Giving and receiving.

 When we give to one another freely and without conditions, sharing with others, the sharing multiplies and we receive far more than what was given. Even when there is no immediate prospect of return. It seems like heaven keeps an account of the giving and the blessing returns to the giver manifold times.

Rig veda 1.125.5

He Who gives liberally goes straight to the God. On the high ridge of heaven he stands exalted.

Bhagavad Gita 17.20 to 21.

Giving simply because it is right to give, without thought of return, at a proper time, in proper circumstances and to a worthy person, is enlightened giving. Giving with regrets or in the expectation of receiving some favour or of getting something in return is selfish giving.

Rig veda 10.117.1to 6

The gods have not ordained that humans die of hunger, even to the well fed man death comes In many shapes.

The wealth of a generous man never wastes away, but the Niagara has none to console him.

He Who possessed of food, hardens his heart against the weak man hungry and suffering, who comes to him for help, though of old he helped him... surely he finds none to console him.

He is liberal who gives to anyone who asks for alms, to the homeless distressed man who seeks food.

Success comes to him in the challenge of battle, and for future conflicts he makes an ally.

he is no friend who does not give to a friend, to a comrade who comes imploring for food. Let him leave such a man... his is not a home.... and rather seek a stranger who brings him comfort.

let the rich man satisfy one who seeks help. And let him look upon the long view. For wealth revolves like the wheels of a chariot, coming now to one , now to another.

In vain does the mean man acquire food. It is  ... I speak the truth  ..verily his death. He Who does not cherish a comrade or a friend, who eats all alone, is all sin.

Apastamba Dharma Sutra 8.2

The husband and wife of the house should not turn away any who comes at eating time and asks for food. If food is not available a place to rest, water for refreshing ones self, a Reed mat to lay one's self on, and pleasing words entertaining the guest these at least never fail in the house of the good.

Sri ad bhagvatam 9.

The fame of Rantideva is sung in this and the other world.Rantideva though himself hungry, was in the habit of giving away his wealth as it came, while trusting in God to provide his needs. Even in time of famineRantideva continued his genorositythough his family was reduced to poverty.

For 48 days he and his family were starving, a little liquid and that too enough for only one was all that remained. As he was about to drink it, an outcast came begging for water. Rantideva was moved at the sight and said, “I do not desire from God the great state attended by divine powers or even deliverance from rebirth. Establishing myself in the hearts of all beings, I take on myself their suffering so that they may be rid of their misery. “ so saying the compassionate king gave that little liquid to the outcast, though he himself was dying of thirst.

The Gods of the three worlds came and desired to bestow upon him manifold blessings but Rantideva who had no attachment or desire, merely bowed to Lord Vasudeva in devotion.

Judge not.

Garuda purana 112.

The vile are even prone to detect the fault of others, though they be as small as mustard seeds, and persistently shut their eyes against their own, though they be as large as villa fruit.

Basavanagudi vacana 124.

Why should you try to mend, the failings of the world, sirs,

Correct your bodies first, each one of you.

Correct your minds first each one.

The Lord does not approve of  those who shed crocodile tears to their neighbours grief.

Good deeds. Bhagavad Gita 6 40-41.

No one who does good deeds will ever come to a bad end, either here or in the world to come. When such people die, they go to other realms where the righteous live

To be continued. 

Wabi sabi

 

In traditional Japanese aesthetics, wabi-sabi (侘寂) is a world view centered on the acceptance of transience and imperfection. The aesthetic is sometimes described as one of appreciating beauty that is "imperfect, impermanent, and incomplete" in nature. It is prevalent in many forms of Japanese art.

In a few words, one could say that wabi sabi is the beauty of imperfect things. Of course, that would be overly simplistic explanation for such a deep and profoundly rooted notion in the Japanese spirit. Something between an artistic concept, a philosophy of life and a personal feeling, wabi sabi is everywhere in Japanese culture.

In Japan, wabi sabi is imperceptible but everywhere: a crack on a teapot, the wood of an old door, green moss on a rock, a misty landscape, a distorted cup or the reflection of the moon on a pond.

In Wabi Sabi: The Japanese Art of Impermanence, Andrew Juniper defines wabi sabi as "an intuitive appreciation of ephemeral beauty in the physical world that reflects the irreversible flow of life in the spiritual world.”

Related to landscapes, objects and even human beings, the idea of wabi sabi can be understood as an appreciation of a beauty that is doomed to disappear, or even a ephemeral contemplation of something that becomes more beautiful as it ages, fades, and consequently acquires a new charm.

The term wabi sabi is composed of two kanji characters. The second part, sabi (寂) is said to date back to the eighth century, when it was used to designate desolation in a poetic way. From the twelfth century, the term evolved and referred more precisely to the delightful contemplation of what is old and worn. It was also used to talk about the beauty of faded or withered things. Sabi could also mean “old and elegant”, or “being rusty”, with an untranslatable impression of peacefulness.

The term wabi (侘) only appeared in the fifteenth century to designate a new aesthetic sensibility closely related to the tea ceremony, which referred to the general atmosphere and to the objects used during this formal service. The definition of wabi can be traced back to loneliness or melancholy, to the appreciation of a serene life, far from the urban hustle and bustle.

The term wabi sabi (侘寂) remains difficult to translate. For Japanese people, wabi sabi is a feeling, more than a concept, that can be found in classical Japanese aesthetics: flower arrangement, literature, philosophy, poetry, tea ceremony, Zen gardens, etc. Wabi sabi goes against contemporary over-consumption, but also encourages simplicity and authenticity in everything.

This notion of wabi sabi is a feeling that has certainly always been part of Japanese sensibility. Its origin can be found in the story of Sen no Rikyu, the sixteenth century Zen monk who theorised the tea ceremony as it is still practiced in contemporary Japan.

According to the legend, the young Rikyu, eager to learn the codes of the ancestral ritual of tea ceremony, went to find a recognized tea master named Takeeno Joo. The latter wanted to test the abilities of his new apprentice and asked him to take care of the garden. Rikyu cleaned it from top to bottom and raked it until it was perfect. However, before presenting his work to his master, he shook a cherry tree and sakura flowers fell on the ground. This touch of imperfection brought beauty to the scene and that is how the concept of wabi sabi was born.

Sen no Rikyu is still considered as one of the greatest and most influential tea masters in history. He helped to transform the tea ceremony as it was previously practiced, with luxury utensils and exuberance, into a refined ritual. From the simplicity of the objects and the minimalistic atmosphere of the tearoom emanated a delicate beauty that could not be equaled.

By using imperfect objects, sometimes broken and repaired, in a room devoid of superfluous items, Rikyu made the moment of tea tasting a true communion for the spirit, which was nourished by the following principles: harmony, purity, respect and tranquility. This kind of ceremony is also referred to as wabi-cha (cha being the Japanese word for tea).

Temples in and around chennai.

 *Chennaites can visit a temple a week within the city and seek blessings*

*Temples Within and Close to Chennai City - Ordered by Distance From Vani Mahal and Highlighted if Over 500 Years Old*

*15 Minutes or Under*

1. Agasthyar Temple (75 years old), T. Nagar, 4 mins

2. Shiva Vishnu Temple (1935), T. Nagar, 8 mins

3. Raghavendra Swamy Temple (1987), T. Nagar, 8 mins

4. Iyappan Temple (1974), Mahalingapuram, 10 mins

5. Agatheeswarar Temple *(over 500 years old)*, Nungambakkam, 10 mins

6. Angala Parameswari Temple (1978), West Mambalam, 10 mins

7. Kasi Viswanathar Temple (400 years old), West Mambalam, 12 mins

8. Karaneeswarar Temple *(12th century CE)*, Saidapet, 14 mins

9. Parthasarathy Perumal Temple *(6th century CE)*, Triplicane, 15 mins

*16 Minutes to Half-an-Hour*

10. Balasubramanya Swamy Temple *(~500 years old)*, Teynampet, 16 mins 

11. Thiruvateeswarar Temple *(difficult to ascertain, maybe 7th century CE)*, Triplicane, 16 mins

12. Vengeeswarar Temple *(sthalam dates back to the vedic age, temple structure is over 1000 years old)*, Vadapazhani, 16 mins

13. Sri Bharadwajeswarar Temple *(10th - 11th century)*, Kodambakkam, 16 mins

14. Kapaleeswarar Temple *(7th century CE)*, Mylapore, 17 mins

15. Vadapazhani Murugan Temple (125 years ago), Vadapazhani, 18 mins

16. Madhya Kailash Temple (1970s), Taramani, 19 minutes 

17. Adi Kesava Perumal Temple *(difficult to ascertain, maybe 6th - 9th century CE)*, Mylapore, 20 mins 

18. Sri Anantha Padmanabhaswami Temple (1962), Adyar, 20 mins

19. Vallakottai Murugan Temple *(over 1,000 years old)*, Park Town, 23 mins 

20. Sri Veeraraghava Perumal and Kanakavalli Thayar Temple *(8th century CE)*, Thiruvallur, 27 mins 

21. Sri Rathnagiriswarar Temple (1975), Besant Nagar, 27 mins 

22. Marundheeswarar *(1,300 years old)*, Tiruvanmiyur, 27 mins

23. Sri Ashtalakshmi Temple (1976), Besant Nagar, 28 mins

24. Kalikambal Temple (1678), Parrys Corner, 29 mins

25. Sri Anjaneyar Temple (1995), Nanganallur, 29 mins

*Half-an-Hour to an Hour*

26.  Thiruvalithaayan Temple *(1,000 years old)*, Padi, 33 mins

27. Lakshmi Narasimha Navaneetha Krishnan Temple (1974), Nanganallur, 35 mins

28. Vadivudai Amman *(over 2,000 years old)*, Tiruvottiyur, 41 mins

29. Sri Ramanatheeswarar Temple *(difficult to ascertain, ~ 11th century CE)*, Porur, 43 mins

30. Aadhipureeswarar *(1,000 - 2,000 years old)*, Tiruvottiyur, 48 mins

31. Matsya Narayana Temple (2011), ECR, 49 mins

32. Neer Vanna Perumal Temple *(over 2,000 years old)*, Thiruneermalai, 50 mins

33. Devi Karumariamman Temple *(500 - 1,000 years old)*, Thiruverkadu, 50 mins

34. Kundrathur Murugan Temple (250 years old), Kundrathur, 51 mins

35. Puri Jagannath Temple (2001), Kannathur, ECR, 52 mins

36. Dhenupureeswarar Temple *(954 - 971 CE)*, Madambakkam, 54 mins

37. Thiru Ooraga Perumal Temple *(500 - 1,000 years old)*, Kundrathur, 56 mins

38. Nithya Kalyana Perumal Temple *(~ 1,000 years old)*, Thiruvidanthai, 1 hour

39. Kamakshi Amman Temple *(over 2,000 years old)*, Mangadu, 1 hour

*An Hour to Two Hours*

40. Vaideeswaran Temple *(~ 1,000 years old)*, Poonamallee High Rd, 1 hour 1 min

41. Jagannatha Perumal Temple *(~ 1,000 years old)*, Thirumazhisai, 1 hour 8 mins 

42. Padalathri Narasimhar Temple *(over 1,500 years old)*, Singaperumal Koil, 1 hour 11 mins 

43. Sthalasayana Perumal Temple *(14th century CE)*, Mahabalipuram, 1 hour 13 mins 

44. Shore Temple *(~ 725 CE)*, Mahabalipuram, 1 hour 15 mins 

45. Chettipunyam Hayagrivar Temple (over 400 years old), Chengalpattu, 1 hour 17 mins

46. Thiruporur Murugan Temple *(10th century CE)*, Thiruporur, 1 hour 18 mins

47. Siruvapuri Sri Balasubrahmanyam Temple *(~ 500 years old)*, Thiruvallur, 1 hour 20 mins 

48. Sri Ranganatha Perumal Temple *(over 1,000 years old)*, 1 hour 25 mins 

49. Putlur Amman Temple *(~ 500 - 1,000 years old)*, Tiruvallur, 1 hour 33 mins

50. Gnanapureeswarar Temple *(1,000 - 2,000 years old)*, Thiruvadisoolam, 1 hour 38 mins 

51. Tirupacchur Vaccheeswarar Temple *(1,500 years old)*, Thiruvallur, 1 hour 47 mins 

52. Eri Kaatha Ramar Temple *(1,600 years old)*, Chengalpattu, 1 hour 50 mins

53. Sri Vadaranyeswarar Temple *(~ 5th century CE)*, Thiruvalangadu, 2 hours

*Over Two Hours*

54. Tiruttani Murugan Temple *(9th - 10th century CE)*, Tiruttani, 2 hours 35 minstrels

Basavana vacana

In this poem, the poet addresses the topic of God and worship. He states that the rich make temples for Shiva, and asks what the poor must do to prove their faith. The poet then provides his solution to this question by suggesting that the poor make their bodies into temples for the worship of God.

The poet says that the rich will make temples for Siva. He asks what he, as a poor man, shall do. Rich devotees have the money and the means to finance temples for the gods that they worship, but the poor do not. So, the poet asks what alternative the poor have to show their devotion and piety.

The poet says that his legs are pillars, his body the shrine, and his head a cupola of gold. Because the poor man does not have the means to build a temple, he must make his own body into a temple for worshipping his gods. The poet compares different parts of the body with different parts of the temple structure. The legs are the pillars, the body is the site of prayer, and the head is the dome.

By making his body a temple, the poet suggests dedicating his entire being to his god. The poor must therefore dedicate their lives to God. The poet then calls to the lord of the meeting rivers, his chosen deity- Lord Shiva at Koodalasangama. He declares that things standing shall fall, but the moving ever shall stay.

This means that standing structures such as temples will be destroyed over the course of time, but the temple of the body shall remain because life goes on. Generations of humans will keep carrying devotion in their bodies, even if temples fall. The spirit of worship will keep flowing through human bodies through the ages if people make their bodies into temples for the gods.

This above all: to thine own self be true,

And it must follow, as the night the day,

Thou canst not then be false to any man.”

The master of the house, is he at home or isn’t he?” 

Grass on the threshold

Dirt in the house

The master of the house, is he at home, or isn’t he?

Lies in the body,

Lust in the heart:

no, the master of the house is not at home,

In the very first line, the word “threshold” refers to an entrance or a doorway, and “grass” might be a reference to the uncleaned path. This line is a clear indication to the fact that the thoughts that arise in a human mind is perverted to an extent; and various disturbances become the grass in man’s path to salvation. There is “dirt” in his house, meaning, he is not void of all worldly attachments. The poet is hinting at the human conscience, where man is entangled in this materialistic world and eventually has turned into a selfish creature.The poet is doubtful if there resides a master in the house or not. The master here is a direct reference to God, and that by having a perverted mind, He surely will not be present in the house. This statement is put in a form of a question, only to be more rhetoric, indicative of the fact whether the individual has begun to clear his conscience or is still struggling to learn the proper ideals.

Man is failing to be truthful, he easily succumbs to lying and cheating others, while being oblivion to the fact that he is not being true to himself. Man is lustful by nature – living in this materialistic world, he now is driven by lust and possesses the immense thirst for power, for materialistic wealth. The poet sternly asserts that the God does not reside in a body like such, where the mind is corrupted. 

Our Lord of the Meeting Rivers.

Basavanna was a royal minister and the figure around whom the ‘Virasaiva’ community combined. He and his associates attempted to form an egalitarian community based on devotion to Shiva, rather than on caste divisions. Basavanna’s signature line, the “the lord of the meeting rivers” refers to a Shiva temple in the town of Kudalasangama, where three rivers met. In this poem, Basavanna writes on a level more inclined towards the ‘Advaita Vedanta’*. “The master of the house, is he at home or isn’t he?” stands to symbolize the presence of clean mind and body as a representation of the supreme abode of the God.

I responsible

 Individual Responsibility is central to what it means to be human. Other creatures have a limited ability. It’s only the humans that are able to chose the manner of life and hence their destiny. The journey on the path to liberation is entirely the responsibility of the individual. Each is a lamp unto himself each works out their own salvation.  

Single is each being born single it dies,  single it enjoys the reward of its virtue and single it suffers the punishment of its sins.   Laws of Manu 4.240.

Bhagavadgita Gita 6.5-6

Man should discover his own reality and not thwart himself. For he has his self as his only friend or as his only enemy.

Basavanagudi vacant. 126.

A worship without love, and an unfeeling act behold,my brother, is A pictured loveliness… no joy in its embrace;

A painted sugarcane  no relish in its taste.. thus without sincerity is no piety.

To be continued.

Ignorance

 Many religions regard the evils of human condition as a result of ignorance. Being ignorant of the truth about ultimate reality and the purpose of life, people’s values become confused and consequently they act wrongly. This even binds people to the wheel of birth and death. The veil of illusion obscures the faculty of insight.

Svetasvatara upanishad 1.6-8

The universe is a wheel, the wheel of Brahman.upon it are all creatures that are subject to birth death and rebirth. It goes on and on in circle and never stops. As long as the individual self thinks it is separate from the lord, it revolves upon the wheel in bondage to the laws of birth death and rebirth.

The lord supports this universe, which is made up of the perishable and the imperishable, the manifest and unmanliest. The individual soul, forgetful of the lord attaches itself to pleasure and thus is bound.

Maitre upanishad4.2

Also Bhagvat Gita 7.25

Few see through the veil of maya.

Katha upanishad 1.2.5

Fools dwelling in darkness, but thinking themselves wise and erudite, go round and round, by various tortuous paths, like the blind led by the blind.

Idolarity allegiance to the false values that substitute for god.

Basavanagudi vacant. 615-16

Bhagvan Gita 9.11-12

Fools misjudge me when I take a human form, because they do not know my supreme state as lord of beings. Unconscious they fall prey to beguiling nature. For there hopes are vain and so are their rituals and their search for wisdom. 

Conflicting

 

The war within.

Chandogya Upanishad. 8.12.1

The body mortal always gripped by death, within dwells the immortal self. This self when associated is our consciousness with our body, is subject to pleasure and pain. And so long as this association continues, freedom from pleasure and pain can no man find. 

Mandaka upanishad. 3.1.1_3.

Two birds, united always and known by the same name, closely cling to the same tree. One of them eats the sweet fruit, the other looks on without eating.

Seated on the same tree, the jiva moans, bewildered by his impotence. But when he beholds the other, the lord worshipped by all, and his glory, he becomes free from grief.

When the seer beholds the self luminous creator, the lord, the purusha  the progenitor of Brahma. Then he the wise seer shakes off good and evil, becomes stainless, and reaches the supreme unity.

Bhagvad Gita 16.6

There are two orders of creation . One divine the other demonic.

Mahabharata

I know what is good but I am not inclined to do it.

I know also what is bad but I do not refrain from doing it.

 I just do as I am prompted to do by some divine spirit standing in my heart.

Bhagvad Gita 6.5_6

Man should discover his own reality and not thwart himself.

For he has the selfas his only friend, or as his only enemy.

A person has the self as a friend when he has conquered himself, but if he rejects his own reality, the self will war against him.

Impinge.

 The growing convergence and complementary types around faith large and small of our shrinking planet calls for a comparison along religious traditions. This can be easily done through scriptures and the quotes in them.

The goals of spiritual practice for each religion, while not identical have much in common. Since the ideals imbued in human nature are universal. The people who have reached the goal be it enlightenment, salvation, sanctification, self realisation or liberation, manifest the highest human quality like love, compassion, wisdom, purity, courage, patience, righteousness, strength of character, calmness of mind and inner joy. regardless of religious beliefs such people  have impressed others by their virtue. These hence converge and become one and become the best of humanity. There is no place for egoism and enmity.

Though this can lead to a vast analysis I here propose to quote only quotes mentioned under different heads followed by Hindus. It will give us a good reference in our study.

Invocation. 

Rig veda 3.62.10.

We meditate upon the form splendor 

Of the vilifier divine

May He himself illumine our minds.

The truth in many paths. B G chapter 4. 11.

As men approach me so I receive them.

All paths Arjuna lead to me. 

Bhagvatham. 11.3.

Like the bee gathering honey from various flowers, the wise accept the essence of  different scriptures to see only the good in all.

Traces of the lords existences. Rigveda 3.54.5

Who knows this truly.

Eye cannot see him nor words reveal him

By the senses austerity or works he is not known

When the mind is cleansed by the grace of wisdom

He is seen by contemplation the one without parts.

The ONE.

Svetasvatra upanishad 6.11

He is one god hidden in all beings, all pervading, the self within all beings, watching over all works, dwelling in all beings, the witness, the perceived, the only one free from qualities.

Vishnu puran 1.22

Just as light is diffused from the fire which is confined to one spot, so is the whole universe the diffused energy of the supreme Brahman.

Transcendent Isha upanishad 4.8

The self is one ever still, the self is

Swifter than thought, swifter than the senses

Though motionless, he outruns all pursuit.

Without the self never could life exist.

The self seems to move, but is ever still.

He seems faraway but is ever near. 

He is within all and he transcends all.

The self is everywhere, bright is the self, 

Indivisible, untouched by sin, wise, imminent and transcendent.

He it is who holds the cosmos together.

Refer chandogya upanishad 7,23,25 and katha upanishad 2.3.7.8.

Bhagvan Gita chapter 11.3-25

Arjuna

O highest lord I wish I could see you your form as lord. Just as you yourself say you are, supreme divine being.

O lord if you think it is possible that I might see you then Lord of mystic power show me your changeless self.

The Lord.

Open your eyes and see my hundreds, my thousands of forms, in all their variety, heavenly splendour, in all their colours and semblances.

Look upon the gods of heaven , the radiant gods the terrifying gods the kind celestial twins see, Arjuna countless marvels never seen before.

Here is my body in one place, now the whole world… all that moves and does not move  and whatever else you want to see

Of course with the ordinary eye you cannot see me. 

I give you divine vision.

Behold my absolute power.

Sanjay a. With these words Vishnu the great lord of mystic power, gave Arjuna the vision of his highest absolute form…

His form with many mouths and eyes, appearing in many miraculous ways, with many divine ornaments and divine unsheathed weapons. He wore garlands and robes and ointments of divine fragrance. He was a wholly wonderful God, infinite facing in every direction.

If the light of a thousand suns should effulgence all at once, it would resemble the radiance of that god of overpowering reality.

Then and there Arjuna saw the entire world unified ,yet divided manifold embodied in the god of gods.

Bewildered and enraptured, Arjuna the pursuer of wealth bowed his head to the god, joined his palms and said,

Arjuna

Master within you I see the gods, and all classes of beings

The creator on his lotus seat and all seers and divine serpents.

Far and near I see you without limit reaching containing everything and with innumerable mouths and eyes.

I see no end to you no middle and no beginning.. o universal lord and form of all!

You wearer of crown, mace and discus, you are a deluge of brilliant light all around I see you who can hardly be seen, with the splendour of radiant fires and suns immeasurable. You are the one imperishable. Paramount necessary core of knowledge, the worlds ultimate foundation.

You never cease to guard the eternal tradition. You are the everlasting divine being. 

There is no telling what is beginning middle or end in you. Your power is infinite, your arms reach infinitely far. Sun and moon are your eyes. This is how I see you. Your mouth is a flaming sacrificial fire. You burn up the world with your radiance.

For you alone fill the quarters of heaven and the space between heaven and earth. The world above, man,s world and the world in between are frightened at the awesome sight of you o mighty being.

There I see throngs of gods entering you, some are afraid, they join their palms and call upon your name. Throngs of great seers and perfect sages hail you with magnificent hymns.

The terrifying gods, the gods of heaven the radiant gods also the celestial spirits, the all gods, the celestial twins the storm gods and the ancestors, multitudes of heavenly musicians, good spirits, demons and perfect sages all look upon you in wonder.

When the worlds see your form of many mouths and eyes and many arms legs feet  many torsos and many terrible tusks they tremble as do I.

For seeing you ablaze with all the colours of the rainbow touching the sky, with gaping mouths and wide flaming eyes my heart in me is shaken. O god 

I have lost all certainty, all peace, your mouths and their terrible tusks evoke the world in conflagration. Looking at them I can no longer orient myself. There is no refuge.

O lord of gods dwelling place of the world, give me your grace.

Omniscient.

Atharva Veda 4.16.1-8

Immanent

Bhagvan Gita 13.32

Mundaka upanishad 2.2.10-11.

The living presence.

Bhagvan Gita 18.65.66

Be aware of me always, adore me, make every act an offering to me and you shall come to me. And you shall come to me, this I  promise for you are dear to me. Abandon all supports and look to me for protection. I shall purify you from the sins of the past. Do not grieve.

To be  

Normal.

 As we enter different stages of the aging process, we will often need to find a new normal. It's not what people around us usually do but we all have our unique normal. Things we did at one phase in life may be unwise to do or even impossible to do now. Egyptian climbing on a high bench.

Having a proper mindset can make all the difference in how easy or difficult it is to change. Our prospective about things has the power to help us to enjoy the change than resenting it. 

Any change makes us abnormal at first given time it adjusts beautifully.

To take hold of something new we have to let go of the old. This is good.when we give us the something in obedience to God  he gives us back something better. Learn to let go and let God take the lead in your life.listen to your heart than your brain. 

Getting older means dealing with limitations. The best way to deal is not to resist but accept them. Embrace them as opportunities to be creative.

Youth is a beautiful time, but our later years are just as beautiful. It's really amazing how God created the body and our lives around it.  If one carefully watches. The mystery reveals and the blossoming can be seen each as a unique being leaving their mark on time. 

How great is God's creation in everything great and small.

Our values is not in what we do, but in who we are as individuals. 

It is who you become.

leaving a legacy behind.

one must live one's life as a godly person teach the world the word of God accurately in a practical way. Complete the assignment that God has given us. We need to be patient and steadfast, committed and determined. Make everyday count.

The beauty of trust.

When we trust God we realize that things don't usually go exactly as we want it to but with the trust you realize that God does work out all things for good. 

our value is not in what we do but in what we are as individuals. 

To becontinued.

Joy

 NO JOY IS COMPARABLE TO THE FEELING OF THE ETERNALS PRESENCE IN ONES HEART AT EVERY MOMENT.

Make time with God a daily priority. 

Take good care of yourself and love your body the way God made you.

Try to keep up with technology and use it to your advantage.

The power of choice. The benefit of a positive attitude in each situation one faces, making the right decision and setting your mind in the right direction. 

A story to help remember.

A 92 year old lady, petite well poised. She usually fully dressed by 8 with her hair styled up and makeup perfectly applied in spite of the fact that she is legally blind. Today she has moved to a nursing home  her husband who she spent 70 years with has just passed away making her move a necessary. After many hours of waiting in the lobby of the nursing home she is informed that her room is ready. She smiles sweetly and  maneuvers her walker to the elevator she is accompanied by a staff person who is providing her with the visual description of her room etc she immediately says I love it, to which the staff person says you haven't seen the room just wait.

The old lady says that does not matter. Happiness is something you decide ahead of time. Whether I like the room or not does not depend on how the furniture is arranged.it is how I arrange my mind that matters. I have already decided to love it. It is the decision I make every morning when I wake up. I have a choice. I can spend the day in bed recounting all the problems my body has that no longer work or I can get out of bed and be thankful for the ones that do work.each day is a gift focus on the new day and the happy memories stored away. 

She has made up her mind to like the room even before she sees it. 

It is important to focus on what one can do  than to worry of what one can't do. A healthy mind set allows one to be happy at any state one has to face.

Feed your mind and body that will strengthen and nourish them and they will continue to serve you well even as they age.

Samples

1. Interpretation 1 (Swami Vivekananda):

Verse: "You have the right to perform your prescribed duty, but you are not entitled to the fruits of your actions." (Chapter 2, Verse 47)

Explanation: According to Swami Vivekananda, this verse emphasizes the importance of focusing on the present moment and performing our duties without attachment to the outcomes. He encourages individuals to detach themselves from the desire for personal gains and instead focus on the journey and the selfless execution of their responsibilities.

2. Interpretation 2 (Sri Aurobindo):

Verse: "The embodied soul is eternal, indestructible, and immeasurable." (Chapter 2, Verse 17)

Explanation: Sri Aurobindo's interpretation suggests that this verse highlights the eternal nature of the soul and its connection to the divine. He explains that the soul cannot be destroyed, as it exists beyond the physical realm, and its true essence remains constant throughout various lifetimes. It emphasizes the idea of transcending the temporary material world and seeking a deeper understanding of one's eternal existence.

3. Interpretation 3 (Swami Sivananda):

Verse: "Those who are free from anger and all material desires, who are self-realized, self-disciplined, and constantly strive for perfection, are assured of liberation in the Supreme." (Chapter 5, Verse 26)

Explanation: Swami Sivananda's interpretation emphasizes the qualities required for spiritual growth and attainment of liberation. According to him, being free from anger, material desires, and practicing self-discipline are essential for realizing one's true self and attaining spiritual liberation. He emphasizes the significance of constant self-improvement and the pursuit of perfection as a means to reach a state of higher consciousness.

4. Interpretation 4 (Paramahansa Yogananda):

Verse: "When meditation is mastered, the mind is unwavering like the flame of a lamp in a windless place." (Chapter 6, Verse 19)

Explanation: Paramahansa Yogananda's interpretation highlights the importance of meditation in attaining mental stability and focus. He explains that through consistent meditation practice, the mind becomes unwavering and unaffected by external disturbances, similar to the steady flame of a lamp. This verse inspires individuals to cultivate a disciplined meditation practice to attain a state of inner tranquility and clarity.

5. Interpretation 5 (Mahatma Gandhi):

Verse: "You have the right to perform your prescribed duty, but you are not entitled to the fruits of your actions." (Chapter 2, Verse 47)

Explanation: Mahatma Gandhi's interpretation emphasizes the idea of selfless service and non-attachment to outcomes. He interprets this verse as a reminder that individuals have a responsibility to fulfill their duties, but they should not be motivated by personal gain. Gandhi believed in the concept of detached action, where one focuses on doing what is right and fulfilling their duties without clinging to the expectations of rewards or results.

M BG.

 The Bhagavad Gita is a sacred Hindu scripture that is part of the Indian epic Mahabharata. It consists of a conversation between Lord Krishna and Prince Arjuna, taking place on the battlefield of Kurukshetra before a great war. The Gita encompasses various themes and philosophical concepts. Here is a chapter-wise summary of the Bhagavad Gita:

1. Arjuna Vishada Yoga (The Yoga of Arjuna's Dejection):

Arjuna is overwhelmed with compassion and loses his will to fight. He sees his kinsmen and loved ones on both sides of the war and is filled with grief. Arjuna seeks guidance from Lord Krishna.

2. Sankhya Yoga (The Yoga of Knowledge):

Lord Krishna advises Arjuna to rise above his emotions and fulfill his duty as a warrior. Krishna explains the eternal nature of the soul (Atman) and the concept of rebirth, emphasizing the importance of self-realization.

3. Karma Yoga (The Yoga of Action):

Krishna teaches Arjuna about the path of selfless action, emphasizing the importance of performing one's duty without attachment to the results. He explains the principles of karma and the need for proper action in society.

4. Jnana Karma Sanyasa Yoga (The Yoga of Knowledge and Renunciation of Action):

Krishna reveals the secret of his divine incarnation and the importance of acquiring knowledge from a realized guru. He explains the concepts of sacrifice and renunciation, emphasizing that both knowledge and action are essential for spiritual progress.

5. Karma Sanyasa Yoga (The Yoga of Renunciation of Action):

Krishna explains the paths of selfless action and renunciation, emphasizing that one can attain liberation through either path. He highlights the importance of performing prescribed duties without selfish attachment.

6. Dhyana Yoga (The Yoga of Meditation):

Krishna teaches Arjuna the practice of meditation and the importance of self-discipline. He explains that a focused and controlled mind is essential for spiritual progress and self-realization.

7. Gyaan Vigyana Yoga (The Yoga of Knowledge and Wisdom):

Krishna reveals his divine glories, explaining the various manifestations of the Supreme Being. He emphasizes that those who have attained knowledge of his divine nature can transcend worldly illusions.

8. Akshara Brahma Yoga (The Yoga of the Imperishable Brahman):

Krishna discusses the eternal nature of the Supreme Being, the process of death, and the journey of the soul after death. He emphasizes that those who remember the Supreme at the time of death attain liberation.

9. Raja Vidya Yoga (The Yoga of Royal Knowledge and Royal Secret):

Krishna explains the most confidential knowledge of devotion and surrender to the Supreme. He emphasizes the greatness of devotion, pure love, and the divine qualities of God.

10. Vibhooti Yoga (The Yoga of Divine Glories):

Krishna reveals his divine manifestations in the universe, indicating that all glorious and powerful aspects of creation are expressions of his divine energy.

11. Vishwaroopa Darshana Yoga (The Yoga of the Vision of the Universal Form):

Krishna reveals his universal form, showcasing his cosmic manifestation and divine nature to Arjuna. This vision represents the grandeur and all-encompassing nature of the Supreme Being.

12. Bhakti Yoga (The Yoga of Devotion):

Krishna describes the qualities of true devotees and their path of devotion, emphasizing that surrendering with love and devotion leads to close proximity with the divine.

13. Ksetra Ksetrajna Vibhaaga Yoga (The Yoga of Distinction between the Field and the Knower of the Field):

Krishna explains the difference between the physical body (kshetra) and the eternal soul (kshetrajna). He describes the nature of the physical body, the senses, and the soul, emphasizing the importance of self-realization.

14. Gunatraya Vibhaga Yoga (The Yoga of Division of the Three Gunas):

Krishna explains the three gunas (modes of material nature): sattva (goodness), rajas (passion), and tamas (ignorance). He describes their manifestations, influences, and how one can transcend their influence.

15. Purushottama Yoga (The Yoga of the Supreme Divine Personality):

Krishna describes the eternal nature of the Supreme Being, the individual soul, and the relationship between the two. He elucidates that those who understand his divine nature and surrender to him attain liberation.

16. Daivasura Sampad Vibhaga Yoga (The Yoga of the Division between the Divine and the Non-Divine):

Krishna describes the divine and demonic qualities present in individuals and their consequences. He emphasizes the importance of cultivating divine qualities and rejecting negative traits.

17. Sraddhatraya Vibhaga Yoga (The Yoga of the Threefold Division of Faith):

Krishna explains the nature of faith and its impact on human actions. He describes the three types of faith based on the three gunas and reveals the types of food, sacrifice, penance, and charity corresponding to each faith.

18. Moksha Sannyasa Yoga (The Yoga of Liberation and Renunciation):

Krishna concludes the Gita by summarizing and integrating the previous teachings. He emphasizes the importance of cultivating selflessness, performing actions as dedicated service, and surrendering to the Supreme with full faith, leading to liberation.

Please note that this is just a brief summary of each chapter, and the Bhagavad Gita is a profound scripture with multiple layers of teachings and interpretations. Exploring the detailed verses and commentaries by various scholars can provide a more comprehensive understanding of the Gita.

Machine articles.

 The last five articles are machine written and one can see the efficiency of the writing. It's indeed commendable. Vast texts and the compilation can be broken down to get various combinations depending on what one is looking for. 

It's becoming more and more relevant now than before to get to the gist or core as to why these works were written just imagine works running into several thousands of verses can be compiled to give various combinations chapters, words , phrases used, and by the different approaches made by scholars. What is then to be understood is the soul of the matter not the statistics. Therein will be the true knowledge.

List of machine written articles on this blog.

CT, an insight , comparative study, s s and karunai.  B G GIST,  and selection of five verses described by five different scholars.

See how well the machine handles these essays. It's commendable. One needs to ask the right questions that's the trick to the result. 

C t

 

1. "Bhagavad Gita" - Translated by various authors, including Swami Sivananda and Eknath Easwaran.

2. "Yoga Sutras of Patanjali" - Translated by various authors, including Swami Satchidananda and Edwin F. Bryant.

3. "Upanishads" - Translated by various authors, including Swami Nikhilananda and Juan Mascaró.

4. "Ramayana" - Translated by various authors, including C. Rajagopalachari and William Buck.

5. "Mahabharata" - Translated by various authors, including C. Rajagopalachari and John D. Smith.

6. "Kama Sutra" - Translated by various authors, including Sir Richard Burton and Wendy Doniger.

7. "Arthashastra" - Translated by R.P. Kangle and L.N. Rangarajan.

8. "Panchatantra" - Translated by Arthur W. Ryder and Patrick Olivelle.

9. "Rig Veda" - Translated by various authors, including Ralph T.H. Griffith and Wendy O'Flaherty.

10. "Atharva Veda" - Translated by various authors, including William Dwight Whitney and Devi Chand.

These are just a few examples, and there are many more Sanskrit books available in English translation.

In the Sanskrit books mentioned above, there are several commonly used Sanskrit words that appear frequently. Here are some of the Sanskrit words that are often used in these works:

1. "Atma" - Referring to the individual self or soul.

2. "Dharma" - Referring to righteousness, duty, or moral law.

3. "Karma" - Referring to the law of cause and effect or actions and their consequences.

4. "Yoga" - Referring to the practices or paths leading to spiritual union or realization.

5. "Brahman" - Referring to the ultimate reality or the supreme cosmic power.

6. "Moksha" - Referring to liberation or freedom from the cycle of birth and death.

7. "Bhakti" - Referring to devotion or the path of love and devotion towards the divine.

8. "Kama" - Referring to desire, pleasure, or sensual love.

9. "Samsara" - Referring to the cycle of birth, death, and rebirth.

10. "Maya" - Referring to illusion or the cosmic power that creates the world appearance.

These are just a few examples of the Sanskrit words that you may come across while reading these texts. Sanskrit has a rich and vast vocabulary, and each book may contain various specific terms depending on the subject matter and context.

An insight.

 

In the context of great Indian philosophers, Ramanujacharya, also known as Ramanuja, holds a prominent position. He was a philosopher and theologian who lived in the 11th and 12th centuries, primarily in the region of Tamil Nadu, India. Ramanuja is best known for his contributions to the philosophy of Vishishtadvaita Vedanta.

Ramanuja's primary work is the "Sri Bhashya," a commentary on the "Brahma Sutras" by Badarayana. In this text, Ramanuja provides his interpretation of the key principles of Vedanta philosophy, which focuses on the relationship between Brahman (the Ultimate Reality) and the individual soul.

One of Ramanuja's central teachings is the concept of "qualified non-dualism." He emphasized that the individual soul (jiva) and Brahman are connected, with the jiva having a dependent yet distinct existence within Brahman. Ramanuja also advocated for the worship and devotion of Vishnu as the supreme deity.

Ramanuja's philosophy emphasizes the importance of surrendering to God, love and devotion (bhakti), and serving others. His teachings had a significant impact on the Bhakti movement in India and are influential in the Vaishnavite traditions, particularly in the Sri Vaishnava community.

Ramanuja's teachings have had a lasting impact on Indian philosophy, particularly in the realm of Bhakti movements and Vaishnavite traditions. His ideas of devotion, surrender, and the relationship between the individual soul and the divine continue to be cherished and followed by many in India and around the world.

Comparitive study.

 Comparing various philosophers and determining which one is followed mostly all over the world is a complex task, as philosophical schools of thought and their followers vary greatly across different cultures, regions, and time periods. However, there are a few prominent philosophers whose ideas have had a significant influence on global thinking. 

1. Aristotle: Aristotle, a Greek philosopher, emphasized the importance of reason and logic in understanding the world. His ideas on ethics, politics, and metaphysics have had a profound impact on Western philosophy and are still widely studied and followed in many academic institutions.

2. Confucius: Confucius, an ancient Chinese philosopher, focused on ethics, moral values, and the cultivation of virtue. His teachings on relationships, social order, and the importance of personal growth have influenced East Asian cultures, particularly in China, Japan, and Korea.

3. Buddha: Siddhartha Gautama, also known as the Buddha, founded Buddhism based on his teachings on suffering, the nature of reality, and the path to enlightenment. Buddhism has spread across Asia and has followers worldwide, emphasizing compassion, mindfulness, and the pursuit of inner peace.

4. Immanuel Kant: Kant, a German philosopher from the Enlightenment era, emphasized the importance of individual autonomy, reason, and ethics. His ideas have had a significant impact on moral philosophy, particularly in Western societies.

5. Friedrich Nietzsche: Nietzsche, a German philosopher, challenged traditional moral values and religious beliefs, advocating for individual freedom and the creation of one's own values. His ideas have influenced existentialism and postmodern thought.

6. Karl Marx: Marx, a 19th-century German philosopher, developed the theories of socialism and communism, emphasizing the role of class struggle and the critique of capitalism. His ideas have shaped political movements and social theories globally.

It is difficult to determine which philosopher is followed mostly all over the world, as the influence of these philosophers varies depending on cultural, historical, and ideological factors. However, in terms of widespread influence, Aristotle's ideas on reason and logic have had a significant impact on Western thought, while Buddha's teachings on compassion and mindfulness have gained followers from various cultures around the world. Additionally, the impact of Marx's ideas on socialism and communism has been particularly significant in the realm of politics and social theory. Ultimately, philosophical influences are diverse and often dependent on specific contexts and individual beliefs.

SS

 Title: Sanskrit Scriptures: The Timeless Wisdom of Ancient India

Introduction:

Sanskrit, the ancient and revered language of India, holds within its rich and vast collection of scriptures a treasure trove of knowledge, wisdom, and spiritual guidance. Spanning thousands of years, these Sanskrit scriptures encapsulate various aspects of human existence, philosophy, spirituality, and practical wisdom. This article explores the significance and diversity of Sanskrit scriptures and their enduring relevance in the modern world.

1. Vedas: The Oldest and Sacred Texts:

The Vedas, considered the oldest scriptures in the world, form the foundation of Hindu philosophy and spirituality. Composed over several millennia, the Vedas consist of hymns, rituals, and philosophical discourses. Divided into Rigveda, Yajurveda, Samaveda, and Atharvaveda, these texts provide insights into the nature of reality, cosmology, social order, and the pursuit of a meaningful life. The Vedas continue to be studied by scholars, spiritual seekers, and enthusiasts alike.

2. Upanishads: The Essence of Knowledge:

The Upanishads, which follow the Vedas, are philosophical texts that delve into the nature of the self (Atman) and the ultimate reality (Brahman). These profound dialogues between sages and disciples explore the concepts of consciousness, existence, liberation, and the interconnectedness of all beings. The Upanishads lay the foundation for Vedanta, a philosophical school that embraces non-dualism and the pursuit of self-realization.

3. Bhagavad Gita: The Song of the Divine:

The Bhagavad Gita, part of the Indian epic Mahabharata, is a revered scripture that captures a conversation between the prince Arjuna and Lord Krishna. It offers profound insights into duty (dharma), morality, selfless action, and the nature of the self. The Gita's teachings on ethical decision-making, detachment, and the pursuit of spiritual growth have influenced countless individuals and continue to be a source of inspiration and guidance.

4. Puranas: Epic Mythological Tales:

The Puranas are a collection of eighteen texts that narrate various mythological stories, genealogies, and historical accounts. These texts provide a deeper understanding of Hindu gods, goddesses, and their roles in the cosmic order. The Puranas have played a significant role in popularizing and democratizing religious knowledge, making the complex concepts of Hinduism accessible to the masses through captivating narratives and allegories.

5. Yoga Sutras: The Path to Spiritual Union:

Authored by the sage Patanjali, the Yoga Sutras provide a comprehensive guide to the practice and philosophy of yoga. These concise aphorisms outline the eight-limbed path of Ashtanga Yoga, which encompasses ethical principles, physical postures, breath control, meditation, and self-realization. The Yoga Sutras continue to be a revered scripture among yoga practitioners worldwide and offer timeless wisdom for achieving peace and harmony.

Conclusion:

Sanskrit scriptures, with their diverse range of texts, represent a vast repository of knowledge and wisdom that continues to inspire and guide individuals across generations. Their teachings explore the nature of existence, consciousness, morality, and spirituality, offering profound insights into the human condition. The Sanskrit scriptures, while rooted in Indian philosophy and spirituality, have a universal appeal and relevance that transcends cultural boundaries. By studying and contemplating these ancient texts, we can gain a deeper understanding of ourselves, the world, and our connection to something greater than ourselves. The wisdom contained within these scriptures remains a beacon of light, illuminating paths to personal growth, spiritual development, and a harmonious existence for all.

Karunai.

 Title: Karunai: The Transcendental Theme of Compassion

Introduction:

In the ancient Indian language of Sanskrit, the word "karunai" holds a profound meaning that resonates across various philosophical, spiritual, and literary works. Karunai embodies the essence of compassion, empathy, and benevolence. It is a theme that transcends cultural boundaries and connects us all as human beings. This article explores the significance of karunai as a central theme in philosophy, literature, and everyday life.

1. Karunai in Philosophy and Spirituality:

Across different spiritual and philosophical traditions, karunai is revered as a fundamental virtue that cultivates harmony, understanding, and kindness. The teachings of various spiritual leaders underscore the importance of practicing karunai towards oneself and others. In Hinduism, karunai is an integral aspect of dharma (duty) and is central to the path of self-realization. In Buddhism, the concept of karunai is embodied in the ideal of Bodhisattva - beings committed to alleviating the suffering of others.

2. Karunai in Literature and Mythology:

Sanskrit literature, including ancient epics like the Ramayana and the Mahabharata, is replete with instances of karunai. Characters like Lord Rama and Lord Krishna display remarkable compassion and empathy towards fellow beings, even in the face of adversity. Their actions illustrate the transformative power of karunai, which can heal wounds, restore relationships, and shape destinies. Poets like Kalidasa and Tagore have also highlighted the significance of karunai in their works, emphasizing its ability to evoke profound emotions and connect us with our innate humanity.

3. Karunai and Everyday Life:

Karunai is not limited to the realm of philosophy or literature; it finds practical applications in our daily lives as well. It encourages us to view others with empathy and understanding, offering support and assistance where needed. By practicing karunai, we foster a culture of compassion and create a positive impact on the lives of others. It helps us recognize the inherent dignity and worth of every individual, regardless of their circumstances. Through karunai, we break down barriers and build bridges of empathy and connectedness.

4. Cultivating Karunai:

Cultivating karunai requires conscious effort and mindfulness. It begins with self-compassion, nurturing kindness towards oneself and developing self-awareness. It then extends to others, encompassing family, friends, and the wider community. Simple acts of kindness, lending a listening ear, volunteering, or offering a helping hand can make a significant difference. By practicing karunai, we contribute to a more compassionate and harmonious world.

Conclusion:

Karunai, the theme of compassion, transcends time, culture, and religion. It is a powerful force that has the ability to heal, transform, and bridge divides. The teachings of ancient texts, the vivid portrayals in literature, and the everyday acts of compassion inspire us to cultivate this profound virtue in our lives. By embracing karunai, we not only bring joy and relief to others but also nurture our own spiritual and emotional well-being. Let us embrace karunai as a guiding principle and embark on a journey towards a more compassionate world.

G G rara

 garuDa gamana raara

raagam: shuruTTi

28 harikaambhOji janya

Aa: S R2 M1 P N2 S

Av: S N2 D2 P M1 G3 P M1 R2 S

OR

kaamavardhani

51 pantuvaraaLi (kaamavardhani) mela

Aa: S R1 G3 M2 P D1 N3 S

Av: S N3 D1 P M2 G3 R1 S

taaLam: aadi

Composer: Badraacala Raamadaas

Language: Telugu

pallavi

garuDagamana rArA nanu nI karuNa nElukOrA

anupallavi

parama puruSa yE verapu lEka nI marugu jocciti nannaramara sEyaku

caraNam 1

piluvagAnE rammi nAkabhayamu talapagAnE yimmi

kalimi balimi nA kilalOnivani kalavarincitini naluvanu gannayya

caraNam 2

pAla kaDalishayana dasharatha bAla jalaja nayana

pAlamuncu nanu nILLamuncu nIpAla baDiti nikajAlamu sEyaku

caraNam 3

Ela rAvu svmi nanu nipuDEvakOvadEmi

EluvADani cAla nammiti nEla rAvu karuNAlavAla hari

caraNam 4

inta pantamEla bhadragirIsha vara krpALa cintalaNaci

shrI rAmadAsuni-yantaranga patiyai rakSimpumi

Roman Greek and Italian

 The Roman's adopted many of the Greek gods and goddesses and gave them Latin names. The Greek Ares became the Roman Mega God Mars. Zeus became Jupiter , Hera became Juno , posed on Neptune,  Hades Pluto, Hebe Juventus, Artemis Diana, Apollo remains Apollo, Hermes mercury, Athena Minerva, Aphrodite Venus, Demetrius Ceres, Dionysus Bacchus, Asclepius Aesculapius, pan Faunus, Hephaestus Vulcan, Hercules Hercules, Odysseus Ulysses, Orpheus Orpheus, Medusa remained Medusa  etc.

Egyptian divinities

Being Bird, Ra, Mut, Nut, Osiris, Isis, Houston, Hathor, Seth, Nephthys, Anubis, Thoth,  Seshat, Seth met, Ptah  Bastet, Bes, Sober, Rameses.

Norse

Odin, Yagdrasil, Bifrost, Heimdall, Thor, Sif, Loki,  Hel, Balder, Tyr, Njord, 

connection.

Before the Mahabharatha war when the kings of neighboring places were taking either the side of the Pandavas or the Kauravas. The udupi king was in a dilemma he approached Lord Krishna for advice.

The Udupi king had a small army and knew that whichever side he joined his people would easily die. Hence he approached Lord Krishna, who suggested he could take the responsibility to cook for both the parties and contribute to the war. The Udupi king readily agreed and managed to arrange exemplary food for the warring armies. 

“Everyone is going to fight. Those who fight a battle have to eat. I will be the caterer for the Kurukshetra war.” 

You know, the Udupi cuisine is quite popular. Even today, a lot of the Udupi people are caterers. 

The battle lasted for 18 days. Every day, thousands of people died. It was a challenge to manage the catering. If you keep cooking for the same number of people, a lot of food would go waste. If you cook less and the soldiers do not have enough food, it will not be good either. But the Udupi king served well. Amazingly, every day when he cooked, the food was enough for all the soldiers, and no food was wasted. People were amazed how he managed to cook the exact amount of food, because no one knew how many people died on each day. By the time they took accounts, it would have been too late. Definitely, the caterer did not know how many people died on that day, but every day, he cooked exactly the amount of food that was necessary for the remaining soldiers. 

Peanuts and the no of diners.

Then the King of Udupi clarified this secret and said that he used to give counted peanuts to Shrikrishna to eat in the night. Udupi King estimates the food to cook for the next day based on the leftover peanuts count in multiple of Thousands. i.e if 5 peanuts were left then he can expect 5000 soldiers will be killed in battle the next day.

That means if they were 50 peanuts left, it would mean that 50000 warriors will be killed in the battle for the second day. Thus the Udupi King used to cook the next meal in the same proportion. Thus, food never got wasted at any time.

Knowing this miracle of Shri Krishna, all were ammazed. This story is often heard in Krishna Mutt of Udupi district of Karnataka. It believed that this monastery was established by the Emperor of Udupi.

34.

 Muslim poet Salabega was one of the foremost devotional poets of this era who composed several poems dedicated to Lord Jagannath during Jahangir's reign in the 17th century.

Several Chautishas (a form of Odia poetry where 34 stanzas from "ka" to "Khsya" are placed at the starting of each composition) were composed during this time. The famous ones being Milana Chautisha, Mandakini Chautisha, Barshabharana Chautisha, Rasakulya Chautisha, "Manobodha Chautisha".

Several Kaalpanika (imaginative) and Pauraanika (Puranic) Kavyas were composed during this period that formed the foundation for Riti Juga. The major works of this era other than those written by the Panchasakhas are Gopakeli and Parimalaa authored by Narasingha sena, contemporary of Gajapati emperor Prataprudra Deva, Chataa Ichaamati and Rasa by Banamali Das, Premalochana, Bada Shakuntala & Kalaabati by Vishnu Das, Nrushingha purana and Nirguna Mahatmya by Chaitanya Dash (born in Kalahandi), Lilaabati by Raghunatha Harichandan, Usha Bilasa by Shishu shankar Das, Sasisena by Pratap Rai, Rahashya Manjari by Devadurlava Das, Hiraabati by Ramachandra Chottaray, Deulatola by Nilambara Das, Prema Panchamruta by Bhupati Pandit, Rukmini Vivaha by Kartik Das, Goparasa by Danai Das and Kanchi Kaveri by Purushotama Das.In the 16th century three major poets translated Jayadeva's Gita Govinda into Odia. They are Dharanidhara Mishra, Brindavan Das (Rasabaridhi) and Trilochan Das (GovindaGita). Brundabati Dasi, a woman poet of great talent wrote Purnatama Chandrodaya Kavya towards the end of the 17th century.

Through the other person.

 When grace recognizes you through the other person you have stepped up in your devotion.

Boston remains the same I have changed though from my last visit in  2018. 

Does all this matter is my question now. Kids section in the library looks more interesting though.  Does achieve look any better. Are more books there?

Its all in you .

  The grace will never fail us such is the faith we must keep constantly in our hearts.

 Inspiring words of Sweet Mother on the importance of our attitude to the Divine.

 

In reality, the Divine gives to each individual exactly what he expects of Him. 

If you believe that the Divine is far away and cruel, He will be far away and cruel, because it will be necessary for your ultimate good that you feel the wrath of God; He will be Kali for the worshippers of Kali and Beatitude for the Bhakta. 

And He will be the All-knowledge of the seeker of Knowledge, the transcendent Impersonal of the illusionist; He will be atheist with the atheist and the love of the lover. 

He will be brotherly and close, a friend always faithful, always ready to succour, for those who feel Him as the inner guide of each movement, at every moment. 

And if you believe that He can wipe away everything, He will wipe away all your faults, all your errors, tirelessly, and at every moment you can feel His infinite Grace. 

The Divine is indeed what you expect of Him in your deepest aspiration.

 

And when you enter into this consciousness where you see all things in a single look, the infinite multitude of relations between the Divine and men, you see how wonderful all that is, in all details. 

You can look at the history of mankind and see how much the Divine has evolved according to what men have understood, desired, hoped, dreamed and how He was materialist with the materialist and how He grows every day and becomes nearer, more luminous according as human consciousness widens itself. Each one is free to choose. 

The perfection of this endless variety of relations of man with God throughout the history of the world is an ineffable marvel. And all that together is only one second of the total manifestation of the Divine.

 

The Divine is with you according to your aspiration. 

Naturally that does not mean that He bends to the caprices of your outer nature,—I speak here of the truth of your being. And yet, sometimes he does fashion himself according to your outer aspirations, and if, like the devotees, you live alternately in separation and union, ecstasy and despair, the Divine also will separate from you and unite with you, according as you believe. 

The attitude is thus very important, even the outer attitude. People do not know how important is faith, how  faith is miracle, creator of miracles. 

If you expect at every moment to be lifted up and pulled towards the Divine, He will come to lift you and He will be there, quite close, closer, ever closer.

 

The Mother

CWM, Vol-13, Pg. 75-76

Just for fun.

 May be repeated but enjoy it😄😄😄😄😄

*Tamil-Brahmin* *Experience on Google's Search*

*Search*: Starbucks locations around me.

*Google*: Ask Amma to make you filter kaapi.

*Search*: Hair-cutting saloons near me.

*Google*: Today is Friday ; go tomorrow !

*Search* Hindu baby names? 

*Google*: If it's a boy, Thatha peru;  if girl, Paatti peru.

*Search*: How to travel the world in Rs 10 lakhs?

*Google*: World travel  ! Shut up! Put Rs 5 lakhs in fixed deposit & with remaining Rs.5 lakhs buy gold!

*Search*: Career options 

*Google*: Engineering + MS, Engineering + MBA or CA + ACS or ICWA + ACS / MBBS or BDS 

*Search*: What would be a good Holiday destination? 

*Google*: Mama's house or Athai's house.

*Search*: Healthy food.

*Google*: Thayir Saadham

*Search*: What's special in December?

*Google*: Kutcheris & Kolam (Rangoli) .

*Search*: Name some swear  words.

*Google*: Abhistoo, Saniyan, Kadangaara, Bhrummahathi.

*Search*: Suggest some Restaurants.

*Google*: Innikku ammavasai. Have palagaram at home only .

*Search*: Lyrics for latest film song?

*Google*: Song lyrics a? Mudhalla idhai kathukko, "Vishwam Vishnur Vashatkaro"...

*Search*: Suggest Grooms.

*Google*: Did you mean groom with M.S. & employed in USA?

*Search*: Best wedding destinations in the world 

*Google*: No weddings in Aadi Maasam.

*Search*: Travel time to destination.

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Goddess from all over the world.

 Feminine energies and magical images from diverse cultures and traditions from around the world. 

No matter what our age, gender, race or where we live in the world, we all need the inspiration of the goddess for the spiritual and creative revival of our souls.

The goddess culture all over the world, through the many images and stories and its special respect for animals and nature, emphasizes the very qualities  in our lives for survival.

The Greek goddess Athena goddess of wisdom.

Maia the Greek goddess of spring.

The Javanese goddess of the South seas Nyai Lord kidul.

Oya African goddess of the Niger river.

Pele the Hawaiian fire goddess.

Inanna Sumerian moon goddess.

The Japanese goddess of food Ukemochi

The Japanese goddess Benzai_Ten goddess of beauty and music.

Chinese moon goddess Chango.

Chinese goddess of immortality Hsi Wang Mu.

Kuan Yin the Chinese goddess ofcampassion.

Lakshmi the Indian goddess of prosperity.

Saraswati Indian goddess of knowledge.

Tara the Tibetan goddess of mercy

Isis the Egyptian  goddess of fertility.

Juno the Roman ruling goddess.

Rhiannon Celtics horse goddess.

Roman goddess of hunting and moon the famous Diana.

Navajo the creation goddess of Estsanatlehi.

Norse goddess of beauty and love Freyja.

Gwenhwyfar Welsh goddess of the islands.

Venus Roman goddess of love.

Wawalak Aboriginal sister goddesses.

Xochiquetzal Mexican flower goddess.

Yemana Cuban Santeria goddess.

Zorya Slavic guardian goddess.

A few details below. 

ATHENA 

The most powerful of the ancient Greeks was the daughter of Zeus the Greek father God and Metis whose name meant wisdom.

not only as a goddess of wisdom she was also skilled without an equal in the art of war. She gave protection to those in need of defense. She was well know for protecting Achilles the hero of the Iliad. Her brilliance of reason and artistry in all crafts was unmatched. 

often depicted with an owl as symbol of enlightenment and a servant symbol of fertility. She is credited with the invention of a plough and the rake.

Athena gave her name to Athens the capital of Greece and a gift of an olive tree to provide shade  oil for lamps and delicious olives to eat.

The Athenian families have held the olive branch as a symbolof generosity. 

Diana. Italy

In ancient Rome the goddess Diana was honored as the mother of wild animals. She was praised for her grace and athletic strength. Her skill as a huntress was unsurpassed. She was also the moon goddess the changing moon reflected the changing cycles of nature and influenced all growing things. The ascending cycle was good for growth and descending considered not so good to begin new things. She was worshiped all over Europe until the middle ages.  After which people just considered her to be a queen of witches. Civilization had grown out of wild living people became civil and led less harmful lives.

Estsanatlehi. The earth goddess symbolizing the ever changing earth on which plants grow die and are born again. She appeared as a young woman for spring and summer and an older woman for fall and winter. Her name means the woman who changes.she was First discovered by the human beings and was fed with pollens and grew up in just 18 days. She married the sun and the Navajo  believe that the sun visits her evening in the west upon the sacred water.

The moonwalk also important to ancient society  because they relied on it to guide them to plant their crops for the most plentiful outcome.

This is still the practice nearly all over the world for anything people do from trimming their hair to what not. 

Juno the ancient Roman's worshiped her she was believed to protect all women from their first breath to their last. Thus Roman women called their souls Juno. Every year on1st of March the Roman women celebrate a special festival called Metronalia to praise Juno and thank her they pray for healthy children. June is considered a sacred month for marriage being named after her. One of her temples is dedicated to the use of women who need shelter from cruel husband's.

The peacock is also associated with her for her many eyes to watch over the women people of Rome men and women carried flabella ornate fans made out of peacock feathers during the sacred rites of Juno.

Maia. Greece. The constellation called the Pleiades made up of seven stars was thought to be the seven sisters the daughters of Atlas, and the youngest of them was Maia.

When atlas took part in a revolt led by the giant's against the gods of Olympus atlas was made to bear the world on his back .

Maia and her sisters mourned the humiliation of their father so much thT the gods turned them I to doves to spare them the pain. Like the month of May that bears her name meating the maker, she is also called the grandmother of magic   excuse her son the God Hermes was the first to discover the mysterious arts. Hermes is also credited with the discovery of medicine astrology and letters. People celebrate may 1st in her honor and women rejoice over the rebirth of spring by dancing  circles around the Mayport And  by wearing green the colors of earth. 

Pele Hawaii. 

The goddess of fire. The power to both create and destroy. Surprisingly her first home was the sea with her sister the goddess of sea. But she grew angry with Pele and drove her away. Pele then settled in the Hawaii islands in Mount Kilauea one of the most active volcanoes in the world. 

Lakshmi India goddess of good fortune, prosperity and beauty representing all that is feminine and her consort Vishnu is the conqueror of darkness representing all that is masculine. They ride on the back of Garuda the giant king of birds. 

Lakshmi was created from the ocean of milk standing on the lotus flower with a lotus blossom in her hand and a crown of lotuses on her head. She announced that her place was next to Vishnu,s heart. Vishnu churned the ocean of milk for Indra, king of gods, because he wanted to make a magic portion that would bestow eternal life. As he churned many wonderful things came out 

A wish giving cow and tree, an elephant, a handsome white horse, a matchless jewel. Most precious of all was the  beautiful goddess Lakshmi. Vishnu and Lakshmi soon had a son whom they named Kama.

Lakshmi is said to be attracted to sparkling jewels which she bestowed on her worshipers. It is believed that she lives in the sky with the most beautiful jewels of all the stars.

Once a year  on the night of the new moon in November Indian women clean their homes and hang tiny lanterns that look like stars in the hope that it will attract the goddess to their homes to bless them with good fortune and prosperity.

Saraswati  the goddess of knowledge. Held in special esteem by students, writers musicians. She is credited in India with the creation of the fruits of civilization. The first alphabet  the arts, mathematics,  music and magic. Extraordinarily beautiful and graceful. She is easily recognizable by her dazzling white skin and brilliant clothing. Her colour and brightness is said to represent the powerful pure light of education which destroys the darkness of ignorance.

Myth tells that Saraswati and Brahma were born from a golden egg which came from the sea. They then created all the knowledge and all of the creatures of the world. Saraswathi the mother of all life with the awareness of Brahma bought everything into being.

Saraswati is also a river goddess and her name translates to the flowing one.in India the pure flowing waters of rivers represents the purifying and nurturing waters of life and are regarded as sacred. Saraswati shares her name with the river that flows down from the Himalayas and joins the Ganges River.

Pictures of her sitting on a lotus blossom accompanied by a white swarn believed to separate milk from water in the same bowl. Implying the ability to distinguish between the good and wise fro.those that are insincere. She is depicted with four arms I  one holding a book, and in another a strand of beeds. The book represents knowledge and the beads I dicate spiritual knowledge. With her other hands she holds and plays the vina. An Indian lute representing the art of music.

Yamana Cuban goddess.

The goddess of the ocean is believed to be the daughter of the oddudua and the sister and wife of the God aganju. As the divine mother of the fourteen gods and goddesses who make up the sacred pantheon, she occupies an exhaulted position in the senteria religion.

Yemana isvan extremely beautiful and immensely powerful goddess of the waters. She is said to own the riches of the seashells peRls oysters Coral reef. She is also called to  ring rain. Seven is the no sacred to yemana.

To be continued.