharata. Smritis derive their teaching from Sruti, the Vedas and the Upanishads, believed to be the source of all esoteric and metaphysical knowledge. So Sruti is revealed scripture, unlike Smriti that teaches the essence of the Vedas through divine incarnations, sages, etc.

In the section on Karma Yoga, when Krishna explains the path of karma, Arjuna has many doubts about the relative efficacy of Karma and Jnana. Adi Sankara’s Gita Bashya provides precise clarifications on such issues when the nuances of Vedic karma and dharma that people are expected to uphold with faith at all costs are clearly explained, pointed out Nannilam Sri V. Rajagopala Ganapadigal in a discourse. The Vedas have ordained two paths, Pravritti and Nivritti, to guide the active life of people, both as an individual pursuing spiritual goal and as a member in a social set up. Both paths are meant to lead to salvation. Pravritti dharma entails one to follow the worldly path and seek salvation, while Nivritti dharma is rooted in renunciation of the worldly aims. Both are meant to serve the needs of people born with inherent tendencies to either lead a life of action or of contemplation.

In other words, Pravritti pertains to ‘ashrama’ dharma and is the path shown by sages Marichi, Atri, Angiras and others. Nivritti is the path of renunciation and the jnana marga that the Sanatkumara sages exemplify. Those upholding Pravritti marga have been created to lead life to propagate the race; but still they lead disciplined lives and realise God by discharging the ordained duties in a detached and selfless manner without any personal gain or expectation. It is shown that Karma by itself cannot lead to salvation; but in the process of doing one’s karma one attains chitta suddhi and gains jnana by which he is likely to attain salvation.

In the Bhagavad Gita, Lord Krishna tells Arjuna about the nature of the body, what it is made up of, what is the purpose of the body, whether it is made of something material (jada) or of something intangible (ajada). But before He begins to explain about the body and the atma, He says that whatever He is going to say has already been said by sages and has been stated in the Vedas.

Moola prakrti is not a transformation of anything, but itself undergoes transformations. Take the example of gold. If gold is prakrti, then we do see it transforming into various kinds of jewellery. So, a bangle made of gold is a vikAra of gold. Can this bangle be the prakrti for something else? Yes, it can. So, some things have both the qualities of prakrti and vikrti. The five elements and the eleven indriyas belong to the category of just vikrti. In other words, they do not transform into anything else. So, everything in the Universe fits into one of these three categories — prakrti, prakrti-vikrti and vikrti, elaborated Valayapet Ramachariar in a discourse.

Kshetra, that is the body, is composed of the five elements — earth, water, fire, air and ether — and ahamkara, buddhi and prakrti. The Lord further says that the five karmendriyas, five jnanendriyas and manas are also present in the body. Desire and dislike are also in the body. However, this raises a question. Dislike, liking, pain and pleasure are experienced by the atma. So, how does the Lord say they are in the body? The reason is that without association with a body, the atma does not experience anything. So, the body is what makes the experience of sukha and dukkha possible for the atma. So, the question as to the purpose of the body is answered here. It makes possible experiences of various kinds for the atma.

Saint Vallalar prays for the company of the right people. He does not want to be associated with gossips, liars or those who argue all the time. He wants nothing but to sing the praises of Lord Shanmukha, who resides in the temple of Kanda Kottam, in the city of Chennai, elaborated M.A. Manickavelu in a discourse. Vallalar’s unshakeable faith in the Lord is evident in every verse of his Deiva Mani Malai. Such faith comes naturally to the jnani.

Vivekananda saw an idol of Lord Krishna being taken in a procession. “Look! Krishna is walking towards us!” Vivekananda exclaimed to the man beside him. But the man was skeptical. So Vivekananda put his hand on his shoulder and the man immediately saw Krishna walking towards them! But the moment Vivekananda took his hands off the man’s shoulders, he no longer saw Krishna, but only an idol. That is because only jnanis can see God.

When Vivekananda met Ramakrishna Paramahamsa, he had a question for him. Vivekananda asked him if he had seen God.

To this Ramakrishna replied: “Yes, I have seen God. I have seen Him as clearly as I now see you.” No one had ever made such an assertion to Vivekananda and he was amazed at the statement. Ramakrishna further said that one can even talk to God.

People shed tears over their relatives. But how many shed tears to have a glimpse of God? If one cries for God, one can see him, assured Ramakrishna. Ramakrishna himself used to weep when he worshipped Goddess Kali. Saint Manickavachagar says in a verse that if one cries, one can reach Him.

Sundarar says that even if he forgot Lord Siva, his tongue would go on chanting His name.