Here or Elsewhere.

It is easy and comfortable to go within and in an inner consciousness find and maintain a union, even a close union with the Divine. It is because of such a state of peace and bliss that many, nay, most who go there do not want to come back, to normal life upon this earth. And teachers great and small have taught that it is best like that, and perhaps the only thing to do under the circumstances. For this life and this earth mean the very opposite of that inner heaven and that highest good. But some are not given this comfortable solution of the difficulty. they are asked to turn back and live the life of the earth, add to the experience of the tranquil above the experience of the trouble below. surely in increases the scope of their consciousness. but to turn upon the world means also to re-enter into ignorance, for this world means ignorance, the role is once more to embrace ignorance, but with a view to bringing into it the light and bliss that he gained from above, permeating the stuff of the present world with the substance of the higher consciousness. It is a sacrifice demanded of him, thus to abandon the eternal felicity of the high heavens the unbroken union with the Divine and to enter into the depths of this great perilous world. But for them this is a privilege too, to bring solace to the afflicted, the transforming light to the obscure souls, the radiant energy to inert earth. It is a high privilege for which the luminous soul is thankful; He modestly accepts the gift of grace from the supreme. his role is that of a modest intermediary. (A)

this time it is purple.

Jyoti kalash chhalake
 Huye gulabee lal sunehare, rang dal badal ke
 
 Ghar aangan wan upawan upawan
 Karati jyoti amariat ke pujan
 Mangal ghat dhalake jyoti kalash chhalake
 
 Pat pat birawa hariyala, dharti kaa mukh huwa ujala
 Sach sapne kal ke jyoti kalash chhalake
 
 Usha ne aanchal failaya, faili sukh kee shital chhaya
 Niche aanchal ke jyoti kalash chhalake
 
 Jyoti yashoda dharati gaiyya, nil gagan gopal kanhaiyya
 Shamal chhabi chhalake jyoti kalash chhalake

Lali.

Lali mere lal ki, jitha dekho tita lal,

Lali dekhana mai gayi mai bhi hogayi LaL

Ever Green.

The secret of normal and even spiritual life is to keep it ever green. You must learn to pour into it a continuous flow of new sap. Look upon yourself, look upon the world always with fresh eyes-- never burdened or obscured by the scales of past experiences and acquisitions collected. unlearning the past begin from the start as a beginner a fresh impact a new revelation an unexpected opening. thats the way to remain ever young and progressive.

aarthi

Om Jai Jagadish Hare
Swami Jai Jagadish Hare
Bhakt Jano Ke Sankat
Daas Jano Ke Sankat
Kshan Men Door Kare
Om Jai Jagadish Hare

Jo Dhyaave Phal Paave
Dukh Bin Se Man Kaa
Swami Dukh Bin Se Man Kaa
Sukh Sampati Ghar Ave
Sukh Sampati Ghar Ave
Kasht Mite Tan Kaa
Om Jai Jagadish Hare

Maat Pita Tum Mere
Sharan Kahoon Kiski
Swami Sharan Kahoon Kiski
Tum Bin Aur Na Dooja
Tum Bin Aur Na Dooja
Aas Karoon Jiski
Om Jai Jagadish Hare

Tum Pooran Paramatma
Tum Antaryami
Swami Tum Antaryami
Paar Brahm Parameshwar
Paar Brahm Parameshwar
Tum Sabke Swami
Om Jai Jagadish Hare

Tum Karuna Ke Saagar
Tum Paalan Karta
Swami Tum Paalan Karta
Main Moorakh Khalakhami
Main Sevak Tum Swami
Kripa Karo Bharta
Om Jai Jagadish Hare

Tum Ho Ek Agochar
Sab Ke Praan Pati
Swami Sab Ke Praan Pati
Kis Vidhi Miloon Dayamaya
Kis Vidhi Miloon Dayamaya
Tum Ko Main Kumati
Om Jai Jagdish Hare

Deen Bandhu Dukh Harta
Thaakur Tum Mere
Swaami Rakhshak Tum Mere
Apne Haath Uthao
Apni Sharan Lagao
Dwaar Padha Tere
Om Jai Jagadish Hare

Vishay Vikaar Mitaao
Paap Haro Deva
Swami Paap Haro Deva
Shradha Bhakti Badhao
Shradha Bhakti Badhao
Santan Ki Seva
Om Jai Jagadish Hare

Tana mana dhan sab tera

swami sab kucha hai tera.(2)

Tera tere arpan 

tera tere arpan

kya lage mera

Om Jai Jagadish Hare
Swami Jai Jagadish Hare
Bhakt Jano Ke Sankat
Daas Jano Ke Sankat
Kshan Men Door Kare
Om Jai Jagadish Hare

Ramanuja as seen by RPMS.

IN A Foreword written By Sri Rangapriya Mahadeshika Swamy to a book on Ramanuja Nootrandhadhi.

He says the verses of Ramanuja  Nootrandhaadhi conjure's up before our mind's eye the resplendent picture of the great acharya Bhagavan Ramanuja, his golden character, and his position as an aacharya par excellence. this work also inspired later poets and writers in their works naming a few of them like Yathiraja Vaibhavam, Yathiraja Prapatti, Yathiraja Bhajanam. Vedanta desikar also prays to the lord to qualify him to be able to sing these verses.
Ramanuja Nootrandhaadhi shines as the final part of the illustrious Dravida Divya Prabhandham and serves as a divine composition for recitation during the Utsava outings of the Lord and the aacharyas.
He then lists out the qualifications of an acharya as put down by the revered Vedanta Desika.
"aachaaryaadiha devataam samadhikaam anyaam namanyaamahe."
An aachaarya should be considered by the disciple as god himself.
Ramanujacharya as portrayed in RN was the home of all the qualities of an aacharya. Though he was soft towards his devotees, he was a terror to the followers of six heretic faiths eg. charvakas,  bauddhas, pashupathas, jains, saankhya, yoga, whom he later disciplined. (This can be seen in the second chapter of the Sri Bhashya Avirodhaadhyaaya.) He was free from all blemishes and a home for all that is good and golden.
Just as Ramayana and Vishnu Sahasranama were written and recited in the presence of the heroes of it. so too Ramanuja Nootrandhadhi. the authenticity of the work is unquestionable.
Swamiji says just as the Svethaasvathara Upanishad states that he alone gets enlightenment (on teaching the Upanishad )cause he has the same devotion to his spiritual teacher as he has to the Lord.
The Author of R N says Ramanujacharya was like an all in one Father Mother Friend Teacher son master. {What a blessing to be a disciple of the great master}
Swamiji next narates an incident in Ramanujacharya's life when he was eager and enquired of Lord Varadaraja through his dearest devotee weather he would get Moksha and the fitting reply of the Lord saying "Whether Ramanuja gets liberation or not is a different matter, but all those recommended by Ramanujacharya are sure to get liberated."
This work he says can be compared to the work of Madurakavi alwar Kanninum Shirutthaambu. where the teacher is so very much important. that the disciple feels Guru to be every thing they are so engrossed in guru he is equal to Lord. {Such great attitude only the blessed can achieve. Its no wonder that their works are so important and extraordinary.}
Swamijithen says the work is compared to Gayathri mantra and says it is "Prapanna Gayathri."
He concludes by blessing the author and wishing for works to bring glory to him and the readers reciters alike.

contemplation of beauty can bring joy.

I almost always admire the nose ring worn by Thayar Alamelu manga it is so magnificent. she carries off the jewel so to say to enhance the beauty of the jewel. May be that is why the lord is decked with jewels cause we are so ignorant and seem to be wearing tinted glasses to view the world. so to help us see the beauty of the Lord he adorns jewellery. Or else why would the beautiful lord require any thing at all. We seem to be so blind to the truth that we need the assistance of beautiful clothes jewels and other decorations to make us aware of the beauty of the Lord. Just like when they adorn the lord aarthi is done so too just before he retires to bed each dress jewellery crown is removed and aarthi is done the hair do is opened for the goddess. her hair oiled and massaged and then aarthi is done. its very beautiful to watch. The jewels worn by the god play an important part when we come before the lord they help in removing the dhoshas we have and allows god to see our bhakti alone. Jewels when in contact with the Lord's give out a special brilliance they seem to be showing us the direction we should have in life. Just by following the guiding line we would be able to cross the ocean of samsara 

To Learn and to Understand. (A)

It is one thing to learn (apprehend) and quiet another thing to understand (Comprehend). In learning you take in a thing by your surface mind and it is something that comes in from outside. You do not absorb it or make it wholly your own, and if you are not mindful, leave it aside for some time it goes clean out of your memory. Understanding on the other hand is when you absorb it, get it live it in your consciousness within. when you have understood a thing in its true sense you never forget it, it never leaves you, it has become an element of your consciousness. example You read Einstein, read over and over again his formulas and equations and even commit them to memory- learn by rote; but after a time, if you loose touch with them, they vanish from your mind or  become very vague and may be you have to start all over again. but if you entered into the perception these forms embody, the inner principle that determine them. if Einsteinian's consciousness became  in some way your consciousness you would have understood and would never forget. it would not be a lesson but an experience. What is needed as we can see is the inner awakening by which you live a thing, identify yourself with it, unless there is this awakening this openness in the consciousness, however much you may learn a thing like a lesson thrust on you it would not enter you may learn but eventually it is forgotten.
One comprehends only what one already possesses, you must be involved make it your habit make it your nature you must have some thing of it at least of what you want to know and understand. Your mind should be tuned to the object you wish to understand to seize. the inner spark should be there to make it possible to receive the light outside and beyond.
 to be continued.