ugadi

Date of Ugadi celebration

Ugadi falls on the first day of Chaitra, which is the first month in the traditional Hindu calendar. In the Gregorian calendar, it usually falls in the month of March or April. It is the time of the year when New Year’s Day is also celebrated in Maharashtra, West Bengal, Tamil Nadu, Assam, and Punjab.

Origin of the term ‘Ugadi’

Ugadi is believed to have originated from the Sanskrit word Yugadi. The term Yugadi is the merger of two words, Yuga (meaning period or age) and Adi (meaning the beginning). So, Ugadi or Yugadi literally translates to ‘the commencement of a new period or new age’.

Beliefs associated with Ugadi

According to popular beliefs, Ugadi has an age-old association with mythology. Legend has it that Lord Brahma began the creation of the universe on the Ugadi day. He then went on to create days, weeks, months, and years in order to keep track of time. Thus, Ugadi is believed to be the first day of the creation of the universe.

Significance of Ugadi

The occasion of Ugadi holds a lot of significance in the lives of the people, which stems from ancient beliefs and practices. The fact that Ugadi is still celebrated with so much fervour and enthusiasm goes on to show its relevance even in today’s time and age.

Spiritual Significance of Ugadi: Since it’s believed that Brahma started the creation of the universe on this auspicious day, Ugadi is celebrated to acknowledge his work. One of the names of Lord Vishnu is Yugaadikrit, which means the creator of the Yugas or ages. He is worshipped on this day for this reason.

Astronomical Significance of Ugadi: As per the lunisolar calendar, Ugadi marks the day on which a new astronomical cycle gets into motion. The tilt of the earth enables the northern hemisphere to receive the maximum amount of sunlight for a period of 21 days that starts on the Ugadi day. It signifies a period when the earth starts to recharge itself for a new beginning with the help of Sun’s energy. Ugadi marks the start of the earth’s energising period.

Significance of Ugadi in Nature: It is the time of the year that heralds in the spring season. With the advent of spring, Mother Nature wakes up from her reverie and gives birth to new shoots, leaves, and plants. A blanket of greenery starts to cover the earth and everything in nature seems to adorn a new look. Ugadi marks the regeneration of Mother Nature. The spring festival of Vasanta Navratri also commences on this day and continues for nine days before concluding on Ram Navami.

Psychological Significance of Ugadi: A fresh beginning is the essence of human life as well as the occasion of Ugadi. Just as the trees and plants unfurl new leaves during spring, Ugadi marks the unfurling of new hopes and expectations in human lives. The occasion is all about leaving behind the past and starting anew with fresh expectations and a positive frame of mind. Ugadi not only signifies the start of a new year, it also signifies the beginning of a new phase in a person’s life.

An important aspect of the occasion is the Panchanga Shravanam or hearing of the Panchanga. It is read by the priests at the temples or by the eldest member of the family at home. On this day, based on the moon sign, predictions and annual forecasts for the New Year are also made by the learned pandits and astrologers.

On the occasion of Ugadi, people lay emphasis on preparing a special dish that incorporates the six different and distinct flavours of life. This dish is called Bevu Bella or Ugadi Pachhadi. Bevu means bitterness and bella means sweetness. This dish is made from a mixture of neem flowers or buds, tamarind, chilli powder, unripe mango, salt, and jaggery. It is the first dish to be had on the Ugadi day.

It is a symbolic dish that signifies the essence of life through its ingredients. Each ingredient in this dish signifies a different taste:

• Neem flowers are for bitter taste that symbolises the difficulties in life
• Tamarind is for sour taste that symbolises challenges
• Chilli powder is for spicy taste that symbolises angry or upsetting moments
• Unripe mango is for tangy taste that symbolises surprises
• Salt is for salty taste that symbolises interest in life
• Jaggery is for sweet taste that symbolises happiness

So, the dish has all the flavours, starting from bitterness and ending in sweetness. Bevu Bella denotes that life is a mixture of different experiences, emotions, and events that one must learn to face bravely. Each member of the family tastes this dish on Ugadi. Apart from Bevu Bella, several other dishes are prepared to celebrate the festivities on Ugadi. Holige and puliogure are two popular dishes of Karnataka that people cook and relish on Ugadi.

the festival is celebrated to welcome a new start in life every year with the expectations of happiness, well-being, growth, and prosperity.

two entries.

The basis of Adyatma sadana or spiritual discipline is renunciation and sastras are very clear about what this term renunciation implies. Like bhakti, it is a bhava or state of mind that takes control of the individual in total and runs seamlessly through his thought, word and deed, pointed out Sri B. Damodhara Dikshitar in a discourse. That is why Krishna tells Arjuna that his decision to leave the battlefield and adopt a life of a renunciate would only complicate matters. One may turn away from the challenges of life and take up the life of a sanyasi in the hope that the way of life of a renunciate can be more peaceful and that the troubles of samsara can be overcome. Maybe one may live in solitude away from family, etc. But what matters is what is predominant in his mind at all times. Physical distance alone is not the issue at all.

Krishna’s word of advice to give up ‘sarva dharma’ and seek surrender at His feet as a sure way to salvation is not to be understood as turning one’s back on the dharma and karma ordained in the sastras. It only means one has to perform what is expected of him, that is one’s ‘swa-karma’ and ‘swa-dharma,’ to the best of his abilities, but dedicate the results or fruits of his actions to God.

Adi Sankara says in Moha Mudgara that it does not matter what one does, either engaged in yoga or in worldly attractions; whether he is alone or in the company of people; what matters is where his mind finds delight, whether in worldly attractions and relations or in the Supreme Brahman. He alone experiences bliss if his mind delights in the latter. To remain very much in the world but also detached from it in one’s inner being is the maturity of mind that one has to strive for.

As every episode in the Ramayana unfolds, Valmiki captures the rich insights into human life and nature that is under the powerful influence of a larger destiny, pointed out Kalyanapuram Sri Aravamudhachariar in a discourse. King or commoner, scholar or unlearned, man or woman, are all affected in this samsara. Could there be a greater heartbreak than the one experienced by Dasaratha who is driven to send Rama into exile for fourteen years instead of crowning Him Yuva Raja as promised a few fours back? There is haste in Dasaratha’s decision. He confesses to Rama that he has premonitions and ominous dreams which portend death of kings or similar calamities. He says he is resolved to carry out his plan the next day itself without any delay as it happens to be most auspicious for a king’s coronation according to astrological experts. This is to take place despite Bharata’s absence at the moment. Although Bharata is pious, compassionate and righteous by nature, obedient to all and is self controlled in all ways, the king says that human mind is very unpredictable. Moreover, any resolve to accomplish good ends can be disrupted and one has to guard against any harm or evil within or without. These words are indicative of how destiny forces him to change his own cherished desire to see Rama crowned. As Rama leaves for the forest in the chariot driven by Sumantra, Dasaratha, hit by the rudest of shocks, experiences the greatest void ever in his life and succumbs to sorrow. He gazes at the clouds of dust raised by the speeding chariot until when they are no longer visible and then falls on the ground. He wails that having followed Rama, his sight has not returned. But in such a situation that triggers strong emotions, Rama maintains equanimity and teaches by example how to deal with misfortunes.

Thinking straight in the age of information overload.

ways to improve the brain evolution gave us.
systems to freeour brains of clutter.
keeping track of details that we cannot turst our brains to remember.
design to off load the brain of some routine functions.
some exercises you do with your brain.

Our genes have not completely caught up with the demands of modern society.

How to maximize creativity efficiency and organize life to spend less time with mundane things and concentrate on reward inspiring techniques.

pure dhanurdasa.

Vidyamadho dhanamadha smritiyor bhijano
madha: 
E te madhaavaliptaanaam eta ev a sataam dhamaa:
 “Pride of scholarship, pride of wealth, pride of birth - these belong to proud persons. In people who are good-natured, these get changed into dhama (selfcontrol).” 

Hanuman comes to america true story.

How Hanuman Came to America

After Maharaj-ji’s Mahasamadhi (leaving his body) in 1973, His American devotees longed for a place to meet and share stories, hold bhandaras (holiday feasts), sing kirtan (devotional chants), and enjoy satsang (the community of those on the path together). In the spring of 1977, a group of thirty or forty devotees gathered in upstate New York for a bhandara. Ram Dass proposed that a murti (statue) representing Hanuman be commissioned in India, for installation in a temple in America.

Calendars in India are adorned with wonderful renderings of the Gods and Goddesses. One such calendar picture, which now hangs in the Taos ashram dharmsala, was sent to a devotee who became enchanted with the form of the blissful flying Hanuman. In it, He is depicted as flying towards Lanka in search of Sita, carrying Ram’s ring in his hand (a symbol of hope and reunion, of love in motion). This served as an inspiration for the rupa, or form, in which Hanuman would be represented. This image became the model for a large painting which was then photographed and taken to Jaipur in western India. There, the same family of sculptors who carved the murti of Hanuman in Maharaj-ji’s Vrindaban ashram began working to create a sixteen-hundred pound murti, Ram’s ring in his hand. Now Hanuman was going to fly across the ocean to get to America!

After the carving was approved, the women elders polished the murti for days. Then the painter gave color to Hanuman’s serene and gentle face. A crate was built around Hanuman. He was taken to Bombay, where permission from Indian Customs and Antiquities’ officials to leave India was received.

Several months later, in the late spring of 1978, the murti arrived in San Francisco by cargo ship. Where would Hanuman come to rest? Satsang members took trips and held discussions. Oregon? Mount Shasta? New York City? Canada? No agreement. At that point, a devotee in New Mexico volunteered to house the murti until a permanent place could be found. Hanuman was brought on a trailer to Arroyo Seco, near Taos, where a bhandara was held to celebrate the anniversary of Maharaj-ji’s Mahasamadhi and to welcome Hanuman.

Hanuman remained on the trailer for another year. He was taken to Embudo near the Rio Grande for the 1979 bhandara celebration. Then Hanuman was moved to a farm in Taos and was placed in a little adobe barn on the property. Years passed, and the little barn was renovated and improved. Slowly the farm started to serve as an ashram and a non-profit organization was set up so that the land could be purchased, parcel-by-parcel.

Now the Neem Karoli Baba Ashram wholly owns the land. A kitchen was built, and showers and bathrooms were installed. Over the years, the ashram evolved into the present arrangement, with a Board of Directors making decisions based on input from satsang. Hundreds of devotees come each September to celebrate the Mahasamadhi of Neem Karoli Baba with a bhandara, kirtan, and satsang. All are welcome to utilize their time in seva (service), singing kirtan, prayer, or in talk about Maharaj-ji’s lilas (the dance of Grace).

some famous songs

Rama Nannu brovara 

By

Saint Thyagaraja

Translated by

P.R.Ramachander

Ragam  Hari khamboji

Thalam Roopakam

Pallavi

Rama nannu  brovaraa,

Ravemako Lokabhi

Pallavi

Oh Rama who is  prettiest in the world,

Why are you   are not coming to protect me?

Anupallavi

Cheemalo Brahmalo Shiva kesavadhulola,

Premamera melagusunde birudhu  vahinchinaseetha

Anupallavi

Oh Sitarama  who had  attained the  great title  of

Having broad love towards all beings   from  ant to Lord Brahma,

And Gods like  Lord  Shiva   and Lord Vishnu.

Charanam

Meppulakai kannathavu,

Nappu  badaga virraveegi ,

THappu panulu lekayunde,

Thyagaraja nutha  seethe.

Charanam

Oh Sitarama  who is praised by Thyagaraja,

Who for  the sake of fame  did not get indebted to anyone ,

And did not do any evil act   for the sake  of pride ,

Why are you not coming to protect me ,

(Though you are one who delights the world.)

Brochevaarevaruraa...
Brochevarevaruraa ninu
vina raghuvara nanu
Brochevarevaruraa ninu
vina raghuvara nanu
Brochevarevaruraa ninu
vina raghuvara..
Nee charanaam bhujamulune
Vidajaala karunaala vaala
Brochevaarevaruraa.......

O chaturaa nanaadi vandita....
O chaturaa nanaadi vandita
neeku paraakelanayya
O chaturaa nanaadi vandita
neeku paraakelanayya
O chaturaa nanaadi vandita
neeku paraakelanayya
nee charitamu pogadaleni naa
chinta teerchi varamulicchi vegame
nee charitamu pogadaleni naa
chinta teerchi varamulicchi vegame

saa sanidapada nisa ninidadapama
paadama gaa maa paadaani
saaneedapama needaapama
gamapada magarisa samaa
gamapada maapadani
sasarini ninisadaa dadanipaada mapadani
saanidapa magamanidani pada maapadani
samaa garisa risaanidapa
saaneedapama gaamaa padani

Brochevaarevaruraa........

Seetaapate naapai neekabhimaanamu ledaa
seetaapate naapai neekabhimaanamu ledaa
vaataatmajaarchita paada
naa moralanu vinaraadaa
vaataatmajaarchita paada
naa moralanu vinaraadaa

bhaasuramuga kariraajunu brochina...
bhaasuramuga kariraajunu brochina
vaasudevudavu neevu kadaa
bhaasuramuga kariraajunu brochina
vaasudevudavu neevu kadaa
naa paatakamella pogotti gattiga
naa cheyi patti viduvaka
paatakamella pogotti gattiga
naa cheyi patti viduvaka

Saa sanidapada nisa ninidadapama
paadama gaa maa paadaani
saaneedapama needaapama
gamapada magarisa samaa
gamapada maapadani
sasarini ninisadaa dadanipaada mapadani
saanidapa magamanidani padamaapadani
samaa garisa risaanidapa
saaneedapama gaamaa padani

Brochevaarevaruraa......

Ramachandraya Song Lyrics

Raamachandraya Janaka Rajaja Manoharaya

Maamaka bheestadaya Mahitha Mangalam1

Kosalesaya Manda Hasa Dasa Poshanaya Vasavadi Vinuta Sad Varaya Mangalam2

Charu Megha Rupaya Chandanalu Charchitaya Hara Kataka Shobhitaya Bhuri Mangalam3

Lalita Ratna Kundalaya Tulasi Vana Malikaya Jalaja Sadru Shadihaya Charu Mangaalum4

Devaki Suputraya Devadeva Dattamaya Bhavaja Guruvaraya Bhavya Mangalam5

Pundari Kakshaya Purna Chandra Vadanaya Antaja Vahanaya Atula Mangalam6

Vimala Roopaya Vividha Vedantha Vedyaya Sujana Chithha Kamithaya Shubhaga Mangalam7

Ramadasa Mrudula Hrudaya Taamarasa Nivaasaya

Swami Bhadra Giri Varayaa Divya Mangalam

Divya Mangalam....Divya Mangalam8

RAMA

The derivation of words from their root syllables each of which is the root of a verb signifying an action, is, in the Sanskrit language a very instructive excercise. Hindu religious literature is replete with such derivations for almost every word that it uses. Each of the names of God like Rama, Krishna, Siva , Narayana, etc. -- in fact, each one of the names of God in the various lists of thousand names of God (= sahasra-naamas) has been assigned several derivations from their root syllables. 'The one in whose memory yogis revel in the bliss of brahman' -- is the meaning of the word Rama. ramante yogino-nante brahmaanande chidaatmani -- is the declaration in the Padma-purana. 'ramante' (they revel, enjoy) is the action which forms the root verb for 'Rama'. The greatness of the word 'Rama' is not just because what the son of Dasaratha did what he did. Preceptor Vasishta hit upon the name for the child of Dasaratha because he knew that it was already a 'taaraka-mantra' -- that is, the mantra which takes you across the ocean of samsaara.

“I greet the name ‘Rama’ of the chief of Raghus, which is composed of seed-letters representing the sun-god, fire-god, and moon-god. (i.e. Ra, A, Ma respectively).”

In the footnote it explains that every letter/sound of the Sanskrit alphabet is a bija or seed mantra that invokes a quality of the divine (diety). When you break down the name of Rama there are two syllables, but three bija mantras: ‘Ra’, ‘A’, and ‘Ma’. ‘Ra’ represents the Sun, ‘A’ represents Agni or fire, and ‘Ma’represents the Moon. Since the three sources of light on earth come from the Sun, fire, and the Moon, repeating the name of Rama is a method for invoking light, the supreme light of God.

“Sri Rama, who is Truth, Consciousness, and Bliss combined (Sat-Chit-Ananda) is like the sun; the night of ignorance cannot subsist in Him even to the smallest degree. He is the Lord whose very being is light.”

“Install the luminous gem in the shape of the divine name ‘Rama’ on the threshold of the tongue at the doorway of your mouth if you would have light both inside and outside, O Tulasidasa.”

“His Name puts on end to the devotee’s vain hopes along with his errors and sorrows even as the Sun terminates the night.”

Rama is primarily associated with the Sun, and the first syllable ‘Ra’ can be found in various languages representing the Sun. For instance, Ravi is one of the Sanskrit names for the Sun. Raghu is the solar dynasty or lineage that Rama belonged to, that traces its origins to the Sun. The ancient Egyptian GodRa was their Sun god and a major deity in the ancient Egyptian religion. There are also the English words radiate, radiance, and ray(as in the Sun’s rays), further suggesting an etymological origin with the syllable ‘Ra.’Another example is that ‘raw’ food is defined as food that has been ripened by the Sun.

It’s easy to limit the meaning of the name of Rama to the male Hindu God Rama who lived many thousands of years ago. But understanding this inner mystical meaning of invoking Light, makes the practice universal. Also, when you take a deeper look at the qualities inherent in the two syllables, ‘Ra’ and‘Ma’, you’ll see that father and mother, the masculine and feminine, the Sun and Moon, exist in perfect androgynous balance. It’s this universal and androgynous quality that makes the name of Rama unique as a name of God, since God is described as Light and containing both masculine and feminine qualities.

Shiva as Reciting ‘Rama‘

The Ramcharitmanas also draws from the classic scriptures of India to validate the mystical power of Rama’s name. Here’s one such quote:

“The scriptures maintain that Lord Shiva, the deity presiding over the holy city of Kashi (Varanasi), whispers into the right ear of every creature dying within its boundaries, the name ‘Rama’ and thereby brings emancipation to the dying soul.”

When I first went to Varanasi in 1992 I heard people chant “Ram Nam Satya Hai,”while carrying a dead body to the Manikarnika Ghat cremation grounds on the banks of the ganges river. This means, “The name of Ram is truth” in Hindi. At the time I wondered why they didn’t chant the name of Shiva, since after all this was Shiva’s city. It wasn’t until I read the Ramcharitmanas that I realized that Shiva is considered Rama’s best devotee, and incessantly invokes His name for the benefit of others.

“The saints as well as the Puranas and the Upanishads too declare that the potency of the name ‘Rama’ is unlimited. The Immortal Lord Shiva, who is the fountain of joy and a storehouse of wisdom and goodness, incessantly repeats it.”

Narada’s Advice to Ganesha

There are other stories that point to the efficacy of the name of Rama. For instance, it’s common knowledge that Ganesha is typically worshipped first in the Hindu tradition before other deities. The Ramcharitmanas explains why:

We read in the Puranas how there was a scramble for precedence among the gods, each of whom claimed the first position for himself. They approached Brahma for a ruling. He told them that they should race around the world and that whoever finished the round the quickest of all would be accounted the highest. Ganesha, who rode on no better animal than a rat, naturally lagged behind. He met on the way the celestial sage Narada, who advised him to scratch the word ‘Rama’ on the ground and pace around It, since the word comprised in Itself the entire creation. Ganesha did accordingly and was naturally the first to finish the round of the universe. Brahma appreciated this act and conceded his title of precedence over all the other gods. Since then Ganesha has uninterruptedly enjoyed the right of being worshipped first of all.

The Name of Rama as a Remedial Measure

When people ask me about remedial measures I often first suggest reciting the name of Rama as a japa mantra, which is a mantra that’s recited repeatedly for at least 108 times.It’s the best general, all-purpose remedial measure that I know of. 

Any spiritual practice is useful as a remedial measure, but a japa mantra is very convenient in our busy lives since it can be repeated anywhere at any time. Since mantras are sounds that invoke a vibration, to invoke the name of Rama will bring light and wholeness to the mind, which can only be beneficial. Here is a list of common Rama japa mantras:

Om Shri Ram Jai Ram Jai Jai Ram

Om Ram Ramaya Namah

Shri Rama Sharanam Mama

Hare Rama Hare Rama Rama Rama Hare Hare
Hare Krishna Hare Krishna Krishna Krishna Hare Hare

The Mahamantra and the Kali Santarana Upanishad

Regarding this last mantra, also called the mahamantra or great mantra, theKali Santarana Upanishad praises its effectiveness during the kali yuga which is the current age we live in. Please see this quote from the text translated by K. Narayanasvami Aiyar:

Hari Om! At the end of Dvapara-Yuga, Narada went to Brahma and addressed him thus: “O Lord, how shall I, roaming over the earth, be able to get across Kali?” To which Brahma thus replied: “Well asked. Hearken to that which all Shrutis (the Vedas) keep secret and hidden, through which one may cross the Samsara (mundane existence) of Kali. He shakes off the evil effects of Kali through the mere uttering of the name of the Lord Narayana, who is the primeval Purusha”. Again Narada asked Brahma: “What is the name?” To which Hiranyagarbha (Brahma) replied thus:

Hare Rama Hare Rama Rama Rama Hare Hare
Hare Krishna Hare Krishna Krishna Krishna Hare Hare

These sixteen names (words) are destructive of the evil effects of Kali. No better means than this is to be seen in all the Vedas. These sixteen names destroy the Avarana (or the centripetal force which produces the sense of individuality) of Jiva surrounded by the sixteen Kalas (rays). Then like the sphere of the sun which shines fully after the clouds disperse, Parabrahman alone shines.” Narada asked: ‘O Lord, what are the rules to be observed with reference to it?” To which Brahma replied that there were no rules for it. Whoever in a pure or an impure state, utters these always, attains the same world of, or proximity with, or the same form of, or absorption into Brahma.

RamaSethu story.

Rama worships the god of the ocean, Varuna and requests him to make way. When Varuna does not appear before Rama, Rama starts shooting various weapons at the sea, which starts drying up. A terrified Varuna pleads to Rama. Though he refuses to give way, he gives Rama a solution. He tells Rama that Nala, the son of Vishwakarma - the architect of the gods, is amongst his vanara army; Nala has the necessary expertise of an architect, owing to a boon from his divine father. Varuna suggests that Rama construct a bridge across the ocean to Lanka, under the supervision of Nala. Nala volunteers for the task and also comments that the arrogance of the Ocean (Varuna) was tamed by Rama with a threat when love had failed. The vanaras fell mighty trees, and collect logs of wood and giant boulders and cast them in the sea. With the help of the vanara army, Nala completes the 80 miles (130 km) (ten yojana) bridge in just five days. Rama and his army pass over it and reach Lanka, where they prepare to fight 
Nala is said to have the power to make stones float and, thus, easily makes the sea-bridge.^[3] In other versions, another vanara called Nila is also said to have this power and both Nala and Nila are described as builders of the bridge. The tale justifying this power states that in their youth, these monkeys were very mischievous and used to throw the murtis (holy images) worshipped by the sages in the water. As a remedy, the sages decreed that any stone thrown by them in water will not drown, thus saving the murtis. Another tale narrates as assured by Varuna, the stones dropped by Nala and Nila float, but they drift in the sea and do not form a continuous structure, Hanuman, Rama's devotee and monkey lieutenant suggests that the name of Rama be written, so they stick together; the remedy worked.