chapter 4/18 B G.

Devadatta lived in Kasi, he was sacred devout and orthodox, punctual in performance of sacred rituals and devout in the study of the Gita. He once set out to meet Vedavyasa he crossed the Ganga and after covering much of the distance at a well had his bath and ablutions and prayers he took to reading of the 4th chapter of the Gita and continued on his journey. The place where he read the Gita two berry trees gave up their appearance and were born as two beautiful damsels in a brahmin family in Varanasi. One day these two damsels met Devadatta and narrated to him that it was by his favour that they could be transformed and how they were immensely grateful to him for having been the cause of their transformation. he could of course not believe them and wanted to know how it had all happened. They then narrated their complete story they were dancers in the court of Indra, they were once deputed to disturb the penance of sage Satyatapa who was meditating on the banks of the river Godavari. we were at the assignment when the maha rishi cast a violent glance at us and cursed us saying we were to become badri trees. we begged him forgiveness and he out of his kindness told us that we would be rid of the curse when a brahmin recited the fourth chapter of the Bhagwad Gita at the spot where we were the trees. and that is how by your recitation we were transformed and how they took to reciting the fourth chapter of the Bhagwad Gita ever since. and they each attained salvation. 

The Yoga of Wisdom (Jnana Uoga)
Lord Krishna says that this yoga handed down from father to son as a family tradition, was well known to all royal sages, but it was forgotten, Whenever righteousness declined and unrighteousness became powerful he manifested himself. he was born from age to age for the destruction of the wicked, the protection of the good and for the establishment of Dharma. he also fulfilled their desires in whichever way men approached them. He who sees inaction in action and action in inaction is truly wise among men. he is said to be a true Yogi even while performing all action.
He whose actions are not prompted by any desires but are burnt down in the fire of knowledge, is called a sage.
He who renounces all attachment to the fruit of his actions and is always content with what ever he gains, who is free from the pairs of opposites and balanced in success or failure, with his thoughts centered in Brahma is not bound although acting.
Brahma is the oblation and is the clarified butter. He who always sees Brahman.some yogis perform sacrifices to devas, while the jivanmukthas sacrfice the self itself in the fire of brahman. some sacrifice their senses in the fire of self control. others sacrifice all the different enjoyments of senses in the fire of senses. others offer wealth, the recitation of scriptures and chanting of prayers. some resort to yoga consisting of control of breadth. O! Arjuna the sacrifice of knowledge is far superior to material sacrifices, because all actions performed in the spirit of sacrifice culminate in wisdom. O! Arjuna by long prostration, by question and by service, the wise who have realized the truth will instruct in that knowledge. even if one is the most sinful of the sinners they shall cross over the ocean of inequality by the raft of knowledge. As a blazing fire reduces all fuel to ashes so does the fire of wisdom reduce all karmas into ashes.
A man of full faith and devoted to it obtains the highest wisdom through the control of senses. Having gained this knowledge he experiences supreme peace. The ignorant the faithless and the doubting are lost. such cannot have happiness either here or hereafter. Therefore O! Arjuna cut down all doubts born of ignorance with the sword of knowledge. Firmly establish yourself in yoga. Arise and discharge your duty.

chapter 3/18. B G

Once a brahmin named Jada from the family of Kausika lived with affluence, being given to evil ways he soon lost all his wealth squandered through gambling and the like. he took to robbery and the villagers were jealous of him and vengefully killed him. he of course turned to a ghost. he also lost the sense of touch smell and sight and was oppressed with instiable thirst. Now Jada's son Mohan had gone for many years to foreign lands for trade. when he returned and learned of his fathers death he performed the obsequies, but his father was not released from his bondage. One day Mohans friend came to his house and as was customary for him recited the third chapter of the Gita. Jada listened to it too and was relieved of his ghosthood, a hallo of divinity formed round him as he was being taken to heaven. Mohan on seeing this stood before his father with folded hands and Jada informed Mohan that though he was relieved of his earthly ties his brother and father were in hell and that Mohan should undertake the daily recital of the third chapter of the Gita. How true the stories are here are immeterial the importance is the recitation of the Bhagwad Gita that is to be seen and followed.

The Yoga of Action (Karma Yoga)
Arjuna is perturbed and in his confusion asks Krishna "If you think that Jnana or Buddhiyoga is superior to Karma or action, why then do you prompt me to undertake this dreadful deed? You confuse my understanding. Tell me that one way in which is certain that I may attain eternal bliss." Lord Krishna replies :" O! Arjuna, in this world, there is a two fold path, the path of knowledge for the sankhyas and the path of action for the yogis. No one can remain even for a moment without performing some kind of action. As all are in the grip of Prakriti or nature, they are helpless driven to acton by the qualities born of nature. The one who merely controls the sense of action but continuously thinks of the object of senses is called a mithyacara a hypocrite. If you propitiate the gods you are blessed with plenty f food and cattle. If you discharge your duties with a spirit of detachment and act discriminately you will attain the highest end.
Janaka attained perfection by properly discharging all lawful duties. Great men should set up a standard of conduct, so that others may follow it. I perform action though there is nothing in the three worlds that I have not obtained. The man blinded by egoism considers himself to be the doer of actions though in reality they are discharged by the gunas of prakriti. A jnani who remains as a silent witness and who knows the essence of division of the quality and functions is not bound. one's dharma though apparently devoid of merits is preferable to another's dharma however well performed. control raga and dvesha which are hindrances to the path of spirituality. discharge your duty well. control desire and anger which are the enemies of wisdom. Control your senses, kill the enemy desire and realise the self which is higher than the intellect.

chapter 2/18. BG.

Susarma was a learned pundit who lived in south India. He was very austere, truthful and a devout observer of the rules of orthodoxy. he observed his daily religious duties with precise discipline and in the course of thus living decided to visit the various religious places. At Prayag he found a concourse of many religious persons engaged in religious discussions. Susarma finding an opportunity for himself to intervene, addressed the scholars thus:
O learned Pundits ever since my birth, I never sinned. I find no peace at all in spite of my devout and regular observances of daily duties as enjoined in the Vedas. One can never know anything for certainty when his mind is perturbed. One cannot enjoy any thing like serenity or bliss when his mind is tossed hither and thither and never attains any poise. I therefore beg you to show me a way by which I can obtain peace and tranquility. Does not the association with the holy and the goodly people yield us whatever we want? The learned pandits replied: If you recite the second chapter of the Gita every day with all devotion you shall have mental poise and enjoy happiness. saying thus they also narrated to him a story.
ONCE UPON A TIME, A king by name Durdama was ruling his kingdom happily with Pratisthan as its capital. Vikram Sharma lived in his kingdom. he was a brahmin and he received many gifts from the King's granary and treasury. but upon death he had to undergo many sufferings pains and penalties in hell as a result of the sins passed on to him through the said gifts. he was born again and at a mature age was married to a wicked shrew Karkasa. Karkasa being persuaded by her paramour cut off her husband's head one night when he was asleep. He turned to a ghost. Karkasa too after a sojourn in hell was born as a goat. The ghost i.e. Vikram sharma having recognised Karkasa as the ghost was intent on taking his revenge and vengeance. as they approached each other they happened to hear the second chapter of the Gita being recited in a nearby hermitage. this pleased them and they began to listen to the recital every day in the process they forgot their enemity against each other and became totally transformed persons and went to heaven after their death. Hence you too O Susarma take to the study of the second chapter of the Gita and obtain salvation.

The Yoga of Knowledge (Sankhya Yoga)
Sri Krishna admonished Arjuna with a smile on his lips. "O! Arjuna you grieve for those who need not be grieved for. You talk like a wise man but act like an ordinary one. Wake up from the slumber of ignorance. This body and the world are indwelt by the imperishable Atma, The Brahma or what is called soul. No one can destroy it as it is imperishable. For Atma is unborn, eternal, changeless, ancient and inexhaustible. It slays not nor is it slain. The soul casts off wornout bodies and enters into new just as if worn out clothes are discarded and new ones worn. Weapons cannot cleave it, nor can the fire burn it, neither the wind can dry it nor the water wet it. for the soul is unmanifest, unthinkable and unchangeable.
Nothing is more welcome than a righteous war for a Ksatriya. Let not thy attachment be for inaction Do your duty engage yourself in war of righteousness with a balanced mind treating pleasure and pain, gain and loss, victory and defeat, alike. you shall not incur sin but shall cast off the bonds of action. Let thy concern be with the work alone and not the fruit of action.
Perform action, being steadfast in yoga abandoning attachment be balanced in success and failure. evenness of mind is yoga.
Arjuna in doubt then asks
What is the state of a Sthitaprajna? How does he speak? how does he sit? How does he walk? Strange as it all seems to Arjuna this revelation of Knowledge not known before. Oh! How fortunate is the Great Arjuna how unabashed his questions how very simple a mind in pristine purity. just as a child such a mind can be molded for sure. what is to be achieved is this attitude.
The Lord Then Replies:
"A Jivanmukta is free from desires, longing for mineness, I ness, attachment and fear. He is indifferent to gains and loss. He has a poised mind at all times and under all conditions. He is centered in his own soul for he lives in Brahman. He has perfect control over mind and senses."

Stories galore chapter 1/18.

Once Parmeshwari asked the Lord of Kailasa, O! Lord I have heard you saying that the recital of the Gita is the surest and supreme of the ways to attain salvation? Please enlighten me on the glory of it.
Shankara after contemplating on Lord Vishnu replied that the recital of the Gita alone made me worthy of all worship. I am ever submerged in the supreme knowledge of the Gita, I am no victim to illusions and have become holy and  cleansed. just as you have questioned me Lakshmi too requested Lord Vishnu to enlighten her as to why he was for ever in silent contemplation lying on the milky ocean. Lord Vishnu replied that in his solitude, he could see with his Divine and superhuman sight, the glorious light, which is indestructible and incomprehensible, the form of Divine Knowledge. this is the Knowledge Lord Krishna taught to Arjuna which is reflected in the Gita. Its the very essence of the Vedas, Sastras and Puranas. Sage Veda Vyasa composed it in 18 chapters. It is the spoken voice of the Lord Himself.
The First five chapters represents the faces of the Lord, the next ten as his shoulders, one as his stomach and the last two as his feet. Even reciting a single line of the Gita purifies one and cleanses him of his sins. 
Lakshmi then wanted to know if any one had been so cleansed and purified of his sins, to which Lord Vishnu gives the following story.
Once a wicked and sinful man who was a brahmin died when he took his flock to graze in the forest having been bitten by a snake. He was later born as an Ox in the house of a poor man who could not feed him enough and one day he dropped down exhausted and hungry. every one who looked at the ox felt he would be relieved of his suffering if he died. just then a harlot who came there taking pity on the Ox said if she had done any good in life it may be transferred to the stricken poor ox. The ox got relieved of its pain as it died and was later born as a Brahmin and was named Susarma. he was capable of recollecting all his previous births and knew that the good deeds of the Harlot had saved him in his previous birth and on account of which he was now a knowledgeable Brahmin still one thought disturbed him so one day he approached the harlot and requested her to narrate what good deed she had performed and surrendered the fruits of that good deed to him as Ox. The Harlot of course did not remember any thing and just mentioned that she had a parrot who was once living in an Ashram and had heard the students repeating the first chapter of the Gita and it was in the habit of reciting the first chapter of the Gita which the harlot girl also repeated. This alone may have been the cause.
The Lord then said to the Goddesses the importance of reciting the first chapter of the Gita was so very significant. for the Parrot the Harlot and the Brahmin were able to enter Vishnu loka by reciting the first chapter of the Gita.

The Despondency of Arjuna (Arjuna Visada YOga)

(Many people believe this is not possible that a dialogue on the field of battle. But one must remember first of all the whole B G must have taken only say about 20 minutes. and why not it was a battle of one family there was probably lot of chaos and confusion they as a family used to meet too and wait for formalities to begin the real activity so too on this occasion one should not delve deep into dialogue of how it was possible but more so on what was revealed in the dialogue which is so admirable and generations after generations live their lives courageously just by following a little knowledge collected from the work.)

The armies of the Pandavas and the Kauravas arrayed their armies for battle on the battle field of Kurukshetra, marshalled by Bhima and Bhishma respectively. Arjuna wanted Sri Krishna to place the chariot midway between the two armies that he may see the strength of the army on the otherside. After seeing verse 24 he tells Krishna "My limbs fail and my mouth is parched, my body quivers and my hair stands on end. Gandiva slips from my hand. I do not wish to slay them even if I am offered the kingship of the three worlds. I incur great sin by killing my teacher and relatives the family tradition will perish, there will be lawlessness women will become corrupt. caste confusions will arise. the family slayers will go to hell for the ancestors will fall deprived of rice balls and oblations."{ so well put so important a question inspite of providing all this some people still want to find justice and will say what they want}
Arjuna became fainthearted and was overwhelmed with grief. He threw away his bow and arrow and sank down on the seat of the chariot.

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Tarka Samgraha.

Tarka as the Indian system of logic is called is a fine tool very precise for a philosopher who probes to discover the ultimate truth. It is meant primarily to unlock the doors of the twin darshana of Nyaya and Vaisheshika. Indian Philosophy is characteristic of an application of a logic which may look hair splitting to an untrained mind. The subtlety and vigour has stood the test of time and the analysis so through the logical implications of a statement or term.
Annambhatta is the author of the work Tarka Samgraha with its expository gloss which is called Dipika an introductory treatise to study Nyaya Vaiseskika. he is also known for his scholarly commentaries on Bhatta Somesvara's Nyaya Sudha, On Panii's Astadhyaya and Badarayana's Brahma Sutra called Kaiyyata's Pradipa, Jayadevas Manyaloka. The most important however being the Tarka Samgraha with dipika a hand book for the lovers of Sanskrit and Indian philosophy.

Opening prayer.
Nidhaya hrdi visvesam vidhaya guruvandanam
balanam sukhabodhaya kriyate tarakasamgrahah.

Nidhaya enshrining; hrdi in my heart; visvesam the Lord of the universe; vidhaya tendering; guruvandanam salutations to the preceptor; balanam of the beginners; sukhabodhaya for easy comprehension; kriyate is composed; tarakasamgrahah the compendium elucidating the nature of the substances etc;

Classification of the categories:
Dravya guna karma samanya visesa samavaya abhava sapta padarthah:

Dravya substance; guna quality; karma action; samanya generality; visesa particularity; samavaya inherence; abhava negation; sapta seven; padarthah categories.

Classification of substance
 tatra dravani prthivi ap tejah vayu akasa kala dik atma manas nava eva.
tatra of these; dravyani the substance; prthivi earth; ap water; tejah light; vayu air; akasa ether; kala time; dik space; atma soul; manas mind; nava eva nine only:

Classification of quality
Rupa rasa gandha sparsa sankhya parimana prthaktva samyoga vibhaga paratva aparatva gurutva dravatva sneha sabda buddhi sukha duhkha iccha dvesa prayatna dharma adharma samskarah caturvimsati gunah:
rupa colour; rasa taste; gandha odour; sparsa touch;sankhya number; parimana magnitude; prthaktva separateness; samyoga conjunction; vibhaga dis junction;l paratva remoteness; aparatva proximity; gurutva heaviness; dravatva fluidity; sneha viscidity; sabda sound; buddhi cognition; sukha pleasure; duhkha pain; iccha desire; dvesa dislike; prayatna volition; dharma merit; adharma demerit; samskara tendencies; caturvimisat twenty four; gunah qualities:

Classification of action
Utksepana apaksepana akuncana prasarana gamana ni pancha karmani.utksepana upward motion; apaksepana downward motion; akuncana contraction; prasarana expansion; gamana motion panch karmani five actions:

Classification of Generality
Param aparam ca iti dvividham samanyam
Param more comprehensive; aparam less comprehensive; ca and; iti thus; dvividham two fold; samanyam generality:

Particularities
Nityadravyavrttayah v isesah tu anantah eva
Nityadravyavrttayah abiding in external substance; visesah particularities; tu but; anantah eva innumerable indeed:

Inherence
Samavayah tu eka eva 
Samavayah inherence; tu but; eka eva one only;

Classification of  Negation
Abhavah caturvidhah pragabhavah pradhvamsabhavah atyantabhavah anyonyabhavah ca iti
Abhavah negation;  caturvidhah fourfold; pragabhavah antecedent negation; pradhvamsabhavah destructive negation; atyantabhavah absolute negation; anyonyabhavah mutual negation ca iti and thus:


Characteristics of Substances:
EARTH
Tatra gandhavati prthivi. sa dvividha nitya anitya ca. nitya paramanurupa. anitya karyarupa. punah trividha sarira indriya visaya bhedat. sariram asmadadinam. indriyam gandhagrahakam ghranam. tat ca nasagravarti. visayo mrtpasanadih.
Tatra of these; gandhavati possessing odour; prthivi earth; sa dvividha it is two fold; nitya anitya ca eternal and non eternal; nitya paramanurupa eternal is the atomic; anitya karyarupa  non eternal is the product; punah trividha again threefold; sarira indriya visaya bhedat due to its division into body organ and object; sariram asmadadinam body is like that like ours; indriyam gandhagrahakam ghranam the organ is the cogniser of smell. the olfactory sense; tat ca nasagravarti and that abides at the top of the nose; visaya mrtpasanadih objects are clay earth stones etc.
Of the substance, earth is that which has odour as its inherent quality. It is of two varieties, eternal and non eternal. Eternal is the atomic and non eternal is the product. Again, it is threefold: body, organ and object. Body is that like ours; that which grasps odour is the olfactory organ and it abides at the tip of the nose. The earthy objects are like clay, stone and such other things.


WATER
Sitasparsavatyah apah tah dvividhah nityah anityah ca nityah paramanurupah. anityah karyarupah. punah trividhah sarira indriya visaya bhedat. sariram varunaloke. indriyam rasagrahakam rasanam jihvagravarti. visayah sarit samudradih.
Sitasparsavatyah apah water is a thing having cold touch;  tah dvividhah it is two fold; nityah eternals; anityah non eternals; ca and; nityah paramanurupah eternals are of the nature of atoms; anityah karyarupah non eternals are of the nature of products; punah trividhah again it is threefold; sarira indriya visaya bhedat owing to difference in body, organ and object; sariram varunaloke body is in the region of varuna; indriyam organ; rasagrahakam is that which apprehends taste; rasanam gustatory organ; jihvagravarti it is located at the tip of the tongue; visayah object; sarit samudradih river sea and the like;
Water is that which has cold touch. It is of two kinds; eternals and non eternals; eternals are of the nature of atoms and non eternals are of the nature of products. it is again of three varieties body organ and object. its body is in the region of varuna; organ is the gustatory sense by which one perceives savour, and it is located at the tip of the tongue. Objects are river oceans and the like.


LIGHT
usnasparsavat tejah. tat ca dvividham nityam anityam ca. nityam paramanurupam. anityam karyarupam. punah trividham sarira indriya visaya bhedat. sariram adityaloke prasiddham. indriyam rupagrahakam caksuh. krsnataragravarti. visayah caturvidhah. bhauma divya audarya akaraja bhedat. bhaumam vahnyadikam. abindhanam divyam vidyudadi. bhuktasya parinamahetuh audaryam. akarajam suvarnadi.
usnasparsavat having hot touch; tejah is light; tat ca and that; dvividham two fold; nityam anityam ca eternal and non eternal; nityam paramanurupam eternal is of the nature of atom; anityam karyarupam non eternal is of the nature of product; punah trividham again it is threefold; sarira indriya visaya bhedat owing to division into body organ and object; sariram adityaloke body is in the solar region; prasiddham is well known; indriyam organ; rupagrahakam which perceives colour; caksuh is the eye; krsnataragravarti and it is located in the forepart of the black pupil; visayah object; caturvidhah is fourfold; bhauma earthy; divya heavenly; audarya gastric; akaraja mineral; bhedat due to division into; bhaumam the earthy variety; vahnyadikam fire etc; abindhanam produced by watery fuel; divyam is heavenly; vidyudadi lightning etc; bhuktasya of food eaten; parinamahetuh the cause of transformation; audaryam is the gastric fire; akarajam produced in mines; suvarnadi gold and the like.
Light is that which has hot touch. and that is of two kinds; eternal and non eternal. Eternal is of the nature of atom and the non eternal is of the nature of the product. it is again of three kinds. body organ and object. The body is well known in the solar region. The organ is the visual sense eye which perceives colour  and it has for its seat the forepart of the dark pupil of the eye. The object os of four kinds; earthy heavenly gastric and mineral. The earthy variety is the common fire and the like; lightning produced from watery fuel is the heavenly variety. the gastric variety is that which causes digestion of food eaten. lustrous metal like gold etc belong to the mineral variety.


AIR vayu.
ruparahitah sparsavan vayuh. sah dvividhah nityah anityasca. nityah paramanurupah. anityah karyarupah. punah trividhah sarira indriya visaya bhedat. sariram vayuloke. indriyam sparsagrahakam tvak sarvasariravarti. visayah vrksadikampana hetuh. sarirantah sancari vayuh pranah.sa ca eko pi upadhibhedat prana apana adisamjnam labhate.

ruparahitah devoid of colour; sparsavan but possessing touch; vayuh air; sah dvividhah it is two fold; nityah anityasca eternal and non eternal; nityah paramanurupah eternal is of the nature of atom; anityah karyarupah non eternal is of the nature of product; punah trividhah again it is three fold; sarira indriya visaya bhedat owing to division into body organ and object; sariram vayuloke body is in the region of air; indriyam sparsagrahakam tvak organ is the sense of touch which apprehends touch. sarvasariravarti and is spread all over the body; visayah the object; vrksadikampana hetuh is the cause of tremor of trees etc.;sarirantah sancari vayuh pranah vital air is the air that circulates within the body; sa ca eko pi and that though one; upadhibhedat due to differences in conditions; prana apana adisamjnam names of prana apana etc.; labhate it gets.
Air is that which possesses touch but is without colour. It is two fold eternal and non eternal. the eternal is of the nature of atom; the non eternal is of the nature of product. Again it is three fold owing to its classification into body, organ and object. Body is found in the world of wind god; organ is the tactile organ by which one apprehends touch, and it is spread over the whole body; object is the cause of tremor of trees etc. The air that circulates within the body is the vital breath. Though one, it is denoted variously as prana apana etc owing to different situations.

AKASA
sabdagunakam akasam. tat ca ekam vibhu nityam ca.

sabdagunakam having sound as the distinctive characteristic; akasam is ether; tat ca ekam and that is one; vibhu all pervading; nityam ca an eternal;
Akasa is that which is characterised by the distinctive quality of sound. And it is one, all pervading and eternal.

TIME
atita adi vyavaharahetuh kalah sa ca ekah vibhuh nityah ca.
atita adi terms like past etc; vyavaharahetuh the cause of conventional expression; Kalah is time; sa ca ekah and that is one; vibhuh nityah ca all pervading and eternal;

Time is the special cause of conventional expression of words like past etc and it is one all pervading and eternal.

DIK space or direction.
pracya adi vyavaharahetuh dik. sa ca eka vibhvi nitya ca.
pracya adi terms like east etc.; vyavaharahetuh cause of expression; dik is direction; sa ca eka it is one; vibhvi all pervading nitya ca and eternal.

ATMA Soul.
jnana adhikaranam atma. sa dvividhah paramatma jivatma ca. tatra isvarah sarvajnah paramatma eka eva. jivatma pratisariram bhinnah vibhuh nitya ca.
jnana adhikaranam the substratum of knowledge; atma is the soul; 
sa dvividhah it is two fold; paramatma jivatma ca the supreme soul and the individual soul; tatra isvarah of these the omnipotent; sarvajnah omniscient; paramatma the supreme soul; eka eva is one only; jivatma the individual soul; pratisariram bhinnah is different in each body; vibhuh is all pervading; nityah ca and is eternal.

The soul is the substratum of knowledge. it is two fold; the supreme soul and the individual soul. of these the supreme soul is omnipotent and omniscient and one only. The individual soul is different in each body, is all pervading and eternal.

MANAS Mind.
sukha adi upalabdhisadhanam indriyam manah.
tat ca prati atmaniyatatvat anantam paramanurupam nityam ca.
sukha adi pleasure etc.;upalabdhisadhanam indriyam the organ which is instrumental in obtaining; manah is mind;
tat ca and that is prati atmaniyatatvat being linked with each soul; anantam is infinite; paramanurupam atomic; nityam ca and eternal.

Mind is the internal organ which is the instrument in obtaining the knwledge of pleasure etc. It being linked up with each human soul, is innumerable, atomic and eternal.

Chakrasnana & Dhwajavarohana.

A Palanquin festival is held in connection with the culmination of Brahmotsavas on the ninth day. Later at an auspicious moment the splendid festival of the Chakrasnana is celebrated. The last episode in the Brahmotsavam is the Avabhritha, the holy dip of the disk. The Brahmtsavam is celebrated for nine days as a yaga and the culmination, with a sense of devotion, on the morning of the ninth day the holy dip is administered. The vedic scholars recite Srisukta, Purusha sukta and Bhusukta. the Dravidian scholars  recite Niratta.
Ahohi Vaishnavo Dharmah chitro Venkata bhudhare. All this is sport of Lord Vishnu. The Vaishnava religion is strange and amazing.
On the ninth night the festival of Dhwajavarohana takes place. the vedic scholars chant the scriptures, with instruments playing the drums beating, bidding farewell to Brahma and the other gods, and the flag of Garuda is made to descend from the flag post. Thus the Brahmotsavas that start with the hoisting of the flag of Garuda inviting Brahma and other gods besides the lords of the directions culminates with the descent of the same flag and bidding farewell.

Determined to go to Tirupperai. 7.3(T)

Mother, how can I describe to you
The way in which
The Lotus eyed has entered my heart
with his conch and discus,
Riding his Garuda?

He is enjoying a flood of joy
At Thirupperai
Which resounds with the noise of Vedas and feasts
And of children at play
And I must go there.

Friends with dark curls musk scented,
Mothers and strangers,
I cannot guard my heart anymore, 
It is not in my keeping.
Night and day it is with Kannan
Gem hued and divine in Tirupperai
With its watered groves and honied blossoms,
sucking his sweet mouth will not return.

Friend I have lost my shame and reserve
entranced by his sweet red lips
And his flaming flowing hair
His conch, discus and lotus eyes
have completely bewitched me
Here in Tirupperai
Where feasts and festivals are never forgotten.
Appropriate to the month and day.

Why be angry with me mothers?
I lost my colours and my heart
Sent after it to retrive it
Has decided to stay with it!
Having lost both now,
With whom, and what counsel, can I take?
I am simply lost in the magic
Of the conch in his hand at Tirupperai
Blown to the sound of the sea and the vedas.

I lost all to him who broke
The demon cart,
Sucked the demon brest, brought down 
the demon trees, 
Flung the demon calf at a fruit,
itself a demon.
What use your being annoyed with me?
just show me the way
To Tirupperai with its luscious fruits
and save time.

Save time and take me there for Love 
is vaster than the sea.
My cloud hued Lord stands before me
but escapes my hands.
He is on earth at Tirupperai
Where vedas and offerings never cease,
and the comely red paddy 
sways like fly whisks.

My heart went to Tirupperai
Where the destroyer of Lanka,
The walled city surrounded by the sea,
Has now repaired.
I cannot see it returning.
Who, friend, do I have now?
There is none here to call it back
I too shall go where it has!

Friend, they all got together 
And spread a lot of scandal
Because of my love 
For the dark hued Lord.
From that time my love for him
has grown larger than the earth,
the seven seas and the blue sky!
And I will go where he is,
Tirupperai girt with cool waves.

My friends and mother, don't console me.
What use your words?
My heart and strength are not here
I must go and join
Kannan the dark sea hued
Who swallowed the earth and the sea
And now resides in Tirupperai
With its shining waters.

In city, country and elsewhere shall I seek him;
I lack shame my friends.
The wizard who got the hundred killed,
The incomparable cloud hued
Is discus-armed now in tirupperai
With its tall mansions gem decked.
He has taken my heart eternally,
The Lord with the long earrings fish shaped!

Those who are able to recite
This decade of Tirupperai
Among the thousand which make up
Satagopan's  andadi
In honour of the sea hued,
The imperishable Lord
Who through the ages takes on
Different forms and names
In order to save the world,
Will enter eternally
His blessed service.

Brahmotsava and the Vahanams.

1. Pedda Seshavahana.

Every car that the Lord mounts during the Brahmotsava has a history of its own, a legend of its own. The Lord gives diverse messages to the devotee, depending on the car used for his procession. On the night after Dhwajarohana, a festival is held with the Lord on the big seven hooded golden seshavahana. The lord of the serpents, Adisesha, who with a fearsome form, bears to eternity the massive weight of the globe with its forests, oceans, hills,etc with its thousands of hoods dispels sins and acts as a bed for Lord Vishnu. Visistadwaita tradition proclaims the Lord as a Seshi the saviour of all. thus preaching the concept of Sesha Seshi.

2. Chinna Seshavahana. second day morning.

The Flute playing Lord on the Chinna Five hooded Sesha is captivating this goes to prove the Seshavahana's diversity. Adisesha is the abode, the bed, the seat, the sandals, the upper garment, the pillow, the canopy, thus protecting the lord in a myraid ways offering to completely perform anything required by the Lord. watching the Lord is a feast to the eye.

3. Hamsavahana the swan car on the second day evening

The Lord alone goes in procession mounting the swan whose great reputation is born of the skill of clearly distinguishing the milk from water, symbolically distinguishing the good from bad, The individual soul free from human bondage. The Lord takes the form of goddess of Learning Saraswati holding the veena. The swan  spans the mansarovar the Lord the lakes in the devotees mind. Only they who can distinguish the soul from the rest of the things can visualize the universal soul. this being the spiritual message of the swan car. Parabrahma gave the Vedas to Brahma in the shape of the swan. the characteristics of the soul is thus preached.

4. Simhavahana the Lion car.

The Lord goes out alone on the Simhavahana on the third day.

Simha stands for the ability to carry and move, the Lords power to protect, and symbolising the end of evil and protection of devotee. In the Lords abode Ananda Nilaya there are statues of lions on all four sides. majestic Simhavahana is a fear ridding for the devotee.
5. Mutyalapandirivahana The pearl Bower car.
On the third day the Lord goes in a procession accompanied by Sridevi and Bhudevi. The pearls emanate coolness. In Swathi Karthe, a drop of rain enters an oyster shell and becomes a pearl. The Lord is described as wearing a fresh pearl at the tip of his nose. "Nasagre navamouktikam" and "Mouktika Sragvi" one wearing the garland of pearls. the Lord seams to go here and there enticing the devotees who flock to see the Lord in the various vahanams.Many senior citizens spend a year in the temple towns and enjoy the festivities conducted to the Lord all round the year. Then they move to another temple town and enjoy the festivities there. By appearing in the electrifying Mutyalapandirivahana he dispels the trials and tribulations of the devotee. they feel what is our fear what is our worry when such a lord is there to take care of us.
6. Kalpavrikshavahana.
On the fourth day, the Lord with his consorts goes in a procession on  the Kalpavrikshavahanam delighting the devotees. The Kalpavriksha ride assures the devotees of both the worldly and spiritual bliss to the devotees who seek his shelter. the Lord is dressed as  a cowherd. the fame of the Kalpavriksha the charity that is capable by this emperor among trees is unimaginable. its a wish yielding tree.
7. Sarvabhupalavahana.
On the fourth night of the Brahmotsavas, the Lord along with Sridevi and bhudevi goes in a procession captivating the devotees in the golden mandapa. It is said all the kings all the gods have placed their crowns at the foot of the Lord and are ready to serve him in his presence. they seem to preach to the devotees make your heart  the Lord's car and serve him to attain salvation. Krishn appears punishing the Kaliya serpent on this vahanam.
8. Mohini incarnation.
On the fifth day the Lord appears to the devotees as Mohini in the golden palanquin enticing one and all with his blushes and charms. He is seen in a sitting posture and adorned with all the jewels and ornaments befitting a woman. also dressed in a silk Saree with the gem studded Suryachandrasaveri on his crown. His nose is decorated with a nose stud and nose ring "bulaki" his raised hands hold beautiful blooming lotuses in the place of the conch and disc. the right hand is in a boon giving posture. he pleases the devotee in this charming form. In the Mohini incarnation, the Lord preaches that the strong but arrogant ones cannot obtain their desire, while those who take refuge in all humility will obtain their hears desire.
9. The service of Garuda.
On the night of the fifth day a festival of Garuda is celebrated. the Panchavarna Rahasya is performed on the fifth day the blend of Vishnu and Garuda manifest in the form of the vedas, a personification of the vedas. 
the famous saying goes .... as a servant, as a friend, as a fan, as a canopy, as a seat, as a habitation, as a flag in many ways Vinatha's son, serves the Lord. he is both the car as also the flag. The Lord too is dressed with special ornaments, the lakshmi hara and the garland worn by Goda devi, as also the Sahasranama mala. The consorts do not take part in this Garudotsava. The Lord is seen sitting with his legs resting in the hands of Garuda. The Lord seems to say I am ready at all instances to protect you riding on Garuda and armed with conch, disc and other weapons. Take shelter at my feet, submit yourself to me. Leave to me the responsibility of protecting you which i shall certainly do. this seva dispels all sin and showers all kinds of wealth and satisfying bliss on all the bhaktas.
10 Hanumadvahana.
On the sixth day of Brahmotsava the Lord appears making Hanuman his car stressing that he is the Lord of all yugas he was Rama too in thretayuga.
"Kritetu Narasimhobhut tretayam Raghunandanah
Dwapare Vasudevascha Kalau Venkatanayakah."
The Lord seems to say by giving an example of Hanuman to his devotees that fulfill your wishes in the same manner as Hanuman did. after this seva Vasanthotsavam is celebrated in the Ranga mantapam on the same day in the evening the Lord along with his consorts mounts the golden chariot. this utsavam is known as Suvarna ratha ranga dolotsavam. this is a feast to the eyes. the whole atmosphere seems charged and the golden chariot emits a golden sheen with the sun too scattering its crimson rays at dusk.
11. Gajavahana.
On the 6th night the Lord mounted on the King elephant the picture reminds one of Gajendra Moksha the elephant crying for help ... O God, all my strength is gone, my courage diminished, my vital powers languishing, I swoon. My physique faces reduction. I feel tired. No longer can I fight with the crocodile. Please help me, help this poor soul, come save me. This also shows how God just Loves one who completely depends on him and surrenders at his feet giving up all pride and my ness. How magnificent the Lord looks on Gajavahana. everything looks enormous the beauty of the Lord the Elephant carrying the Lord seems to be blotting with Pride who would not be. but the message given here is simply transfer the responsibility of protection to the Lord.
Synonymous : The world is a lake. The crocodile is the sum of our deeds. The Elephank King our human soul. Lord Vishnu is the one who saves us from the bonds of the world and our deeds.  Every devotee is a king elephant. the Lord redeems us from the shackles of samsara.
12. Suryaprabha Vahana.
On the seventh day its the Lord alone dressed wearing the diamond gauntlet goes in procession riding on surya prabha vahana driven by seven horses. Narayana is seen as one riding the suns sphere in all its glory and brightness, the embodiment of light. "Jyotisham Raviramsuman""Dhyayet sada Savitru mandala madhyavartee Narayana" This scene must be meditated upon its the Sun the greatest repository of light, the giver of consciousness to nature. rains to the earth and its produce the moon and the medicinal herbs all attain an increase in their produce by the rays of the sun. The Lord showers health wealth and happiness. it is he that is the form of universal immanence. the Lord. How could any one describe the scene it has to be viewed soaked in and longed for. the purpose of man on earth is to achieve the Lord in the Suryaprabha vahana.
13. Chandraprabha Vahana.
On the seventh night the Lord mounted equally magnificent like on the suryaprabha. Yes it is he who is in control of the world by day and by night. he is that too which is the "Nakshatranam aham sasee" born out of the Lords mind the Moon spreads ambrosial rays causing joy tranquility and bliss in the quiet darkness to see the Lord alone on the chandraprabha vahana is to be experienced and cannot be described. the seventh day the two vahanas and the significance must be what one wishes for to achieve in life.
14. Rathotsava
On the eighth day under the rays of the morning sun every thing seems new that day the sun too seems charged with extra light energy and giving as it were its very best. why not after being the source of delight to the Lord and his dear devotees on  the previous day The Lord along with his consorts sits in the chariot giving the devotees (who are by now seeped in bhakti after watching him continuously for seven days in his various captivating poses) to pull his chariot the Lord seems to follow such devotees who do not know where they are or what is happening to them after seeing the Lord with his beloved consorts in the chariot they are sure blessed as the saying goes "Kesavam drishtva punarjanma na vidyate"

Look, the God of gods mounted the divine car
For the likes of us, it is a chariot of wish fulfilment.
The way it looks like the sky and earth meet, its great.
The manner of Lakshmi's consort is a feast to the eye.
For all those who witness, it is a feast to the eye.
For here he goes the way of his devotees, the Lord

The glory of Rathotsava is the affinity of the body and the soul. depicting:-
The body is the chariot, discrimination is the charioteer, the senses are the horses, the sense and their tendencies are the paths that they trod. The soul the spark of divinity within us is the traveller in the chariot. The Lord teaches us to control our senses with mind as the reign, to drive the chariot like body with the help of the charioteer called buddhi or discrimination on a proper path recognising HIM as the one who inhabits the chariot serve him and attain salvation.
15. Aswavahana.
on the eighth night the Lord seated alone like a warrior with a helmet on his head and a sword in his hand seems to speed away once again to bring another lot of devotees to the banks of liberation from repeated births and deaths. reality dawning on the devotees that if you have not already sought his feet here you have another chance as the Lord has set out to save you once again. even now give up the me and i and reach out to Him the almighty he is continuously at the task of saving the devout souls who sincerely reach out for his grace.
The Brahmotsavam ends with the chakra snana and the dhwajavarohana very significantly too.

attributes.

The Divine attributes : Peace and Joy, Consciousness and Power, Freedom all of them are self existent realities, existing by themselves in their fulness and perfection. They are not mere qualities that are acquired by effort through gradual culture and development, they are acquired piecemeal as other human possessions, material or mental. They are there near us, about us in their fullness and wholeness. We do not see them or seize them as there happens to be a veil in between. We need not strain and struggle, in order to find them. there is just a veil interfering, remove the veil or even shift it a little, then you have a glimpse of them in their full glory.
Brahman, the Supreme reality is said to be of the same nature and its relation to the world is also of the same kind. Brahman is the immediate and absolute realisation.

(Austerity of speech) AW

Austerity of speech. 

But there is another aspect of the subject which is usually given less attention, and that is control of speech. Apart from a very few exceptions, only absolute silence is set in opposition to loose talk. And yet it is a far greater and far more fruitful austerity to control one’s speech than to abolish it altogether.

Man is the first animal on earth to be able to use articulate sounds. Indeed, he is very proud of this capacity and exercises it without moderation or discernment. The world is deafened with the sound of his words and sometimes one almost misses the harmonious silence of the plant kingdom.

Besides, it is a well-known fact that the weaker the mental power, the greater is the need to use speech.

1. Thus there are primitive and uneducated people who cannot think at all unless they speak, and they can be heard muttering sounds more or less loudly to themselves, because this is the only way they can follow a train of thought, which would not be formulated in them but for the spoken word.
2. There are also a great many people, even among those who are educated but whose mental power is weak, who do not know what they want to say until they say it. This makes their speech interminable and tedious. For as they speak, their thought becomes clearer and more precise, and so they have to repeat the same thing several times in order to say it more and more exactly.
3. Some need to prepare beforehand what they have to say, and splutter when they are obliged to improvise, because they have not had time to elaborate step by step the exact terms of what they want to say.
4. Lastly, there are born orators who are masters of the spoken word; they spontaneously find all the words they need to say what they want to say and say it well.

None of this, however, from the point of view of mental austerity, goes beyond the category of idle talk. For by idle talk I mean every word that is spoken without being absolutely indispensable. One may ask, how can one judge? For this, one must first make a general classification of the various categories of spoken words.

1. First, in the physical domain, we have all the words that are spoken for material reasons.They are by far the most numerous and most probably also the most useful in ordinary life. A constant babble of words seems to be the indispensable accompaniment to daily work. And yet as soon as one makes an effort to reduce the noise to a minimum, one realises that many things are done better and faster in silence and that this helps to maintain one’s inner peace and concentration.  If you are not alone and live with others, cultivate the habit of not externalising yourself constantly by speaking aloud, and you will notice that little by little an inner understanding is established between yourself and others; you will then be able to communicate among yourselves with a minimum of words or even without any words at all. This outer silence is most favourable to inner peace, and with goodwill and a steadfast aspiration, you will be able to create a harmonious atmosphere which is very conducive to progress.
2. In social life, in addition to the words that concern material life and occupations, there will be those that express sensations, feelings and emotions. Here the habit of outer silence proves of valuable help. For when one is assailed by a wave of sensations or feelings, this habitual silence gives you time to reflect and, if necessary, to regain possession of yourself before projecting the sensation or feeling in words. How many quarrels can be avoided in this way; how many times one will be saved from one of those psychological catastrophes which are only too often the result of uncontrolled speech.  Without going to this extreme, one should always control the words one speaks and never allow one’s tongue to be prompted by a movement of anger, violence or temper. It is not only the quarrel that is bad in its results, but the fact of allowing one’s tongue to be used to project bad vibrations into the atmosphere; for nothing is more contagious than the vibrations of sound, and by giving these movements a chance to express themselves, one perpetuates them in oneself and in others.
3. Among the most undesirable kinds of idle talk must also be included everything that is said about others.  Unless you are responsible for certain people, as a guardian, a teacher or a departmental head, what others do or do not do is no concern of yours and you must refrain from talking about them, from giving your opinion about them and what they do, and from repeating what others may think or say about them.  It may happen that the very nature of your occupation makes it your duty to report what is taking place in a particular department, undertaking or communal work. But then the report should be confined to the work alone and not touch upon private matters. And as an absolute rule, it must be wholly objective. You should not allow any personal reaction, any preference, any like or dislike to creep in. And above all, never introduce your own petty personal grudges into the work that is assigned to you.  In all cases and as a general rule, the less one speaks of others, even to praise them, the better. It is already so difficult to know exactly what is happening in oneself—how can one know with certainty what is happening in others? So you must totally abstain from pronouncing upon anybody one of those final judgments which cannot but be foolish if not spiteful.  When a thought is expressed in speech, the vibration of the sound has a considerable power to bring the most material substance into contact with the thought, thus giving it a concrete and effective reality. That is why one must never speak ill of people or things or say things which go against the progress of the divine realisation in the world. This is an absolute general rule. And yet it has one exception. You should not criticise anything unless at the same time you have the conscious power and active will to dissolve or transform the movements or things you criticise. For this conscious power and active will have the capacity of infusing Matter with the possibility to react and refuse the bad vibration and ultimately to correct it so that it becomes impossible for it to go on expressing itself on the physical plane.  This can be done without risk or danger only by one who moves in the gnostic realms and possesses in his mental faculties the light of the spirit and the power of the truth. He, the divine worker, is free from all preference and all attachment; he has broken down the limits of his ego and is now only a perfectly pure and impersonal instrument of the supramental action upon earth.
4. There are also all the words that are uttered to express ideas, opinions, the results of reflection or study. Here we are in an intellectual domain and we might think that in this domain men are more reasonable, more self-controlled, and that the practice of rigorous austerity is less indispensable. It is nothing of the kind, however, for even here, into this abode of ideas and knowledge, man has brought the violence of his convictions, the intolerance of his sectarianism, the passion of his preferences. Thus, here too, one must resort to mental austerity and carefully avoid any exchange of ideas that leads to controversies which are all too often bitter and nearly always unnecessary, or any clash of opinion which ends in heated discussions and even quarrels, which are always the result of some mental narrowness that can easily be cured when one rises high enough in the mental domain.  For sectarianism becomes impossible when one knows that any formulated thought is only one way of saying something which eludes all expression. Every idea contains a little of the truth or one aspect of the truth. But no idea is absolutely true in itself.  This sense of the relativity of things is a powerful help in keeping one’s balance and preserving a serene moderation in one’s speech. I once heard an old occultist of some wisdom say, “Nothing is essentially bad; there are only things which are not in their place. Put each thing in its true place and you will have a harmonious world.”  And yet, from the point of view of action, the value of an idea is in proportion to its pragmatic power. It is true that this power varies a great deal according to the individual on whom it acts. An idea that has great impelling force in one individual may have none whatsoever in another. But the power itself is contagious. Certain ideas are capable of transforming the world. They are the ones that ought to be expressed; they are the ruling stars in the firmament of the spirit that will guide the earth towards its supreme realisation.
5. Lastly, we have all the words that are spoken for the purpose of teaching. This category ranges from the kindergarten to the university course, not forgetting all the artistic and literary creations of mankind that seek to entertain or instruct. In this domain, everything depends on the worth of the creation, and the subject is too vast to be dealt with here. It is a fact that concern about education is very much in vogue at present and praiseworthy attempts are being made to make use of new scientific discoveries in the service of education. But even in this matter, austerity is demanded from the aspirant towards truth.  It is generally admitted that in the process of education a certain kind of lighter, more frivolous, more entertaining productions are necessary to reduce the strain of effort and give some relaxation to the children and even to adults. From a certain point of view, this is true; but unfortunately this concession has served as an excuse to justify a whole category of things which are nothing but the efflorescence of all that is vulgar, crude and base in human nature. Its coarsest instincts, its most depraved taste find in this concession a good excuse to display and impose themselves as an inevitable necessity. They are nothing of the kind, however; one can relax without being dissolute, take rest without being vulgar, enjoy oneself without allowing the grosser elements in the nature to rise to the surface. But from the point of view of austerity, these needs themselves change their nature; relaxation is transformed into inner silence, rest into contemplation and enjoyment into bliss.  This generally recognised need for entertainment, slackening of effort and more or less long and total forgetfulness of the aim of life and the purpose of existence should not be considered as something altogether natural and indispensable, but as a weakness to which one yields because of lack of intensity in the aspiration, because of instability in the will, because of ignorance, unconsciousness and sloth. Do not justify these movements and you will soon realise that they are unnecessary; there will even come a time when they become repugnant and unacceptable to you. Then the greater part of human creation, which is ostensibly entertaining but in reality debasing, will lose its support and cease to be encouraged.  However, one should not think that the value of spoken words depends on the nature of the subject of conversation. One can talk idly on spiritual matters just as much as on any other, and this kind of idle talk may well be one of the most dangerous. For example, the neophyte is always very eager to share with others the little he has learnt. But as he advances on the path, he becomes more and more aware that he does not know very much and that before trying to instruct others, he must be very sure of the value of what he knows, until he finally becomes wise and realises that many hours of silent concentration are needed to be able to speak usefully for a few minutes. Moreover, where inner life and spiritual effort are concerned, the use of speech should be subjected to a still more stringent rule and nothing should be said unless it is absolutely indispensable.  It is a well-known fact that one must never speak of one’s spiritual experiences if one does not want to see vanishing in a flash the energy accumulated in the experience, which was meant to hasten one’s progress. The only exception which can be made to the rule is with regard to one’s guru, when one wants to receive some explanation or teaching from him concerning the content and meaning of one’s experience. Indeed, one can speak about these things without danger only to one’s guru, for only the guru is able by his knowledge to use the elements of the experience for your own good, as steps towards new ascents.  It is true that the guru himself is subject to the same rule of silence with regard to what concerns him personally. In Nature everything is in movement; thus, whatever does not move forward is bound to fall back. The guru must progress even as his disciples do, although his progress may not be on the same plane. And for him too, to speak about his experiences is not favourable: the greater part of the dynamic force for progress contained in the experience evaporates if it is put into words. But on the other hand, by explaining his experiences to his disciples, he greatly helps their understanding and consequently their progress. It is for him in his wisdom to know to what extent he can and ought to sacrifice the one to the other. It goes without saying that no boasting or vainglory should enter into his account, for the slightest vanity would make him no longer a guru but an imposter.  As for the disciple, I would tell him: “In all cases, be faithful to your guru whoever he is; he will lead you as far as you can go. But if you have the good fortune to have the Divine as your guru, there will be no limit to your realisation.”  Nevertheless, even the Divine, when incarnate on earth, is subject to the same law of progress. His instrument of manifestation, the physical being he has assumed, should be in a constant state of progress, and the law of his personal self-expression is in a way linked to the general law of earthly progress. Thus, even the embodied god cannot be perfect on earth until men are ready to understand and accept perfection. That day will come when everything that is now done out of a sense of duty towards the Divine will be done out of love for Him. Progress will be a joy instead of being an effort and often even a struggle. Or, more exactly, progress will be made in joy, with the full adherence of the whole being, instead of by coercing the resistance of the ego, which entails great effort and sometimes even great suffering.

In conclusion, I would say this: if you want your speech to express the truth and thus acquire the power of the Word, never think out beforehand what you want to say, do not decide what is a good or bad thing to say, do not calculate the effect of what you are going to say. Be silent in mind and remain unwavering in the true attitude of constant aspiration towards the All-Wisdom, the All-Knowledge, the All-Consciousness. Then, if your aspiration is sincere, if it is not a veil for your ambition to do well and to succeed, if it is pure, spontaneous and integral, you will then be able to speak very simply, to say the words that ought to be said, neither more nor less, and they will have a creative power.

Go through.

The best way to tackle a situation is to go through it. stand and face it not run away for it. it does not mean to satisfy or indulge the urge, which makes you a slave of it more and more, you get entangled, and never hope to be free. You stand and face it in order to face the truth, the reality of what you have to deal with. you have to purify it and clean it, free it from selfishness, from egoistic desire, the sense of possession. you have to go through without any expectation or demand. All human impulses and urges are to be treated in a similar manner. The Gita teaches man to go through the field of activity and not to reject or avoid it. The entire Gita is the ideal lesson in the technique of going  through. The gta says donot renounce it but dedicate it not karmatyaga but karmanyasa.  What is this dedication? The first step is desirelessness to work without desire. It is usually thought that desire is the source and origin of work. if you have no desire you have no need or impulse to work. but this is the superficial view of things. The impulse for work springs from elsewhere, from a deeper and impersonal source. The true spirit in which you should work is as the Gita enjoins, to do a work because it is a thing to be done, not because you desire it. So naturally you do not hanker for the fruit of your action. First then, no attachment to the action itself, then no attachment to the fruit that it brings. This is possible only when you are unselfish. you have to go a step further to selflessness. so the three stages in the process of dedication or purification. First to work without desire, without attachment to the result of the work. then you will be able to see that you are the instrument only, the work is being done through you.
At the beginning you are a desireless, unselfish doer of work, next you see yourself as a detached witness of your action and finally you see that the action happening in you is nature working in you, Nature the instrument of the Divine. Finally your self is no longer there, it is the Divine alone that is and acts.
It is to the divine the dedication has to be made. dedication means offering. All works has to be offered to the Supreme so says the Gita. the sacrifice of works Karmayajna. Everything comes from the Divine. They become impure, distorted muddy and poisonous when man tries to misappropriate them as his own belonging. To give up the sense of ownership is the core of dedication. You are not the possessor, the Divine is the only possessor. Instal the Divinity in all your parts and functions, that is how to  purify an d divinise your human element. that is how to simply Go through.

Beyond Love and Hate (M)

M says Love and Hate are at bottom the same thing. At the center there is the same substance in both, it is the obverse and reverse of the same stuff. It is a vibration, a vibration of extreme intensity. At the center there is this one single movement although at the periphery it becomes different, even contradictory. As the movement starts from the center and proceeds outwards it differentiates itself, becomes more and more different, contrary even contradictory to what it was at its origin. Hatred with all its most ugly features appears in the place of what was once a smiling beauty. Indeed Love itself as we know it, as it is at the outside on the periphery, is equally a deformation and aberration like hatred. Hatred kills but Love devours, vitality in man. both are perversions, falsified expressions of another truth behind. It is human ignorance and prejudice that appreciates one and deprecates the other. yet both have the same root, the flowering of the same seed may be say like electricity positive and negative. the two charges have opposite signs, but they attract each other and although in the expression they are contradictory, they are both charges of different electrical energy and therefore substantially they are one and the same.
The resolution of all contrariness and contradictoriness. Paradoxically one may say then all contradictions are an apparent illusion, all contradictions naturally and inevitably mean an inmost unity and identity. Even so the Brahman and the world or the Purusha and the Prakriti are apparent negations to each other, the duality is in the ordinary ignorant consciousness, but the two are one in the supreme indivisible consciousness.

Night and Day.

The night is the background of the day or the day is the stage and the night the green room. Whatever is expressed in the day, activities Physical or mental, are in a large part are determined or coloured by your activities at night in sleep. Night too exercises a tremendous influence on the life of the day. The mood, the rhythm in the sleep state colours, very much the mood and rhythm of the active life of the day. The contrary also is true. For the nature of the day life has an influence also on the nature of the night that follows.
As we seek to utilise the day to our benefit we must do so to utilise the night too. or else half the life is wasted. The night and day must work in union for a common purpose. The Vedic rishi
 say although the night and day look different they are of one mind.
To have control over the night one must, first of all be conscious of what happens in the night, that is to say, one must remember the events that occur in sleep. Usually one forgets and cannot recall easily the experiences that one has gone through while asleep. The first exercise then is, as soon as you awake, to retain what ever happens to linger still in memory, and then with this as a leading string to go backwards to happenings associated with it. Even otherwise when you cannot recall any particular happening or experience, you can begin your enquiry by noting the nature of the feeling that the experiences have left on you, that is to say, you note whether you passed a good night ora bad night. a bad night means either a tamasic state or a disturbed state. Tamasic means when you get up you feel inert, heavy depressed, still feel like going to sleep again. The disturbed state is one in which you feel agitated, unable to control, unable to do any organised work. Instead of this unhappy condition the night may bring to you peace and happiness, a positively pleasurable sensation. That is the first step of the discipline of what I may call night control. i.e. to distinguish these two states and react accordingly through your conscious will. The next step would be to distinguish two other categories of the experience. The one is the confused and chaotic condition in which sensation and ideas and impulsions are in a jumble, a meaningless whirl or otherwise you find your sensations or notions or impulsions moving in an organised and purposeful way. The first naturally brings you discomfort and sadness, the second on the contrary, gives you a sense of uncommon happiness.
There are occasions when the dream experience comes to you with a clear authenticity as if you were taking part in a real drama. Everything is happening truly and un-disputably exactly like a happening in your normal waking life. you find the difference only when you wake up. as a matter of fact it is a region very near to the material world running parallel to it. And at times we are lifted bodily as it were into it. and the experiences and adventures we go through are very analogous to those in normal life. Still when we are awake and compare the two we notice there is a difference in pattern and movements. Yet there are other experiences of quiet a different nature. You feel and see you are transported to a region made, it would appear, of elements of a different kind. The atmosphere gives a different feel from the earthly atmosphere, there is a light which seems to have a different vibration, even the earth there, for the earth still exists, is made of different density and solidity. beings and things have a happy, a pure beauty in their form and movement. This does not come to you merely as a thought or an imagination but a very concrete reality in which you live and move and have your being.
Your sleep world is full of many worlds, rising tier upon tier like hills in mountain range. Quiet at the bottom is an almost physical, a subtle physical world and at the top is the world of the spiritual or psychic being or consciousness. You range through all of them in some way or other but you remember only partially and in snippets and you do not know which is which. It is by focussing your attention upon them and trying to distinguish the different modes of each in regard to your feeling and perception that you gradually begin to unravel them, untie the knots and spread out the threads separately.

The Moral and the Spiritual.

The moral consciousness seeks to rescue man from the animal consciousness. Its effort is to be delivered from the inferior vital instincts and rise to something higher, genuinely human. It does that or tries to do that by cultivating a feeling of repulsion, even of horrow towards things that are sought to be rejected and cast out. The feeling of repulsion, of revulsion and horror is indispensable to the growth and maintenance of the moral feeling.
The Indian discipline teaches that to rise to a higher state of consciousness one need not have, rather one must not have any feeling of revulsion or hatred. One must be free from attachment to the movements of inferior nature, one must cultivate detachment from them but not necessarily through hatred or horror. The spiritual discipline bases itself upon a sense of perfect equality.
You have to rise above the status of the lower nature and this can be done only by a calm detachment, a quiet withdrawal. 
One need not entertain repulsion or hatred for animal life in order to rise superior to it, one automatically rises superior to it when one links oneself to the higher status, when one is imbued with a superior consciousness. The animal consciousness is not a wrong consciousness in itself, it is the life of the animal; the human consciousness may regard it as such and may still discover a superior consciousness looking at the movements of the lower world dispassionately, and indifferently or even appreciatively for a thing of beauty is there even in the animal life, for the Divine is everywhere. As in a building where brick is laid upon brick, or stone upon stone, the one laid above is not superior to the one laid below, the terms inferior and superior indicate only the simple position of the object.
The world is a gradation of developing consciousness, of growing states or status of being. There is a higher and lower level in point of the measure of consciousness but that involves no moral judgement; the moral judgement is man's, one might almost say, idiosyncrasy, that is to say a notion that is a prop to help him mount the ladder. Though it might be necessary at a certain stage, in certain circumstances, it is not a universal or ineluctable law,, not even in his personal domain. The growing consciousness is like a growing tree rising upwards first into a trunk, then spreading out into branches, into twigs and tendrils, then in flowers and finally in fruits. These are mounting grades of growth, but the growth above is not superior to the growth below. it is one unified whole and each portion has its own absolute value, beauty and utility.
The urge of spiritual consciousness is to go beyond the dualities beyond the trinities (Triguna) all mental and scriptural rules and regulations. For there is only one absolute the transcendent, the Supreme Divine himself. The Brahman.
The Indian spiritual consciousness considers the secular distinction of good and evil as otiose; both are maya, there must neither be attachment to the good nor repulsion from evil. We have to cultivate a consciousness, now forgotten and alienated but once natural to the human mind, the consciousness and status of a transcendence built with the sense of absolute calm a equality, all serene and all englobing, that is God consciousness.

Ramayana 1.

The Most beautiful and moving of all stories in Literature. It is so moving that there is no human being who is not moved by the Character of Rama, there is not a single soul who has not shed tears on listening to the story. The world seems not evolved enough to understand the character of such a great Lord Rama. The Ramayana is so great that some may shed tears on every page of the story. it captures your whole being you forget yourselves. what a strong influence it has. 

Hanuman Sundarakanda

Sundara Kanda (Telugu) – By M.S. Rama Rao

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Sri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikena Sitarama Kadha

Sri Hanumanthudu Anjani Sutudu Atibalavanthudu Ramabhaktudu

Lankakupoyi Ragala Dhirudu Mahimopethudu Shetrukarchenudu

Jambavadadi Veerulandarunu Prevapimpaga Samathinchanu

Lankeshwarudu Apaharinchina Janaki Matha Jada Telisikona

Thana Thandriyina Vayudevunaku Surya Chandra Bramhadi Devulaku

Vanarendrudu Mahendragiripi Vandanamulide Purvabhi Mukudi

Rama Namamuna Paravasudiye Roma Romamuna Pulakithudiye

Kayamupenche Gupinchi Egase Dakshina Disaga Lankajeraga

Pavanathanayuni Pathagatanake Parvatarajamu Gadagada Vonake

Phalapushpadunlu Jalajalarale Parimalalu Girisikharalu Ninde

Pagilina Shilala Dhathuvulegase Ratnakantulu Naludisaralu Merase

Guhanula Thagina Bhutamuladiri Denara Vamula Parugidi Bediri

Sri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikena Sitarama Kadha

Raghukulothamuni Ramachandruni Purushothamuni Pavanacharituni

Namina Bantuni Anilatmajuni Sri Hanumantuni Swatagamimani

Ne Kada Konta Visranti Thesikoni Pujalandukoni Povachunani

Sagara Pravardithudu Sagarudentho Mudamuna Palike Minakunitho

Minakudu Punathudi Niliche Hanumanthudu Agrahamunu Ganche

Idhi Oka Vighnamu Kabolunane Varadhi Bada Dhrose Puramuche Girini

Parvatha Shreshtuda Pothuna Bhringe Pavanathanayuni Balamugani Ponge

Thirigi Niliche Hanumanthuni Viliche Thana Sikharamupi Naranirupami

Sri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikena Sitarama Kadha

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Vanarothama Vokasari Niluma Na Sikharala Sramatherchukonuma

Kandamoolamunu Phalamunu Thinuma Na Pujalalugoni Mandalanduma

Satayojanamunu Parimi Thamugala Jalanidhi Navaleela Dhatipogala

Needhu Mitri Kadu Praptamu Naku Nedu Thandri Kadu Pujudu Naku

Parvatotamuni Karamuni Nimiri Pavana Thanayudu Palikenu Pritini

O Girendrama Santasinchitini Ni Satkaramu Pritinanditini

Ramakaryami Eguchuntini Sadinchuvaraku Aganantini

Nepovale Kshanamento Viluvale Ne Devenule Nakubalamule

Sri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikena Sitarama Kadha

Anayasamuga Ambaravedini Payanamuchesedu Pavanakumaruni

Indradulu Maharshulu Sidhulu Pulakankituli Prastatincheri

Ramakaryamati Sahasamani Rakshabalamati Bhayankaramani

Kapivarudentati Ganakarudoyani Pariseelanaga Pape Surasanu

Epudonanu Ninumringamani Varamosaginani Brahma Pampinani

Atiga Surasa Notini Terache Hanumantudalige Kayamu Penche

Vokarin Vokaru Minche Kayamupencheri Shatayojanamulu Vistarinchiri

Painundhi Suralu Thahathaladiri Iruvarilo Evarido Gelupuniri

Surasa Mukhamu Visalamautagini Sukshmabudhigoni Samayamidenani

Kshanamulona Angushtamatrudi Mukhamujochi Vilivochi Vijayudi

Pavanakumaruni Sahasamugani Devinchi Surasa Nijarupamugani

Neralamba Nelambara Muganuchu Maruti Sagenu Vegamupenchuchu

Jalanidhi Thele Maruti Chayanu Rakshashi Simhika Ategra Hinchenu

Guhalu Goluthana Notinitherachinu Kapivarudugonji Mringajuchenu

Antata Maruti Sukshmarupamuna Simhikamukhamunu Chochicheelchenu

Simhika Hrudayamu Cheelikalayanu Sagaramuna Badi Asuvulu Basenu

Varadhi Dhatenu Vayu Kumarudu Lankajerenu Karyasurudu

Nalavonkalanu Kalayajuchuchu Nijarupamuna Melega Saguchu

Trikutachala Sikharamupaina Visvakarma Vinirmitamaina

Swargapuramuto Samanamaina Lankapuramunu Maruti Ganchenu

Sri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikena Sitarama Kadha

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Anilakumarudu Ratrivelanu Sukshmarupudai Bayaluderenu

Rajani Karuni Velugunuthanu Rajani Charula Kanulabadakanu

Pillivale Ponchi Melega Sagenu Uttaraprakara Dwaramujerenu

Lanka Rakshashi Kapivaruganchenu Ghargena Seyuchu Adaginchenu

Kondakonala Thirugadukothivi Eepuriki Epanikivochitivi

Lankeshwarudu Anathimera Lankapuriki Kavaleyuna

Lankanu Nenu Lankadi Devatanu Ne Pranamulan U Niluvuna Dhithunu

Khalalaka Medalaka Nijamu Palkumani Lankaya Dhurkoni Kapikishoruni

Ati Sundarame Lankapuramani Muchatapadine Choodavochitini

Eematramunu Kopamendukule Puramuganchine Marali Podule

Ani Nemadiga Palukaga Vini Anilatmaguni Chulakanaga Goni

Lanka Rakshashi Kapikishoruni Gharjinchi Kasari Gharjinchi Tarachenu

Simhanadamunu Maruti Jese Kondantha Gathana Kayamupenche

Vamahasthamuna Pidigili Biginche Oke Pothuna Lankanu Gulche

Kondabandala Rakkaki Dolle Kanulapaginchi Notini Terache

Abalanu Champuta Dharmamu Kadani Lankanu Vidiche Maruti Dayagoni

O Valabheema Vanarothama! Netiki Neche Otamerigithi

E Na Otammi Lankaku Chetani Purvame Brahma Varamosaginani

Ravanudadiga Rakshashulandaru Sita Moolamuna Antamandedaru

Idi Nijamaunani Nide Jayamani Lanka Rakshashi Pampe Hareshuni

Sri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikena Sitarama Kadha

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Kotagoda Avaleelaga Prakenu Kapikishorudu Loniki Drumikenu

Shatrapatamuna Vamapadamunu Mundugumopenu Mundugasagenu

Animuthamula Thoranalugala Ramyataramina Rajavedhula

Vennelalo Lankapuri Shobhanu Shodhanaga Hareshudu Ganchenu

Suvarnamaya Sautarajamula Dhaga Dhaga Merase Punata Gruhamula

Kala Kalalade Navulajallalu Mangala Karamau Nritageetamulu

Apsarala Marapinchu Madavatala Tristayi Baluku Ganamadhurulu

Vennelalo Lankapuri Shobhanu Shodhanaga Hareshudu Ganchenu

Sundaramina Hemamandiramu Ratnakhachitamau Simhadwaramu

Patakankita Bhajakirnamu Navaratna Kanti Sankirnamu

Nritya Mriganga Gambhiranaditamu Veenagana Vinoda Sankulamu

Lankeshwaruni Divabhavanamati Shodhanaga Hareshudu Ganchenu

Attaru Paneeka Jalakamulu Kalagaru Sugandha Dhupamulu

Swarna Chatramulu Vindyamarulu Kasturipunupu Javadigandhamulu

Nitya Pujalu Sivarchanalu Masaparvamula Homamulu

Lankeshwaruni Divabhavanamati Shodhanaga Hareshudu Ganchenu

Sri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikena Sitarama Kadha

Yama Kubera Varuna Devendradula Sarvasampadalu Minchinadhi

Viswakarma Tholuta Brahmakechinadi Brahma Varamuna Kuberudandinadi

Ravanadundu Kuberuni Ranamundu Odinchi Lankaku Koni Thechinadi

Pushpakamanu Maha Vimanamadi Maruti Ganchenu Acheruvonde

Nellala Thakaka Nilichi Vundunadi Ravana Bhavana Madhyambunanunadi

Vayu Patamuna Pratestitaminadi Manamuna Galachina Reti Pogaladi

Divinundi Bhuviki Digina Swargamadi Surya Chandrulalu Dhikarinchinadi

Pushpakamanu Maha Vimanamadi Maruti Ganchenu Acheruvonde

Lankadeshuni Premamandiramu Ratnakachitamau Hemamandiramu

Chandanadi Sugandha Bandhuramu Pana Bhaksha Padartha Samrodhamu

Aya Parimala Rupanilamau Anilatmajuche Aghranitamau

Pushpakamanu Maha Vimanamadi Maruti Ganchenu Acheruvonde

Mathuna Seyaninchu Sudatala Momulu Padmamulanukoni Mumbrama Maramalu

Nimilita Vishala Netramulu Nisha Mukhulita Padma Patramulu

Uthama Kantala Udi Ravanudu Tarapati Valle Tejariledu

Pushpakamandhu Ravana Mandiramadi Maruti Ganchenu Acheruvonde

Ravanundu Ranamundu Gelichi Streelendarino Lankaku Jerchenu

Pitru Daitya Gandharva Kanyalu Yendendaro Rajarshi Kanyalo

Sita Daka Varandaru Kanyale Ravanu Mechivarinchinavarale

Pushpakamandhu Ravana Mandiramadi Maruti Ganchenu Acheruvonde

Sri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikena Sitarama Kadha

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Sri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikena Sitarama Kadha

Iravathamu Dantapu Monalatho Orunabodichina Ganttulatho

Vajrayudhapu Praghatamulato Chakrayudhapu Praharanamulato

Jaya Parampara Guruthulatho Ekrichiknamuna Kantulato

Lankeshudu Seyaninche Kantalato Sitakai Vethege Maruti Asetho

Minapa Rasivale Nalanivadu Thekshana Drukula Lohitakshudu

Rakta Chandana Charchita Gatrudu Sandhya Runa Gana Tejovantudu

Satulagudi Madhubrolina Vadu Ratikeli Salipi Solina Vadu

Lankeshudu Seyaninche Kantalato Sitakai Vethege Maruti Asetho

Andoka Vanka Paryankamu Jeri Nidurimcucunde Divya Manohari

Navaratna Khacita Bhushana Dharini Naluvamkalanu Kanti Prasarini

Svarnadehini Charu Rupini Ranulaku Rani Pattapurani

Lankeswaruni Hrdayeswari Mandodari Lokottarasundari

Mandodarini Janaki Anukoni Aaducu Paducu Gantulu Petti

Valamu Batti Muddulu Petti Nelanu Gotti Bhujamulu Tatti

Stambhamulegasi Krindaku Dumuki Pallatilu Gotti Chemguna Jutti

Chanchalamau Kapisvabhavamunu Pavantanayudu Pradarsanajesenu

Sri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikena Sitarama Kadha

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Ramuni Sita Itulunduna? Ramuni Sita Itulunduna?

Ravanu Jeri Seyaninchuna? Ramuni Basi Nidurinchuna Bhujiyinchuna? Bhushanamulu Dhalchuna?

Parama Purushuni Ramuni Marachuna? Para Purushinato Kaapuramunduna?

Sita Kadu Kadu Kanekadani Maruti Vagachuchu Vetage Sagenu

Povagarani Savulabosi Choodagaranivi Enochootiti

Naghnamuga Paruna Parakantala Pariseelanaga Parihinchitini

Ratikelisalipi Solinaramanula Endendarino Podaganchitini

Dharmamu Ganani Papinitinani Paritapamutho Maruti Bringenu

Sudhathula Thoda Sitayundaga Varala Judaka Vedakutelaga

Manasunayemi Vikaramunondaga Nishkamamuga Vivekamu Veedaka

Sitanu Vedakuchu Chuchitigani Manasuna Yemi Papam Eruganani

Swami Seva Paramarthamugagoni Maruti Sagenu Sita Kosamani

Bhoomi Grihamulu Nisha Grihamulu Kreedagrihamu Latagrihamulu

Aramamulu Chitrashalalu Bhavulu Thinelu Raktavedhulu

Medhelu Midhelu Illu Konelu Sandulu Gondulu Patalu Thotalu

Agiagi Adugaduguna Vedukuchu Sitanu Ganaka Maruti Vogache

Sitamata Bratikiyunduno Krurarakshashula Palpadiyunduno

Thanupondane Sitayendukani Ravanude Hatamarchiyunduno

Ani Yochinchuchu Antata Vetakuchu Tirigina Thavula Tirigi Tiruguchu

Agiagi Adugaduguna Vedukuchu Sitanu Ganaka Maruti Vogache

Sita Jada Kanaledanu Vartanu Thelisina Ramudu Bratukajaladu

Ramudulenide Lakshmanudundadu Apai Raghukulamantayu Nasinichu

Intati Ghoramu Kanchinantane Sugrivadulu Madiyaka Manaru

Ani Chintinchuchu Pushpakamuveedi Maruti Jere Prakaramupaiki

Inta Vinasamu Na Valanenu Ne Kishkindaku Pone Ponu

Vanaprastasrama Vasudani Neyama Nistalato Bratuku Vadani

Sitamatanu Choochiteredanu Lekunta Nenu Agni Dukedanu

Ani Hanumantudu Kritanishchayudi Naludisagane Sahasavantudi

Chooda Marachina Ashoka Vanamunu Choopuveralo Maruti Ganchenu

Sitarama Lakshmanadulaku Ekadasa Rudhadi Devulaku

Indradiyama Vayudevulaku Surya Chandra Marudganamulaku

Vayunandunadu Vandanamulidi Ashoka Vane Cherenu Vadi Vadi

Sri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikena Sitarama Kadha

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Viriteneyalu Holubhringhamulu Vindaragaseyu Jhankaramulu

Lejeyurakula Mesavu Koyilalu Panchamaswaramula Palikepatalu

Kurulu Veepi Natyamade Nemallulu Kilakilalade Pakshulu Gumpulu

Sundaramina Ashoka Vanamuna Maruti Vetekenu Sitanu Kannuguna

Kapikishorudu Komakomanu Uguchu Uguchu Tooga Sagenu

Puvulu Ralelu Tevelu Tegenu Akulu Kommulu Nelapai Padenu

Pululupai Rala Pavanakumarudu Pushparadhamu Vale Vanemunu Dochedu

Sundaramina Ashoka Vanamuna Maruti Vetekenu Sitanu Kannuguna

Puvulana Puteviyalu Anina Janakikento Manasavnane

Padmapatramula Padmakshunigana Padmakaramula Vontajerunani

Anirethula Anuinadani Ashoka Vane Sita Undunani

Sobhilusimshupa Karushakalapai Maruti Kuchuni Kalayejuchenu

Sri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikena Sitarama Kadha

Sundaramaina Ashoka Vanamuna Tanavukuchuna Taravukrindina

Kringi Krusinchi Sanagilina Suklapakshapu Chandrarekhanu

Upavasamula Vadipoyina Nidarugapina Nipuganamunu

Chikina Vanitanu Maruti Ganchenu Rakshashavanitala Kruravalayamuna

Maasina Peeta Vasanamunu Dalchina Manuna Putina Padmamunu

Pativiyoga Shokagni Vegina Angaraka Peeditarohinini

Matimatiki Vedine Turpula Segelalu Grake Agnejalamu

Chikina Vanitanu Maruti Ganchenu Rakshashavanitala Kruravalayamuna

Neelaveni Sanchalita Jagananu Suprathestanu Simhamadyamu

Kanpulolakunu Ekantaprashantanu Ratidevivale Velayukantanu

Punyamu Tarigi Divinudi Jari Shokajaladi Padi Munagina Karanu

Chikina Vanitanu Maruti Ganchenu Rakshashavanitala Kruravalayamuna

Patichintaleni Satikelanani Sitasomula Dhahinche Shakala

Manimaya Kanchana Karna Vestamulu Maragata Manikya Chempa Saralu

Ratna Kachitamau Hastapushalu Navaratnankita Maniharamulu

Ramudu Telipina Guruta Galigina Abharanamuna Gurtinche Maruti

Sarvasulakshana Lakshita Jata Sitagaka Mare Evarimata

Kausalyasuprajaramuni Sitagaka Mare Evarimata

Vanamunu Tapinchu Meghashyamuni Sitagaka Mare Evarimata

Aha Ganti Kanuganti Sitanani Pongipongi Upongi Maruti

Sri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikena Sitarama Kadha

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Puvulunindina Polamulanduna Nagetichalana Jananamandina

Janaka Maharaju Kuuturina Dasaratha Narapalu Kodalina

Sitalakshmiki Kadusamanamu Trilokyarajya Lakshmisahitamu

Antati Mataka Kanikalamani Maruti Vogache Sitanu Kanuguni

Shetru Tapakarudu Mahasurudu Saumitrike Pujuralaina

Asritajana Samrakshakudina Sriraghuramuni Priyasatiyina

Patisanidhiye Sukhamuniyenchi Padunalgelu Vanamunukegina

Antati Mataka Kanikalamani Maruti Vogache Sitanu Kanuguni

Bangarumeni Kantulu Merraya Mandasmitamukha Padmamuviraya

Hamsatulika Talpamanduna Ramunuduri Sukhimpagutagina

Purushotamuni Pavanacharituni Sriraghuramuni Priyasatiyina

Antati Mataka Kanikalamani Maruti Vogache Sitanu Kanuguni

Shri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikena Sitarama Kadha

Mudujamula Veyigadavuga Nalgavajamu Nadachununduga

Mangalavadya Manohara Dvanulu Lankeswarune Melukolukulu

Ratiyavonorchu Shadanga Veda Vidula Swarayuta Sabdha Taranga Goshalu

Sobhilushimshupa Shakalanduna Maruti Kuchuni Alakinchuna

Ravanasurudu Sastroktamuga Vepuvane Vidhulani Anarchanu

Madotkatudi Madanatapamuna Marimari Sitanu Madilo Ninchenu

Nurguru Bharyalu Surakanyalavale Parisevimpaga Devendrunivale

Dashakantudu Dedepyamanamuga Vedele Ashoka Vanamu Jeruga

Lankeshunito Vedelari Satulu Meghamunu Venta Vidhlula Talavale

Madhuvubrolina Padmamukhula Bungunurege Brungamuvale

Kridala Telina Kaminimanula Nidralenipadu Adugunu Toole

Dashakantudu Dedepyamanamuga Jeruga Ashoka Vanamu Vegamuga

Lankesuni Mahatejamunugani Marutiguda Vibhranti Chendenu

Dashakantudu Samepinchi Nilichenu Sitapinane Chuupulunilipenu

Vodalu Cherchukoni Kadapulu Daachi Karamunu Mudichi Kanugava Daachi

Sunigalipadina Kadale Taravuvale Katikanelapai Janaki Tuule

Shri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikena Sitarama Kadha

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O Sita, O Padmanetra Nenunache Nekelachinta?

Ekadi Ramudu? Ekadi Ayodhya? Endukosami Vanavasauyada?

Navayavana Trilokasundari Nekendukuyi Muniveshadhari?

Ani Ravanudu Kamandhrudi Niliche Notikivochinadela Palike

Ramudu Neku Sarigani Vadu Ninu Sukhapetadu Ninnu Sukhapadadu

Gaticheda Vanamuna Tiruguchondano Tirigi Tirigi Thuda Ralipoyano

Marachipomunu A Koragani Ramuni Valachi Ramunanu Yashomishaluni

Ani Ravanudu Kamandhrudi Niliche Notikivochinadela Palike

Ramudu Vachuta Nanugelchuta Ninnu Ponduta Kalalonimata

Balavikramadhala Yashamulanduna Alpudu Ramudu Namundenduna

Yama Kubera Indradidevatala Gelichina Nakila Narabhiyamela

Ani Ravanudu Kamandhrudi Niliche Notikivochinadela Palike

Shri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikena Sitarama Kadha

Niratamupatine Manamuna Dalachuchu Ksanamoka Yugamuga Kalamu Gadapuchu

Ravana Garva Madhambula Drunchu Ramuna Sauradhiramunu Thalachuchu

Sokhataptayi Siramunuvonchi Trunamunu Dhrunchi Tanamundunchi

Marupalke Sita Deenaswaramuna Trunamukana Ravanude Heenamana

Ramalakshmanulu Nelisamayamuna Apaharinchitive Nanu Ashramamuna

Purusha Simhamula Galikibedhari Paripotivi Shrinakamu Madiri

Yama Kubera Indradidevatala Gelichina Neke Vanchanalela

Anipalke Sita Deenaswaramuna Trunamukana Ravanade Heenamana

Oye Ravana Namata Vinumu Sriramunito Viramu Manumu

Segramuga Nanu Ramuni Jerchumu Trikarana Shudhiga Saranu Vedumu

Ninnu Mandinchi Anugrahimpumani Korukonduna Karuna Murtini

Anipalke Sita Deenaswaramuna Trunamukana Ravanade Heenamana

Shri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikena Sitarama Kadha

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O Sita Neventa Gadasarive Evarito Emo Palkuchuntive

Etati Karna Katora Vachanamulu Entati Gora Asabhyadhushanalu

Nepi Mohamu Nanu Bhandinchenu Lekuna Ninu Vadhinichiyundunu

Ani Gharjinchenu Kanagaragatrudu Krodotetudi Dashakantudu

Nekosagina Edadigadavunu Randulelalalo Teripovunu

Antadanuka Ninantakaranu Elopala Na Bagogulu Kanuganu

Nanu Korani Ninu Balatkarinchenu Nanukadanu Ninu Kanakarinchenu

Ani Gharjinchenu Kanagaragatrudu Krodotetudi Dashakantudu

O Ravana Ne Kruvina Naluka Gigagigaladi Tegipadademi

Kamandruda Ne Krura Netramula Gira Gira Tirigi Ralipadavemi

Patiyagna Leka Ituluntigani Thritilo Ninu Dhahimpana Emi?

Anipalke Sita Divaswaramuna Trunamukana Ravanade Heenamana

Krodhagni Radhula Rusa Rusaladutu Kora Korajuchutu Nipulugrakutu

Tanakantalela Talavaramondaga Gharjanacheyuchu Dikulataraga

Sitanetula Opinchudani Opukoninacho Bhakshinchudani

Ravanasurudu Asuravanitalu Agnapinchi Maralipoyanu

Shri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikena Sitarama Kadha

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Msramaraosundarakanda1b5.Rm

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Andunavaga Rutharakshashi Koti Rakshashula Avaladrosi

Kavalle Nanna Nannu Vadimpumu Sitanu Matramu Himsimpakudu

Dharunamaina Kallaganti Nenu Danavulakadi Pralayam Emmo

Ani Telpe Trijata Swapna Vrutantamu Bhayakampitaliri Rakshashi Ganamu

Suklambharamulu Dalchina Varu Rama Lakshmanulu Agupinchinaru

Vaidehiki Irruvankala Nillache Divyatejamulu Velugunti Naru

Telani Karipi Munguru Kalasi Lankapuripi Payanichinaru

Ani Telpe Trijata Swapna Vrutantamu Bhayakampitaliri Rakshashi Ganamu

Devatalandaru Parisevimpa Rshiganambulu Abhisekhimpa

Gandharvadulu Sankirtimpa Bahmadulu Mulu Mungunu Dimpa

Sitaramullu Vishnudevulai Shobhilyanu Koti Surya Tejulai

Ani Telpe Trijata Swapna Vrutantamu Bhayakampitaliri Rakshashi Ganamu

Tailamanudakuni Ravanasurudu Nunu Tragutu Agipinchinadu

Kalambaramunu Dhariyinchinadu Karaveera Maala Dalchinadu

Pushpakamandundi Nelabadinadu Kadakoka Streeche Egrabadinadu

Ani Telpe Trijata Swapna Vrutantamu Bhayakampitaliri Rakshashi Ganamu

Ravanaudundu Varahamu Paina Kumbhakarnudu Votepaina

Indrajeetu Makaramupaina Dashinadisaga Padipoyinaaru

Rakshasulandaru Gumpugumpuluga Mannuna Kalasiri Samoolamuga

Ani Telpe Trijata Swapna Vrutantamu Bhayakampitaliri Rakshashi Ganamu

Telanimalalu Valuvalu Dalchi Telanigandhamu Mena Pusikoni

Nritya Mrudanga Managala Dwanuuato Chandrakantula Gajammu Chakramuto

Telani Karipai Mantrivarulato Vendela Vibhishanudu Divyakanteeto

Ani Telpe Trijata Swapna Vrutantamu Bhayakampitaliri Rakshashi Ganamu

Vishvakarma Nirmeenchina Lankanu Ravanudu Palinchedu Lankanu

Ramadhutanudu Vanarendrudanu Rudrarupudi Dhahiyinchinadu

Pralayaka Bhiyanaka Shetrusamayanu Sagaramunu Lanka Munigipoyenu

Ani Palku Trijata Mantalu Vinutu Nidratoogiti Rakshasha Vanetalu

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Msramaraosundarakanda1b6.Rm

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Hryudatapamuna Janaki Tuulacho Shokabharamuna Gadagada Vonakuchu

Jarigijarigi Ashokasakalanu Utagavini Melegalinachi

Sitaramuni Kadasari Taluchukoni Tanamedajadato Vuriposukoni

Pranatyagamunu Cheyabunaga Subhashakamunulu Toche Vintaga

Sitakenta Duravastakatile Na Talinetula Oradinchavale?

Nanu Nenetula Telupukovale Talinetula Kaapadukovale?

Ematramune Alasinchina Sitamata Pranamulunduma?

Ani Hanumantudu Sakalamaduna Tahatahaladutu Medelasagunu

Nanugana Janaki Bedarakamunde Palikeda Sitaramakadha

Satyaminadi Vyardhamuganidi Pavanaminadi Subhakaraminadi

Sitamataku Kadupriyaminadi Paluku Palukuna Teenanolukunadi

Ani Hanumantudu Mrudumadhuramuga Palikenu Sitarama Kadha

Dasarathavibudhu Rajothamudu Yeshamugana Ikshvakuvamsajudu

Dasarathudunaku Kadu Priyaminavadu Jyestakumarudu Sriraghuramudu

Satyavantudu Gnanashrestudu Pitruvakya Paripalana Seeludu

Ani Hanumantudu Mrudumadhuramuga Palikenu Sitarama Kadha

Sriramuni Patabhishekamu Nirnayamina Subhasamayamuna

China Bharya Kaika Dasarathucheri Thanakosagini Randuvaramulu Kore

Bharatunaku Patabhisekhamu Padunalgelu Ramavanavasamu

Ani Hanumantudu Mrudumadhuramuga Palikenu Sitarama Kadha

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Msramaraosundarakanda2a1.Rm

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Tandrimata Nilupu Ramachandrudu Valkaladhariyi Rajamu Vede

Sita Lakshmanulu Tanatho Raga Padunalgelu Vanavasamanege

Karadhushanadi Padunalguvela Asurala Jampe Janasthanamuna

Ani Hanumantudu Mrudumadhuramuga Palikenu Sitarama Kadha

Ramudu Vedale Sita Kokepai Mayaledini Konitechutakai

Rama Lakshmanulu Leni Samayamuna Apaharinche Lankeshudu Sitanu

Sitanu Ganaka Ramachandrudu Aduvula Pali Vetukachundenu

Ani Hanumantudu Mrudumadhuramuga Palikenu Sitarama Kadha

Rama Sugrivulu Vanamuna Galisiri Mitruliri Pratagnyalabuniri

Sri Raghuramudu Valini Gulchenu Sugrivuni Kapirajuga Jesenu

Sugrivulana Lankajeriti Sitamatanu Kanugona Galigiti

Ani Hanumantudu Mrudumadhuramuga Palikenu Sitarama Kadha

Vanarothamudu Palukuta Maneru Janakikento Vismayamayanu

Bhayamu Bhayamuga Naluvonkalugoni Melega Mometi Paiki Chuchenu

Shobilu Shimshupa Shakalanduna Palartpolivale Maruti Thochenu

Maruti Rupamu Chinadinanu Tejomayami Bhitigolpenu

Shri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikena Sitarama Kadha

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Msramaraosundarakanda2a2.Rm

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Thalli Thelpumu Nevuyevaravo Deva Gandharva Kinaranganavo

Kantulu Merase Bangaru Mena Manilambaramela Dalchitivo

O Kamalakshi Ne Kanu Goyi Nela Lela Nimpitivo

Ani Hanumantudu Karuvunindidigi Anjali Gatinchi Chentananiliche

Ravanasurudu Apaharinchina Ramuni Sativo Nevu Sitavo

Rama Lakshmana Vanamuna Vedakedu Avanijatavo, Nevu Sitavo

Sarvasulakshana Lakshita Jatavu, Talli Thelpumu Nevu Yevaravo

Ani Hanumantudu Sitatopalike Anjali Gatinchi Chentananiliche

Janaka Mahipati Priyaputrikanu Dasarathamahipati Peddakodalanu

Sri Raghuramuni Priyasatinenu Sitayenu Pera Varaladananu

Parinayamina Padirandedulu Anubhavinchitimi Bhogya Bhagyamulu

Ani Palke Sita Vanarendrunito Rama Kadhanu Kirthinchina Vanito

Ravanudosagina Edadi Gaduvu Randunellalalo Ika Theeripovu

Ramudu Nannu Kapadunani Vechivechi Nersadipothini

Asuralu Nannu Champakumune Nakai Nenu Poninchitini

Ani Palke Sita Vanarendrunito Rama Kadhanu Kirthinchina Vanito

Amma Sita Nammumu Nannu Ramuni Dhuthaga Vochinadunu

Rama Lakshmanulu Kshemamanarru Ne Kshemamarachi Ramanarru

Ramudu Neku Devenalampe Saumitri Neku Vandanamullide

Ani Hanumantudu Sitatopalike Anjali Gatinchi Mundugajarige

Maruti Entaga Munduku Jarigenu Janaki Antaga Anumaninchenu

Ravanasurude Evanarudani Kamarupudi Vochiyundunani

Asramamuna Vontiganuna Thananu Vonchichina Sanyasi Ethadani

Thallavalchukoni Bhayakampitayi Katikanelapai Janaki Thule

Vanararaju Sugrivuni Mantrini Nannu Piluturu Hanumantudani

Rama Sugrivulu Mitrulinaru Ne Jada Theliya Vechiyunaru

Rama Lakshmanullu Vanararajuto Lanka Jeredaru Vanara Kotito

Ani Hanumantudu Sitatopalike Anjali Gatinchi Chentananiliche

Shri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikena Sitarama Kadha

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Msramaraosundarakanda2a3.Rm

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O Hanumanta Hayigunditini Ne Palikina Srirama Kadha Vini

Rama Lakshmanula Etlerigitiri Rupurekhalanu Etlu Ganchitivi

Vari Matalanu Etlu Vintivi Vari Gunamulanu Etlu Thelisitivi

Ani Palke Sita Hanumantunito Rama Kadhanu Kirthinchina Vanito

Sarvajiva Sampretipatrudu Kamalanetrudu Daya Sandrudu

Budhi Endu Bhrihaspati Samudu Kirti Endu Devendrudi Thamudu

Shamagunamuna Pritivisamudu Suryatejudu Sriraghuramudu

Ani Hanumantudu Sitatopalike Anjali Gatinchi Chentananiliche

Annakuthagu Thamudu Lakshmanudu Anita Ramudi Saripoluvadu

Annakuthodu Nedaye Jalagedu Ajayudu Shatrubhayankarudu

Samanulukaru Sodharaliruvuru Ninnu Vetukuchu Mammu Kalasinaru

Ani Hanumantudu Sitatopalike Anjali Gatinchi Chentananiliche

Pavanakumaruni Palakuluvini Athadu Nijamuga Rama Dhutayani

Anandatrulu Kanulu Nindega Chirunagavuluto Janaki Chudaka

Idhigo Thalli Idhi Thilakimpumu Ramudampina Anguleyakamu

Ani Hanumantudu Bhaktimeeraganu Anguleyakamunu Sitakosagenu

Shri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikena Sitarama Kadha

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Msramaraosundarakanda2a4.Rm

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Ramachandruni Mugrigachegoni Asrulunindina Kanulakadhukoni

Madhurasrutulu Madhilo Medela Siguchetathana Siramu Vochikoni

Inni Rojulaku Thanaku Kaligina Subhashakunamula Vishesham Anukoni

Janaki Palke Hanumantunito Sampoornamina Vishvashamuto

Enadu Ramudu Itake Tenchuno Enadu Ravani Hatamucheyano

Lakshmanudu Thana Agnisheramulatho Krurarakshashula Rupumapuno

Sugrivudu Thana Vanara Sainato Chutomuupiyi Lankanugulchuno

Ani Palke Sita Hanumantunito Sampoornamina Vishvashamuto

Rama Lakshmanulu Vochudakano Bratakanistura Asurulu Nannu

Ravanudosagina Edadhi Gadavu Randulelalalo Ika Thiripovu

Pranamulalu Arachetunilupukoni Eduruchootuni Randu Masamulu

Ani Palke Sita Hanumantunito Sampoornamina Vishvashamuto

Neevalane Sriramachandrudu Nidraharamulu Marachenamma

Phalapushpadulu Priyaminagani Ha Sitayenu Sokhinchunamma

Ne Jada Thelisi Kodandapani Thadavu Cheyake Radaladamma

Ani Hanumantudu Sitatopalike Anjali Gatinchi Chentananiliche

O Hanumanta Ninnuganinanta Nalokalige Prasantata Kontha

Vanarothama Ninnuvinninantha Ne Pondithithi Uratha Kontha

Ramuni Vegame Ramani Thelpumu Randu Nellala Gadavu Maravubokumu

Ani Palke Sita Hanumantunito Sampoornamina Vishvashamuto

Shri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikena Sitarama Kadha

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Msramaraosundarakanda2a5.Rm

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(Ragam: Yaman)

Thalli Nivitu Sokhimanela Vogachi Vogachi Itu Bheetilanela

Ipude Neke Thera Vidipinthunu Koochundumuna Vupumeedanu

Vochina Drovane Konipoyedanu Sriramuneto Ninnu Jerchedavo

Ani Hanumantudu Sitatopalike Anjali Gatinchi Chentananiliche

Ponivaka Potiviga Hanuma Sahajaminane Chenchela Bhavamu

Arayaga Alpa Shareraduvevu Ethiruga Nannu Konipogalavu

Ramuni Kadake Nannucherchedavo Kadalilonane Jaravidutuvo

Ani Palke Sita Hanumantunito Thanalokaligina Vatsalyamuto

Sita Palikina Matalatherunu Hanumantudu Vini Chinaboyanu

Sita Chenta Thanta Kamarupamunu Pradarshimpaga Sankalpinchenu

Kondanta Gathala Kayamupenchenu Kantivanthudi Chentananilichenu

Jaya Hanumantuni Kamarupamunu Ascheryamuto Janaki Choochenu

Adbhutamau Ne Kamarupamunu Kanchitinaiya Shantimpumaiya

Pavanakumara Nevugakamari Evari Varadhi Dhatedaraiya

Krurarakshashula Kanta Badakaye Lanka Vedaki Nannu Kanugalaraiya

Ani Palke Sita Hanumantunito Sampoornamina Vishvashamuto

Shri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikena Sitarama Kadha

(Ragam: Sindhu Bhairavi)

Thalli Nenu Neyendugala Bhaktibhavamuna Atula Telpiti

Krurarakshashalula Varinundi Ninnu Kapadaninchi Atula Palkiti

Vegame Ninnu Ramuni Jerchedu Shubagadiyalakai Tvarapadi Palkiti

Ani Hanumantudu Sitatopalike Anjali Gatinchi Chentananiliche

Thalli Neevu Thelipinnavani Sriramunaku Vinnavinchedanu

Satyadharma Pavitracharitavu Sriramuniku Thaginabharyavu

Amma Immu Edho Guruthuga Sriramudigani Anandimpaga

Ani Hanumantudu Sitatopalike Anjali Gatinchi Chentananiliche

Chitrakutamuna Kakasura Kadha

Chengu Mudi Nunna Choodamanini Melega Theesi Marutikosagi

Padilamuga Konipoyiramani Sriramunaku Guruthuganimmani

Preethi Palke Sita Hanumanthunito Sampoornamina Vishvashamuto

Chethularaga Choodamanigoni Anandamuga Kanalakadhukoni

Vaidehiki Pradakshinaluchesi Padamulavrali Vandamulidi

Mamamuna Ramuni Jhaninukoni Maralipovaga Anumathigikoni

Anjanisutudu Kayamu Penche Uttaradisaga Kupinchiegase

Shri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikena Sitarama Kadha

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Msramaraosundarakanda2a6.Rm

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Shri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikena Sitarama Kadha

Sita Jadagani Maralina Chaladu Cheyavalasinadi Inkanukaladu

Kalpinchukoni Kalahamupencheda Asuraveerula Pariseelincheda

Rakshashabalamula Shakti Grahinchedha Sugrivadulaku Vinnavincheda

Ani Hanumanthudu Yochanajeyuchu Dhorana Stambhamu Paina Nilchenu

Padmakaramula Vadunarinchi Jalajayamula Gattulu Drinchi

Phalavrukshamula Neelanugulchi Udhyanamula Rupunu Mapi

Prakaramula Prakalu Chesi Dvarabandamula Dvamsamuchesi

Sundaramaina Ashoka Vanamunu Chindara Vandara Chaise Maruti

Mrugada Muhamulu Bheetilanavai Thatarapatuga Parugulu Theyaga

Pakshulu Gumpulu Chelachedarai Deenaravamula Yegiripovuga

Sita Yuna Shimshupa Karuvavila Vamamantayu Vinasamu Kada

Sundaramaina Ashoka Vanamunu Chindara Vandara Chaise Maruti

Vanamuna Regina Paramuku Adhiri Lankavasulu Nidhralechiri

Kavaleyuna Rakshasha Vanitalu Ravanujeri Vinnavinchiri

Dasakantudu Mahodhrudi Palke Vanaruni Pati Dandimpudane

Enupadivela Kinkaraveerulu Hanumantunipai Dadivedaliri

Enupadivela Kinkaraveerula Oka Vanarudu Hatamuchesenu

E Vrutantamu Vinnina Ravanudu Nipulugrakutu Gharjhanachesenu

Jambumalini Thaginabalumugoni A Vanaruni Dhandimpapomanenu

Jambumali Prahastuni Sutudu Hanumantunipai Dadivedalanu

Shri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikeda Sitarama Kadha

(Ragam: Yaman)

Jambumalini Sarvasainyamunu Oka Vanarudu Utadaginchenu

E Vrutantamu Vinnina Ravanudu Nipulugrakutu Agnyapinchenu

Mantrikumarula Thaginabalamugoni A Vanaruni Dhandimpaga Pomane

Mantrikumarulu Ergurujeri Hanumantunipai Dadivedaliri

Mantrisutulalu Sarvasainyamunu Maruti Thrutilo Samharinchenu

Etuchuchenenu Ruthadehamulu Etupoyinanu Raktaputheralu

E Vrutantamu Vinnina Ravanudu Konta Thadavu Yochini Palkenu

Senapatulanu Thaginabalamugoni A Vanaruni Dhandimpa Pomanenu

Senapatulanu Sarvasainyamunu Pavanakumarudu Nirmoolinchenu

E Vrutantamu Vinnina Ravanudu Nishchestitudai Pariveekshinchenu

Thandrichoopulu Thanapai Sokhaga Akshakumarudu Hitavuganiluvaga

Ravanudu Palke Kumarunigani A Vanaruni Dhandimpa Pomane

Shri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikeda Sitarama Kadha

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Msramaraosundarakanda2b1.Rm

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(Ragam: Sindhu Bhairavi)

Akshakumarudu Navayavanudu Vegavanthudu Tejovantudu

Divyastramulanu Pondinavadu Manimaya Swarna Kiritashokitudu

Kalagnivole Prajeviledu Ranadheerudu Mahaveerudu

Akshakumarudu Divyarathamupai Dadivedelanu Hanumantunipai

Moodusiramulatho Maruti Siramula Padisiramulatho Maruti Kuramunu

Akshakumarudu Balamuga Natenu Raktamuchindaga Gayaparechenu

Udhaya Bhaskara Samana Tejamuna Maruti Egase Gaganamargamuna

Iravudi Naduma Bheekaramina Horu Chelarege Akashamuna

Ati Nerputhoda Ranamuselpedu Akshakumaruni Maruti Dayagoni

Baluni Champaka Chetulu Ravani Lechichuchenu Nighrahinchukoni

Akshakumarudu Antakantakunu Agnihotrudai Ranamunaregenu

Iravudi Naduma Bheekaramina Horu Chelarege Akashamuna

Agniganamani Jaalipuudadani Ragulakamunupe Arputamelani

Simhanadamunu Maruti Chesenu Aracheta Jarachi Hayamunala Gampenu

Radhamunu Patti Virichiveesenu Akshududrunchi Visirivesenu

Akshudu Mondemu Ati Ghoramuga Neelapaipade Raktapumudaga

Akshakumaruni Marana Vartavini Lankeshwarudu Kadu Dukhinchenu

Melega Theri Krodhamubuni Thana Kumaruni Indrajeetugani

A Vanarudu Saamanyudukadani Vaanini Vega Bhandinchi Themani

Ravanasurudu Indrajeetunu Hanumantunipai Dadipampenu

Kapikunjerudu Bhamankaramuga Kayamupenchi Damaramucheyaga

E Vanarudu Saamanyudugadani Mahimopetudu Kamarupudani

Indrajeetu Bhavyochanachasi Bramhastramunu Prayogamuchese

Devaganambulu Sangramamugani Thahathahaladiri Emagunoyani

Bramhastramuche Bandhimpapadi Pavanakumarudu Neelapaipade

Vanajabhavudu Thanaku Osagina Varamu Mariyinchukoni Prardhanachese

Vayubramha Indradidevathala Kapadumani Dhyanamuchese

Devaganambulu Sangramamugani Thahathahaladiri Emagunoyani

Katupadiyuna Vanarothamuni Asurulu Talachiri Thamaku Longinani

Tvaratvaraga Danavulu Daricheri Naracheeralato Dighibandhinchiri

Bramhavaramuna Bramhastra Bandhamu Kshanakalamulo Tolagipoyanu

Maruti Matramu Naracheeralake Katipadunatula Kadalakayunde

Vanarothamuni Dhushanaladuchu Ravanu Kadaku Erchukupovaga

E Vanaruni Vadhinchiveyud Ani Maniyeda Drohamu Chesinadani

Raktanetramula Nirpuluralaka Lankeshwarudu Gharjanaseyaka

Ravanu Thamudu Vibheeshanudu Dhutanu Champuta Thagadani Thelpenu

Shri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikeda Sitarama Kadha

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Msramaraosundarakanda2b2.Rm

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(Ragam: Mohanam)

Anna Ravana Thelisina Vadavu Shantamugana Manavini Vinuma

Dhutanu Jamputa Dharmamuganidi Lokamuche Grahimpapadunadi

Surudavina Neekuthaganidi Rajadharma Virudhaminadhi

Ani Vibheeshanudu Lankeshunito Dhutanu Champuta Thagadani Thelpenu

Anna Veenini Vadhimpakuma Thagu Reetini Dhandinchi Pampuma

Dhuta Yedala Vidhimpadinave Vadhaga Gatagina Dandalalunavi

Thalagoriginchuta Sabakuveyuta Gurutuveyuta Vikalagucheyuta

Ani Vibheeshanudu Lankeshunito Dhutanu Champuta Thagadani Thelpenu

Shri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikeda Sitarama Kadha

(Ragam:)

Kapulaku Vaalamu Priyabhushanamu Thavuna Thalchudu Veeni Vaalamu

Vada Vadala Oregimpumu Parabhavinchi Vadalaveyudu

Kalian Thokato Veedevugaka Ampinavariki Thalavompukaga

Ani Ravanudu Vibheeshanunigani Agnapinchenu Kopamanuchukoni

Jeernambaramulu Asuraludechiri Vayukumaruni Thokakuchootiri

Nuunato Thadipi Nipantinchiri Matala Mandaga Santasinchiri

Kapikunjeruni Cheerchukupoyiri Nadiveedhuyalo Ooreginchiri

Maruti Matramu Minagundenu Samayamukadani Dakipoyenu

Kapini Bhandinchi Thokagalchirani Nadhiveedhuyalo Thripuchundirani

Rakhasha Vanitalu Veduka Meraga Paruguna Poyi Sitaku Thelapaga

Antati Apada Thalamoolamuna Vayusutanuku Vatilanani

Sita Mata Kadu Chintinchenu Angidevuni Prardanachesenu

Orvaranivi Mandina Mantalu Okasariga Chalaga Thochenu

Agnidevunaku Na Janakunaku Anyonyamina Mytrichethano

Rama Dhuthani Vochunachetano Sitamata Mahimachetano

Mandejvalalu Pillagalluli Vevasagenani Maruti Pongenu

Anandamuto Kayamupenchenu Bandhamulani Thegipadipoyenu

Adaginchina Asuralandirini Aracheta Tharachi Atadaginchenu

Girisikharamuvale Etuganuna Nagaradvara Gopuramanduna

Stambhamupaiki Maruti Egasenu Lankapuramunu Pariveekshenchenu

Shri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikeda Sitarama Kadha

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Msramaraosundarakanda2b3.Rm

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(Ragam: Sindhu Bhairavi)

E Mantalana Vaalamu Kaalchiro A Mantalane Lanka Kaalchinani

Dheemarupudi Gharjanaseyuchu Rudraroopudi Mantalagimuchu

Nedaneedala Vanala Bhavanala Veliginchenu Jaalathoranaala

Choochiramanina Kaalchivochina Ghana Vikhyati Gandinche Maruti

Okacho Kunkuma Kusmakantula Okayedaboorubu Pushpadhyayala

Okacho Bojubu Viralatejamula Okayeda Tharagina

Lokapu Velugala Koti Surya Samanyakantala Lankapuramu Ragilenu Mantala

Choochiramanina Kaalchivochina Ghana Vikhyati Gandinche Maruti

Shri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikeda Sitarama Kadha

(Ragam: Abheri)

Hanumantudu Samudrajalala Chalarchukone Langulajvala

Thalachina Kaaryamu Neraverchitinani Theri Parajoocha Venakaku Tirigi

Kanibhinchenu Ghorati Ghoramu Jvalabheelamu Lankapuramu

Maruti Vogacheta Chesina Panigani Thana Kopame Thana Shetruvayenani

Sita Mata Kshemamu Marachiti Kopatapamuna Lanka Dhahinchiti

Lanka Puramu Sarvamu Poga Inka Janaki Migiliyunduna?

Sighumalina Swami Dhrohini Sitanu Champina Mahapaapinani

Maruti Vogacheta Chesina Panigani Thana Kopame Thana Shetruvayenani

Sitalenide Ramudundadu Ramudulenide Lakshmanudundadu

Bharata Shatrugna Sugrivadulu E Dhurvarta Vini Bhratuku Chalaru

E Ghoramunaku Karanamitini Naku Maraname Sharanyamunu

Maruti Vogacheta Chesina Panigani Thana Kopame Thana Shetruvayenani

Sriraghuramuni Priyasati Sita Agnivanti Mahapativrata

Angini Angi Dahimpanerchuna Ayonijanu Angi Dahinchuna

Nannu Karuninchina Angidevudu Sitanu Chalaga Choodagunduna

Ani Hanumantudu Thalachuchundaga Subhashakunamulu Thoche Preetiga

Yela Rakshashula Siri Sampadaalu Mantala Paali Dahanamaiyanani

Ashoka Vanamu Dhvamsaminanu Janaki Matramu Kshemamenani

Lankapuramu Rupumasinanu Vibheeshanu Gruhamu Nilichiyundanani

Ambara Veedine Sidha Charanulu Palukaga Vinne Maruti Pongenu

Shri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikeda Sitarama Kadha

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Msramaraosundarakanda2b4.Rm

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Ashoka Vanamu Maruti Cheranu Anandasrula Sitanu Kanchenu

Talli Neevuna Bhagyavashamuna Kshemanuntivani Pademuna Vralenu

Poyivochenika Selavunimani Anjali Gatinchi Chentananilecheno

Sitamata Hanumantunito Preetiga Palikenu Anandamuto

Hanuma Atulita Baladhama Setrukarshena Shantinidhana

Indundinanu Ekshenamande Konipogala Samardhudaveve

Ramuni Vegame Chorkoni Ramu Rakshasha Charanapu Tholagimpumu

Ani Palke Sita Hanumantunito Sampoornamina Vishvasamuto

Talli Ninnu Chuchinadadiga Toraparachintini Maralipovaga

Bhetikandukamu Nemadinundumu Tvaraloneku Subhamulu Kalugu

Rama Lakshmana Sugrivadulanu Ati Seeghramuga Poniragalalu

Ani Maruti Sita Padamula Vrale Selavu Gikone Rivuna Marale

Shri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikeda Sitarama Kadha

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Msramaraosundarakanda2b5.Rm

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(Ragam: Kanada)

Aristamanu Giripai Nilliche Maruti Egasenu Kayamupenchi

Pavanakumaruni Padhagatanake Parvatamantayu Pudamina Brunge

Sitanu Ganchina Subhavarta Vega Sriramunaku Teliyacheyaga

Maruti Maralenu Ati Vegamuga Uttaradisaga Varadhidataga

Garanilivole Charavegamugoni Pedda Pedda Meghalu Datukoni

Marga Madhyamuna Minakunigani Prema Meeraga Kshemamu Kanigoni

Dhuramunundi Mahendrasikharini Uttsahamuna Mundugagani

Vijayasuchanaga Gharjanaseyuchu Maruti Sagenu Vegamupenchuchu

Sundaramina Mahendragiripaina Cherayegadigi Thanamadi

Jambavadadi Peddalanadariki Vayanandanadu Vandanamuledi

Choochiti Sitanu Choochiti Sitanu Anu Subhavartanu Mundugapalikenu

Kapiveerulu Hanumantuni Pogadiri Uttsahamuna Kishkindaku Sagiri

Jambavadanganda Hanumadadulu Prasnavaragiri Cherukoninaru

Rama Lakshmana Sugrivadulaku Vinayamuto Vandanamirinaru

Anjaneyudu Sriramunito Choochiti Sitanani Subhavarta Telpe

Choodamanini Sriramunakidi Anjani Gatinche Chentanunilache

Shri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikeda Sitarama Kadha

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Msramaraosundarakanda2b6.Rm

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Choodamanini Ramudu Gikoni Thana Hryudayaniki Chetikhadukoni

Matalarani Anandamuto Asrulanindina Nayanalato

Hanuma Sitanu Etlu Ganchitivi Etlunadi Sita Emi Thelpinadi

Ani Palkina Sriramachandrunaku Maruti Thelpe Thana Lanka Yanamu

Satayojanamula Vaaradhidati Lankapuramuna Sitanu Ganchiti

Ralukaragaga Sita Palukaga Nagundala Krodagni Radhulaga

Asurula Buulchiti Lanka Dhahinchiti Ravanunito Samvadamusalpiti

Ani Maruti Thana Lanka Yanamunu Ramachandrunaku Vinavinchenu

Niratamo Ninna Thalachuchunadi Kshanamoka Yugamuga Gadapuchunadi

Randunellala Gaduva Theraka Munupe Vegame Vachi Kaapadumanadi

Rama Lakshmana Sugrivadulaku Sita Kshemamani Thelupamanadi

Ani Maruti Thana Lanka Yanamunu Ramachandrunaku Vinavinchenu

Rama Lakshmanula Bhujamunidukoni Vegame Lankaku Gonuvostunani

Rama Lakshmanula Agniseramulaku Ravanasudu Kuuluta Nijamani

Eno Reetula Sita Mataku Dhiryamu Golipine Maralivochitini

Ani Maruti Thana Lanka Yanamunu Ramachandrunaku Vinavinchenu

Andaru Kalasi Ayodhyaku Cheri Anandamuga Sukhinichedarani

Sita Rama Pattabhisekhamu Kanulapanduvuga Jarigitherunani

Eno Reetula Sita Mataku Dhiryamu Golipine Maralivochitini

Ani Maruti Thana Lanka Yanamunu Ramachandrunaku Vinavinchenu

Anandamuto Asrulujaraga Sita Mata Nanu Deevinchaga

Padamunuvraline Payanamitini Padamunurakane Maralivochitini

Opaledukani Epudo Talini Bhujamunuyidikoni Konirakunduna

Ani Maruti Thana Lanka Yanamunu Ramachandrunaku Vinavinchenu

Shri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikeda Sitarama Kadha

Sita Kshemamanu Subhavartanedu Maruti Naku Thelapukundina

Nethithodama Raghukulamanta Antharinchi Yundedikada

Mammithiruga Udharinchina Marutiki Emivagalanani

Sarvamidenani Kaugitajerchenu Hanumantuni Ajanubahudu

Shri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikeda Sitarama Kadha

Nalluguru Sredhato Alakintaga Nalaguru Bhaktito Alapinchaga

Sita Rama Hanumanulu Sakshiga Sarvajanulaku Subhamulukalugaga

Kavikokila Valmiki Palikina Ramayanamunu Thetathelupuna

Sriguru Charana Sevabhagyamuna Palikeda Sitarama Kadha

Shri Hanumanu Gurudevullu Na Yeda

Palikena Sitarama Kadha Ne Palikeda Sitarama Kadha

Mangala Harati Gunu Hanumanta

Sita Rama Lakshmana Sameta

Na Antaratma Nilumo Ananta

Neve Antha Sri Hanumanta!

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