Tuesday, July 1, 2025

A silent star.

 A Tribute to Charlie Chaplin and His Oscar Award

Sir Charles Spencer Chaplin, affectionately known as Charlie Chaplin, was not just a man with a bowler hat, cane, and a funny walk — he was a silent voice that roared across generations. With nothing but expressions, movement, and music, he painted a vivid picture of the human spirit. Chaplin's life and his Oscar Award are not just milestones in cinematic history; they are symbols of artistic courage, resilience, and genius.

Born in 1889 into poverty in London, Chaplin's early life was filled with hardship. But those very struggles later shaped the soul of his most iconic character — The Tramp — a gentle, comedic, and resilient everyman who wandered the streets, faced life’s injustices, and yet never lost his humanity or humor. In an age when words were becoming dominant on screen, Chaplin held on to the power of silence, believing that emotions, not language, connect us all.

Despite revolutionizing the world of cinema with masterpieces like City Lights, Modern Times, and The Great Dictator, recognition from the Academy Awards eluded him for most of his career. Politics, controversy, and exile from the United States in the 1950s overshadowed his contributions. For years, Hollywood turned its back on him — until history demanded justice.

In 1972, after decades in exile, Chaplin returned to the United States to receive an Honorary Oscar. When he walked onto the stage at the Academy Awards, the entire audience stood in prolonged ovation. It was the longest standing ovation in Oscar history — over 12 minutes — a moment when the industry, once divided about him, came together to acknowledge his indelible legacy. The Oscar was not just a golden statue; it was a collective apology, a gesture of deep respect for a man who had given the world laughter and tears.

The Academy presented the award with these words:

"For the incalculable effect he has had in making motion pictures the art form of this century."

Chaplin stood there, aged and trembling, tears in his eyes. It wasn’t just a personal triumph; it was the triumph of art over politics, of grace over time, of silence over noise. The man who had said so much without speaking had finally heard the world speak back with gratitude.

Charlie Chaplin’s Oscar is more than a tribute to his films. It is a salute to the spirit of cinema itself — a medium that can make us laugh in the face of despair, think in moments of chaos, and dream in the darkest hours. Chaplin taught us that a simple walk, a glance, a smile could be more powerful than a thousand words.

Even today, long after the lights have dimmed and reels have aged, Chaplin’s legacy dances on — forever timeless, forever golden.

Certainly. Here's a poetic tribute to Charlie Chaplin and his Oscar moment:

A Silent Star


In shadowed reels of black and white,

A man stepped forth — no script, no mic.

With twinkling eyes and tilted hat,

He gave the world a laugh, a pat.


A cane, a stumble, a silent glance,

He made the common heart dance.

No voice, yet oh, how loud he spoke,

In every jest, a chain he broke.


The Tramp walked through a world unkind,

With ragged shoes and hope aligned.

In every fall, he rose anew,

With humor deep, and vision true.


But genius, bold, can stir the tide —

And politics pushed him aside.

Exiled far from film and fame,

Yet history would not forget his name.


Then came the night — the curtain wide,

The stage was lit, the crowd stood high.

Tears welled up in every eye,

As Chaplin stood with humbled pride.


Twelve minutes long the thunder stayed,

An ovation time could not fade.

The Oscar glowed — a silent cheer,

For every smile he'd brought near.


"For art that shaped the world anew,"

The Academy finally knew:

That laughter born from human pain

Is art that forever shall remain.


So here's to him — the mimic king,

Whose silence made our spirits sing.

A golden man in monochrome,

Who made the moving picture home.




Monday, June 30, 2025

P p

 Pramaana paddhati 

Svaroopa paddhati

Adhikaara paddhati

Guroopaasana paddhati

Bhagavatparicharyaa paddhati

Bhagavatparijanopaasanaa paddhati

Sadupaasanaa paddhati

Vihita vyavasthaana paddhati.

Varjaneeya paddhati

Phalodaya paddhati. 

These paddhatis outline the path of a prapanna—one who has surrendered to the Lord, especially in the context of śaraṇāgati and bhāgavata dharma.

1. Pramāṇa Paddhati – The Way of Right Knowledge

This section discusses the valid means of knowledge (pramāṇas) accepted in Śrīvaiṣṇava Vedānta—primarily śabda (scriptural testimony) as the ultimate source. It establishes the Vedas, Upaniṣads, Brahmasūtras, and Divya Prabandham as authoritative in matters of dharma and liberation, while also acknowledging perception and inference in worldly matters. It sets the epistemic foundation for understanding the self, the Lord, and the path.

2. Svarūpa Paddhati – The Way of Understanding the True Nature

Here, the true nature (svarūpa) of the jīva (individual soul) is defined as:

Sesa (servant) of the Lord

Completely dependent (paratantra)

Possessing knowledge and bliss, but subservient to the Lord This section helps the seeker understand their identity in relation to Bhagavān—not as independent enjoyers, but as eternal servants (śeṣa-bhūta) of Nārāyaṇa.

3. Adhikāra Paddhati – The Way of Spiritual Eligibility

This paddhati clarifies who is qualified for prapatti (total surrender) and devotional service. It examines spiritual eligibility based on:

Detachment

Faith

Humility

Lack of pride in one's own effort

Even one who is not highly learned or ritualistically perfect, but is sincere and dependent on God, is eligible for grace.

4. Gurūpāsana Paddhati – The Way of Serving the Guru

Describes the reverence and worship of the ācārya (guru), who is the visible manifestation of God’s grace. It prescribes ways to:

Serve the guru

Learn with humility

Accept instructions as sacred The guru is seen as the bridge between the jīva and Bhagavān, worthy of utmost devotion.

5. Bhagavat-Paricaryā Paddhati – The Way of Worshipping the Lord

Explains daily and lifelong service to Bhagavān, whether in temples or in one's heart. This includes:

Archana (ritual worship)

Recitation of His names

Temple service (kainkaryam)

All actions are done with love and surrender, not for personal gain.

6. Bhagavat-Parijanopāsanā Paddhati – The Way of Worshipping the Lord’s Devotees

Here, service to devotees of the Lord (Bhāgavatas) is presented as higher than direct service to the Lord Himself. Serving the Lord’s devotees pleases Him more, and they are treated with utmost reverence as extensions of His grace.

7. Sadupāsanā Paddhati – The Way of Proper Meditation and Worship

Details the right methods of devotion and meditation—such as:

Contemplation on the Lord’s form, qualities, and leelās

Singing hymns with awareness It warns against mechanical ritualism and encourages emotional involvement and awareness of God’s greatness and compassion.

8. Vihita Vyavasthāna Paddhati – The Way of Proper Conduct and Discipline

Lays down the disciplines a prapanna must follow, including:

Truthfulness

Cleanliness

Non-injury

Simplicity

These are seen not as rules to earn merit, but as natural expressions of surrender and love.

9. Varjanīya Paddhati – The Way of Renunciation

Prescribes what must be avoided by a devotee:

Pride

Criticism of devotees

Egoistic independence

Dependence on personal effort over grace

Avoiding these ensures the purity and humility essential for divine grace.

10. Phalodaya Paddhati – The Way of Understanding the Fruit (Result)

Explains the ultimate result of surrender—which is:

Eternal service in Vaikuṇṭha

Relief from samsāra

Blissful union with the Lord

This section fills the devotee with hope and longing for liberation through God’s grace, not personal effort.

Each of these paddhatis outlines a step in the spiritual journey of a prapanna—from knowledge, self-understanding, surrender, service, to ultimate union with the Lord, all centered around the concept of total dependence (śaraṇāgati) and divine grace (kr̥pā).



Ganga sati.

Ganga Sati, the saint-poetess of Gujarat, did not write for fame or prestige. She sang for the soul. Her bhajans carry echoes of eternal truth — about life, the Guru, detachment, and the divine Name. They remind us that while the world distracts, the Satguru awakens. Let us listen to her words and let them seep into the heart.

On the Glory of the Guru

સાંજ સમય બિરદાવું ચરણે, ગુરુના ગુણ ગાવા રે…

મેળયો ગુરુ ભાવે, એના લીધે પામ્યો રે પ્રભુ પાવન નામ…

Sāñj samay biradāvũ charaṇe, gurunā guṇ gāvā re…

Mēḷyo guru bhāve, enā līdhe pāmyo re prabhu pāvan nām…

At twilight I offer my heart at the Guru's feet, singing his glories…

Blessed is the moment I found the true Guru; through him, I attained the purest Name of the Lord.

Ganga Sati reminds us: without a true Guru, the soul wanders in illusion. The Guru gives us the key to inner light.

On the Soul's Nature

આ જીવ તો હાથનો પંખી, ગુફા ગગનમાં પંખેરું…

પિંજરામાં બંધાય નહી, જો સમજણ હોય નયણેરું…

Ā jīv to hāthno paṅkhī, gufā gaganmā̃ paṅkherũ…

Piñjarāmā̃ bandhāy nahī̃, jo samjaṇ hoy nayṇerũ…

This soul is a bird in the hand, its nest is in the sky-high cave…

It cannot be caged in the body or world — if only the eyes awaken with wisdom.

 The soul is not of the earth. It longs to return to the sky — to its source. Ganga Sati calls us to look inward.

On the Illusion of Wealth

માટીને જે માન્યું મોતી, એ કેમ સાંપે રત્ન રે…

Māṭīne je mānyũ motī, e kem sā̃pe ratna re…

One who mistakes mud for pearls — how will they ever receive the true jewel?

If we value temporary pleasures over spiritual truth, how can we expect lasting joy?

On Death and Remembrance of the Divine

મૃત્યું આવે ત્યારે ના કાંઈ કામ આવે ધન દોલત,

એટલે સદાય સ્મરો શ્રીહરિનું નામ…

Mṛtyu āve tyāre nā kāī kām āve dhan dolat,

Ēṭale sadāy smaro Śrīharinu nām…

When death approaches, wealth and gold are of no use —

So always remember and chant the Name of the Lord.

 All must pass. But those who cling to God's Name leave the world smiling.

Ganga Sati’s words are not to be merely sung — they are to be lived. Her voice still flows like a sacred river, calling every heart toward the Guru, the true Self, and the Lord’s Name.

Let us sit in silence, as she once did under the stars, and repeat the sacred truth:

> "Hari naam ek soṅgo, biju na saṅga doṣ…"

(The Lord’s Name is my only companion — all else leads to bondage.)

Paan bai

 Paan Bai (or Paanbai) was a saintly devotee of Lord Krishna, often remembered in the Bhakti tradition for her deep surrender, wisdom, and humility. When facing the end of life, saints like her often utter words that awaken truth in listeners — truths of impermanence, devotion, and the eternal.

 Awakening Quotes Inspired by Paan Bai and the Bhakti Tradition:

1. "Govind naam lete lete marna hai. Mar bhi jaaun toh kya, Govind toh saath chalega."

"Let me die with the name of Govind on my lips. Even if I die, Govind will walk with me."

2. "Yeh deh toh mitti hai, par mera praan toh Hari ke charan mein basa hai."

"This body is mere dust, but my soul rests at the feet of Hari."

3. "Jo aaya hai, jaayega. Par jo Hari mein bas gaya, wo kabhi nahin mitayega."

"All who come must go. But one who dwells in Hari is never erased."

4. "Mitti ke ghade toot jaayein, toh mitti mein hi milte hain – main bhi prabhu mein mil jaaun."

"When clay pots break, they merge into earth – may I too merge into my Lord."

5. "Na main roti hoon, na main dard – main toh Hari ka naam hoon, jo sadaa rehta hai."

"I am neither body nor pain – I am the name of Hari, which lives forever."

Paan Bai’s Spirit of Surrender:

Tradition tells us that when her time came, she simply said:

"Mhara toh Giridhar Gopal, doosro na koi."

"Mine is only Giridhar Gopal, there is none else."

– echoing Mirabai too, but believed to be common to many Krishna bhaktas.



Friday, June 27, 2025

3 R,s



https://youtu.be/AaRyGJxpCqY?si=hJeYP6JAPWH-En8C
 During the Jagannath Rath Yatra in Puri, the Gajapati Maharaja of Odisha — the traditional king of Puri — plays a deeply spiritual and symbolic role. Though the Gajapati is no longer a ruling monarch in the political sense, he is still regarded as the first and foremost servitor (Adya Sevak) of Lord Jagannath.

The King's Role in the Yatra:

1. Chhera Pahanra – Ritual Sweeping

This is the most iconic and sacred duty of the king during the Rath Yatra.

"Chhera" means sweeping, and "Pahanra" means to cleanse.

The Gajapati Maharaja, dressed in simple white clothes and barefoot (symbolizing humility), comes to the chariots with a golden broom and sweeps the platform of each chariot (Nandighosa of Jagannath, Taladhwaja of Balabhadra, and Darpadalana of Subhadra).

He sprinkles sandalwood-scented water and flowers during this ritual.

Significance: This act symbolizes that in the eyes of the Lord, all are equal — even the highest king is but a humble servant of God.

2. Royal Attendance and Supervision

The king oversees many aspects of the Rath Yatra preparations.

His symbolic presence ensures the smooth functioning and sanctity of the festival.

3. Performance of Ritual Duties

The Gajapati also performs other temple rituals during the festival days, including offerings, prayers, and presence during key events, though he cannot enter the sanctum (due to ritual restrictions).

The king’s role during the Yatra reflects bhakti (devotion) and dasanattva (servitude).

It’s a unique moment in history when a monarch, revered by many, kneels before the Lord — reinforcing the equality of all before the divine.

In the grand Rath Yatra of Lord Jagannath in Puri, Odisha, three majestic chariots are built anew every year for the three deities: Lord Jagannath, Balabhadra, and Subhadra. Each chariot has its own name, color, number of wheels, guardian deities, and names of horses. Below are the detailed descriptions:

 1. Lord Jagannath's Chariot: Nandighosha (or Garudadhwaja / Kapidhwaja)

Chariot Name: Nandighosha

Color: Red and Yellow

Number of Wheels: 16

Height: About 45 feet

Flag: Garuda (eagle) emblem

Charioteer (Sarathi): Daruka

Horse Names:

Shankha (white)

Balahaka (white)

Swarna (white)

Haridashwa (white)

Guarding Deity: Hanuman

Rope Name (used to pull): Shankhachuda

2. Balabhadra's Chariot: Taladhwaja

Chariot Name: Taladhwaja

Color: Red and Green

Number of Wheels: 14

Height: About 44 feet

Flag: Palm tree (Tala)

Charioteer: Matali

Horse Names:

Tivra

Ghora

Dirghasharma

Swarnanava

Guarding Deity: Narasimha

Rope Name: Basuki

3. Subhadra's Chariot: Darpadalana (or Devadalana / Padmadhwaja)

Chariot Name: Darpadalana

Color: Red and Black

Number of Wheels: 12

Height: About 43 feet

Flag: Lotus emblem

Charioteer: Arjuna

Horse Names:

Rochika

Mochika

Jita

Aparajita

Guarding Deity: Vanadurga / Chamunda

Rope Name: Swarnachuda

Other Details:

The chariots are constructed fresh each year using wood from specific trees like Phasi, Dhaura, etc.

Over 1000 artisans, including carpenters, painters, and sculptors, are involved in making them.

No nails or metal parts are used; traditional wooden joinery methods are followed.

The Rath Yatra usually falls in June–July (Ashadha month).

The journey starts from the Jagannath Temple to the Gundicha Temple, a distance of about 3 km.


 “The Chariot of the Lord” 

(A poem on Lord Jagannath’s Rath Yatra)

Drums resound, the conch shells blow,

On Puri's path, the chariots glow,

Three tall towers of wood and grace,

Move through the crowd, a holy pace.

Jagannath rides on Nandighosha, bright,

Cloaked in yellow and red delight.

Garuda flies upon his flag,

The Lord who rules with gentle swag.

Balabhadra strong, in green and red,

Taladhwaja where lions tread.

The palm tree soars upon his mast,

He guards the path, serene and vast.

Subhadra shines in black and red,

Her chariot, Darpadalana is led

By horses fierce, yet gently drawn,

The goddess rides like rising dawn.

White steeds neigh in rhythm deep,

As ropes of love the people keep,

No rich or poor, no caste, no line—

All souls are equal, all divine.

They pull with cries of “Jai Jagannath!”

The Lord of Cosmos clears their path,

Through sweat and tears and heartfelt song,

The wheels of mercy roll along.

For once the Lord comes out to see,

His children’s world—both bond and free.

He leaves His shrine, His royal seat,

To walk with dust beneath His feet.

O soul, rejoice! For now is near,

The time when love dissolves all fear.

The chariot rolls, the heart shall sway,

With God Himself upon the way.

The Ratha Yatra (Chariot Festival) at Puri typically spans 9 days. Here's a breakdown of the key events:

 Day 1 – Ratha Yatra (Gundicha Yatra)

Lord Jagannath, Balabhadra, and Subhadra leave the main Jagannath temple and travel in three grand chariots to the Gundicha Temple, about 3 km away.

This marks the beginning of the journey.

Days 2 to 8 – Stay at Gundicha Temple

The deities stay at Gundicha Temple for 7 days.

During this time, they receive seva (worship) in a special relaxed mood, often described as a vacation from the main temple.

Day 9 – Bahuda Yatra (Return Journey)

On the 9th day, the deities return to the Jagannath Temple in their chariots.

On the way, they stop at Mausi Maa Temple, where they are offered Poda Pitha, a special baked delicacy.

 After Return – Suna Besha (Golden Attire)

The day after Bahuda Yatra, the deities are dressed in gold ornaments, called Suna Besha. This draws massive crowds.

So, the main journey itself lasts 9 days, but the full cycle including associated rituals can stretch over 11 to 12 days depending on the calendar and temple traditions.



Thursday, June 26, 2025

Surrender

 Saadhanaantarayuktaa vaa prapattih  svayameva van

Saadhayet muktikaamaanaam vimuktim pranavo yathaa.

Either alone by itself or as assistance to other means including the devotional path, surrender affords liberation to those desiring it,  even as does pranava mantra .

Yathaaha bhagavaan vyaktam vishvaksenaaya sunbathe itarupaaya daushkaryyat afhikaaraadihaanitah,

Upaayamiha vakshyaamisaampratam saarvalaukikam,

Kaaladoshaat manushyaanam manaschaanchalyayogatah,

Vishayendriyasamyogaat nishiddhakaranaadapi,

Vihitaakaranaannaapi Jesus sakyam ganaadhipa,

Indriyaani indriyaarthaascha nrunaam kaalasvabhaavatah.

Bhagavan himself made it clear to the attentive Vishvaksena, "other means for liberation are difficult to practice and may not be available to all,  so I shall tell you here and now the only means upaya which is available to everyone regardless of birth, knowledge or capability etc.

O Leader of heavenly forces! Ordinary, people who have wavering minds and are easily swayed by changing times, are not capable of subduing the senses which run after objects of desire.impelled by uncontrolled senses and under the influence of evil times, people fail to perform their prescribed duties and start indulging on forbidden activities.

Tasmania karmayogesmun adhikaro hi vidyate,

Vigiteshu sarveshu tadabhaavaat mahatma,

Jnaanayoge pyabhiratih kasyachit vidyate na cha

Tadabhaavaanmayi preening bhaktischa jaayate,

Tasmaat matpaadayugalam aikaantyaat Saranac vrajet,

Aatmano durdarsaapattim viruses cha gunman mama

Madekopaayasamvittih ma'am prapanno vimuchyate.

Consequently, O wise one, such persons become ineligible for the path of action. Karmayoga, being incapable of performing the prerequisit rites with due diligence. Hence they do not have the frame of mind for the next step, namely path of knowledge and in the absence of knowledge they totally lack devotion, which is nothing but love for me. Therefore, taking refuge solely at my feet, rowing his own sad lot and my endearing qualities, knowing me as the only means prostration before me he attains liberation.

How many more times should God have to come and give this message. This runs through in words and deeds performed time and time again by the. LORD. but man and his fickleness. Wishes to go from person to person from book to book from deity to deity trying to find something anything to quench his monkey mind. The simple principle lies spelt out before him yet he goes searching devouring books for that extra knowledge. When it's all there before his very eyes. It can't be made simpler. Just imagine God's furry trying his best to get mankind to surrender to his lotus feet. 

Ma su ca. 


Wednesday, June 25, 2025

Kaveri ranga.

https://youtu.be/PbkHXSa9eQQ?si=yXiGuJQc2mm7uUzV

 Song: kangaLidyAtakO


kangaLidyAtakO
raagam: tODi

Aa:S R1 G2 M1 P D1 N2 S
Av: S N2 D1 P M1 G2 R1 S

taaLam: rUpaka
Composer: Purandara Daasar
Language: Kannada

pallavi

kangalidyAtakO kAvEri rangana nODade

anupallavi

jagangaLaLage mangaLa mUruti shrI rangana padangaLa nODade

caraNam 1

endigAda romme janaru bandu nintu candra puSkaraNi snAnavu mADi Anandadinda shrIrangana nODi

caraNam 2

haripAdOdaka samakAvEri vrjanadiya snAnava mADi parama vaikuNTha ranga mandira para vAsudEvana nODada

caraNam 3

hArakEyura vaijayanti tOra muttina hAra padaka tEranEri bIdili baruva ranga viTTala dEvana nODada