Teliyadu

 Song: teliyalEru raama - 

theliyalEru raama

raagam: dhEnukaa

9 dhEnukaa melakartha

Aa: S R1 G2 M1 P D1 N3 S

Av: S N3 D1 P M1 G2 R1 S

taaLam: dEshaadi

Composer: Tyaagaraaja

Language: Telugu

pallavi

teliyalEru rAma bhakti mArgamunu

anupallavi

ilanantaTa tirugucunu galuvarincErE gAni

caraNam

vEgalEci nITa munigi bhUti bUsi vallanenci veliki shlAganIyulai

bAga paika mArjana lOlulai rEgani tyAgarAja vinuta

Meaning:

O Rama, we do not know the path of devotion! Men in this whole world only roam about in tension all over without being aware of the path of devotion. They get up at dawn, attend to their ablutions, wear the emblems of creed and count the beads appearing to be spiritual and religious, but busy with their working out the strategy for making money by hook or crook.

People are not aware of the path of bhakti.

Roaming all over the Earth, they babble as if in a dream.

Getting up early in the morning,

taking bath,

smearing sacred ash on the body,

(performing japa by) counting fingers,

posing as praise-worthy,

they became totally committed to earning money; but,

they are not aware of the path of bhakti

Word-by-word Meaning

pallavi

teliya lEru rAma bhakti mArgamunu

O SrI rAma! People are not aware (teliya lEru) of the path (mArgamunu) of bhakti.

anupallavi

ilanu-antaTa tirugucunu

kaluvarincEru kAni (teliya)

Roaming (tirugucunu) all over (antaTa) the Earth (ilanu) (ilanantaTa), they babble as if in a dream (kaluvarincEru);

but (kAni), O Lord SrI rAma! they are not aware of the path of bhakti.

caraNam

vEga lEci nITa munigi bhUti pUsi

vELLanu-enci veliki SlAghanIyulai

bAga paikam(u-)jana lOlulu-airE

kAni tyAgarAja vinuta (teliya)

Getting up (lEci) early in the morning (vEga), taking bath (nITa munigi) (literally taking dip in water), smearing (pUsi) sacred ash (bhUti) on the body,

(performing japa by) counting (enci) fingers (vELLanu) (veLLanenci), and posing (veliki) (literally ostensibly) as praise-worthy (SlAghanIyulai),

they became (airE) totally (bAga) (literally very) committed (lOlulu) (literally dedicated) (lOlulairE) to earning (Arjana) money (paikamu) (paikamArjana), but (kAni)

O Lord praised (vinuta) by this tyAgarAja! they are not aware of the path of bhakti.

Notes –

Variations -

1 – kaluvarincEru – kaluvarincedaru.

Comments -

2 – vELLanenci – counting fingers (instead of rosary). Performing japa in a mechanical manner is meant.

3 – veliki – in telugu, there are two words ‘veliki’ (external) and ‘veligi’ (shining). In the present context, the word ‘veliki’ (external) is the appropriate word; therefore, the constant ‘ki’ should not be softened as ‘gi

Sant bhakti.

 Sri Rama Trayodasakshari is the most powerful mantra. Translating as Sri Ram, Jaya Ram, Jaya Jaya Ram, the mantra was given to mankind by Sant Ramadas, the spiritual leader who inspired devotees and showed them the path to true devotion, said Suchitra Balasubramanian in a discourse.

Born in the Chaitra (Chittirai) month as Narayana in a village on the banks of the Godavari, he sought initiation into spiritual life early but was considered too young for it by his older brother. His mother fixed his marriage as a means of settling the restless child. However, when the priest announced the arrival of the auspicious moment, ‘Savadhan’ (take care), the adolescent treated it as a wake up call, bolted from the marriage ceremony, and reached Panchavati (the legendary place of Sita’s kidnapping). He undertook severe penance on the banks of a tributary of Godavari.

He recited the Gayatri mantra and Surya appeared before him. However the sun God refrained from initiating him but offered to send Hanuman.  The later too declined , stating that since Narayana  initiating him with Rama nama would be like serving a mirror image  which would invalidate the entire process. Narayana continued to meditate and Lord Rama appeared before him and initiated him. Narayana took the name of Ramadas and dedicated himself to spreading the tenets and ethics of the Hindu faith. 

Ram on Bharat.

 231 &232 of ayodhya kand ramacharita manas. 

जय श्री राम,

II श्री राम जय राम जय जय राम II

II श्री राम जय राम जय जय राम II

II श्री राम जय राम जय जय राम II

जगु भय मगन गगन भई बाणि। लखन बाहुबलु बिपुल बखानी।।

तात प्रताप प्रभाउ कृपालु। को कहि सकइ को जानिहारा।।

अनुचित काजू किछु होउ। समुझि करिअ भल कह सबु कोऊ।।

सहसा करि पाछैं पछिताहिं। कहहिं बेद बुध ते बुध नहीं।।

सुनि सुर बचन लक्षन सकुचाने। राम सेयँ सदर सनमाने।।

कहि तात तुम्ह नीति सुहाई। सब तेन कठिन राजमदु भाई।।

जो अचवन्त नृप महहिं तेई। नाहिं साधुसभा जेहिं सेई।।

सुनहु लखन भल भरत सरीसा। बिधि प्रपंच महँ सून न दिसा।।

20-भरतहि होइ न राजमदु बिधि हरि हर पद पय।।

कहुँ कि काँजी सीकरनि छिरसिंधु बिनसाई।।231।।

अब जब संसार भयभीत हो गया, तो आकाश ने जोर-जोर से लक्ष्मण की शारीरिक शक्ति की विशालता का बखान करना शुरू कर दिया और उनसे कहा, "हे पुत्र, आपकी महिमा और प्रभाव का सही अनुमान और वर्णन कौन कर सकता है, चाहे वह सही कारण के लिए हो या गलत कारण के लिए, बुद्धिमत्ता पक्ष-विपक्ष पर विचार करने में है, इससे सभी सहमत होंगे। यदि कोई जल्दबाज़ी में कार्रवाई की जाती है तो यह केवल पश्चाताप का निशान छोड़ता है, और ऐसे अभिनेताओं को वेदों द्वारा या समाज के बुद्धिमान और जानकार लोगों के वर्ग द्वारा बुद्धिमान और समझदार नहीं माना जाता है।

स्वर्ग से इस सलाह को सुनकर लक्ष्मण थोड़ा सतर्क और विनम्र महसूस कर रहे थे, जिस पर श्री राम और सीता आगे आए और उन्हें सम्मान और आत्मविश्वास दिया, जिससे वे शांत हो गए, उन्होंने कहा, "हे भाई, आपने नीति के सार के बारे में बात की है राजा के रूप में शक्ति के साथ आने वाले नशीले प्रभाव से बचना मुश्किल है, लेकिन ऐसी शक्ति केवल उन लोगों को प्रभावित कर सकती है जिन्होंने साधुओं की संगति नहीं की है और उनकी सभा की सेवा नहीं की है।

“लक्ष्मण, ध्यान से सुनो, भगवान की पूरी सृष्टि में भरत जैसा सही दिमाग वाला सज्जन मिलना मुश्किल है, ऐसा किसी ने न तो देखा है और न ही उसके बारे में सुना है। भरत को विधि, हरि और हर यानी ब्रह्मा, विष्णु या महेश का पद भी पाना हो तो भी वह इसे अपने सिर पर नहीं लेंगे; क्या खट्टे पदार्थ की कुछ बूँदें दूध के सागर को ख़राब कर सकती हैं, यह संभव ही नहीं है।”

(विश्व के साथ-साथ ब्रह्मांड के अन्य क्षेत्रों को शेषनाग के कई सिरों पर आराम करने के लिए माना जाता है, जिनके अवतार स्वयं लक्ष्मण हैं, इसलिए उनकी ताकत का आकलन करना संभव नहीं है। श्री राम का तात्पर्य था कि शक्ति की विशालता चाहे जो भी हो, यदि उसका उपयोग नहीं किया जाता है) ठीक है, इसका कोई मूल्य नहीं है, इस सूक्ष्म अंतर को हमेशा ध्यान में रखना चाहिए यानी शक्ति को हमेशा ज्ञान के अधीन रहना चाहिए। श्री राम केवल लक्ष्मण को यह बताना चाहते थे कि भरत के पास यह ज्ञान है इसलिए चिंता का कोई कारण नहीं होना चाहिए यहां मुद्दा यह है कि जब भी कोई स्थिति बनती है, तो उसके मूल्यांकन की आवश्यकता होती है, लेकिन इसके लिए सबसे पहले यह समझने की आवश्यकता होती है कि इसके पीछे कौन से व्यक्तित्व हैं, यही श्री राम ने किया था और लक्ष्मण ने नहीं।)

हमने अब दोहा 231 तक कवर किया है अयोध्या कांड का.

तिमिरु तरुण तरनिहि मकु गिलै। गगनु मगन मकु मेघहिं मिलै।।

गोपद जल बुधहिं घटजोनि। सहज छमा बरू छाड़ै छौनी।।

मास्क फूँक मकु मेरु उड़ै। होइ न नृपमदु भारती भाई।।

लक्षण तुम्हार सपथ पितु आना। सुचि सुबन्धु नहिं भारत समाना।।

सगुण खेडु अवगुण जालु ताता। मिलइ रचै परपंचु बिधाता।।

भर्तु हंस रबिबंस तड़ागा। जन्मि कीन्ह गुण दोष बिभागा।।

गहि गुण पाय तजि अवगुण बारी। निज जस जगत कीन्हि उजिरि।।

कहत भरत गुन सीलु सुभाउ। पेम पयोधि मगन रघुरौ।।

20-सुनि रघुबर बानी बिबुध देखि भारत पर।

सकल साराहत राम सो प्रभु कृपानिकेतु।।232।।

श्री राम ने लक्ष्मण को समझाते हुए आगे कहा, "मध्याह्न के समय सूर्य चमकते समय अंधकार में घिर सकता है, पूरा आकाश बादलों से ढक सकता है, ऋषि कुंभज जो एक गोल बर्तन में पैदा हुए थे (और एक बार उन्होंने शराब पी थी) संपूर्ण महासागर गाय के पैर के निशान से सीमित पानी में डूब सकता है, पृथ्वी अपनी क्षमा की प्राकृतिक गुणवत्ता खो सकती है, एक मच्छर मेरु के नाम से जाने जाने वाले बड़े पर्वत को उड़ा सकता है; कोई कह सकता है कि यह सब हो सकता है फिर भी यह कहना कि एक राजा के रूप में भरत को सत्ता का नशा मिलेगा, सही नहीं है।

“लक्ष्मण, मैं तुम्हारी और अपने पिता की कसम खाता हूँ, भरत जैसा कोई अच्छा भाई नहीं है, उसके जैसा कोई पवित्र हृदय नहीं है। सद्गुण रूपी दूध और दुर्गुण रूपी जल से ही ब्रह्मा ने जगत् की रचना की है (अर्थात् जैसे दूध और जल इस प्रकार मिल जाते हैं कि अलग-अलग नहीं लगते, उसी प्रकार सभी पदार्थ अच्छे और बुरे गुणों में अंतर करना मुश्किल है) लेकिन भरत हंसा (हंस, यह पक्षी पानी छोड़कर दूध के मिश्रण का हिस्सा पीने में सक्षम होता है) की तरह है, जो रघु के परिवार नामक झील में पैदा हुआ था और उसके जन्म ने यह सुनिश्चित किया है कि अच्छाई और बुराई अब स्पष्ट रूप से देखी जा सकती है यानी उसके पास स्पष्ट रूप से जानने के लिए एक आंख और बुद्धि है कि गलती कहाँ है और गुण कहाँ हैं। इस प्रकार भरत के चरित्र में समाहित उदात्तता और सद्गुणों का बखान करते हुए रघुपति श्री राम मन ही मन प्रेम के सागर में डूब गये।

देवताओं ने सुना कि श्री राम ने भरत के बारे में क्या कहा और उनके प्रति विश्वास और उनके प्रति प्रेम को जानकर, उन्होंने श्री राम की प्रशंसा करते हुए कहा कि श्री राम के समान दयालु और सौहार्दपूर्ण स्वामी कौन हो सकता है।

Now when the world got fearful, the skies began to loudly pronounce the immensity of physical power of Lakshman telling him, “O Son, who can rightly estimate and describe your glory and influence however whether it is for a right cause or a wrong cause, the wisdom lies in weighing pros and cons, all would agree so. If some rash action is taken it leaves only a trail of repentance behind, and such actors are not considered to be wise and sensible whether by Vedas or by the intelligent and knowledgeable class of people of society.”

Listening to this advice from heavens Lakshman felt slightly cautious and humbled, up on which Shri Ram and Sita came forward giving him respect and confidence enabling him to regain his composure, they said, “O Brother, you have talked of the very gist of policy, the intoxicating influence that comes with power as a king is difficult to avoid but such power can affect only those who haven’t kept company of the Sadhus and served the assembly of them.

“Lakshman, listen carefully, a right minded gentleman like Bharat in the whole creation of God is hard to find, none has seen such a one or has heard of him. Bharat won’t be taking it to his head even if he needs to get position of Vidhi, Hari and Har i e Brahma, Vishnu or Mahesh; can an ocean of milk be spoiled by a few drops of sour substance, its just not possible.”

(The world as well as other spheres in the universe are supposed to rest on many heads of Sheshnaag, whose avatar is Lakshman himself, therefore to judge his strength is not possible. Shri Ram meant whatever be the immensity of power if its use is not right, it carries no worth, this subtle difference should always be kept in mind i e the power should always remain subservient to wisdom. Shri Ram only wished to convey to Lakshman that Bharat has this wisdom hence there should not be any cause of worry. 

Shri Ram further told Lakshman by way of convincing him, “The sun while its shining during mid-day might be engulfed by darkness, the whole sky might get covered by clouds, sage Kumbhaj who was born in a round vessel (and had once drunk the entire ocean) might well get drowned in the water limited by space of a cow’s foot mark, the earth might lose its natural quality of forgiveness, a mosquito might blow off the large mountain known by the name of Meru; one might say all this can happen still to say that Bharat will get power-drunk as a king is not right.

“Lakshman, I swear by you and also by our father, there is no such good brother as Bharat is, none as pure of heart as him. Its with the milk of good qualities and the water of bad qualities that the Brahma has created the world (i e as the milk and water get mixed in such a way that they don’t seem to be separate, in the same way all things have good and bad qualities which are hard to distinguish) but Bharat is like Hansa (swan, this bird is supposed to be able to drink milk part of a mixture leaving water) born in the lake called Raghu’s family and his birth has ensured that goodness and evilness can now be distinctively seen i e he has an eye and wisdom to know clearly where the fault lies and where the virtues lie.” In this way speaking of nobility and virtues ingrained in Bharat’s character, the Lord of Raghus Shri Ram mentally got drowned in ocean of love.

The gods heard what Shri Ram said about Bharat and learning of His confidence in him and love for him, they praised Shri Ram saying who can be as kind and cordial as a master as Shri Ram.

Darkness may swallow the mid day sun and sooner may the heavens be absorbed I to a cloud. Or even the either may aba Don its natural forbearance the mount Meru may be blown away by a puff of wind discharged from the mouth of a mosquito, but Bharata will never be intoxicated by kingly power. O Brother Lakshmana I swear by you as well as by our father that there is no brother so good and innocent asBharata. Dear brother God creates the world by mixing the milk of goodness with the water of evil while bharata is a swan born in the lake of solar race that has sifted goodness from evil.

Part of o

Spiritual::::

Of, relating to, or consisting of spirit; incorporeal.

of or relating to the spirit or soul, as distinguished from the physical nature:

a spiritual approach to life.

closely akin in interests, attitude, outlook, etc.:

of or relating to spirits or to spiritualists; supernatural or spiritualistic.

characterized by or suggesting predominance of the spirit; ethereal or delicately refined:

of or relating to the spirit as the seat of the moral or religious nature.

of or relating to sacred things or matters; religious; devotional; sacred.

of or belonging to the ecclesiastical:

lords spiritual and temporal.

of or relating to the mind or intellect.

Spirituality::::::

Spirituality is a broad concept with room for many perspectives. In general, it includes a sense of connection to something bigger than ourselves, and it typically involves a search for meaning in life. As such, it is a universal human experience—something that touches us all. People may describe a spiritual experience as sacred or transcendent or simply a deep sense of aliveness and interconnectedness.

Some may find that their spiritual life is intricately linked to their association with a church, temple, mosque, or synagogue. Others may pray or find comfort in a personal relationship with God or a higher power. Still others seek meaning through their connections to nature or art. Like your sense of purpose, your personal definition of spirituality may change throughout your life, adapting to your own experiences and relationships.

purposeFor many, spirituality is connected to large questions about life and identity, such as:

Am I a good person?What is the meaning of my suffering?What is my connection to the world around me?Do things happen for a reason?How can I live my life in the best way possible?

Christina Puchalski, MD, Director of the George Washington Institute for Spirituality and Health, contends that "spirituality is the aspect of humanity that refers to the way individuals seek and express meaning and purpose and the way they experience their connectedness to the moment, to self, to others, to nature, and to the significant or sacred."

According to Mario Beauregard and Denyse O’Leary, researchers and authors of The Spiritual Brain, “spirituality means any experience that is thought to bring the experiencer into contact with the divine (in other words, not just any experience that feels meaningful).”

Nurses Ruth Beckmann Murray and Judith Proctor Zenter write that “the spiritual dimension tries to be in harmony with the universe, and strives for answers about the infinite, and comes into focus when the person faces emotional stress, physical illness, or death.”

While spirituality may incorporate elements of religion, it is generally a broader concept. Religion and spirituality are not the same thing, nor are they entirely distinct from one another. The best way to understand this is to think of two overlapping circles.

In spirituality, the questions are: where do I personally find meaning, connection, and value?In religion, the questions are: what is true and right?

Where the circles overlap is the individual experience, which affects the way you think, feel, and behave.

You will notice as you read on that many practices recommended for cultivating spirituality are similar to those recommended for improving emotional wellbeing. This is because there is a connection between the two—emotional and spiritual wellbeing influence one another and overlap, as do all aspects of wellbeing.

Spirituality is about seeking a meaningful connection with something bigger than yourself, which can result in positive emotions, such as peace, awe, contentment, gratitude, and acceptance.Emotional health is about cultivating a positive state of mind, which can broaden your outlook to recognize and incorporate a connection to something larger than yourself.

Thus, emotions and spirituality are distinct but linked, deeply integrated with one another.

“You do not need to know precisely what is happening, or exactly where it is all going. What you need is to recognize the possibilities and challenges offered by the present moment, and to embrace them with courage, faith and hope.”

The meaning of spirituality has developed and expanded over time, and various meanings can be found alongside each other. Traditionally, spirituality referred to a religious process of re-formation which "aims to recover the original shape of man", oriented at "the image of God" as exemplified by the founders and sacred texts of the religions of the world. The term was used within early Christianity to refer to a life oriented toward the Holy Spirit and broadened during the Late Middle Ages to include mental aspects of life.

In modern times, the term both spread to other religious traditions and broadened to refer to a wider range of experiences, including a range of esoteric and religious traditions. Modern usages tend to refer to a subjective experience of a sacred dimension, and the "deepest values and meanings by which people live", often in a context separate from organized religious institutions. This may involve belief in a supernatural realm beyond the ordinarily observable world, personal growth, a quest for an ultimate or sacred meaning, religious experience, or an encounter with one's own "inner dimension".

There is no single, widely agreed-upon definition of spirituality. Surveys of the definition of the term, as used in scholarly research, show a broad range of definitions with limited overlap. A survey of reviews by McCarroll, each dealing with the topic of spirituality, gave twenty-seven explicit definitions among which "there was little agreement". This causes some difficulty in trying to study spirituality systematically; i.e., it impedes both understanding and the capacity to communicate findings in a meaningful fashion.

According to Kees Waaijman, the traditional meaning of spirituality is a process of re-formation that "aims to recover the original shape of man, the image of God. To accomplish this, the re-formation is oriented at a mold, which represents the original shape: in Judaism the Torah, in Christianity there is Christ, for Buddhism, Buddha, and in Islam, Muhammad." Houtman and Aupers suggest that modern spirituality is a blend of humanistic psychology, mystical and esoteric traditions, and Eastern religions. 

In modern times the emphasis is on subjective experience and the "deepest values and meanings by which people live", incorporating personal growth or transformation, usually in a context separate from organized religious institutions. Spirituality can be defined generally as an individual's search for ultimate or sacred meaning, and purpose in life. Additionally it can mean to seek out or search for personal growth, religious experience, belief in a supernatural realm or afterlife, or to make sense of one's own "inner dimension".

Classical, medieval, and early modern periods

Bergomi detects "an enlightened form of non-religious spirituality" in late antiquity.

Words translatable as "spirituality" first began to arise in the 5th century and only entered common use toward the end of the Middle Ages. In a Biblical context the term means being animated by God.The New Testament offers the concept of being driven by the Holy Spirit, as opposed to living a life in which one rejects this influence.

In the 11th century, this meaning of "Spirituality" changed. Instead, the word began to denote the mental aspect of life, as opposed to the material and sensual aspects of life, "the ecclesiastical sphere of light against the dark world of matter". In the 13th century "spirituality" acquired a social and psychological meaning. Socially it denoted the territory of the clergy: "the ecclesiastical against the temporary possessions, the ecclesiastical against the secular authority, the clerical class against the secular class".  Psychologically, it denoted the realm of the inner life: "the purity of motives, affections, intentions, inner dispositions, the psychology of the spiritual life, the analysis of the feelings".

In the 17th and 18th centuries, a distinction was made between higher and lower forms of spirituality:"A spiritual man is one who is Christian 'more abundantly and deeper than others'." The word was also associated with mysticism and quietism, and acquired a negative meaning.

Modern notions of spirituality developed throughout the 19th and 20th centuries, mixing Christian ideas with Western esoteric traditions and elements of Asian, especially Indian, religions. Spirituality became increasingly disconnected from traditional religious organizations and institutions. It is sometimes associated today with philosophical, social, or political movements such as liberalism, feminist theology, and green politics.

Transcendentalism and Unitarian Universalism

Ralph Waldo Emerson (1803–1882) was a pioneer of the idea of spirituality as a distinct field. He was one of the major figures in Transcendentalism, an early 19th-century liberal Protestant movement, which was rooted in English and German Romanticism, the Biblical criticism of Johann Gottfried Herder and Friedrich Schleiermacher, the skepticism of Hume, and Neoplatonism.The Transcendentalists emphasized an intuitive, experiential approach to religion. Following Schleiermacher,  an individual's intuition of truth was taken as the criterion for truth. In the late 18th and early 19th century, the first translations of Hindu texts appeared, which were also read by the Transcendentalists, and influenced their thinking.

They also  endorsed universalist and Unitarianist ideas, leading to Unitarian Universalism, the idea that there must be truth in other religions as well since a loving God would redeem all living beings, not just Christians.

Theosophy, anthroposophy, and the perennial philosophyedit

See also: Western esotericism

A major influence on modern spirituality was the Theosophical Society, which searched for 'secret teachings' in Asian religions. It has been influential on modernist streams in several Asian religions, notably Neo-Vedanta, the revival of Theravada Buddhism, and Buddhist modernism, which have taken over modern western notions of personal experience and universalism and integrated them in their religious concepts. A second, related influence was Anthroposophy, whose founder, Rudolf Steiner, was particularly interested in developing a genuine Western spirituality, and in the ways that such a spirituality could transform practical institutions such as education, agriculture, and medicine. More independently, the spiritual science of Martinus was an influence, especially in Scandinavia.

The influence of Asian traditions on Western modern spirituality was also furthered by the perennial philosophy, whose main proponent Aldous Huxley was deeply influenced by Swami Vivekananda's Neo-Vedanta and universalism, and the spread of social welfare, education and mass travel after World War II.

Neo-Vedanta

An important influence on western spirituality was Neo-Vedanta, also called neo-Hinduism  and Hindu Universalism,  a modern interpretation of Hinduism which developed in response to western colonialism and orientalism. It aims to present Hinduism as a "homogenized ideal of Hinduism"  with Advaita Vedanta as its central doctrine. Due to the colonisation of Asia by the western world, since the 19th century an exchange of ideas has been taking place between the western world and Asia, which also influenced western religiosity  Unitarianism, and the idea of Universalism, was brought to India by missionaries, and had a major influence on neo-Hinduism via Ram Mohan Roy's Brahmo Samaj and Brahmoism. Roy attempted to modernise and reform Hinduism, from the idea of Universalism. This universalism was further popularised, and brought back to the west as neo-Vedanta, by Swami Vivekananda.

Spiritual but not religious

After the Second World War, spirituality and theistic religion became increasingly disconnected, and spirituality became more oriented on subjective experience, instead of "attempts to place the self within a broader ontological context". A new discourse developed, in which (humanistic) psychology, mystical and esoteric traditions and eastern religions are being blended, to reach the true self by self-disclosure, free expression, and meditation.

The distinction between the spiritual and the religious became more common in the popular mind during the late 20th century with the rise of secularism and the advent of the New Age movement. Authors such as Chris Griscom and Shirley MacLaine explored it in numerous ways in their books. Paul Heelas noted the development within New Age circles of what he called "seminar spirituality": structured offerings complementing consumer choice with spiritual options.

Among other factors, declining membership of organized religions and the growth of secularism in the western world have given rise to this broader view of spirituality. The term "spiritual" is now frequently used in contexts in which the term "religious" was formerly employed. Both theists and atheists have criticized this development.

Jainismedit

Jainism, traditionally known as Jain Dharma, is an ancient Indian religion. The three main pillars of Jainism are ahiṃsā (non-violence), anekāntavāda (non-absolutism), and aparigraha (non-attachment). Jains take five main vows: ahiṃsā (non-violence), satya (truth), asteya (not stealing), brahmacharya (sexual continence), and aparigraha (non-possessiveness). These principles have affected Jain culture in many ways, such as leading to a predominantly vegetarian lifestyle. Parasparopagraho jīvānām (the function of souls is to help one another) is the faith's motto and the Ṇamōkāra mantra is its most common and basic prayer.

Jainism traces its spiritual ideas and history through a succession of twenty-four leaders or Tirthankaras, with the first in the current time cycle being Rishabhadeva, whom the tradition holds to have lived millions of years ago; the twenty-third tirthankara Parshvanatha, whom historians date to 9th century BCE; and the twenty-fourth tirthankara, Mahavira around 600 BCE. Jainism is considered to be an eternal dharma with the tirthankaras guiding every time cycle of the cosmology.

Buddhism

Main article: Buddhism

Buddhist practices are known as Bhavana, which literally means "development" or "cultivating"or "producing" in the sense of "calling into existence". It is an important concept in Buddhist praxis (Patipatti). The word bhavana normally appears in conjunction with another word forming a compound phrase such as citta-bhavana (the development or cultivation of the heart/mind) or metta-bhavana (the development/cultivation of loving kindness). When used on its own bhavana signifies 'spiritual cultivation' generally.

Various Buddhist Paths to liberation developed throughout the ages. Best-known is the Noble Eightfold Path, but others include the Bodhisattva Path and Lamrim.

Hinduism

Hinduism has no traditional ecclesiastical order, no centralized religious authorities, no governing body, no prophets nor any binding holy book; Hindus can choose to be polytheistic, henotheistic, pantheistic, monotheistic, or atheistic. Within this diffuse and open structure, spirituality in Hindu philosophy is an individual experience, and referred to as ksaitrajña (Sanskrit: क्षैत्रज्ञ). It defines spiritual practice as one's journey towards moksha, awareness of self, the discovery of higher truths, true nature of reality, and a consciousness that is liberated and content.

Traditionally, Hinduism identifies three mārga (ways) of spiritual practice, namely Jñāna(ज्ञान), the way of knowledge; Bhakti, the way of devotion; and Karma yoga, the way of selfless action. In the 19th century Vivekananda, in his neo-Vedanta synthesis of Hinduism, added Rāja yoga, the way of contemplation and meditation, as a fourth way, calling all of them "yoga".

Jñāna marga is a path often assisted by a guru (teacher) in one's spiritual practice. Bhakti marga is a path of faith and devotion to deity or deities; the spiritual practice often includes chanting, singing and music – such as in kirtans – in front of idols, or images of one or more deity, or a devotional symbol of the holy.[85] Karma marga is the path of one's work, where diligent practical work or vartta (Sanskrit: वार्त्ता, profession) becomes in itself a spiritual practice, and work in daily life is perfected as a form of spiritual liberation and not for its material rewards Rāja marga is the path of cultivating necessary virtues, self-discipline, tapas (meditation), contemplation and self-reflection sometimes with isolation and renunciation of the world, to a pinnacle state called samādhi.This state of samādhi has been compared to peak experience.

There is a rigorous debate in Indian literature on relative merits of these theoretical spiritual practices. For example, Chandogyopanishad suggests that those who engage in ritualistic offerings to gods and priests will fail in their spiritual practice, while those who engage in tapas will succeed; Svetasvataropanishad suggests that a successful spiritual practice requires a longing for truth, but warns of becoming 'false ascetic' who go through the mechanics of spiritual practice without meditating on the nature of Self and universal Truths. In the practice of Hinduism, suggest modern era scholars such as Vivekananda, the choice between the paths is up to the individual and a person's proclivities. Other scholars suggest that these Hindu spiritual practices are not mutually exclusive, but overlapping. These four paths of spirituality are also known in Hinduism outside India, such as in Balinese Hinduism, where it is called Chatur Marga (literally: four paths).

Schools and spiritualityedit

Different schools of Hinduism encourage different spiritual practices. In Tantric school for example, the spiritual practice has been referred to as sādhanā. It involves initiation into the school, undergoing rituals, and achieving moksha liberation by experiencing union of cosmic polarities. The Hare Krishna school emphasizes bhakti yoga as spiritual practice. In Advaita Vedanta school, the spiritual practice emphasizes jñāna yoga in stages: samnyasa (cultivate virtues), sravana (hear, study), manana (reflect) and dhyana (nididhyasana, contemplate).

Sikhism considers spiritual life and secular life to be intertwined: "In the Sikh Weltanschauung ... the temporal world is part of the Infinite Reality and partakes of its characteristics." Guru Nanak described living an "active, creative, and practical life" of "truthfulness, fidelity, self-control and purity" as being higher than a purely contemplative life.

The 6th Sikh Guru Guru Hargobind re-affirmed that the political/temporal (Miri) and spiritual (Piri) realms are mutually coexistent. According to the 9th Sikh Guru, Tegh Bahadhur, the ideal Sikh should have both Shakti (power that resides in the temporal), and Bhakti (spiritual meditative qualities). This was developed into the concept of the Saint Soldier by the 10th Sikh Guru, Gobind Singh.

According to Guru Nanak, the goal is to attain the "attendant balance of separation-fusion, self-other, action-inaction, attachment-detachment, in the course of daily life", the polar opposite to a self-centered existence. Nanak talks further about the one God or akal (timelessness) that permeates all life and which must be seen with 'the inward eye', or the 'heart', of a human being.

In Sikhism there is no dogma, priests, monastics or yogis.

when increasing numbers of people ... began to perceive a broad similarity between a wide variety of "alternative ideas" and pursuits, and started to think of them as part of one "movement".

Those who speak of spirituality outside of religion often define themselves as spiritual but not religious and generally believe in the existence of different "spiritual paths", emphasizing the importance of finding one's own individual path to spirituality. According to one 2005 poll, about 24% of the United States population identifies itself as "spiritual but not religious".

Modern spirituality centers on the "deepest values and meanings by which people live". It often embraces the idea of an ultimate or an alleged immaterial reality. It envisions an inner path enabling a person to discover the essence of his or her being.

Not all modern notions of spirituality embrace transcendental ideas. Secular spirituality emphasizes humanistic ideas on moral character (qualities such as love, compassion, patience, tolerance, forgiveness, contentment, responsibility, harmony, and a concern for others). These are aspects of life and human experience which go beyond a purely materialist view of the world without necessarily accepting belief in a supernatural reality or any divine being. Nevertheless, many humanists (e.g. Bertrand Russell, Jean-Paul Sartre) who clearly value the non-material, communal, and virtuous aspects of life reject this usage of the term "spirituality" as being overly-broad (i.e. it effectively amounts to saying "everything and anything that is good and virtuous is necessarily spiritual"). In 1930 Russell, a self-described agnostic renowned as an atheist, wrote "... one's ego is no very large part of the world. The man who can centre his thoughts and hopes upon something transcending self can find a certain peace in the ordinary troubles of life which is impossible to the pure egoist." Similarly, Aristotle – one of the first known Western thinkers to demonstrate that morality, virtue and goodness can be derived without appealing to supernatural forces – argued that "men create Gods in their own image" (not the other way around). Moreover, theistic and atheistic critics alike dismiss the need for the "secular spirituality" label on the basis that it appears to be nothing more than obscurantism in that:[citation needed]

the term "spirit" is commonly taken as denoting the existence of unseen / otherworldly / life-giving forces; andwords such as "morality", "philanthropy" and "humanism" already efficiently and succinctly describe the prosocial-orientation and civility that the phrase "secular spirituality" is meant to convey but without risking confusion that one is referring to something supernatural.

Although personal well-being, both physical and psychological, is said[by whom?] to be an important aspect of modern spirituality, this does not imply spirituality is essential to achieving happiness  Free-thinkers who reject notions that the numinous or non-material is important to living well can be just as happy as more spiritually-oriented 

Contemporary proponents of spirituality may suggest that spirituality develops inner peace and forms a foundation for happiness. For example, meditation and similar practices are suggested to help the practitioner cultivate a personal inner life and character. Ellison and Fan (2008) assert that spirituality causes a wide array of positive health outcomes, including "morale, happiness, and life satisfaction". However, Schuurmans-Stekhoven (2013) actively attempted to replicate this research and found more "mixed" results. Nevertheless, spirituality has played a central role in some self-help movements such as Alcoholics Anonymous:

if an alcoholic failed to perfect and enlarge his spiritual life through work and self-sacrifice for others, he could not survive the certain trials and low spots ahead

Religious experience

Spiritual experiences play a central role in modern spirituality.Both western and Asian authors have popularised this notion. Important early-20th century Western writers who studied the phenomenon of spirituality, and their works, include William James, The Varieties of Religious Experience (1902) and Rudolph Otto, especially The Idea of the Holy (1917)

James' notions of "spiritual experience" had a further influence on the modernist streams in Asian traditions, making them even further recognisable for a western audience.

William James popularized the use of the term "religious experience" in his The Varieties of Religious Experience. He has also influenced the understanding of mysticism as a distinctive experience which allegedly grants knowledge.

Wayne Proudfoot traces the roots of the notion of "religious experience" further back to the German theologian Friedrich Schleiermacher (1768–1834), who argued that religion is based on a feeling of the infinite. Schleiermacher used the idea of "religious experience" to defend religion against the growing scientific and secular critique. Many scholars of religion, of whom William James was the most influential, adopted the concept.

Major Asian influences on contemporary spirituality have included Swami Vivekananda (1863–1902) and D. T. Suzuki.(1870–1966) Vivekananda popularised a modern syncretic Hinduism, in which an emphasis on personal experience replaced the authority of scriptures. Suzuki had a major influence on the popularisation of Zen in the west and popularized the idea of enlightenment as insight into a timeless, transcendent reality. Other influences came through Paul Brunton's A Search in Secret India (1934),[132] which introduced Ramana Maharshi (1879–1950) and Meher Baba (1894–1969) to a western audience.

Spiritual experiences can include being connected to a larger reality, yielding a more comprehensive self; joining with other individuals or the human community; with nature or the cosmos; or with the divine realm.

Kees Waaijman discerns four forms of spiritual practices:

Somatic practices, especially deprivation and diminishment. Deprivation aims to purify the body. Diminishment concerns the repulsement of ego-oriented impulses. Examples include fasting and poverty. Psychological practices, for example meditation. Social practices. Examples include the practice of obedience and communal ownership, reforming ego-orientedness into other-orientedness.[

Spiritual. All practices aim at purifying ego-centeredness, and direct the abilities at the divine reality.

Spiritual practices may include meditation, mindfulness, prayer, the contemplation of sacred texts, ethical development, and spiritual retreats in a convent. Love and/or compassion are often[quantify] described[by whom?] as the mainstay of spiritual development.

Within spirituality is also found "a common emphasis on the value of thoughtfulness, tolerance for breadth and practices and beliefs, and appreciation for the insights of other religious communities, as well as other sources of authority within the social sciences."

Health and wellbeing.Various studies (most originating from North America) have reported a positive correlation between spirituality and mental well-being in both healthy people and those encountering a range of physical illnesses or psychological disorders. Although spiritual individuals tend to be optimistic, report greater social support, and experience higher intrinsic meaning in life,

strength, and inner peace,

whether the correlation represents a causal link remains contentious. Both supporters and opponents of this claim agree that past statistical findings are difficult to interpret, in large part because of the ongoing disagreement over how spirituality should be defined and measured. There is also evidence that an agreeable/positive temperament and/or a tendency toward sociability (which all correlate with spirituality) might actually be the key psychological features that predispose people to subsequently adopt a spiritual orientation and that these characteristics, not spiritually per se, add to well-being. There is also some suggestion that the benefits associated with spirituality and religiosity might arise from being a member of a close-knit community. Social bonds available via secular sources (i.e., not unique to spirituality or faith-based groups) might just as effectively raise well-being. In sum, spirituality may not be the "active ingredient" (i.e., past association with psychological well-being measures might reflect a reverse causation or effects from other variables that correlate with spirituality), and that the effects of agreeableness, conscientiousness, or virtue – personality traits common in many non-spiritual people yet known to be slightly more common among the spiritual – may better account for spirituality's apparent correlation with mental health and social support.

Masters and Spielmans conducted a meta-analysis of all the available and reputable research examining the effects of distant intercessory prayer. They found no discernible health effects from being prayed for by others. In fact, one large and scientifically rigorous study by Herbert Benson and colleagues revealed that intercessory prayer had no effect on recovery from cardiac arrest, but patients told people were praying for them actually had an increased risk of medical complications.

In the health-care professions there is growing[quantify] interest in "spiritual care", to complement the medical-technical approaches and to improve the outcomes of medical treatments. Puchalski et al. argue for "compassionate systems of care" in a spiritual context.

Spiritual experiences

Neuroscientists have examined brain functioning during reported spiritual experiences finding that certain neurotransmitters and specific areas of the brain are involved. Moreover, experimenters have also successfully induced spiritual experiences in individuals by administering psychoactive agents known to elicit euphoria and perceptual distortions. Conversely, religiosity and spirituality can also be dampened by electromagnetic stimulation of the brain.  These results have motivated some leading theorists to speculate that spirituality may be a benign subtype of psychosis benign in the sense that the same aberrant sensory perceptions that those suffering clinical psychoses evaluate as distressingly incongruent and inexplicable are instead interpreted by spiritual individuals as positive (personal and meaningful transcendent experiences).

Considerable debate persists about – among other factors – spirituality's relation to religion, the number and content of its dimensions, its relation to concepts of well-being, and its universality. A number of research groups have developed instruments which attempt to measure spirituality quantitatively, including unidimensional (e.g. the Character Strength Inventory—Spirituality and the Daily Spiritual Experiences Scale) and multi-dimensional (e.g. Spiritual Transcendence Scale (STS) and the Brief Multidimensional Measure of Religiousness/Spirituality (BMMRS)) scales. MacDonald et al. gave an "Expressions of Spirituality Inventory" (ESI-R) measuring five dimensions of spirituality to over 4000 persons across eight countries. The study results and interpretation highlighted the complexity and challenges of measurement of spirituality cross-culturally.

Perfection (what)

 

once asked if there was a perfect woman. 

Who cares about perfection?

Even the moon is not perfect, it is full of craters.

The sea is incredibly beautiful, but salty and dark in the depths.

The sky is always infinite, but often cloudy.

So, everything that is beautiful isn't perfect, it's special.

Therefore, every woman can be special to someone.

Stop being "perfect", but try to be free and live, doing what you love, not wanting to impress others! 

R bhajana from ramacharita manas.

 The coming of hanuman as a brahmana to visit bharata is indeed very touching  like I said before every page of the Ramayana can bring tears to one's eyes. 

Rama praising Ayodhya saying it is dear to him more than vaikunta. When he describes Ayodhya to Sugreeva Vibheshana and other chiefs in the puspaka vimana while they are alighting.  The people of Ayodhya are indeed very dear to him he says. Even today Ayodhya is the same. The vibes are great  

This praise has been sung by Lord Shiva to commemorate the return of Lord Rama to Ayodhya. Under which all the sages, gurus, relatives and residents of Ayodhya are impatiently waiting for their Lord, King Ram. And how everyone is happy on the arrival of Shri Ram, Shri Ram goes to his palace, flowers are raining from the sky. Everything is described in this praise.

I am not able to get the song fully here located it in Manasa. 

Jai Ram Rama Ramanan Samanan - Bhajan (Jai Ram Rama Ramanan Samanan)

Jai Ram Rama Ramanan Samanan - Bhajan (Jai Ram Rama Ramanan Samanan)

   

Read in English

This praise has been sung by Lord Shiva to commemorate the return of Lord Rama to Ayodhya. Under which all the sages, gurus, relatives and residents of Ayodhya are impatiently waiting for their Lord, King Ram. And how everyone is happy on the arrival of Shri Ram, Shri Ram goes to his palace, flowers are raining from the sky. Everything is described in this praise., Verse: ॥

Jai Ram Rama Ramanam Samanam.

Bhava heat bhayakul pahi janam ॥

Awadhes Sures Rames Bibho.

Lord, I am the one who leads the way.

Raja Ram, Raja Ram,

Sita Ram, Sita Ram.

Ten thirty binasana twenty arms.

Krit Distance Maha Mahi Bhuri Ruja ॥

Rajnichar was Brinda Patang.

Sir Pavak Tej Prachandhe Dehe ॥

Raja Ram, Raja Ram,

Sita Ram, Sita Ram.

Mahi Mandal Mandan Charutaran.

Dhrit Sayak Chaap Nishang Baran.

Mad Moh Maha Mamta Rajni.

Tam punj diwakar tej ani ॥

Raja Ram, Raja Ram,

Sita Ram, Sita Ram.

Destroyed Manjaat Kirat.

The deer people are free from suffering.

Hati Nath Anathani Pahi Hare.

After becoming a subject, the power is forgotten.

Raja Ram, Raja Ram,

Sita Ram, Sita Ram.

People are free from many diseases.

Bhavadanghri is the result of disrespect.

May you go beyond the abyss of Sindhu.

Pad Pankaj do not love me.

Raja Ram, Raja Ram,

Sita Ram, Sita Ram.

Very poor, dirty and unhappy.

Whose post is not Pankaj Preeti.

Aavakal Bhavant Katha Jinh's.

Dear Saint Anant Sada Tinh Ke.

Raja Ram, Raja Ram,

Sita Ram, Sita Ram.

No attachment, no greed, no pride.

Glory or disaster in front of three.

This is how I become a servant.

Muni Tyagat Joga Bharosa Always.

Raja Ram, Raja Ram,

Sita Ram, Sita Ram.

Do love continuously.

Pad Pankaj sevat sudh ॥

Equal respect means disrespect and respect.

All saints are in happy peace.

Raja Ram, Raja Ram,

Sita Ram, Sita Ram.

Muni Manas Pankaj Bhring Bhaje.

Raghubir Maha Randhir Aje ॥

Tav naam japami namami hari.

Bhava Rog Mahagad Maan Ari ॥

Raja Ram, Raja Ram,

Sita Ram, Sita Ram.

Guna Seal Kripa Parmayatanam.

Pranaamami continuous Sri Ramanam.

Raghunand Nikandaya Dvandvaghanam.

Mahipal Bilokay Din Janam ॥

Raja Ram, Raja Ram,

Sita Ram, Sita Ram.

 

Tilting.

 

Pisa's tower is only 5 degrees tilted.. And she is the World Heritage Monument..... And near Manikarnika Ghat, Varanasi, this Ratneshwar Mahadev temple is 9 degrees tilted.. But there is no mention of it as a tourist destination...!!

The tower of Pisa is 54 meters high, while this temple is 74 meters high.. Let us make this temple world famous...!!

The Ratneshwar temple was constructed by the Kachwaha rulers of Amer. Most historians believe this temple to be built by Amir Naresh Maharaja Mansingh Pratham

#worldwidehindutemples #history #india #temple

M Gowri S

How rhyming the verses are.

 मंगला गौरी स्तुति/Mangla Gauri Stuti

मंगला गौरी स्तुति/Mangla Gauri Stuti

जय जय गिरिराज किसोरी।

जय महेस मुख चंद चकोरी॥

जय गजबदन षडानन माता।

जगत जननि दामिनी दुति गाता॥

देवी पूजि पद कमल तुम्हारे।

सुर नर मुनि सब होहिं सुखारे॥

मोर मनोरथ जानहु नीकें।

बसहु सदा उर पुर सबही के॥

कीन्हेऊं प्रगट न कारन तेहिं।

अस कहि चरन गहे बैदेहीं॥

बिनय प्रेम बस भई भवानी।

खसी माल मुरति मुसुकानि॥

सादर सियं प्रसादु सर धरेऊ।

बोली गौरी हरषु हियं भरेऊ॥

सुनु सिय सत्य असीस हमारी।

पूजिहि मन कामना तुम्हारी॥

नारद बचन सदा सूचि साचा।

सो बरु मिलिहि जाहिं मनु राचा॥

मनु जाहिं राचेउ मिलिहि सो बरु सहज सुंदर सांवरो।

करुना निधान सुजान सीलु सनेहु जानत रावरो॥

एही भांती गौरी असीस सुनी सिय सहित हियं हरषीं अली।

तुलसी भवानिहि पूजि पुनि पुनि मुदित मन मंदिर चली॥

Mangla Gauri Stuti/मंगला गौरी स्तुति

Jai Jai Giriraj Kisori.

Aum namah shivaya shivaya namah aum

Aum namah shivaya shivaya namah aum

nagendraharaya trilochanaya

bhasmangaragaya mahesvaraya

nityaya suddhaya digambaraya

tasmai na karaya namah shivaya

mandakini salila chandana charchitaya

nandisvara pramathanatha mahesvaraya

mandara pushpa bahupushpa supujitaya

tasmai ma karaya namah shivaya

shivaya gauri vadanabja brnda

suryaya dakshadhvara nashakaya

sri nilakanthaya Vrshadhvajaya

tasmai shi karaya namah shivaya

vashistha kumbhodbhava gautamarya

munindra devarchita shekharaya

chandrarka vaishvanara lochanaya

tasmai va karaya namah shivaya

yagna svarupaya jatadharaya

pinaka hastaya sanatanaya

divyaya devaya digambaraya

tasmai ya karaya namah shivaya

panchaksharamidam punyam yah pathechchiva

sannidhau shivalokamavapnoti sivena saha modate.

He who has the king of snakes as his garland and who has three eyes,

He whose body is smeared with sacred ashes and who is the great Lord,

He who is eternal, who is ever pure with the four directions as his clothes,

Salutations to that Shiva, who is represented by the syllable “na”

He who is worshipped with water from the Mandakini river and smeared with sandal paste,

He who is the lord of Nandi and of the ghosts and goblins, the great Lord,

He who is worshipped with Mandara and many other flowers,

Salutations to that Shiva, who is represented by the syllable “ma”

He who is auspicious and who is like the newly risen sun causing the lotus-face of Gauri to blossom,

He who is the destroyer of the sacrifice of Daksha,

He who has a blue throat and has a bull as his emblem,

Salutations to that Shiva, who is represented by the syllable “shi”

He who is worshipped by the best and most respected sages – Vasishtha, Agastya and Gautama, and also by the gods, and who is the crown of the universe,

He who has the moon, sun and fire as his three eyes,

Salutations to that Shiva, who is represented by the syllable “va”

He who is the embodiment of yagna (sacrifice) and who has matted locks,

He who has the trident in his hand and who is eternal,

He who is divine, who is the shining one and who has the four directions as his clothes,

Salutations to that Shiva, who is represented by the syllable “ya”

He who recites this Panchakshara near Shiva,

Will attain the abode of Shiva and enjoy bliss.

Earliest readings

 I saw her in the theatre. I sat down beside her during the interval. It was long since I had last seen her and if someone had mentioned her name I hardly think I would have recognized her. She addressed me brightly.

“Well, it is many years since we first met. How time does fly! Do you remember the first time I saw you? You asked me to luncheon.” Did I remember? It was twenty years ago and I was living in Paris. I had a small apartment in a Latin Quarter and I was earning only just enough money to keep body and sole together. She had read a book of mine and had written to me about it. I answered, thanked her, and presently I received from her another letter saying that she was passing through Paris and would like to have a chat with me. Would I give her a little luncheon at Foyot’s? Foyot’s is a restaurant at which the French senators eat and it was so far beyond my means that I had never even thought of going there. But I was flattered and was too young to have learned to say no to a woman. I had eighty francs (gold francs) to last me the rest of the month and a decent luncheon should not cost more than fifteen. If I stopped drinking coffee for the next two weeks I could manage well enough.

I answered that I would meet my friend at Foyot’s on Thursday at half past twelve. She was not so young as I expected. She was in fact a woman of forty and she gave me the impression of having more teeth than were necessary for any practical purpose. She talked a lot, but since she seemed inclined to talk about me I was prepared to be an attentive listener.

I was startled when the menu was brought, for the prices were a good deal higher than I had expected. But she assured me. “I never eat anything for luncheon,” she said.

“Oh, don’t say that!” I answered generously.

“I never eat more than one thing. I think people eat far too much nowadays. A little fish, perhaps. I wonder if they have any salmon.”

Well, it was early in the year for salmon and it was not on the menu, but I asked the waiter if there was any. Yes, a beautiful salmon had just come in, it was the first they had had. I ordered it for my guest. The waiter asked her if she would have something while it was being cooked.

“No,” she answered. “I never eat more than one thing. Unless you have a little caviar. I never mind caviar.” My heart sank a little. I knew I could not afford caviar, but I could not very well tell her that. I told the waiter to bring caviar. For myself I chose the cheapest dish on the menu and that was a mutton chop.

“I think you are unwise to eat meat,” she said. “I don’t know how you can expect to work after eating heavy things like chops. I don’t believe in overloading my stomach.”

Then came the question of drink.

“I never drink anything for luncheon,” she said.

“Neither do I,” I answered immediately. “Except white wine,” she continued as though I had not spoken. “These French white wines are so light. They are wonderful for the digestion.” “What would you like?” I asked, hospitable, but not exactly emotional. She gave me a bright and friendly flash of her white teeth.

“My doctor will not let me drink anything but champagne.”

I imagine I turned a little pale. I ordered half a bottle. I mentioned casually that my doctor had absolutely forbidden me to drink champagne.

“What are you going to drink then?”

“Water.”

So she ate the caviar and then salmon. She talked happily of art and literature and music. But I wondered what the bill would come to. When my mutton chop arrived she took me quite seriously to task.

“I see you are in the habit of eating a heavy luncheon. I am sure it is a mistake. Why don’t you follow my example and just eat one thing? I am sure you would feel so much better for it.”

“I am only going to eat one thing,” I said as the waiter came again with the menu.

She waved him aside with an airy gesture.

“No, no, I never eat anything for luncheon. Just a bite, I never want more than that, and I eat that more as an excuse for conversation than anything else. I couldn’t possibly eat anything more - unless they had some of those great asparagus. I should be sorry to leave Paris without having some of them.”

My heart sank. I had seen them in the shops and I knew that they were horribly expensive.

“Madam wants to know if you had any of those great asparagus,” I asked the waiter.

I tried with all my might to will him to say no. A happy smile spread over his face, and he assured me that they had some so large, so tender, and so very rich, that it was a miracle.

“I am not in the least hungry,” my guest sighed, “but if you insist I don’t mind having some asparagus.” I ordered them. “Aren’t you going to have any?” “No, I never eat asparagus. I know there are people who don’t like them. The fact is, you ruin your palate by all the meat you eat.” We waited for the asparagus to be cooked. Panic seized me. It was not a question now how much money I should have left over for the rest of the month, but whether I had enough to pay the bill. It would be mortifying to find myself ten francs short and be obliged to borrow from my guest. I could not bring myself to do that. I knew exactly how much I had and if the bill came to more I made a decision that I would put my hand in my pocket and with a dramatic cry startup and say it had been stolen. Of course, it would be unfortunate if she had not money enough either to pay the bill. Then the only thing would be to leave my watch and say I would come back and pay later. The asparagus appeared. They were big, delicious and appetizing. I watched the shameless woman thrust asparagus down her throat and the smell of the melted butter hit my nose. At last she finished. “Coffee?! I said. “Yes, just an ice cream and coffee,” she answered. I was past caring now, so I ordered coffee for myself and an ice cream and coffee for her. “You know there is one thing I thoroughly believe in, “ she said, as she ate the ice-cream. One should always get up from a meal feeling one could eat a little more.” “Are you still hungry?” I asked weakly. “Oh no, I’m not hungry: you see, I don’t eat luncheon. I have a cup of coffee in the morning and then dinner but I never eat more than one thing for luncheon. I was speaking for you.” Oh, I see!” Then a terrible thing happened. While we were waiting for the coffee, the headwaiter with a pleasant smile on his false face came up to us bearing a large basket full of big peaches. They were beautiful; they had the rich tone of Italian country. But surely peaches were not in season then? God knew what they cost. “You see, you have filled your stomach with a lot of meat” – my one miserable little chop - and you can’t eat any more. But I have just had a snack and I shall enjoy a peach.” The bill came and when I paid it I found that I had only enough for a quite inadequate tip. Her eyes rested for an instant on the three francs I left for the waiter. But when I walked out of the restaurant I had the whole month before me and not a penny in my pocket. “Follow my example,” she said as we shook hands, “and never eat more than one thing for luncheon. “I will do better than that,” I answered. “I will eat nothing for dinner tonight.” “Humorist!” she cried happily, jumping into the cab. “You are quite a humorist.” But I have had my revenge at last. I do not believe that I am a vindictive man, but when the immortal gods take a hand in the matter it is pardonable to observe the result with complacency. Today she weighs one hundred and thirty-three kilograms.

William Somerset Maugham: The Luncheon

Tulasamma

 श्री तुलसी-आरती

श्री तुलसी प्रणाम

वृन्दायै तुलसी देव्यायै प्रियायै केशवस्यच।

कृष्ण भक्ती प्रदे देवी सत्य वत्यै नमो नमः।।

(1)

नमो नम: तुलसी कृष्ण प्रेयसी ।

राधा कृष्ण सेवा पाबो एई अभिलाषी ।।

(2)

जे तोमार शरण लय, तार वांछा पूर्ण हय।

कृपा करि कर तारे वृंदावनवासी।।

(3)

मोर एई अभिलाष, विलास कुन्जे दिओ वास।

नयने हेरिबो सदा, युगल-रूप राशि।।

(4)

एइ निवेदन धर, सखीर अनुगत कर।

सेवा-अधिकार दिये, कर निज दासी।।

(5)

दीन कृष्णदासे कय, एइ येन मोर हय।

श्री राधा गोविंदा प्रेमे सदा येन भासि।।

श्री तुलसी प्रदक्षिणा मंत्र

यानि कानि च पापानी ब्रह्म हत्यादिकानी च।

तानि तानि प्रणश्यन्ति प्रदक्षिणः पदे पदे ।।

श्री तुलसी-आरती हिंदी में – अर्थ के साथश्री तुलसी प्रणाम वृन्दायै तुलसी देव्यायै प्रियायै केशवस्यच। कृष्ण भक्ती प्रदे देवी सत्य वत्यै नमो नमः।।

हे  वृंदा, हे तुलसी देवी, आप भगवान केशव की प्रिया हैं, हे  कृष्णभक्ति  प्रदान करने वाली सत्यवती देवी ,आपको मेरा  बारम्बार प्रणाम है।।

(1) नमो नम: तुलसी कृष्ण प्रेयसी । राधा कृष्ण सेवा पाबो एई अभिलाषी ।।

भगवान श्रीकृष्ण की प्रियतमा  हे तुलसी देवी मैं आपको प्रणाम करता हूं।  मेरी एकमात्र इच्छा है की मैं श्री श्री राधा कृष्ण की प्रेममयी सेवा प्राप्त कर सकूं।

(2) जे तोमार शरण लय, तार वांछा पूर्ण हय। कृपा करि कर तारे वृंदावनवासी।।

जो कोई आपकी शरण लेता है उसकी मनोकामना पूर्ण होती है। उस पर अपनी कृपा करती है  और  आप उसे वृंदावनवासी बना देती हैं।

(3) मोर एई अभिलाष, विलास कुन्जे दिओ वास। नयने हेरिबो सदा, युगल-रूप राशि।।

मेरी यही अभिलाषा हैं कि आप मुझे  भी वृन्दावन के कुंजो में निवास करने की अनुमति दे। ,जिससे मैं श्री  राधाकृष्ण की सुंदर लीलाओं का सदैव दर्शन कर सकूं।

(4) एइ निवेदन धर, सखीर अनुगत कर। सेवा-अधिकार दिये, कर निज दासी।।

आपके चरणों में मेरा  यही निवेदन हैं की मुझे किसी ब्रजगोपी की अनुचरी बना दीजिए तथा सेवा का अधिकार देकर मुझे अपनी निज दासी बनने का अवसर दीजिए ।

(5) दीन कृष्णदासे कय, एइ येन मोर हय। श्री राधा गोविंदा प्रेमे सदा येन भासि।।

 अति दीन कृष्णदास आपसे प्रार्थना करता है, मैं सदा सर्वदा श्रीश्री राधागोविंदा के प्रेम में डूबा रहूं।

श्री तुलसी प्रदक्षिणा मंत्र यानि कानि च पापानी ब्रह्म हत्यादिकानी च। तानि तानि प्रणश्यन्ति प्रदक्षिणः पदे पदे ।।

श्रीमति तुलसी देवी की परिक्रमा से कदम-कदम पर किए गए सभी पाप, यहां तक ​​कि ब्राह्मण की हत्या का पाप भी नष्ट हो जाता है

तुलसी आरती करने की विधितुलसी आरती प्रतिदिन सुबह मंगला आरती के बाद तथा शाम को  संध्या आरती के पहले की जाती हैं।तुलसी आरती शुरू करने से पहले हम तुलसी महारानी को तुलसी प्रणाम मंत्र बोलकर प्रमाण करते हैं तथा इसके बाद आरती शुरू करते हैं।आरती गा लेने के बाद तुलसी महारानी की श्री तुलसी प्रदक्षिणा मंत्र बोलकर तीन बार परिक्रमा करते हैं।इसके बाद तुसली महारानी को वापस से तुलसी प्रणाम मंत्र बोल कर पंचांग प्रणाम करते हैं तथा जल अर्पण करते हैं ।सारांश

हमारे श्रील प्रभुपाद के आध्यात्मिक गुरु, श्रील भक्तिसिद्धान्त सरस्वती ठाकुर ने टिप्पणी की कि “श्रीमती तुलसी महारानी हमारी आध्यात्मिक गुरु हैं। वह श्री वृंदावन धाम की रानी हैं। उनकी कृपा से ही कोई श्री वृंदावन धाम में प्रवेश करने के योग्य हो सकता है। हम तुलसी महारानी को अपने गले में पहनते हैं, यह जानते हुए कि वह भगवान कृष्ण को बहुत प्रिय हैं। उनके प्रति हमारी निष्ठा से, हम भगवान हरि के नाम का जाप करते हैं।”

How krishna became Ram

 प्रभु की हर लीला भक्तों के लिए ही होती है। ऐसी ही एक लीला का साक्षी है तुलसी रामदर्शन स्थल। मान्यता है कि यहां संत कवि तुलसीदास के स्वाभिमान ने प्रभु के श्रीविग्रह को रूप परिवर्तन करने के लिए बाध्य कर दिया था। भक्ति की चरम अवस्था को छूने वाले संकल्प पर भगवान श्रीकृष्ण के विग्रह ने भक्त की इच्छानुसार मुरली मुकुट को उतारकर धनुष बाण धारण कर लिए थे।    

राधाकृष्ण की क्रीड़ास्थली वृंदावन के ज्ञान गुदड़ी में स्थित तुलसीराम दर्शन स्थल लगभग 445 वर्ष की प्राचीनता को समेटे है। पंडित सुरेशचंद्र शर्मा के अनुसार कालांतर में गोस्वामी तुलसीदास ब्रज की यात्रा करते हुए वृंदावन आए तो यहां सर्वत्र राधे-राधे की रट सुनकर उन्हें लगा कि शायद यहां के लोगों में भगवान श्रीराम के प्रति उतनी भक्ति नहीं है। इस पर मान्यता है तुलसीदास के मुख से तुरंत एक दोहा ‘राधा-राधा रटत हैं, आम ढाक अरु कैर। तुलसी या ब्रजभूमि में कहा राम सौं बैर।।’  

इसके बाद वे ज्ञानगुदड़ी स्थित श्रीकृृष्ण मंदिर में आए और भगवान कृष्ण के श्रीविग्रह के सम्मुख नतमस्तक हुए। यहां भक्त की व्याकुलता देख प्रभु ने भक्त की अभिलाषा के अनुरूप तत्क्षण धनुष-बाण हाथ में लेकर दर्शन दिए। तभी से दोहा प्रचलित हुआ कि ‘मुरली मुकुट दुराय कै, धरयो धनुष सर नाथ। तुलसी लखि रुचि दास की, कृष्ण भए रघुनाथ।।’  और यह स्थल तुलसी रामदर्शन स्थल के रूप में जाना जाने लगा। मंदिर परिसर में गोस्वामी तुलसीदास की भजन कुटी अपने अतीत की स्मृतियों और भजन के परमाणुओं के लिए आज भी विद्यमान है, जो उनके वृंदावन प्रवास का साक्ष्य है। 

कृष्णपदावली भी रची

ब्रज संस्कृति विश्वकोश के सहसंपादक डा. राजेश शर्मा का कहना है गोस्वामी तुलसीदास के समकालीन अविनाश ब्रह्म भट्ट ने गोस्वामीजी के चरित्र को तुलसी प्रकाश पोथी के अंतर्गत कलमबद्ध किया था। इससे ज्ञात होता है कि गोस्वामीजी विक्रम संवत 1628 में माघ शुक्ल पंचमी तिथि मंगलवार को ब्रज में आए थे। उन्हाेंने बताया कि तुलसीदासजी की भक्ति पर प्रभु के धनुष बाण हाथ में लेने का उल्लेख गोर्वधन यात्रा के दौरान भी मिलता है। तुलसीदासजी ने श्रीरामचरितमानस के लेखन का आरंभ विक्रम संवत 1631 में किया था। इससे तीन वर्ष पहले वे ब्रज यात्रा कर चुके थे। इसका प्रमाण उनके द्वारा रचित कृष्णपदावली में है। 

ब्रज में हुई थी नंददास से भेंट 

वृंदावन शोध संस्थान के निदेशक सतीश चंद्र दीक्षित ने बताया कि वल्लभकुल संप्रदाय के अंतर्गत अष्टछाप के प्रसिद्ध कवि नंददास तुलसी के चचेरे भाई थे। ब्रज यात्रा के क्रम में तुलसीदास की नंददास से भेंट हुई। 

Gudi padwa.

 Gudi Padwa is celebrated on the first day of the month of Chaitra, which synchronises with the first day of the new moon. The day signifies the beginning of the new year, the herald of spring and the harvest of rabi crops. It’s also the day when it’s believed Brahma created the universe and the sense of time, Prof. Kumool Abbi said.

Lord Rama returned to Ayodhya on this day. Many rural communities bond with Lord Siva’s dancing and congregate at Siva temples on this day. In Maharashtra, it is also the commemoration of Chhatrapati Sivaji’s victory over the Mughals.

The festival is celebrated by cleaning and decorating homes with rangolis. People start the day by having neem and jaggery believed to purify the body and signifying the acceptance of bitter sweet experiences in life.sweets are prepared and shared and it is considered auspicious to undertake new business ventures conduct vast puja and purchase new vehicles etc.

The words gudi padwa have a special significance. Padwa refers to the first day of the lunar fortnight, while gudi refers to a flag made of bamboo that is decorated with garlands of flowers, mango and need leaves, sugar crystals and an overturned silver or copper vessels. The gudi is hoisted to the right of the house.as the flag is hoisted it brings good luck, eclipsing negativity.

Surya Abhishekam.

 Ram Janmabhoomi Trust: Trials successful, ‘surya abhishek’ of Ram idol on Ram Navami

With this optomechanical system, ‘surya tilak’ of the idol will be done every year on the day of Ram Navami with minor alterations in the mirrors and lenses keeping in mind the changes in direction.

‘Surya abhishek’ of the idol of Ram Lalla at the Ram Temple in Ayodhya will be held on Ram Navami (April 17) as trials of the optomechanical system installed for the purpose were successful, functionaries of the Ram Janmabhoomi Teerth Kshetra Trust said.

Daily trials will still be conducted to ensure that sunrays fall at the centre of the idol’s forehead at 12 noon on April 17, it is learnt. “Sunrays will illuminate the face of Ram Lalla for straight four minutes. Teams of scientists from the Central Building Research Institute (CBRI), Roorkee, and another institute are engaged in this work,” a trust official said.

“Two mirrors and a lens have been installed on the ground floor of the temple. Sunlight will fall on them from a mirror placed on the third floor. The rays reflected by these will form tilak on the forehead.”

Since there is no way for direct sunlight to enter the temple’s “garbha griha” or sanctum sanctorum where the idol is placed, the optomechanical equipment was installed to throw sunrays on the idol’s forehead through mirrors and lenses.

With this optomechanical system, ‘surya tilak’ of the idol will be done every year on the day of Ram Navami with minor alterations in the mirrors and lenses keeping in mind the changes in direction.

While scientists are busy making preparations for the ‘surya tilak’ to last about 4 minutes, trust officials said there will be bright light on the forehead for about 2-2.5 minutes and a faded light for the remaining time. Also, arrangements are being made to telecast the event live on Doordarshan while large LED screens will be placed at nearly 100 places across Ayodhya, they added.

g g tuladidas song.

 

Gopaala Gokula – Tulasidas

गोपाल गोकुल वल्लभे प्रिय
गोप गोसुत वल्लभं
चरनरविन्दं  अहं  भजे
भजनीय सुरमुनि दुर्लभं

घन श्यामं  काम अनेखा  छभि
लोकाभि  राम  मनोहरं
किञ्चल्क  वसन  किशोर  मूरति
भूरि गुण करुणाकरं

सिरकेकी पिञ्च विलोल कुण्डल
अरुण वनरुहा लोचनं
कुजव दंस विचित्र सब्
अङ्ग दातु भव भैय मोचनं

कच कुटिल सुन्दर तिलक ब्रु
राका मयङ्ग समानानां
अपहरण तुलसि दास
त्रास बिहसा बृन्दा काननं

gOpAla gOkula vallabhI priya gOpa gOsuta vallabham
The cowherd (gOpAla), beloved (priya) of the women (vallabhi) of gOkul, the favorite (vallabham) of the cowherds (gOpa) and children of (gOsuta) gOkul
caraNAravindam aham bhajE bhajanIya suramuni durlabham
I (aham) worship at his lotus (aravindam)-like feet (caraNa), the venerable one (bhajanIya), whom even the gods (sura) and ascetics (muni) find it difficult to attain (durlabham)
ghana shyAma kAma anEkacApi lOkAbhirAma manOharam
The one with a dark/deep (ghana) blue (SyAma) complexion, the embodiment of a multitude (anEka ca api) of desires (kAma), with an attraction (manOharam) that stems from a beauty (abhirAma) that is unsurpassed in the world (lOka)
kinjalka vasana kishOra mUrti pUri guNa karuNAkaram
One who wears garments (vasana) made of threads from lotus stalks (kinjalka), the embodiment (mUrti) of youthfulness (kiSOra), the one whose character (guNa) is without defcit (pUri) [1], the ever-compassionate one (karuNAkaram)
shira kEkapiccha vilOla kuNDala aruNa vanaruha lOcanam
Adorned with peacock feathers (kEkapiccha) on his head (Sira), and dangling (vilOla) earrings (kuNDala), with eyes (lOcanam) like the red (aruNa) lotus (vanaruha) [2]
kunjAvatamSa vicitra shubhAnga dAtu bhava bhaya mOcanam
With a crown (avataMsha) of forest flowers (kunja), with amazing (vicitra) and beautiful limbs (SubhAnga), he gives/grants (dAtu) release (mOcanam) from the fear (bhaya) of this mortal world (bhava)
kaca kuTila sundara tilakabrU-rAgamayanga samAnanam
With curly (kuTila) locks (kaca), and a beautiful (sundara) tilaka, his face (Ananam) is like (sama) the red (rAgamaya)…????
pApa haraNa tulasidAsa trAsa vihara brndakAnanam
Resident of vRndAvan (bRndakAnanam), destroyer (haraNa) of sins (pApa), who removes (vihara) the fear/anxiety (trAsa) of the poet, tulsidAs!

52 Spe ar

Bhiriguvalli.

 https://youtu.be/qqtycmz9g7c?si=YYQGyQsBhdrr7ZUJ

 BHRIGUVALLI

Homage to Guru:

Before we start any vedic or mantra chanting, it is necessary that we pay homage to our Guru and secure His blessings to start and successfully complete the chanting / Japam etc.,

Those who have not yet identified a Guru can chant the following sloka instead and think of the Supreme Almighty as the very Guru:

"Gurur Brahma Gurur Vishnu Gurur Devo Maheshwarah

Gurus sakshat para Brahma thasmai sri Gurave Namah"

Introduction to the Shanti Mantra:

Devas place obstacles in men's way to Brahmavidya - the mantra for removal of such obstacles is the Shanti Mantra. Devas are put to much pain when men realise the identity of the self and Brahman and it is quite contrary to the wishes of the Devas that men should acquire Brahmavidya, so Devas put obstacles in the way of men who wish to acquire Brahmavidya. The great sage Pathanjali has defined a few of the Obstacles: "disease, dullness, doubt, carelessness, sloth, worldly-mindedness, misconception, missing the point and unsteadiness are the causes of the mind's distraction and they are the obstacles".

Shanti Mantra:

(First verse of Bhriguvalli)

Hari OM!

May Brahman protect us (the Guru and Sishya) both!

May he give us both to enjoy!

Efficiency may we both attain!

Effective may our study prove!

Hate may we not (each other) at all!

OM Shanti! Shanti! Shanti!

The above shanti mantra is recited for removal of all obstacles in the way of or path to Brahma Vidya.

Introduction to Bhriguvalli:

Bhriguvalli is similar to Anandavalli in many aspects. This is very true as regards the analysis of the constitution of a man into his inner parts and the conclusion as to what is Brahman and the end of ends.

The entire Lesson is structured in the manner of a Q&A session. Bhrigu, the son of Varuna (Lord of Water), raises the inquisitive questions on Brahman and attainment thereof. The Lesson clearly brings out the questions of Bhrigu that came up in his mind during the course of his search for knowledge and the answers he got from his father and the conclusions he made in the process. Towards the end, the lesson pronounces what was his final conclusion and how it was derived. The lesson gets its title from Bhrigu, the inquisitive student who can be viewed as a role model for any seeker of knowledge and truth.

 

 

The bearing of Legends in the Upanishads:

(Anuvaga 1 of Bhriguvalli)

Bhrigu, the son of Varuna, approached his father Varuna, saying, "Sir, please teach me Brahman". To him, Varuna said thus: "Food (annam), Life (pranan), Sight (sakshu), Hearing (srodhram), Mind (manas), Speech (vaak)". To him, he said: "whence indeed these beings are born; whereby, when born, they live; wherein when departing they enter; That seek you to know; That is Brahman." He resorted to devotion. He, having practiced devotion.

Concluding Food (Annam) as Brahman:

(Anuvaga 2 of Bhriguvalli)

That food was Brahman he concluded. From food indeed these beings are verily born; by food, when born, do they live; into food do they, when departing, enter. That having known again verily did he approach Varuna, his father, saying "Sir, teach me Brahman". To him Varuna said: "By devotion Brahman seek you to know. Devotion is Brahman (Tapo Brahmaethi) ". He resorted to devotion. He, having practiced devotion.

Concluding Life (Prana) as Brahman:

(Anuvaga 3 of Bhriguvalli)

That life (pranan) was Brahman, he concluded. From life, indeed, these beings are verily born; by life, when born, do they live; into life do they, when departing, enter. That having known, again, verily, did he approach Varuna, his father, saying "Sir, teach me Brahman". To him Varuna said: "By devotion Brahman seek you to know. Devotion is Brahman". He resorted to devotion. He, having practiced devotion.

Here, Prana is the Kriya Sakthi aspect of Hiranyagarbha. (Please refer the translation of Anandavalli for definition of Hiranyagarbha)

Concluding Thought (manas) as Brahman:

(Anuvaga 4 of Bhriguvalli)

That thought (manas) was Brahman, he concluded. From manas, indeed, these beings are verily born; by manas, when born, do they live; into manas do they, when departing, enter. That having known, again, verily, did he approach Varuna, his father, saying "Sir, teach me Brahman". To him Varuna said: "By devotion Brahman seek you to know. Devotion is Brahman". He resorted to devotion. He, having practiced devotion.

Here, Manas is the Ichchha Sakthi (Sankalpa) aspect of Hiranyagarbha. (Please refer the translation of Anandavalli for definition of Hiranyagarbha)

Concluding Intelligence (Vijnana) as Brahman:

(Anuvaga 5 of Bhriguvalli)

That intelligence (Vijnana) was Brahman, he concluded. From intelligence, indeed, these beings are verily born; by intelligence, when born, do they live; into intelligence do they, when departing, enter. That having known, again, verily, did he approach Varuna, his father, saying "Sir, teach me Brahman". To him Varuna said: "By devotion Brahman seek you to know. Devotion is Brahman". He resorted to devotion. He, having practiced devotion.

Here, Intelligence is the Jnana Sakthi aspect of Hiranyagarbha. (Please refer the translation of Anandavalli for definition of Hiranyagarbha)

Concluding Bliss (Aanandam) as Brahman & Status of a knower of Brahman:

(Anuvaga 6 of Bhriguvalli)

That bliss was Brahman, he concluded. From bliss, indeed, these beings are verily born; by bliss, when born, do they live; into bliss do they, when departing, enter. This wisdom of Bhrigu and Varuna is established in the Supreme Heaven. Who thus knows is firmly established. Possessor of food and eater of food he becomes. Great he becomes by progeny, by cattle, by spiritual lustre, great by fame (Mahaan Kirthya).

Never Condemn food (annam): (Annam na nindhyaadh)

(Anuvaga 7 of Bhriguvalli)

He shall not condemn food; that shall be his vow. Life (Prana) verily is food, the body (Sariram) the eater of food. In life the body is set ; life is set in the body. Thus food is set in food. Who so knows thus, that food is set in food, he is settled; Possessor of food and eater of food he becomes. Great he becomes by progeny, by cattle, by spiritual lustre, great by fame.

Never abandon food (annam): (Annam na parisaksheetha)

(Anuvaga 8 of Bhriguvalli)

He shall not condemn food; that his vow. Water (Aapa) verily is food, fire (Jyoti) the food-eater. In water is fire set; water is set in fire. Thus food is set in food. Who so knows thus, that food is set in food, he is settled; Possessor of food and eater of food he becomes. Great he becomes by progeny, by cattle, by spiritual lustre, great by fame.

Make food (annam) plentiful: (Annam bahu kurveetha)

(Anuvaga 9 of Bhriguvalli)

He shall make food plentiful; that his vow. Earth (Prithvi) verily is food, ether (Aakasa) the food-eater. In earth is ether set; earth is set in ether. Thus food is set in food. Who so knows thus, that food is set in food, he is settled; Possessor of food and eater of food he becomes. Great he becomes by progeny, by cattle, by spiritual lustre, great by fame.

The Conclusion:

(Anuvaga 10 of Bhriguvalli)

None as to lodging, he shall turn away; that his vow. Therefore, by whatever means, he should earn much food. Food is prepared for him - they say. This food, verily being prepared at the middle, at the middle is food ready for him. This food, verily being prepared at the lowest, at the lowest is food ready for him (- who thus knows).

As safety in speech, as gain and safety in Prana and Apana, as action in the hands, as motion in the feet, as discharge in the anus: such are contemplations in man. Next as to those referring to Devas: as satisfaction in the rain, as strength in the lightning, as fame in cattle, as light in the stars, as procreation in the immortal and foy in the generative organ, as all in the aakasa.

Let him contemplate that as support, he becomes well supported; Let him contemplate that as great, he becomes great; Let him contemplate that as thought, he becomes thoughtful; Let him contemplate that as homage, to him desires pay homage; Let him contemplate that as the Supreme, possessed of Supremacy he becomes; Let him contemplate that as Brahman's destructive agent, around him die his hateful rivals and those rivals whom he does not like.

And this one, who is in the Moon, and that one, who is in the Sun, He is one. He who thus knows, departing from this world and attaining this Annamaya Self, then attaining this Pranamaya Self, then attaining this Manomaya Self, then attaining this Vijnanamaya Self, then attaining this Anandamaya Self, traversing these worlds, having the food he likes, taking the form he likes, this song singing he sits. "I am food (ahamannam), I the food, I the food! I am the food eater (aham annaadho), I the food eater, I the food eater! I am the Combining agent, I the Combining agent, I the Combining agent! I am the first born of the existence! Prior to the Gods, the Center of the immortal; who giveth me he surely doth thus save. I the food, eat Him who eats food. I, the whole being, destroy. Light, like the Sun. who thus knows, such is the Upanishad.

Peace Chants:

May Brahman protect us (the Guru and Sishya) both!

May he give us both to enjoy!

Efficiency may we both attain!

Effective may our study prove!

Hate may we not (each other) at all!

exercise on K A.

 KURATHAZHVAN : QUESTIONS AND ANSWERS

Question : Kulasekhara Azhva:r sang one decad in Perumal Thirumozhi which is a lullaby to SriRama. Name the starting words of the first verse.

Posted On : 19-03-2023

 

ANSWER : Mannupugazh Kowsalai than manivayiru va:ithavane

Question : Fill up the blank in this pa:suram from Ramanuja Nu:tranda:di

mozhiyai kadakkum perum pugazha:n vanja muk kurumba:m kuzhiyai kadakum nam ________

Posted On : 26-02-2023

 

ANSWER : mozhiyai kadakkum perum pugazha:n vanja muk kurumba:m kuzhiyai kadakum nam ku:ratha:zhwa:n

Question : Fill up the blank in this salutation verse

______________________ nama ukthima dhi:mahe:he

yadhukthayas thrayi gante: ya:nthi mangaLa su:thradha:m

Posted On : 25-02-2023

 

ANSWER : sri:vathsa chinna misre:byo: nama ukthima dhi:mahe:he

yadhukthayas thrayi gante: ya:nthi mangaLa su:thradha:m

Question : What are the names of Swami Ku:re:sa:'s children?

Posted On : 24-02-2023

 

ANSWER : Swami Para:sara Bhattar and Swami Ve:da Vya:sa Bhattar

Question : WHich Sthavam of Swami Ku:re:sa talks about the Lord taking human incarnations?

Posted On : 23-02-2023

 

ANSWER : Athima:nusha Sthavam

Question : WHat stahavam did Swami Ku:ratha:zhvan sing to the Lord in Thiruma:liruncho:lai?

Posted On : 22-02-2023

 

ANSWER : Sundara Ba:hu Sthavam

Question : Swami Ku:ra:tha:zhva:n stays in _______ place for 12 years when emperumanar leaves Srirangam for 12 years

Posted On : 21-02-2023

 

ANSWER : Thiruma:liruncho:lai

Question : From whom does Swami Ku:resa get the temple keys of Srirangam and hand it over to Swami Emperumanar?

Posted On : 19-02-2023

 

ANSWER : Swami Thiruarangatthu Amudana:r

Question : WHo does Pancha Samska:ram for Swami Ku:re:sa?

Posted On : 18-02-2023

 

ANSWER : Swami Emperuma:na:r

Question : With which Sishya does Swami Emperumanar go to Kashmir, to retrieve Bodhayana Vruthi Grantham?

Posted On : 17-02-2023

 

ANSWER : Swami Ku:resa

Question : What is the name of Swami Ku:resa's wife?

Posted On : 16-02-2023

 

ANSWER : A:nda:l Amma

Question : What is the birth place of Swami Ku:re:sa:?

Posted On : 15-02-2023

 

ANSWER : Ku:ram (near Kanchipuram)

Question : Solve the Jumbled words (Hint: related to Ku:ratha:zhva:n)

ihat nauhasm ahamsvt

irs inaatvku amsthva

hdnarasu uaabhh smtavha

ahjrravaaaad thmsvaa

irs asahmtv

Posted On : 14-02-2023

 

ANSWER : Athi Manusha Sthavam

Sri Vaikunta Sthavam

Sundhara Bhaahu Sthavam

Varadharaaja Sthavam

Sri Sthavam

Question : What is the birth month/star of Swami Ku:rstha:zhva:n?

Posted On : 13-02-2023

 

ANSWER : Pausa (Thai) Hastam

Question : Identify this Acharya.

Image Courtesy: pbase.com/svami

your image

Posted On : 10-02-2023

 

ANSWER : Swami Ku:ratha:zhva:n

IMage courtesy: https://pbase.com/svami/image/55426815

Question : Who gave the name A:zhva:n to Swami Ku:ratha:zhva:n?

Posted On : 10-03-2021

 

ANSWER : Swami Emperumanar/Ramanuja

Question : Swami Ku:ratha:zhva:n asks which Lord to take him first to Sri Vaikuntam before his Acharya Swami Ramanuja so that he could receive his Acharya whenever he comes?

Posted On : 09-03-2021

 

ANSWER : Lord Ranganatha

Question : What all did Lord Varadaraja bless Swami Ku:ratha:zhva:n with

(1) He agreed to Swami Ku:ratha:zhva:n's ask of giving sad gati to Na:lu:ra:n

(2) He blessed that Swami Ku:ratha:zhva:n would be able to see Lord Varadaraja completely through his inner eye

(3) He blessed that Swami Ku:ratha:zhva:n would be able to see Swami Ramanuja through his inner eye

Posted On : 08-03-2021

 

ANSWER : Ans (1,2,3)

Question : What does Swami Ku:ratha:zhva:n ask Lord Varadaraja when Swami Ramanuja took him to Kanchipuram and told Swami Ku:ratha:zhva:n to ask the lord to restore his eyesight?

(1) Swami Ku:ratha:zhva:n asked for his eye sight back

(2) Swami Ku:ratha:zhva:n asked that Na:lu:ra:n who tattle tailed on him to the Chozha king should also get 'sad gati'

(3) Swami Ku:ratha:zhva:n asked that his acharya should be always supported by the Lord

Posted On : 07-03-2021

 

ANSWER : Ans (2)

Question : On whose request did Swami Ku:ratha:zhva:n compose Varadaraja Stavam?

Posted On : 06-03-2021

 

ANSWER : Swami Ramanuja

Question : Which avatarams are talked about in Ati Ma:nusha Stavam

(1) Narasimha

(2) Krishna

(3) Rama

(4) All of the above

Posted On : 05-03-2021

 

ANSWER : Ans (4)

Question : Match the following

(1) Sri Vaikunta Stavam (a) On Rangana:yaki tha:ya:r

(2) Ati Ma:nusha Stavam (b) On Lord Varadaraja

(3) Sundaraba:hu Stavam (c) On Vibhava Avataras

(4) Varadara:ja Stavam (d) On Para Vasudeva

(5) Sri Stavam (e) On Lord Sundarraja of Thirumaliruncholai

Posted On : 03-03-2021

 

ANSWER : Match the following

(1) Sri Vaikunta Stavam (d) On Para Vasudeva

(2) Ati Ma:nusha Stavam (c) On Vibhava Avataras

(3) Sundaraba:hu Stavam (e) On Lord Sundarraja of Thirumaliruncholai

(4) Varadara:ja Stavam (b) On Lord Varadaraja

(5) Sri Stavam (a) On Rangana:yaki tha:ya:r

Question : Which is the first stavam composed by Swami Ku:ratha:zhva:n?

(1) Sri stavam

(2) Atima:nushastavam

(3) Sri Vaikunta Stavam

(4) Varadaraja Stavam

(5) Sundara ba:hu Stavam

Posted On : 02-03-2021

 

ANSWER : Ans (3)

Question : Which 'stavams' did Swami Ku:ratha:zhva:n compose on his way to Thirumaliruncholai

(1) Sri stavam

(2) Atima:nushastavam

(3) Sri Vaikunta Stavam

(4) Varadaraja Stavam

(5) Sundara ba:hu Stavam

Posted On : 01-03-2021

 

ANSWER : Ans (2,3)

Question : To which divyadesam did Swami Ku:ratha:zhva:n go to leaving Srirangam after his eyesight loss.

Posted On : 28-02-2021

 

ANSWER : Thiruma:liruncho:lai

Question : Which incidents are true that are related to Swami Ku:ratha:zhva:n loss of eyesight (Check all that is true wrt the incident)

(1) The cruel Chozha king wanted Swami Ku:ratha:zhva:n to declare that no one is greater than Shiva

(2) Swami Ku:ratha:zhva:n plucked his own eyes when Chozha king ordered his eyes to be removed

(3) Periya nambi (Maha Purna) also plucked his own eyes

Posted On : 27-02-2021

 

ANSWER : Ans (1,2)

the Chozha kings' soldiers plucked the eyes of Periya Nambi (Maha Purna)

Question : WHo are Swami Ku:ratha:zhva:n's children?

(1) Swami Parasara Bhattar

(2) Swami Veda Vyasa Bhattar

(3) Swami Mudaliya:ndan

(4) The first Vanamamalai Ji:yar

Posted On : 26-02-2021

 

ANSWER : Ans (1,2)

Question : Which acharya suggested Swami Ku:ratha:zhva:n's name to Swami Ramanuja when he wanted someone to follow him quietly without any questions when he goes around the temple (The acharya told Ramanuja 'isn't Kurathazhvan the most humble one. Why don't you send him for this service?)

Posted On : 24-02-2021

 

ANSWER : Swami Periya nambi (Maha Purna)

Question : Which of the following incidents are true from Swami Ku:ratha:zhva:n's life

(1) When one dumb and deaf person got the opportunity to place Emperumanar's divine footwear on his head, Kurathazhvan cried that he could have been born so, to have this wonderful opportunity

(2) He fell unconscious seeing the pain of a frog being eaten by a serpent

(3) Once when someone was chopping the stem of a banana tree he fell unconscious not able to bear the act

Posted On : 23-02-2021

 

ANSWER : Ans (1,2,3)

Question : Which family has the rights of pourohityam in namperumals sannidi now? Porouhityam duty is the reading of Puranas, reciting Thirumanjana kattiyam and Vedas in the sannidi of Namperumal

Posted On : 22-02-2021

 

ANSWER : The descendants of Parasara Bhattar (elder son of Ku:ratha:zhva:n) have the pourohityam rights in the sannidi of Namperumal currently.

Question : What word that Goshtipurna tells Swami Ku:ratha:zhva:n clarifies his question to understand what the basic quality of Atma is - knowledge & Infinite happiness or servitude (when he stayed there for 6 months)?

(1) Adiyenulla:n

(2) Gyanam Anuttanam

(3) Uyarvara uyarnalam

(4) Om Namo Narayana

Posted On : 21-02-2021

 

ANSWER : Ans (1)

Question : Which disciple does Swami Ramanuja send to Go:shtipu:rNa to clarify on the basic nature of a:tma - whether its primary quality is Knowledge and Infinite happiness (Gyaana and Ananda) or is it servitude (seshatvam) - the 'adiye:n uLLa:n' incident

Posted On : 19-02-2021

 

ANSWER : Swami Ku:ratha:zhva:n

Question : Swami Ramanuja says the following to Swami Ku:ratha:zhva:n "Rama told Lakshmana that with Lakshmana being there and doing so many things, he does not even feel the loss of his father Dasaratha. Similarly with you being near me I do not feel the loss of _______

Posted On : 17-02-2021

 

ANSWER : Swami A:lavanda:r

Question : (PS: Since yesterdays question got posted late and if you had missed it. Submit answers to yesterdays question in todays answer. Clearly mark the date as 15-02-2021 when you submit that answer. And then submit another for todays question.)

Which grantham did Swami Kurathazhvan memorized within one reading that helped Swami Ramanuja to easily write the comemnbtrary of it known as Sri Bhashyam (as Swami Ramanuja could not get hold of the grantham till he could finish it)?

Posted On : 16-02-2021

 

ANSWER : Bodhyayana Vruddi Grantha

Question : On the instructions of Swami Ramanuja, which acahrya does Swami Kurathazhvan corrects and makes him a disciple of Swami Ramanuja plus getting the keys tot eh temple of Srirangam

(1) Swami Mudaliyandan

(2) Swami Embar

(3) Thiruarangathu Amudana:r

(4) Swami Ananta:zhva:n

Posted On : 15-02-2021

 

ANSWER : Ans (3)

Question : Go:shtipu:rna told Swami Ramanuja that Swami Ku:ratha:zhva:n can learn the meaning of Charama sloka after Swami Ramanuja tests him for a year. In order to learn what did Swami Ku:ratha:zhva:n do?

(1) Swami Ku:ratha:zhva:n fasted for a month which is equivalent to 1 year service to his acharya (as he could not wait so long to learn the meaning)

(2) Swami Ku:ratha:zhva:n performed service to Goshtipurna for a year and then learnt the meaning

(3) Swami Ku:ratha:zhva:n performed service to Swami Ramanuja for a year and then learnt the meaning

(4) Swami Ku:ratha:zhva:n passed well during the examination of concepts by Swami Ramanuja and could learn before one year

Posted On : 14-02-2021

 

ANSWER : ANs (1)

Question : Go:shtipu:rna told Swami Ramanuja that Swami Ku:ratha:zhva:n can learn the meaning of Charama sloka after Swami Ramanuja tests him for a year. In order to learn what did Swami Ku:ratha:zhva:n do?

(1) Swami Ku:ratha:zhva:n fasted for a month which is equivalent to 1 year service to his acharya (as he could not wait so long to learn the meaning)

(2) Swami Ku:ratha:zhva:n performed service to Goshtipurna for a year and then learnt the meaning

(3) Swami Ku:ratha:zhva:n performed service to Swami Ramanuja for a year and then learnt the meaning

(4) Swami Ku:ratha:zhva:n passed well during the examination of concepts by Swami Ramanuja and could learn before one year

Posted On : 13-02-2021

 

ANSWER : Ans (1)

Question : What is the name of Swami Ku:ratha:zhva:n's bha:rya (wife)?

Posted On : 12-02-2021

 

ANSWER : Smt Andal

Question : Why does Swami Ku:ratha:zhva:n give up all his wealth

(1) He felt aversion (virakti) when he heard that the all possessing Lord (sarve:shvaran) Varadaraja Himself should express his amazement (aschariyam) regarding his wealth which was comparable to dust or a small worm.

(2) He was tired of doing 'thatiaaradhana' everyday

(3) He wanted to learn more about Visishtadwaitha

(4) Lord Varadaraja commanded him to do so

Posted On : 10-02-2021

 

ANSWER : Ans (1)

Question : When Lord Varadaraja hears the sound of bells of a door ringing because of closing them (that came from Swami Ku:rtha:zhva:n's house) who does HE enquire about it

(1) Swami Ramanuja

(2) Swami Thirukachi nambi

(3) Yadava Prakasha

(4) Vedant Desika"

Posted On : 09-02-2021

 

ANSWER : Ans (2)

Question : Swami Ramanuja gave the name Azhvan to Swami Ku:ratha:zhva:n because

(1) When Kurathazhvan, gave thiruva:imozhi kalakshepam he was so deeply immersed and fainted like Azhva:r when he was talking about 'uyarvara uyarnalam'

(2) He wrote I:du 36000

(3) His parents gave him the name Azhva:r originally

Posted On : 08-02-2021

 

ANSWER : Ans (1)

Question : srIvatsa chinna misre:bhyo: nama ukthima dhImahe:

yadhukthayas thrayi gante: yaanthi mangala su:thradha:m

WHose salutation verse (thaniyan) is this

Posted On : 07-02-2021

 

ANSWER : Swami Ku:ratha:zhva:n

Question : The birth month/star of Swami Ku:ratha:zhva:n?

Posted On : 06-02-2021

 

ANSWER : Pausha/Taisa (Thai) - month

Hasta (Hastam) - star

Question : Which of the foolowing names belong to Swami Ku:ratha:zhva:n

(1) Srivatsa:nkha misrar

(2) Thirumalai a:nda:n

(3) Thirumaruma:rban

(4) Mahapu:rna

Posted On : 05-02-2021

 

ANSWER : Ans (1,3)

Both mean the same.Its believed that Swami Ku:ratha:zhva:n is the Lord Himself born to serve a:diseshan (Ramanuja). Swami Ku:ratha:zhva:n had a mark / symbol in his divine chest just and hence Srivatsa:nkhamisra (in Samskrit) and Thirumaruma:rban (In tamizh)