to be recited daily.

1.Srimadananta Sree Vibhushita Appala Lakshmi Narasimharaajaa! Jaya Vijayeebhava, Digvijayeebhava, Sreemadakhanda Sree Vijayeebhava!!

                                                             

2.Sri Vidyadhari Radha Surekha Sreeraakhidhara Sreepadaa! Jaya Vijayeebhava, Digvijayeebhava, Sreemadakhanda Sree Vijayeebhava!!

3.Maataa Sumati Vaatschalyaamruta pariposhita Jaya Sreepadaa! Jaya Vijayeebhava, Digvijayeebhava, Sreemadakhanda Sree Vijayeebhava!!

4.Satya Rusheeswara Duhitaanandana Baapanaaryanuta Sree Charanaa! Jaya Vijayeebhava, Digvijayeebhava, Sreemadakhanda Sree Vijayeebhava!!

5.Savitrakaathaka Chayana Punyaphala Bharadwaja Rushigotra Sambhavaa! Jaya Vijayeebhava, Digvijayeebhava, Sreemadakhanda Sree Vijayeebhava!!

6.Do Chowpaatee Dev Lakshmi Ghanasamkhyaa Bodhita Sree Charanaa! Jaya Vijayeebhava, Digvijayeebhava, Sreemadakhanda Sree Vijayeebhava!!

7.Punyaroopinee Raajamaambasuta Garbhapunyaphala Samjaataa! Jaya Vijayeebhava, Digvijayeebhava, Sreemadakhanda Sree Vijayeebhava!!

8.Sumateenandana, Naraharinandana Dattadevaprabhu Sreepadaa! Jaya Vijayeebhava, Digvijayeebhava, Sreemadakhanda Sree Vijayeebhava!!

9.Peethikaapura Nityavihaara, Madhumati Dattaa, Mangalaroopaa! Jaya Vijayeebhava, Digvijayeebhava, Sreemadakhanda Sree Vijayeebhava!

gopala.

Gopala Radha Lola (2)

Jai Murali Lola Nandalala (2)
Gopala Radha Lola (2)
Keshava Madhava Janardhana (2)
Vanamala Brindavana Bala (2)
Murali Lola Nandalala
Jai Murali Lola Nandalala

Gopala Radha Lola
Murali Lola Nandalala
Jai Murali Lola Nandalala
Gopala Radha Lola

Anand Mohan Niranjana (2)
Vanamala Brindavana Bala (2)
Murali Lola Nandalala
Jai Murali Lola Nandalala

Gopala Radha Lola
Murali Lola Nandalala
Jai Murali Lola Nandalala
Gopala Radha Lola

Mahabhasya.

The Mahabhasya on Astadhyayi 1.3.1 contains a skillfully arranged discussion of topics related to units which should be called dhatu. the bhasya begins with a discussion of why the sutra has bhuvadya with uv and cities the first half of the sloka vartika stating that "v" is used for the sake of auspiciousness.

Step-by-step derivation of भवति (bhavati) – “he/she/it becomes”:

1. Start with the dhātu:

भू – this is the root meaning to be or to become.

2. Apply a tense suffix (pratyaya):

We choose the laṭ lakāra, which represents the present tense.

According to Pāṇini’s rules, the suffix ti is added for the third person singular in present tense.

So:

भू + laṭ (3rd person singular) → bhū + ti

But we need an intermediate step: before the personal ending "ti" is added, a special tense marker suffix laṭ-ādeśa, like laṭ-pratyaya, adds a vowel or modifies the root.

3. Apply guṇa (vowel strengthening):

According to grammatical rules, before the suffix is added, the vowel ū in bhū undergoes guṇa (a kind of vowel gradation), becoming o.

But in certain conjugations like present tense, bhū is actually converted to bhav. This is a special case where "ū" becomes "ava" due to internal grammatical transformation.

So:

भू → भव

4. Add the suffix:

Now we add the present tense third person singular ending -ti.

So:

भव + ति → भवति

---

Final Word:

भवति = He/She/It becomes or is (in the sense of becoming)

This entire derivation is enabled by Aṣṭādhyāyī 1.3.1, which identifies bhū and similar roots as dhātus, allowing grammatical operations (like adding pratyayas) to take place.

kaiyyatas pradipa.

Patañjali is one of the three most famous Sanskrit grammarians of ancient India, other two being Pāṇini and Kātyayana who preceded Patañjali (dated to c. 150 BCE). Kātyayana's work (nearly 1500 vārtikas on Pāṇini) is available only through references in Patañjali's work.

It was with Patañjali that the Indian tradition of language scholarship reached its definite form. The system thus established is extremely detailed as to shiksha (phonology, including accent) and vyakarana (grammar and morphology). Syntax is scarcely touched, because syntax is not important in this highly inflexional language, but nirukta (etymology) is discussed, and these etymologies naturally lead to semantic explanations. People interpret his work to be a defense of Pāṇini, whose Sutras are elaborated meaningfully. Patañjali also examines Kātyāyana rather severely. But the main contributions of Patañjali lies in the treatment of the principles of grammar enunciated by him.

Kātyayana introduced semantic discourse into grammar, which was further elaborated by Patañjali to such an extent that Mahābhāṣya can be called a mix of grammar as such as well as a philosophy of grammar. Kāśika-vritti by Jayāditya and Vāmana (mentioned by Itsing) included viewpoints of other grammarians also which did not conform to Patañjali's views. Many commentaries on Mahābhāṣya were written, of which Kaiyaṭa's commentary named Pradīpa (c. 11th century CE) is most celebrated.

After Kaiyaṭa, interest in the study of Sanskrit grammar according to traditional Pāṇinian sequence of sūtras started declining, and a new simplified system gained ground which was started by Buddhist scholar Dharmakirti through his commentary on Pāṇini named Rūpāvatāra, which excluded Vedic sūtras of Pāṇini in which Dharmakīrti had no interest and dealt with only 2664 sutras.

James R. Ballantyne (1813–1864) published the first part of the Mahābhāṣya of Patañjali in 1856, for the first time opening native Indian grammatical tradition to a wider European scholarly audience.

Swami Vivekananda remarks that "The best prose in Sanskrit is Patanjali's Mahâbhâshya."

Aithihyamala, written by Kottarathil Sankunni, contains the following legend about the Mahabhashya. Patanjali is an incarnation of Adishesha who was blessed by Lord Shiva enabling him to write Mahabhashya. After he incinerates the 999 disciples in anger due to the misbehavior of one in leaving the class without his permission, he turns the last student also into ashes. It is through a Yaksha that he decides to spread his knowledge since the Yaksha was eavesdropping the classes. He curses the Yaksha into a Brahmarakshas, promising his revival only upon teaching a human, the Mahabhashya. The Yaksha teaches it to Govindaswami, the father of Vararuchi, Vikramaditya, Bhatti and Bhartruhari.

quartet.

Srimathe Ramanujaya namah

Quartet    (Chatusloki)

svAdayanniha sarvEShAm trayyantArtham sudurgraham | stOtrayAmAsa yOgIndra: tam vandE yAmunAhvayam || yatpadAmbhOruhadhyAnavidhvastAshEShakalmaSha: | vastutAmupayAtO-ham yAmunEyam namAmi tam ||
 namO namO yAmunAya yAmunAya namO nama: | 
 namO namO yAmunAya yAmunAya namO nama: || 

kAntastE puruShOttama: phaNipati: shayyA--sanam vAhanam vEdAtmA vihagEshvarO yavanikA mAyA jaganmOhinI | brahmEshAdi suravraja: sadayita: tvaddAsadAsIgaNa: shrIrityEva cha nAma tE bhagavati brUma: katham tvAm vayam || 1
 yasyAstE mahimAnam Atmana iva tvadvallabhO-pi prabhu: nAlam mAtum iyattayA niravadhim nityAnukUlam svata: | tAm tvAm dAsa iti prapanna iti cha stOShyAmi aham nirbhaya: lOkaikEshvari! lOkanAthadayitE! dAntE! dayAm tE vidan || 2 IShat tvat karuNA nirIkShaNa sudhA sandhukShaNAt rakShyatE naShTam prAk tadalAbhata: tribhuvanam samprati anantOdayam | shrEyO na hyaravindalOchana mana: kAntA prasAdAdrutE samsruti akShara vaiShNavAdhvasu nruNAm sambhAvyatE karhichit || 3
 shAntAnanda mahAvibhUti paramam yat brahma rUpam harE: mUrtam brahma tatO-pi tatpriyataram rUpam yadatyadbhutam | yAnyanyAni yathAsukham viharatO rUpANi sarvANi tAn- yAhu: svairAnurUparUpa vibhavai: gADhOpagUDhAni tE || 4

|| iti chatu:shlOkI sampUrNam || 

\Supremacy of Sri

Beloved spouse of You

The purest male to woo

Bed and seat softly made

By snake king, His aid                             (1-1)

Script bodied eagle

Serves as seat and vehicle

Obsessive primordial matter

Is veil and illusion filter                           (1-2)

Brahma, Siva and others

Their wives also adores

Proud to be Your servant 

And maid with fervent                             (1-3)

Your name itself is Sree  

With traits superbly glee

So celebrated You are

How can I praise thee?                            (1-4)

Praising Sri’s attributes

Amazing, infinitely vibrant

Naturally kind and eminent 

Virtues of Yours inherently  

Suits His liking, apparently                     (2-1)

Master, Your loving consort    

Have traits hard to enumerate

He can’t appraise Yours truly

Just like His own fame fully                    (2-2)

Sole Goddess of all domains

            Wife of the supreme who reigns

You are a never drying ocean

Filled with great compassion     (2-3)

I have done the surrender

Slave, I grasp Your splendor

Mercy of Yours, I now realize

With no fear, I start to praise      (2-4)

Praising Sri’s blessings

One time, the three universe                      

Ruined and went in accurse

When Your divine blessing

Distinctly, there it was missing  (3-1)   

Tiny elixir of mercy showers

            Showed Your magical powers

Now, they are greatly restored

Aptly supported and adored                  (3-2)

Humans aspire affluence   

Love self soul in preference  

Eager on the happy sky above

            Are rewards they aim with love      (3-3)

Sweet to lotus eyed Lord

            All the above, You bestow

Without the mercy You show

Nothing can prosper, though                 (3-4)

Praising Sri’s forms

Tranquil, blissful and serene

Permeates in all, still unseen

Spanned with splendid stature

Is supreme Hari’s innate nature             (4-1)

If a form larger, ever exist  

To Lord, loveable and brilliant

Apparent to eyes, that supreme

Is astonishing at the extreme                 (4-2)

Lord who likes to play forever

Everything His way, however

To help devotees access Him easy

The unborn takes form of many            (4-3)

To You, all of the Lord’s form 

Scripts say, amicably conform

And are embraced and gifted

Inseparably lusted and exalted  (4-4)

a femtosecond

"Books a Song" a debt we owe.
Of all the privileges we enjoy in the nineteenth century, there is none perhaps for which we have to be more thankful than for the easier access to books.
The delights of literature: The feeling that books are real friends is constant with all who love to read. Some forget to eat some do not even want to be diverted from their attainment of the pleasure of reading and the knowledge dawned on doing so. some teach us how to live and others teach how to die. some relate the events of the past while others reveal the secrets giving fortitude to the mind some times they teach how to restrain and some how we rely on their information in an event of an emergency.
Books are an entertainment for all ages.
Mary Lamb once saw a boy with eager eye open a book upon a stall, and read as if he'd devour it all. which when the stall man did espy, soon to the boy I heard him call;
: you sir you never buy a book therefore in one you shall not look.
the boy passed slowly on with a sigh, he wished he never had been taught to read, then for the old churl's books he would have had no need.
the situation was not always so for in times gone by many a book lover has undertaken to copy the full works of what one desires in order to possess a copy of their own.
a femtosecond is so important in life well lived.

61.

Leo Tolstoy at 61 advised a struggling friend "No matter how old or how sick you are, how much or little you have done, your business in life nor only isn't finished, but hasn't yet received its final decisive meaning until your very last breath."
This feisty life affirming spirit underlines not only Tolstoy's incredible life journey but that of his characters as well.
 other quotes from him. The world Tolstoy tells us is a mysterious place where things aren't always what they seem today's tragedy often paving way to tomorrow's triumph.

Two most powerful warriors are patience and time.

There is no greatness where there is no simplicity goodness and truth.

Everyone thinks of changing the world but no one thinks of changing himself.

Art is not a handicraft, it is the transmission of feeling the artist  has experienced.

An arrogant person considers himself perfect. This is the chief harm of arrogance. It interferes with a persons main task in life becoming a better person.

All happy families resemble one another each unhappy family is unhappy in its own way. 

Truth like gold is to be obtained not by its growth but by washing away from it all that is not gold.

Our body is a machine for living. It is organized for that, it is its nature. Let life go on in it unhindered and let it defend itself.