V M ASTAKAM

 Sriksonyau ramaniyugam suramaniputropi vanipatih

Pautrascandrasiromanih phanipatih sayya surah several

Tarksyo yasya ratho mahatma bhavanam brahmandamah puman

Srimadvenkatabhudharendramanahkuryaddharirmangalam.1.

Yattejo ravikoti kotikiranan dhikkrtya jejiyate

Yasya srivadanambujasyasusama rakendukotirapi

Saundaryam ca manobhavanapibahun kanitisca kadambinim

Srimadvenkatabhudharendraramanahkuryaddharirmangalam.2

Nanaryana kirita kundamukhirbhusaganairbhasitah Sumatra kaustubharatna bhavyahrdayah srivatsasallanchanah

Vidyudvarnasuvarnavastraruciroyah sankhacakradibhish

Srimad venkatabhudharendraramanah kuryaddharirmangalam.3

Yatphale mrganabhicarutilakonetre bjaparayate

Kasturighanasarakesaramilacchrigandha saro dravaih

Gandhair liptatanuh sugandha sumano maladharo yah prabhoh

Srimad venkatabhudharendraramanah kuryaddharir mangalam.4

Etatdivyapadam mamastibhuvitatsampasyateyadaraabhaktebhyah svakarenda  darsayati

Yaddrstya tisaukhyam gatah etadbhaktimato mahanapi

Bhavambhodhirnaditi spartan

Srimadvenkatabhudharendraramanah kuryaddharirmangalam.5

Yah svami sarasastate viharato srisvaminamnah sada sauvarnalaya mandiro

Vidhimukhair barhirmukhaih sevitahyah Saturn Hanahan nijananti ca sribhuvaratmakah

Srimadvenkatabhuddharendra ramanah kuryaddhairirmangalam.6

Yo brahmadisuranmunimsca manujam brahmotsavaya garam

Drstvahrustamana babhuva bahusastairarcitah samstutah

Technology yah pradadaduaran bahuvidhan laksminivaso vibhuh

Srimadvenkata bhudharendramanah kuryaddharir mangalam.7

Yodevobhuvivartate kaliyuge vaikunthalokasthito

Bhaktanam paripalanaya satatam karunyavsramnidhih

Srisesakhyamahindhra madtakamanirbhalaraika cintamanih

Srimadvenkatabhudharendramanah kuryaddharirmangalam.8

Sesadri prabhumangalastakamidam tustena prityartham racism yasyesituh

Ramesacaranadvandvaikanisthavata

Vaivahyadisubhakriyasu pathitamyaihsadhu tesamapi

Srimafvenkatabhudharedraramanahkuryaddarir mangalam.9

Itisri venkatesa mangalastakam.

Varnanam

 Sirasi vajrakiritam vadane sashivarna prakasam 

Phale kasturi srigandha tilakam karne vajrakundala sobhitam

Nasikayam suvasika puspadalam nayane sasimandala prakasam

Kanthe suvarna pushpamalalankrtam hrdaye srinivasa mandiram.

Kare karuna bhayasagaram bhuje sankhacakragadadharam

Skandhe suvarna yajnopvita bhusanam sarvange svarnapitambaradharam

Pade paramanandarupam sarvapapanivarakam

Sarvam svarnamayam devam namitam srivenkatesam

Srinivasam tirumslesam namami srivenkatesam.

Janaki stuti.

  श्रीजानकीस्तुतिः 

जानकि त्वां नमस्यामि सर्वपापप्रणाशिनीम् ।

जानकि त्वां नमस्यामि सर्वपापप्रणाशिनीम्  ॥ १॥

दारिद्र्यरणसंहत्रीं भक्तानाभिष्टदायिनीम् ।

विदेहराजतनयां राघवानन्दकारिणीम्  ॥ २॥

भूमेर्दुहितरं विद्यां नमामि प्रकृतिं शिवाम् ।

पौलस्त्यैश्वर्यसन्त्री भक्ताभीष्टां सरस्वतीम्  ॥ ३॥

पतिव्रताधुरीणां त्वां नमामि जनकात्मजाम् ।

अनुग्रहपरामृद्धिमनघां हरिवल्लभाम्  ॥ ४॥

आत्मविद्यां त्रयीरूपामुमारूपां नमाम्यहम् ।

प्रसादाभिमुखीं लक्ष्मीं क्षीराब्धितनयां शुभाम्  ॥ ५॥

नमामि चन्द्रभगिनीं सीतां सर्वाङ्गसुन्दरीम् ।

नमामि धर्मनिलयां करुणां वेदमातरम्  ॥ ६॥

पद्मालयां पद्महस्तां विष्णुवक्षस्थलालयाम् ।

नमामि चन्द्रनिलयां सीतां चन्द्रनिभाननाम्  ॥ ७॥

आह्लादरूपिणीं सिद्धि शिवां शिवकरी सतीम् ।

नमामि विश्वजननीं रामचन्द्रेष्टवल्लभाम् ।

सीतां सर्वानवद्याङ्गीं भजामि सततं हृदा  ॥ ८॥

इति श्रीस्कन्दमहापुराणे सेतुमाहात्म्ये श्रीहनुमत्कृता

           श्रीजानकीस्तुतिः सम्पूर्णा ।

हिन्दी भावार्थ -

श्रीहनुमान्जी बोले-- जनकनन्दिनी ! आपको नमस्कार करता हूँ । आप

सब पापों का नाश तथा दारिद्र्य का संहार करनेवाली हैं । भक्तों को

अभीष्ट वस्तु देनेवाली भी आप ही हैं । राघवेन्द्र श्रीरामको आनन्द

प्रदान करनेवाली विदेहराज जनक की लाड़ली श्रीकिशोरीजी को मैं

प्रणाम करता हूँ । आप पृथ्वी की कन्या आर विद्या (ज्ञान) -स्वरूपा

हैं, कल्याणमयी प्रकृति भी आप ही हैं । रावण के ऐश्वर्य का संहार

तथा भक्तों के अभीष्टका दान करनेवाली सरस्वतीरूपा भगवती सीता को

मैं नमस्कार करता हूँ । पतिव्रताओं मे अग्रगण्य आप श्रीजनकदुलारी

को मैं प्रणाम करता हूँ । आप सबपर अनुग्रह करनेवाली समृद्धि,

पापरहित और विष्णुप्रिया लक्ष्मी हैं । आप ही आत्मविद्या, वेदत्रयी

तथा पार्वतीस्वरूपा हैं, मैं आपको नमस्कार करता हूँ । आप ही

क्षीरसागर की कन्या महालक्ष्मी हैं, जो भक्तों को कृपा-प्रसाद

प्रदान करनेके लिये सदा उत्सुक रहती हैं । चन्द्रमा की भगिनी

(लक्ष्मीस्वरूपा) सर्वांगसुन्दरी सीताको मैं प्रणाम करता हूँ ।

धर्म की आश्रयभूता करुणामयी वेदमाता गायत्रीस्वरूपिणी श्रीजानकीको

मैं नमस्कार करता हूँ । आपका कमल में निवास है, आप ही हाथमे

कमल धारण करनेवाली तथा भगवान् विष्णुके वक्षःस्थल में निवास

करनेवाली लक्ष्मी हैं, चन्द्रमण्डल में भी आपका निवास है, आप

चन्द्रमुखी सीतादेवी को मैं नमस्कार करता हूँ । आप श्रीरघुनन्दन

की आह्लादमयी शक्ति हैं, कल्याणमयी सिद्धि हैं और भगवान् शिव

की अर्द्धांगिनी कल्याणकारिणी सती हैं । श्रीरामचन्द्रजी की परम

प्रियतमा जगदम्बा जानकी को मैं प्रणाम करता हूँ । सर्वांगसुन्दरी

सीताजी का मैं अपने हृदयमे निरन्तर चिन्तन करता हूँ ।

इस प्रकार श्रीस्कन्दमहापुराणान्तर्गत सेतुमाहात्म्य में

श्रीजानकी स्तुति सम्पूर्ण हुई ।

 

Relationship.

SWEET MOTHER — on how to grow through relationship by looking at others as a mirror…

It is rather remarkable that when we have a weakness—for example a ridiculous habit, a defect or an imperfection—since it is more or less part of our nature, we consider it to be very natural, it does not shock us. 

But as soon as we see this same weakness, this same imperfection, this same ridiculous habit in someone else, it seems quite shocking to us and we say, “What! He’s like that?”—without noticing that we ourselves are “like that.” And so to the weakness and imperfection we add the absurdity of not even noticing them.

There is a lesson to be drawn from this. 

When something in a person seems to you completely unacceptable or ridiculous—“What! He is like that, he behaves like that, he says things like that, he does things like that”—you should say to yourself, “Well, well, but perhaps I do the same thing without being aware of it. 

I would do better to look into myself first before criticising him, so as to make sure that I am not doing the very same thing in a slightly different way.” 

If you have the good sense and intelligence to do this each time you are shocked by another person’s behaviour, you will realise that in life your relations with others are like a mirror which is presented to you so that you can see more easily and clearly the weaknesses you carry within you.

In a general and almost absolute way anything that shocks you in other people is the very thing you carry in yourself in a more or less veiled, more or less hidden form, though perhaps in a slightly different guise which allows you to delude yourself. 

And what in yourself seems inoffensive enough, becomes monstrous as soon as you see it in others.

Try to experience this; it will greatly help you to change yourselves. 

At the same time it will bring a sunny tolerance to your relationships with others, the goodwill which comes from understanding, and it will very often put an end to these completely useless quarrels.

One can live without quarrelling. 

It seems strange to say this because as things are, it would seem, on the contrary, that life is made for quarrelling in the sense that the main occupation of people who are together is to quarrel, overtly or covertly. 

You do not always come to words, you do not always come to blows —fortunately—but you are in a state of perpetual irritation within because you do not find around you the perfection that you would yourself wish to realise, and which you find rather difficult to realise—but you find it entirely natural that others should realise it.

“How can they be like that?...” You forget how difficult you find it in yourself not to be “like that”!

Try, you will see.

Look upon everything with a benevolent smile. 

Take all the things which irritate you as a lesson for yourself and your life will be more peaceful and more effective as well, for a great percentage of your energy certainly goes to waste in the irritation you feel when you do not find in others the perfection that you would like to realise in yourself.

You stop short at the perfection that others should realise and you are seldom conscious of the goal you should be pursuing yourself. If you are conscious of it, well then, begin with the work which is given to you, that is to say, realise what you have to do and do not concern yourself with what others do, because, after all, it is not your business. 

And the best way to the true attitude is simply to say, “All those around me, all the circumstances of my life, all the people near me, are a mirror held up to me by the Divine Consciousness to show me the progress I must make. Everything that shocks me in others means a work I have to do in myself.”

And perhaps if one carried true perfection in oneself, one would discover it more often in others.

THE MOTHER

Yogah prabhavapyayau

 Celebrating 150th birth anniversary of Rishi, Yogi, Revolutionary and Prophet—SRI AUROBINDO ——

Yoga is not a modern invention of the human mind, but our ancient and prehistoric possession. 

The Veda is our oldest extant human document and the Veda, from one point of view, is a great compilation of practical hints about Yoga. 

All religion is a flower of which Yoga is the root; all philosophy, poetry & the works of genius use it, consciously or unconsciously, as an instrument.

“Yogah prabhavapyayau”, Yoga is the birth and passing away of things. When Srikrishna reveals to Arjuna the greatness of His creation and the manner in which He has built it out of His being by a reconciliation of logical opposites, he says “Pasya me yogam aishwaram”, Behold my divine Yoga. 

Yoga may be done without the least thought for the breathing, in any posture or no posture, without any insistence on concentration, in the full waking condition, while walking, working, eating, drinking, talking with others, in any occupation, in sleep, in dream, in states of unconsciousness, semiconsciousness, double-consciousness. It is no nostrum or system or fixed practice, but an eternal fact of process based on the very nature of the Universe.

Yoga stands essentially on the fact that in this world we are everywhere one, yet divided; one yet divided in our being, one with yet divided from our fellow creatures of all kinds, one with yet divided from the infinite existence.

Essays Divine & Human

Chapter - The Psychology of Yoga

Page/s-18 & 19.

Sri Aurobindo.

Indian Yoga, in its essence a special action or formulation of certain great powers of Nature, itself specialised, divided and variously formulated, is potentially one of these dynamic elements of the future life of humanity. 

The child of immemorial ages, preserved by its vitality and truth into our modern times, it is now emerging from the secret schools and ascetic retreats in which it had taken refuge and is seeking its place in the future sum of living human powers and utilities. 

But it has first to rediscover itself, bring to the surface the profoundest reason of its being in that general truth and that unceasing aim of Nature which it represents, and find by virtue of this new self-knowledge and self-appreciation its own recovered and larger synthesis. Reorganising itself, it will enter more easily and powerfully into the reorganised life of the race which its processes claim to lead within into the most secret penetralia and upward to the highest altitudes of existence and personality.

In the right view both of life and of Yoga all life is either consciously or subconsciously a Yoga. 

For we mean by this term a methodised effort towards self-perfection by the expression of the secret potentialities latent in the being and — highest condition of victory in that effort — a union of the human individual with the universal and transcendent Existence we see partially expressed in man and in the Cosmos.

The Synthethis of Yoga

Life and Yoga

Chapter - 1

Page/s - 5 & 6.

SRI AUROBINDO

The object of our Yoga is self-perfection, not self-annulment. Let ours be the path of perfection, not of abandonment; let our aim be victory in the battle, not the

escape from all conflict.

Essays Divine & Human

Chapter - The object of our Yoga

Page/s-96.

Sri Aurobindo.

By Yoga we can rise out of falsehood into truth, out of weakness into force, out of pain and grief into bliss, out of bondage into freedom, out of death into immortality, out of darkness into light, out of confusion into purity, out of imperfection into perfection, out of self-division into unity, out of Maya into God.

Essays Divine & Human

Chapter - The Entire Purpose of our Yoga.

Page/s-98.

Sri Aurobindo.

[[ Remembering ( Sri Aurobindo’s Integral Yoga ) on INTERNATIONAL YOGA DAY ]]

ordained

 It is ordained in the daily religious duties of the Hindu that they should spend at least a few hours a day in reflection on the divine.                The conditions under which this is to be done is laid out.

as in acoustics in order that the string may catch the vibrations of sound it must be tuned so that it may be moved by that sound. similarly it is with our brain.

to be continued.

Manyata

 Aisvaryam mahadeva val pamathava drsyeta pumsam hi yat

tallaksmyah samudik sanattava yatha sarvatrikam vartate,

tenaitenana vismayte mahi jagannathopi narayanah

dhanyam manyata iksanattavayatah svatam anamatamesvarah.

Myself.

 Out of the fallen trees we sing

Sing like we're losing everything

Lost and without a place to go

Sing for myself, it's all I know

Born to a brand new century

Sing for our sisters patiently

Born to a day that's just begun

Sing for our mothers and our sons

We sing for the voices never heard

Sing for the lessons we've still not learned

Sing for the peace we've never won

Sing for the work that's still not done

And if on our darkest days we cry

Sing 'til we put our fears aside

And if I feel myself begin to fold

Sing for myself, it's all I know

Sing for myself, it's all I know.

Janadhipathi

 https://www.facebook.com/reel/1601436070266675?s=yWDuG2&fs=e&mibextid=Nif5oz

Shri Jagannath Aarti Chaturbhuja Jagannatha Kantha Sobhita Koustubha

Shri Jagannath Aarti : Chaturbhuja Jagannatha Kantha Sobhita Koustubha

August

Shri Jagannath Aarti

Shri Jagannath Aarti : Chaturbhuja Jagannatha Kantha Sobhita Koustubha

Chaturbhuja Jagannatha

Kantha Sobhita Koustubhaha |

Padmanaavo, Bedagarvah,

Chandra Surjya Bilochanaha

Jagannatha, Lokanaatha,

Niladrih Sah Paro Hari

Dinabandhurr, Dayasindhu,

krupaaluh Chana Rakshyakah

Kambu paani, Chakra paani,

Padmanaavo, Narattamah…

Jagatang Paaloko Byaapi,

Sarba Byaapi Suresworaaha

Loka Raajo, Deva Raajo,

Chakra Bhupah Schabhupatihhi

Niladrih Badrinaathah Scha,

Aanantah Purusottamahha

Taarkshodhyaayoh, Kalpataruhh,

Bimalaa Priti Bardhanaha

Balabhadroh , Baasudevoh,

Maadovoh, Modhusudanah

Daytaarih, Kundori Kaakshyoh, Banamaali

Bada Priyahah, Bramhaa Vishnuh, Tushmei

Bangshyo, Muraarih Krushna Kesavah

Sri Rama, Sachhidaanandoh,

Gobindah Parmeswarah

Bishnur Bishnur, moha Bishnur,

Pravah Bishnur Maheswarahha

Loka kartaa, Jagannatho,

Mahih Kartaah Mahajataahh…

Maharshihi Kapilachar vyoh,

Loka chaarih suro Hari

Vaatmaa cha jiba Paalascha,

Suraah Sangsarah Paalakah

Eko Meko Mama Priyo..

Bramahah Baadi Maheswaraha

Dui Bhujo scho chatur bahu,

Sata bahu Sahastrahah

Padma Patra Bishalakshya

Padma garva paro hari

Padma hastoh, Deva palo

Daitaari Daitanasanaha

Chaturr Murti, Chaturr Bahu

Schaturr naa nana Sevitoh…

Padma Hastoh, Chakra Pani

Sankha Hastoh, Gadadharah

Maha Baikunthabasi cho

Laxmi Priti karah Sadaa

Chaturbhuja Jagannatha Kantha Sobhita Koustubha Full Text

|| Viniyogah ||

Om asya shreematrukaa mantrasya |

shree vedavyasa rushih |

anushtup chandah

shree jagannatho devata |

bhagavatah shree jagannathasya preetyarthe

sahasranaama pathane viniyogah ||

|| Dhyaanam ||

Neeladrou shankhamadhye shatadala

kamale ratnasimhasanastham

sarvalankarayuktam navaghanaruchiram

samyutam cha agrajena |

bhadrayah vamapaarshve rathacharanayutam

brahma rudrendra vandyam

vedaanaam saaram eesham svajana

parivrutam brahmadaaro smaraami ||

|| Shree Jagannatha Sahasranama Stotram ||

Chaturbhujo Jagannathah Kanthashobhita Koustubhah |

Padmanabho Vedagarbhah Chandra Suryo Vilokanah || 1 ||

Jagannatho lokanatho neelaadreeshah paro Harih |

Deenabandhur Dayasindhuh Krupaluh Janarakshakah || 2 ||

Kambupaanih Chakrapanih Padmanabho Narottamah |

Jagataam Paalako Vyaapi Sarvavyaapi Sureshvarah || 3 ||

Lokaraajo Devarajah Shakro Bhupashcha Bhupati |

Neeladripati Naathashcha Ananta Purushottamah || 4 ||

Taarkshyodhyaayah Kalpataruh Vimalaa Preetivardhanah |

Balabhadro Vaasudevo Maadhavo Madhusudanah || 5 ||

Daityaarih Pundareekaaksho Vanamalee Balapriyah |

Brahmavishnu Vrushnivamsho Muraarih Krushnah Keshavah || 6 ||

ShriRamah Sacchidaanando Govindah Parameshvarah |

Vishnurjishnuh Mahaavishnuh Prabhavishnuh Maheshvarah || 7 ||

Lokakartaa Jagannatho Maheekartaa Mahaayashaah |

Maharshih Kapilachaaryo Lokachaari Suro Harih || 8 ||

Aatmaa cha jeevapaalashcha shoorah samsaarapaalakah |

Eko aneko mamapriyo Brahmavaadi Maheshvarah || 9 ||

Dvibhujashcha Chaturbaahuh Shatabaahuh Sahasrakah |

Padmapatra Vishalaakshah Padmagarbhah paro Harih || 10 ||

Padmahasto Devapaalo Daityaarih Daityanaashanah |

Chaturmurtih Chaturbaahuh Chaturaanana-sevitah || 11 ||

Padmahastah Chakrapaanih Shankhahasto Gadaadharah |

MahaavaikunThavaasee cha Lakshmeepreetikarah sadaa || 12 |

Vishvanaathah Preetidashcha Sarvadeva Priyankara |

Vishvavyaapee Daarurupah Chandra Surya Vilochanah || 13 ||

Gupta Gangopa labdhishcha Tulasee Preetivardhanah |

Jagadeeshah Shreenivaasah Shreepatih Shreegadaagrajah || 14

Saraswati mulaadhaarah Shreevatsah Shreedayaanidhih |

Prajaapatih Bhrugupatih Bhaargavo Neelasundarah || 15 ||

Yogamaayaa Gunaarupo Jagadyoneshvaro Harih |

Aadityah Pralayoddhaaree Aadou Samsaarapaalakah || 16 ||

Krupaavishthah Padmapaanih Amurtih Jagadaashrayah |

Padmanaabho Nirakarah Nirliptah Purushottamah || 17 ||

Krupaakarah Jagadvyaapi Shreekarah Shankha Shobhitah |

Samudra-Koti-Gambheero Devataapreetidah Sadaa || 18 ||

Surapatir Bhootapatih Brahmachaaree Purandarah |

Aakasho Vaayumurtishcha Brahmamurtir Jalesthitah || 19 ||

Brahma Vishnu Dhrutipalah Paramo Amrutadaayakah |

Paramaananda Sampoornah Punyadevah Paraayanah || 20 ||

बेस्ट होस्टिंग ऑफर

Dhanee Cha Dhanadaataa Cha Dhanagarbho Maheshvarah |

Paashapaanih Sarvajeevah Sarvasamsaara Rakshakah || 21 ||

Devakartaa Brahmakartaa Vasishtho Brahmapaalaka |

Jagatpatih Suraachaaryo Jagatvyaapi Jitendriyah || 22 ||

Mahaamurtir Vishvamurtih Mahaabuddhih Paraakramah |

Sarvabeejaarthachaaree Cha Drashtaa Vedapatih Sadaa || 23 ||

Sarvajeevasya Jeevashcha Gopatih Marutaampatih |

Manobuddhir Ahamkaarah Kaamaadi Krodha Naashanah II 24 ||

Kaamadevah Kaamapaalah Kaamaangah Kaamavallabhah |

Shatrunaashee Krupaasindhuh Krupaalu Parameshvarah || 25

Devatrata Devamata Bhrata Bandhuh Pita Sakha |

Balabhadrah Tanooroopo Vishvakarmaa Balo Balah || 26 ||

Anekahmurti Satatam Satyavaadee Sataamgatih |

Lokabrahmah Bruhadbrahmah Sthoolabrahmah Sureshvarah || 27

Jagadvyapi Sadachari Sarvabhootashcha Bhoopatih |

Durgapaalah Kshetranaatho Rateesho Ratinaayakah || 28 ||

Balee Vishvo Balaachaari Balado Bali Vaamanah |

Darahasah Sharachchandrah Paramah Parapaalakah || 29 ||

Akaradi Makaranto Madhyokaarah Swaroopadruk |

Stutisthaayi Somapaashcha Svaahaakaarah Svadhaakarah || 30

Matsyah Koormo Varaahashcha Narasimhashcha Vaamanah |

Parashuraamo Mahaaveeryo Raamo Dasharathaatmajah || 31 ||

Devakeenandanah Shreshtho Nruharih Narapaalakah |

Vanamaalee Dehadhaaree Padmamaalee Vibhooshanah || 32 ||

Mallikaa Maladhari Cha Jaatee-Jutee Priyah Sadaa |

Bruhatpitaa Mahapitaa Braahmano Braahmanapriyah || 33 ||

Kalparaajah Khagapatih Devesho Devavallabhah |

Paramaatmaa Baloraagyaam Maangalyam Sarvamangalah || 34 ||

Sarvabalo Devadhaaree Raagyaamcha Baladaayakah |

Nanapakshee Patanganam Paavano Paripalakah || 35 ||

Vrundavana Vihari Cha Nityasthala Vihaarakah |

Kshetrapaalo Maanavashcha Bhuvano Bhavapaalakah || 36 ||

Sattvam Rajas Tamo Buddhir Ahamkaara Paro Api Cha |

Aakaashaangah Ravih Somo Dharitri Dhara Needharah || 37 ||

Nishchinto Yoganidrashcha Krupaaluh Dehadhaarakah |

Sahasrasheersha Shree Vishnuh Nityo Jishnur Niraalayah || 38 ||

Kartaa Hartaa Cha Dhata Cha Satyadeekshaadi Paalakah |

Kamalaakshah Svayambhootah Krushnavarno Vanapriyah || 39 ||

Kalpadruma Paadapaarih Kalpakaaree Svayam Harih |

Devaanaam Cha Guruh Sarvadevaroopo Namaskrutah || 40 ||

Nigamaagamachaaree Cha Krushnagamya Svayam Yashah |

Naaraayano Naranaamcha Lokaanaam Prabhuruttamah || 41 ||

Jeevaanaam Paramaatmaa Cha Jagadvandyah Paro Yamah |

Bhootavaasee Parokshashcha Sarvavaasee Charaashrayah || 42 ||

Bhagirathi Manobuddhih Bhavamrutyuh Paristhitah |

Samsaara Pranayee Preetah Samsaararakshakah Sadaa || 43 ||

Nanavarnadharo Devo Naanaapushpa Vibhushanah |

Nandadhvajo Brahmaroopo Girivasee Ganaadhipah || 44 ||

Maayaadharo Varnadhaaree Yogeeshah Shreedharo Harih |

Mahaajyotir Mahaaveeryo Balavaamshcha Balodbhavah 1 1 45 ||

Bhootakrud Bhavano Devo Brahmachaaree Suraadhipah |

Saraswati Suraachaaryah Suradevah Sureshvarah || 46 ||

Ashtamoortidharo Rudrah Icchaamoortih Paraakramah |

Mahaanaagapatishchaiva Punyakarmaa Tapashcharah || 47 ||

Deenapo Deenapaalashcha Divyasimho Divaakarah |

Anabhoktaa Sabhoktaa Cha Havirbhoktaa Paroparah || 48 ||

Mantrado Gyanadata Cha Sarvadata Paro Harih |

Parardhih Paradharmaa Cha Sarvadharma Namaskrutah || 49 ||

Kshamaadashcha Dayaadashcha Satyadah Satyapaalakah |

Kamsaarih Keshinaashee Cha Naashano Dushtanaashanah || 50 ||

Paandava Preetidashchaiva Paramah Parapaalakah |

Jagaddhata Jagadkartaa Gopa Govatsa Paalakah || 51 ||

Sanaatano Mahaabrahma Phaladah Karmachaarinaam |

Parama Paramaananda Parardhi Parameshwarah || 52 ||

Sharanah Sarvalokanam Sarvashastra Parigrahah |

Dharmakrutih Mahaadharmaa Dharmaatmaa Dharmabaandhavah || 53

Manahkartaa Mahaabuddhir Mahaamahima Daayaka |

Bhoorbhuvahssuvo Mahaamurtih Bheemo Bheema Parakramah || 54

Pathya Bhootaatmako Devah Pathyamoortih Paraatparah |

Vishwaakaaro Vishwagarbhah Surah Cha Sureshwarah || 55

Bhuvaneshah Sarvavyapi Bhaveshah Bhavapaalakah |

Darshaneeya Chaturvedah Shubhaango Lokadarshanah || 56 ||

Shyaamalah Shaantamoortishcha Sushaantah Chaturottamah |

Saamapreetishcha Rukpreetih Yajusho Atharvanapriyah || 57 ||

Shyaamachandrah Chaturmurtih Chaturbaahuh Chaturgatih |

Mahaajyotih Mahaamurtih Mahadhamah Maheshvarah || 58

Agastivaradata Cha Sarvadeva Pitaamahah |

Prahlaadasya Preetikaro Dhruvaabhi Manatarakah || 59 ||

Manditah Sutanoordata Sadhu Bhakti Pradaayakah |

Omkarashcha Parambrahma Om Niralambano Harih || 60 ||

Sadgatih Paramo Hamso Jeevaatmaa Jananayakah |

Manashchintyah Chittahari Manogyashcha Paraadhikah || 61

Braahmano Brahmajateenam Indriyanam Gatih Prabhuh |

Tripadat Urdhva Sambhuto Viraat Chaiva Sureshvarah || 62 ||

Paraatparah Parah Paadah Padmasthah Kamalaasanah |

Nanasamdeha Vishayah Tattvagyaanaabhinibhrut || 63 ||

Sarvagyashcha Jagadbandhuh Manoja Gyaata Kaarakah |

Mukhasambhoota Viprastu Baahusambhoota Raajakah || 64 ||

Urovaishyah Padobhootah Shudro Nityopanityakah |

Gyaaneemani Varnadashcha Sarvadah Sarvabhooshitah || 65

Anaadi Varnasamdeho Nanakarmo Paristhitah |

Shraddhaadi Dharma Samdeho Brahmadehah Smitaananah || 66

Shambarari Vedapatih Sukruta Sattvavardhanah |

Sakalam Sarvabhootanam Sarvadata Jaganmayah || 67 ||

Sarvabhoota Hitaishee Cha Sarvapraanee Hiteratah |

Sarvadaa Dehadhari Cha Batako Batukah Sadaa || 68 ||

Sarvakarma Vidhata Cha Dhyanadah Karunaatmakah |

Punyasampattidata Cha Kartaa Hartaa Tathaiva Cha || 69 ||

Sadaa Neeladrivasi Cha Nataasyashca Purandarah

Naro Narayano Devo Nirmalo Nirupadravah || 70 ||

Brahma Shambhu Surashreshthah Kambupanih Balorjunah

Jagaddhata Chiraayushcha Govindah Gopavallabhah || 71 ||

Devadevo Mahabrahma Maharajo Mahagatih |

Ananto Bhootanaathashcha Ananto Bhootasambhavah II 72 II

Samudra Parvatanancha Gandharvanaam Tathaa a ashrayah |

Shreekrushno Devakiputro Muraarirvenuhastakah || 73 ||

Jagadsthayi Jagadvyapi Sarvasamsaara Bhootidah |

Ratnagarbho Ratnahasto Ratnaakarah Sutaapatih || 74 ||

Kandarpa Rakshakaaree Cha Kaamadeva Pitaamahah |

Kotibhaaskara Samjyotih Kotichandra Susheetalah || 75 ||

Kotikandarpa Laavanya Kaamamurtih Bruhattapah |

Mathuraapuravaasee Cha Dwariko Dwarikaapatih || 76 ||

Vasantarutunaathashcha Maadhavah Preetidah Sadaa |

Shyaamabandhuh Ghanashyaamo Ghanaaghana Samadyutih || 77 ||

Ananta Kalpavaasee Cha Kalpasaakshee Cha Kalpakrut |

Satyanaathah Satyachaaree Satyavaadee Sadaasthitah || 78 ||

Chaturmoortih Chaturbaahuh Chaturyugapati Bhavah |

Raamakrushno Yugaantashcha Balabhadro Balo Balih || 79 ||

Lakshmeenaaraayano Devah Shaalagraama Shilaaprabhuh |

Praano Apaanah Samaanashcha Daana Vyanou Tathaiva Cha || 80

Panchaatmaa Panchatattvam Cha Sharanaagata Paalakah |

Yatkinchit Drushyate Loke Tatsarvam Jagadeeshvarah || 81 ||

Jagadeesho Mahadbrahma Jagannathaaya Te Namah || 82 ||

|| Phalashrutih ||

Evam Naama Sahasrena Stavo yam Pathyate Yadi |

Paatham Paathyate Yah Tu Shrunuyaadapi Maanavah || 1 ||

Sahsraanaam Shatenaiva Yagyena Paripujate |

Yatpunyam Sarvateertheshu Vedeshu Cha Visheshatah || 2 ||

Tatpunyam Kotigunitam Achiraal Labhyate Narah |

Jagannathasya Naamaani Punyaani Saphalaani Cha || 3 ||

Vidyaarthee Labhate Vidyaam Yogaarthee Yogam Aapnuyaat |

Kanyaarthee Labhate Kanyaam Jayaarthee Labhate Jayam || 4 ||

Kaamaarthee Labhate Kaamam Putraarthee Labhate Sutam |

Kshatriyaanaam Prayogena Sangraame Jayadah Sadaa || 5 ||

Vaishyaanaam Sarvadharmah Syaat Shoodraanaam Sukhamedhate |

Saadhoonaam Pathato Nityam Gyaanadah Phaladah Tathaa || 6 ||

Naa Apavaadam Na Duhkham Cha Kadaa Cha Labhate Narah |

Sarvasoukhyam Phalam Praapya Chiranjeevee Bhavennarah || 7 ||

Shrunu raajan Mahaabaaho Mahimanam Jagatpateh |

Yasya Smarana Matrena Sarvapaapaih Pramuchyate || 8 ||

Jagannatham Lokanaatham Pathate Yah Sadaa Shuchih |

Kalikaalodbhavam Paapam Tatkshanaat Tasya Nashyati || 9 ||

Ariyar sevai

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 The Thirumaliruncholai temple nestles in a mountainous region, covered by dense forests. Obviously, such a dense forest will support wildlife. Kooratazhvan, in his Sundarabahu Stava, praises Lord Sundararaja of Thirumaliruncholai, and while doing so, he draws our attention to the picturesque surroundings of the temple. But he does not merely describe the topography of the region, or give a description of the flora and fauna. He shows us how even the animals and birds here in some way show their connection to Lord Narayana, said P.B. Rajahamsam in a discourse.

The birds here take vows in the name of the king of birds, namely Garuda. The snakes here take vows in the name of Adisesha. Such is the nature of this hill, which is the abode of Lord Achyutha, that we observe these phenomena here. The monkeys vow in the name of Hanuman, and bears vow in the name of Jambavan. And the elephants swear in the name of Gajendra. Even the vultures have someone to look up to, namely Jatayu. Their oath is in the name of Jatayu.

Those selected as worthy of being sworn upon have one thing in common. They all served the lord. Garuda his vahan , adhisesha his seat bed and umbrella  hanuman jambavan and jatayu .hence they are beacons in their respective clans. 

Bhoovalya

 

The Siribhoovalaya (Kannada: ಸಿರಿಭೂವಲಯ) is a work of multi-lingual literature written by Kumudendu Muni, a Jain monk. The work is unique in that it employs not letters, but is composed entirely in Kannada numerals. The Saangathya metre of Kannada poetry is employed in the work. It uses numerals 1 through 64 and employs various patterns or bandhas in a frame of 729 (27×27) squares to represent alphabets in nearly 18 scripts and over 700 languages.

The work is said to have around 600,000 verses, nearly 6 times as big as the ancient Indian epic Mahabharata. In total, there are 26 chapters constituting a very large volume of text, of which only three have been decoded.

The author expounds on many philosophies which existed in the Jain classics, which are eloquently and skillfully interpreted in the work.

It is also believed to contain valuable information about various sciences including mathematics, chemistry, physics, astronomy, medicine, history, etc. Karlamangalam Srikantaiah, the editor of the first edition, has claimed that the work contains instructions for travel in water and space travel. It is also said that the work contains information about the production of modern weapons.

It is also claimed to consist of works in several languages including Sanskrit, Marathi, Telugu, Tamil, Prakrit, etc., apart from Kannada. Different languages can be realised by assigning different alphabets to different numbers.

Some of the patterns used include the Chakrabandha, Hamsabandha, Varapadmabandha, Sagarabandha, Sarasabandha, Kruanchabandha, Mayurabandha, Ramapadabandha, Nakhabandha, etc. As each of these patterns are identified and decoded, the contents can be read.

Though written in Kannada, its numerical encipherment enables speakers of other languages to also comprehend it.

There are 16,000 chakras in all. Out of which only 1,270 chakras are available. There are 9 khandas in all. The available 1,270 chakras belong to Prathama khanda, called Mangala Prabhruta. (This is only a syllabus of the Siri Bhoovalaya, which contains 59 chapters). The remaining 8 khandas of work not available. The number of letters (in the form of numerals) used are 14 lakhs (140,000). It has been claimed that it is possible to decipher 6 lakh Shlokas or verses.

Since no contemporary pandit is conversant with the esoteric metres employed in the work, the work of deciphering is being done with the help of computers. The whereabouts of remaining (16,000 - 1,270) = 14,730 chakras is incomplete.

quest

the glass that is placed before me contains water, is a fact. When I drink the water and it quenches my thirst, it becomes a value. Similarly, I know it as a fact that Paris is a big, cosmopolitan city, but when I go and experience living in the city, the fact will graduate to become a value. Thus, mere theoretical information constitutes a fact and a realization of the fact through practical experience constitutes a value.

Hiriyanna observes that one of the most distinguishing features of Indian philosophy is that, through out its long history, it has consistently given the foremost place to values. This is seen in the Upaniṣads too, as they speak of the final goal and the means to its attainment as the state of peace and joy, which signify the state of ‘being’ than of ‘knowing'. Thus, the goal of the Vedāntic pursuit is not merely to ‘know’ the ideal, but to ‘be’ the ideal. Indian philosophy may, on this account, be described as essentially a philosophy of values 

Hiriyanna writes incisively about the identification and implementation of the three eternal values – Beauty, Goodness, Truth – that serve as the practical means in achieving the ideal of mokṣa.The three values are defined below and their relation to the ideal is discussed.

 

• Beauty: The contemplation of a work of art leads to an attitude of mind which is impersonal. Man not only grows unselfish here, but also forgets himself completely; and in the supreme aesthetic moment, he is conscious of nothing but the object or the situation portrayed in the work of art in question. (It is in common experience that while watching a theatrical performance or reading poetry, we remark "I forgot myself. I did not know where I was and that so much of time elapsed". i.e., we 'forgot' our mind, body, space and time.) This self-forgetfulness results from the contemplative union of the subject with the object. This kind of pure and spontaneous aesthetic joy characterizes the realization of the ultimate ideal too. Thus, practice and contemplation of art give us a glimpse of the eternal Bliss. The glimpse of the ideal thus obtained, although fleeting and dependent on art as its external trigger, helps us gain confidence that the ideal is something that can be achieved. The experience of Bliss during suṣupti  (deep sleep) and the aesthetic joy derived from rasānanda (art experience) serve as empirical proofs for the existence of the ideal, thus, proving its practical value.

 

• Goodness: In its most usual sense, goodness can be taken as ‘moral good’ and can be roughly translated as ‘dharma’. It is signified by the golden rule that we should do unto others, as we would desire them to do unto us. When man realizes that he is a social being, with obligations to discharge towards others amidst whom he lives, he performs activities that suit his sva-dharma (intrinsic nature). The Dharma-śāstras and the smṛtis are concerned with the elaboration of this preliminary moral training intended for persons in lower stages of spiritual evolution.

 

• Truth: The pursuit of philosophic truth has direct reference to reality. Unlike the truths of the pure sciences, those of philosophy and kindred subjects of study necessarily influence life. A scientific fact such as the number of rings the planet Saturn has does not directly affect man’s life, but the philosophical truth, such as the truth concerning the survival of the self has a practical implication on his activities. Philosophy is not a game of speculation meant only to afford intellectual satisfaction by dispelling doubts, but a practical study which should issue in the right mode of life.

The pursuit of the good signifies altruistic service; that of the beautiful results in relief from the perpetual tension of life; and that of the true yields comprehensive knowledge which, by removing all doubt and uncertainty produces a stable conviction. No final ideal can exclude altruistic service or restful peace or a comprehensive knowledge of reality. Disinterestedness should be a constant and outstanding feature in the quest after perfection. With it, conscious effort must disappear in the case of goodness and moral action must become spontaneous and joyful - these are also the qualities of a person who has realized the ideal. The result of subordinating the good to mokṣa is to elevate the moral quality of actions above their subject-matter. Furthermore, no voluntary action is intelligible without some reference to the self . The restful peace resulting from the appreciation of beauty must not be provisional, but constant, which necessarily implies that it should be derived from the contemplation of the whole of reality and not merely a portion of it, or of an imaginative situation created by the artist.

The ideal, thus, is not a mere combination of the three values but represents a creative synthesis of them, by which they are fused and welded into a new unity. The ideal not only includes the triad but transcends them. It is a state of absolute unselfishness and of spontaneous joy that manifests itself always. The three values are like the three legs of a tripod stand and the ideal stands on it. Thus, the three have equal significance and the ideal transcends them.

 

A note on the triad of values:

The triad ‘satyam, śivam, sundaram’ as  equivalents of truth, goodness and beauty was first coined by the Brahmo Samaj. The spirit of these three values as the defining characteristics of the ideal, is found in the Upaniṣads, as follows:

satyam - “satyaṃ jñānam anantaṃ brahma”  Taittiriyopaniṣad (2.1.1)

śivam – “śāntaṃ śivam advaitam” - Māṇḍūkyopaniṣad (mantra 7)

sundaram – “raso vai saḥ। rasaṃ hyevāyaṃ labdhvā ānandī bhavati”  Taittiriyopaniṣad (2.7.2).

The reference to ‘rasa’ is equivalent to the enjoyment derived from the contemplation of the beauty, i.e., sundaram. Śankarācārya defines rasa in a similar manner in his commentary on the above phrase of the Taittiriyopaniṣad , “raso nāma tṛptihetuḥ ānandakaro madhurāmlādiḥ prasiddho loke”, rasa is that which brings a sense of contentment and of joy, just like savouring sweet, sour and other tastes gives joy in our daily lives.

 According to the terms of the endowment, these Lectures should deal with 'the inner meaning of human history'. This description of their subject-matter implies that there is some ultimate purpose which man as such continually pursues, but that he does so unknowingly or, at all events, without a complete consciousness of it. It  is such a distinctive feature of man to pursue this purpose, we shall be able to determine it, at least in a general way, by inquiring wherein he most differs from the rest of sentient creation. The difference lies, as is commonly recognized, in the fact that he can become self-conscious or explicitly aware of his own identity. While other animals also lead a conscious life, they never know that they do so. In the words of one of our scriptures, 1 they live only from moment to moment, whereas man is aware of the past as well as the future. It is a great gift, because it enables him to review his thoughts, feelings, and actions as if they were apart from himself and pass judgment upon them. This capacity for self-criticism necessarily points to an awareness of a standard by which he judges; and "tie standard can be nothing short of absolute perfection, for the simple reason that the need for criticism will continue to be felt until an ideal, which is free from all imperfections and is therefore completely satisfying, is reached. In fact, man would not feel that he was imperfect if he had not within him such an ideal, latent though it may be. Whether he will ever attain it or whether, in thinking he will, he is only chasing a will-of 'the-wisp is a question . For the present it will suffice to note the existence in his mind of this ideal, urging him to strive for reaching a state in which he may rest with a feeling of contentment.

It is the presence within him of this ideal of perfection that makes man a spiritual being. Though all people are alike prompted by it, a loyal response to its promptings is by no

means easy, for man is also a natural being. That is, he is not only inspired by a consciousness of what he ought to be: he is also that, which tends to keep him bound to the pursuit of lower ends. This double nature results in an internal conflict between the flesh and the spirit or, as they are otherwise termed, the lower and the higher selves; and only some can, by overcoming it, respond whole-heartedly to the bidding of the higher self. It is to their thought and labor that human progress is entirely due. Since, however, the ideal is not explicitly known, even they can aim at it only tentatively; and the ends, which they actually pursue, may fall far short of it. My object in today's lecture is to find out whether we can define the ideal better, by considering the scope and nature of these tentative ends. I shall select for consideration what are called the eternal values, viz., Goodness, Beauty and Truth which are typical of such ends. They are now often regarded as standing for the ultimate ideal itself; but, I hope, it will become clear as I proceed that it is not correct to do so and that in pursuing mem, however praiseworthy the pursuit in itself may be, man k still groping about for  fine goal.

i. Beauty To begin with the second of these three values, viz., beauty, and consider it in relation to art first. It is well known that the contemplation of a work of art leads to an attitude of mind which is quite impersonal. Man not only grows unselfish here, but also forgets himself completely; and in the supreme aesthetic moment, he is conscious of nothing but the object or the situation portrayed in the work of art in question. His attitude then resembles what the yogis term -samadhi, in which one loses oneself, as it were, in contemplative union with the object. As a consequence of this self-forgetfulness, man rises above all the cares arid anxieties of every day life and experiences a rare kind of satisfaction, such as characterizes, according to what I have stated, the realization of the ultimate ideal. Former, tins satisfaction, as commonly construed, is, like the final ideal, sought for its own sake and not as a means to anything else. All this is true; yet art experience cannot serve as that ideal, fox it has, at least, one great deficiency which renders it unfit to do so. The contemplative satisfaction which it signifies is

transient, because it lasts only as long as the art stimulus lasts; and the stimulus is bound to end, sooner or later, since it arises from an external and fictitious situation created by the artist. It is not suggested by this, that art experience will not leave its wholesome influence behind. All that is meant is that, whatever may be the nature and extent of that influence, the experience itself, With its distinctive features, disappears after a time. And no state that is transitory can obviously be regarded as the final goal of life, whatever its other excellences may be.

To turn now from art to nature: There is a view, put forward by some, that beauty has no meaning when applied to physical objects. What they mean by it is that whether a natural object is beautiful or not does not depend upon itself, but upon what we can make it mean. 'Nature is mute' says Croce, 'if man does not make her speak'. But we may, perhaps, dismiss that view for this reason among others, viz., that while, according to it, all external objects must stand on the same footing, some actually appear to us as more attractive and arresting than others. that fee is no absurdity in speeds of beauty  nature, I may point out that that beauty in its entirety — immanent, as the poets say, in everything 'from the creeping plant to sovereign man' — is beyond common human experience. Such of it as ordinarily comes into view may be the beauty of single objects like a smiling flower or of a natural scene lie a landscape radiant in the morning sun. In either case, it is but a fragment of nature that is presented; and we cannot lose sign of its boundaries at the time of appreciating it, as it necessarily appears in its cosmical context. It thus differs from a work of art which is a world by itself, and is so self-complete that it has been compared by some to a monad. In this respect, the beauty of nature, as it ordinarily reveals itself to us, hardly reaches the level of beauty in art which absorbs our entire attention. And so long as the appreciation of nature is piecemeal, the deficiency of transience pointed out above in the case of art 

parlence is also here, because the fragmentary spectacle cannot held before the mind for very long. Sooner or later it is succeeded by another, and the experience to which it gives rise may be altogether unaesthetic. There is also the possibility here of a beautiful spectacle in nature, because of its reality, changing its appeal £rafc''£b* aesthetic to the practical, even within the

me it is kept in sight. A person admiring the scenic beauty of a mountain may conceivably be diverted from it at any moment by the thought of some practical purpose, say, of making the place fit for a health or holiday resort. It may thus become the focus of a different kind of interest; but no such diversion of interest is conceivable in the case of art, because its object is unreal. t To a person contemplating the same mountain depicted in a picture, the idea of making it subserve a practical end does not occur at all. Thus the realisation of beauty in nature can no more be the final ideal than the realisation of beauty in art can.

That an exclusive devotion to the pursuit of beauty, whether in art or in nature, does not satisfy all the needs and aspirations of the human heart is, indeed, a theme which is familiar to readers of poetry. Tennyson's Palace of Art, for instance, is based upon it. In that poem, as is well known, the poet describes a gifted soul as building for itself a fine and spacious mansion amidst magnificent surroundings, but on the summit of a hill far away from the common people. After ornamenting it with artistic works of great beauty and splendour, it enters the happy abode saying to itself, 'All these are mine; and let the world have peace or wars, it is one to me.' This self-complacent attitude, no doubt, does not continue very long, because the soul, which has thus isolated itself from others, grows penitent of its pride and unsocial behaviour and, at last, steps down from its lofty mansion to join the common life and share its sorrows and its joys. But the poem makes it clear that there is nothmff in aesthetic experience itself to guarantee against a life of sellcentred satisfaction. The ideal of perfection, if it should answer to that description at all, cannot allow any side of human nature to be starved; and .it will not therefore be ever divorced foom sympathy for fellow beings.

I have dwelt at some length on the inadequacy of the value of beauty to serve as the final ideal. Similar defects characterise the other two values also; but it will suffice to refer to them only briefly now, as I shall deal with them again later in this lecture.

2. Goodness This term, as is well known, is extremely ambiguous. But it is enough for our immediate purpose to take it in its mo

usual sense of the moral good and understand by it, in particular, what is signified by the golden rule, viz., that we should do to others, as we would desire them to do to us. 1 Man's belief in the need for such altruistic activity arises direcdy from his selfconscious nature, for he thereby becomes aware not only of his own self but also of others as having selves like his own and as subject to the same feelings of pain and pleasure as he is. That is to say, man realises through it that he is a social being, with obligations to discharge towards others amidst whom he lives. Biit when we remember that he, as a natural being, has also lower motives to contend with, we see that the pursuit of the good requires strenuous and continued effort; and so long as there is need for conscious effort, it is clear that the ideal is not reached. The moral good cannot therefore represent the final goal of life, until sell-love is wholly overcome and altruistic service becomes the effortless expression of a permanent attitude of mind. Long training in social morality may establish in us habits of right conduct, and moral activity may thereby become a second nature with us. But such ixaining, by its very nature, is adjusted to a general standard; and, while it may ordinarily fee adequate to guide us aright in situations that more or less cmform to that standard, it cannot be trusted to do so always. ffer there are sure to arise new situations in life, or there may •odde&fy present itself a conflict of duties, when it may fail us. Such situations will give rise to a tension of mind which cannot, unless moral success is a matter of pure chance, be got over till we are able to perceive for ourselves the kind of action which they demand of us. This perception presupposes common social morality, as its indispensable basis; but it also needs, over and above it, as I shall try to point out, a knowledge, or more strictly an intuitive understanding, of the ultimate truth about reality. In other words, goodness as a value depends for its complete realisation on another member of the trinity, viz., truth, and cannot therefore by itself stand for the highest ideal.

3. Truth

Hie deficiency of art experience, viz., that it is transient, because of 'Its dependence upon a situation created by the artist. is not found in the case of philosophic truth, for it has direct reference to reality. Nor does it suffer from the other drawback of fragmentariness characterising our sense of beauty in nature, for such truth is all-comprehensive, its object being the whole of existence. Any satisfaction, which its discovery may have for man, should therefore be quite stable. Further, the pursuit, as in the case of art and morality, is also marked by unselfishness, for truth, in its pure and undefiled form, is not likely to be attained if it is not sought for its own sake. Its purpose is to satisfy disinterested curiosity, and the intrusion of any personal interest like gain or glory is sure to vitiate, the result that may be reached.

But, all the same, this value also has its limitation for, as now commonly conceived, it is speculative and signifies a purely theoretical understanding of reality. Such a conception rails to take account of the bearing which philosophy, unless we exclude from it the consideration of the nature of man and his place in the universe, has on his life. Bradley, for instance, states that philosophy 'seeks to gain possession of Reality but only in an ideal form'. 1 Another modern thinker writes that 'its mission terminates in the quest rather than any actions that may follow it'. 3 This bearing upon life, as implied in the latter quotation, is not, indeed, denied now; but, as being of a practical character, it is generally regarded as the concern of religion and not of philosophy. Here, it seems, we have an unwarranted extension to philosophy of a feature found in the pure, as distinguished from the applied, sciences. What I want to point out is that, unlike the truths of the pure sciences, those of philosophy  kindred subjects of study necessarily influence life. Indeed,  cannot be prevented from doing so, when once they have satisfied our reason and won our acceptance. A person may learn that the plaet Saturn has a certain number of rings encircling it That is knowing a scientific fact, and the knowledge may have no direct relation to his everyday mode of living. But the same cannot be said, for example, of the truth about lie survival of the self. It is sure to influence life—in one way if a person believes in it, and in quite a different way if he does not. 

P p

 The power of prayer cannot be explained it has to be experienced. 

Ellaam

 Wise men are born among us in order to show the way forward in finding the true meaning of life. Often, such guiding lights arrive without much fanfare and the parents have very little or no idea at all of the child’s true nature and destiny. One such was Nammazhwar, the doyen among the Vaishnavite azhwars, said Thirukkudanthai Dr. Venkatesh. Born to Karimaran and Udaya Nambi, in the Tamil month of Vaigasi, under the Visakam star, the child neither cried, nor drank milk after birth. For ten days, his parents watched in dismay as the child showed no signs of behaving like a new born. When the baby showed no signs of wanting anything, the distraught parents placed him at the feet of the presiding deity, Adhinadha Perumal, at Azhwartirunagari and left.

Due to Divine grace, the child crawled to the shade of a tamarind tree near the temple and went into deep meditation and remained so for 16 years, during which time it experienced oneness with Lord and gained great wisdom and insight. At 16, the child who had grown into a scholarly, erudite youth, was discovered by Madhurakavi Azhwar, who later became his sishya. For the next 19 years of his life, Maran, who came to be known as Nammazhwar, dedicated himself to the task of distilling Vaishnavism in a manner accessible to all, in Tamil. He rendered the four Vedas as prabhandams. Thiruviruttam on the lines of The Rig Veda, Thiruvasiriyam along the Yajur Veda, Periathiruvanthadi in tune with Atharvana Veda and Tiruvaimozhi to resonate with Sama Veda.

Thiruvaimozhi, aslo known as Dravida Veda Saagaram, delineates the nature of the Paramatma, the nature of Jeevatma, the route for jeevatma to attain Paramatma, the obstacles the jeevatma will face while trying to reach Paramatma and the benefits of jeevatma attaining Paramatma.

Ramanuja’s Sree Bhashyam is another tribute to Thiruvaimozhi and shows his bhakti towards Nammazhwar. Exemplifying saranagati (total surrender), Nammazhwar lived as a personification of Krishna Bhakti — Krishna is everything to me (enakku vasudevan dhan ellam