bhojanam.

Bhojanam seyya varungal
Meenakshi Sundareshar kalyana mandapathil
Bhojanam seyya varungal
Navachitramanadhor kalyana mandapathil
Bhojanam seyya varungal

Vaazhai marathudan vettiver kozhundhu maavilai thornam
Pavazha sthambham naatiya koodam, pachai maragatham padhitha
suvargalum,
Pasum pon tharayil palavarna podiyinaal padhitha kolathil,
natta naduve
Kuthu vilakketri, thoongal thorum thoonda vilakum, sutilum
deepangal
Manigalum asaiya, pandhi pandhiyaay payay virithu,
uthiraneyudan jala paathirangalum,
Thalai vaazhai ilai pottu thappamal idam panni
Bhojanam seyya varungal

Mummoorthigaludan munivargal devargal, yaksha kinnarar
gandharvargalum, ashta dikku balagar, soozha andhanargalum,
munpandhiyile, ani aniyaaga, avar avar idathil
azhagaayirundhaar.
Agalyay, draupathi, seethai, thaarai, mandodhariyudan,
pandhadithaarpol pattugal katti
Gejjai mettigal gilu gilungave, muthirai modhiram viralil
kondu,
Pasum pon thookil payasathai yeduthu, paarthu paarthu
parimaarave vandhaal
Bhojanam seyya varungal

Maanthayir pachadi, thenga poo kosumalli, neerangikkay
kichadi, parangikkai
Pacchadi, vidha vidhamaagave vathal appalam paangula kootu,
daangar paguthodu, sila sila kariyum, pala pinju kariyum,
pavakkai kasakkal, katharikkai thuvatal, vazhaikkai
Varuval, vzhaippoo thuruval, kungurukku sugamaana samba
arisi yena, motha paruppum
Puthurukku neyyum.
Bhojanam seyya varungal

Poricha kuzhambu poosanikkai sambhar, vendaikkai morkadi,
vangaaya sambhar,
Vaaykku miga rusikum milagu jeera rasam, madhurama irukkum
Mysore rasamum, parupugal sertha paneer rasamum,
venungorkelam vepampoo rasamum, kudikka
Miga rusikum goddu rasamum,
Soorya udhayam pol serum apalamum, sukla udhayam pol
jevvarusi karuvadaam, akaara vadisal, sakkara pongal,
Yennena sundal, vagayaana vadai, sumasala vadai, vengaaya
vadai, sojji vadaiyudan, nalennai vadai, thayir vadaiyudan
paal poligalum, anarasam adhirasam padhirpeniyudan,
Semiya, aluva, jilebi, laddoo, muthu mutha irukum mundhiri
laadoo, ramiyama irukum rava laadoo

kamalalochana.

श्री कमलनेत्र कटि पीताम्बर, अधर मुरली गिरधरम् ।

मुकुट कुण्डल कर लकुटिया, सांवरे राधे वरम् ।।

कूल यमुना धेनु आगे, सकल गोपी मन हरम् ।

पीत वस्त्र गरुड़ वाहन, चरण सुख नित सागरम् ।।

करत कोलि किलोल निशदिन, कुंज भवन उजागरम् ।

अजर अमर अडोल निश्चल, पुरुषोत्तम अपरा परम् ।।

दीनानाथ दयाल गिरिधर, कंस हिरणाकुश हरणम् ।

गल फूल भाल विशाल लोचन, अधिक सुन्दर केशवम् ।।

बंशीधर वासुदेव छइया, बलि दल्यो श्री वामनम् ।

जल डूबते गज राख लीनों, लंक छेघो रावनम् ।।

सप्त दीप नवखण्ड चौदह, भवन कीनों एक पदम् ।

द्रौपदी की लाज राखी, कहां लौ उपमा करम् ।।

दीनानाथ दयाल पूरण, करुणामय करुणाकरम् ।

कविदत्त दास विलास निशदिन, नाम जप नित नागरम् ।।

प्रथम गुरु के चरण बन्दौं, यस्य झान् प्रकाशितम् ।

आदि विष्णु जुगादि ब्रह्मा, सेविते शिव शंकरम् ।।

श्रीकृष्ण केशव कृष्ण केशव, कृष्ण यदुपति केशवम् ।

श्रीराम रघुवर, राम रघुवर, राम रघुवर राघवम् ।।

श्रीराम कृष्ण गोविन्द माधव, वासुदेव श्री वामनम् ।

मच्छ-कच्छ वराह नरसिंह, पाहि रघुपति पावनम् ।।

मथुरा मे केशवराय विराजे, गोकुल बाल मुकुन्द जी ।

श्री वृन्दावन मे मदन मोहन, गोपीनाथ गोविन्द जी ।।

धन्य मथुरा धन्य गोकुल, जहां श्री पति अवतरे ।

धन्य यमुना नीर निर्मल, ग्वाल बाल सखा वरे ।।

नवनीत नागर करत निरन्तर, शिव विरंचि मन मोहितम् ।

कालिन्दी तट करत क्रीडा, बाल अर्भ्दुत सुन्दरम् ।।

ग्वाल बाल सब सखा विराजे, संग राधे भामिनी ।

बंशी वट तट निकट यमुना, मुरली की टेर सुहावनी ।।

भज राघवेश रघुवंश उत्तम, परम राजकुमार जी ।

सीता के पति भक्तन क गति, जगत प्राण आधार जी ।।

जनक राजा पनक राखी, धनुष बाण चढ़ावही ।

सति सीता नाम जाके, श्री रामचन्द्र प्रणामही ।।

जन्म मथुरा खेल गोकुल, नन्द के हृदि नन्दनम् ।

बाल लीला पतित पावन, देवकी वसुदेवकम् ।।

श्री कृष्ण कलिमल हरण जाके, जो भजे हरिचरण को ।

भक्ति अपनी देव माधव, भवसागर के तरण को ।।

जगन्नाथ जगदीश स्वामी, श्री बद्रीनाथ विश्वम्भरम् ।

द्वारिका के नाथ श्री पति, केशवं प्रणमाम्यहम् ।।

श्रीकृष्ण अष्टपदपढ़त निशदिन, विष्णुलोक सगच्छतम् ।

श्रीगुरु रामानन्द अवतार स्वामी, कविदत्त दास समाप्तम् ।।

Yochana kamala lochana

Yochana kamala lochana

By

Saint Thyagaraja

Translated by

P.R.Ramachander

Ragan Darbaru

THalam Aadhi

Pallavi

Yochana kamala lochana nanu brova

Pallavi

Oh Lord with lotus eyes , why this thought to save me?

Anupallavi

Sochana theliyaka norula yachana jethunanuchu neeku,

Thochana dyuthi vijithayudha virochana nanthu  brova  ninga

Anupallavi

Did you think , that without  understanding one’s intention,

I would go  and beg  another one,

Oh Lord who by his luster  won over ten thousand suns, still thought

Charanam

Kechana   nija bhaktha nichaya papa vimochana   gala  pirudulella koni nan-

Nechanaa kruthavipinachara varaabhi shechanaa THyagarajspoojitha.

Chgaranam

Should you who have got the title of one 

 who   destroyed the sins of very many devotees trouble me?

Oh Lord who crowned   even a person who was

Wandering in the forest, why  this further thought.

kamalalochanaa kanna kaamamohanaa

kadananaashanaa kanna kamsabhanjanaa
srithajanaavanaa kanna sreenikethanaa
paramapaavanaa kanna paapamochanaa

pathithapaalakaa kanna pashupabaalakaa
bhavabhayaanthakaa kanna bhakthasevaka
bhuvananaayakaa kanna bhoothidaayakaa
murialigaayakaa kanna mukthiyekuka

neelaneerajadalanethrayugalaa
neelameghashyaamalaa nithyamangalaa
jayamangala nithya subhamangala
jayamangala nithya subhamangala

pallavi
kamala nayana jagadIshvara kamalA kAmukha mAm pari pAhi vibhO!

caranam 1
cAmikara ghana garva haraNa caNa cAru vasana pari pAhi vibhO!

caranam 2
sAmaja parivrDha tApa sushamana jalajAsananuta pari pAhi vibhO!

caranam 3
vihaga vara gamana dEva nigamatati vEdya carita pari pAhi vibhO!

caranam 4
danuja kulamathana dIna sharNya bhava tArakapada pari pAhi vibhO!

caranam 5
girivaradhara phaNivarya shayana khEda shamana pari pAhi vibhO!

caranam 6
jaladharanibhakAya rucirAnka vilasita carana jalaja pari pAhi vibhO!

caranam 7
madana janaka maNi paTala kacitavara makuTa lasita pari pAhi vibhO!

caranam 8
natajana bhayahara vidhumukha shrI padmanAbha pari pAhi vibhO!

---

Meaning

Oh lotus - eyed lord of the universe! Beloved consort of Lakshmi! Please protect me.
One who is wearing such beautiful clothes that can outshine the glitter of gold.
One who removed the miseries of the king elephant and the one worshiped by Brahma.
One who sports the king of birds - Garuda - as vehicle and can be understood through the Vedas
One who destroyed the demon communities, is the refuge of the hapless and whose feet that help to cross the ocean of Samsara.
One who is holding the mountain in hand, who is relaxing on the serpent-king and who arrests the worries of the celestials.
One whose form is like rain-laden clouds, and has lotus -  like feet.
One who is the father of Cupid, adorning the most attractive crown studded with rows of gems.
One who allays the fear of his devotees. May lord Padmanabha whose face resembles the moon protect us with joy.

kamala nayana - jhunjhuTi - rupaka

P	kamala nayana vAsudEva karivarada mAm pAhi amala mrudula naLina charaNa achyuta mudam dEhi ||	Oh Vasudeva, your eyes are beautiful like lotus. You are the savior of Gajendra. You are unblemished and gentle. Oh Achyuta, your feet are tender like lotus. Please protect and bestow me happiness
C 1	jAra chOra mEru dheera sAdhujana mandAra pAra rahita ghOra kalusha bhAva jaladhi vidoora ||	As Krishna you captivated the hearts of Gopikas. Your heroism is great like Meru mountain. You are benevolent to pious people. You are infinite. You dispel evil thoughts.
C 2	nAradAdi gAna lOla nanda gOpAla vArijAsanAnukoola mAnita guNa Seela ||	Sage Narada's singing delights you. Oh Nanda Gopala, you are helpful to Brahma. You are venerated for your virtues.
C 3	kAmajanaka SyAmasundara kanakAmbara dharaNa rAmadAsa vandita Sri rAjeevAdbhuta charaNa ||	As Vishnu you are Manmadha's father. You are Syama Sundara with golden attire. Ramadasu bows to your amazing lotus-like feet.

netram

namāmīśvaram sac-cid-ānanda-rūpam

lasat-kuṇḍalam gokule bhrājamanam

yaśodā-bhiyolūkhalād dhāvamānam

parāmṛṣṭam atyantato drutya gopyā

(2)

rudantam muhur netra-yugmam mṛjantam

karāmbhoja-yugmena sātańka-netram

muhuḥ śvāsa-kampa-trirekhāńka-kaṇṭha-

sthita-graivam dāmodaram bhakti-baddham

(3)

itīdṛk sva-līlābhir ānanda-kuṇḍe

sva-ghoṣam nimajjantam ākhyāpayantam

tadīyeṣita-jñeṣu bhaktair jitatvam

punaḥ prematas tam śatāvṛtti vande

(4)

varam deva mokṣam na mokṣāvadhim vā

na canyam vṛṇe ‘ham vareṣād apīha

idam te vapur nātha gopāla-bālam

sadā me manasy āvirāstām kim anyaiḥ

(5)

idam te mukhāmbhojam atyanta-nīlair

vṛtam kuntalaiḥ snigdha-raktaiś ca gopyā

muhuś cumbitam bimba-raktādharam me

manasy āvirāstām alam lakṣa-lābhaiḥ

(6)

namo deva dāmodarānanta viṣṇo

prasīda prabho duḥkha-jālābdhi-magnam

kṛpā-dṛṣṭi-vṛṣṭyāti-dīnam batānu

gṛhāṇeṣa mām ajñam edhy akṣi-dṛśyaḥ

(7)

kuverātmajau baddha-mūrtyaiva yadvat

tvayā mocitau bhakti-bhājau kṛtau ca

tathā prema-bhaktim svakām me prayaccha

na mokṣe graho me ‘sti dāmodareha

(8)

namas te 'stu dāmne sphurad-dīpti-dhāmne

tvadīyodarāyātha viśvasya dhāmne

namo rādhikāyai tvadīya-priyāyai

namo 'nanta-līlāya devāya tubhyam

TRANSLATION

1) To the supreme controller, who possesses and eternal form of blissful knowledge, whose glistening earrings swing to and fro, who manifest Himself in Gokula, who stole the butter that the gopis kept hanging from the rafters of their storerooms and who then quickly jumped up and ran in retreat in fear of Mother Yasoda but was ultimately caught - to that Supreme Lord, Sri Damodara, I offer my humble obeisances.

2) Upon seeing His mother's whipping stick, He cried and rubbed His eyes again and again with His two lotus hands. His eyes were fearful and His breathing quick, and as Mother Yasoda bound His belly with ropes, He shivered in fright and His pearl necklace shook. To this Supreme Lord, Sri Damodara, I offer my humble obeisances.

3) Those superexcellent pastimes of Lord Krsna's babyhood drowned the inhabitants of Gokula in pools of ecstasy. To the devotees who are attracted only to His majestic aspect of Narayana in Vaikuntha, the Lord herein reveals: “I am conquered and overwhelmed by pure loving devotion.” To the Supreme Lord, Damodara, my obeisances hundreds and hundreds of times.

4) O Lord, although You are able to give all kinds of benedictions, I do not pray to You for liberation, nor eternal life in Vaikuntha, nor any other boon. My only prayer is that Your childhood pastimes may constantly appear in my mind. O Lord, I do not even want to know your feature of Paramatma. I simply wish that Your childhood pastimes may ever be enacted in my heart.

5) O Lord, the cheeks of Your blackish lotus face, which is encircled by locks of curling hair, have become reddened like bimba fruits due to Mother Yasoda's kisses. What more can I describe than this? Millions of opulences are of no use to me, but may this vision constantly remain in my mind.

6) O unlimited Visnu! O master! O Lord! Be pleased upon me! I am drowning in an ocean of sorrow and am almost like a dead man. Please shower the rain of mercy on me; uplift me and protect me with Your nectarean vision.

7) O Lord Damodara, in Your form as a baby Mother Yasoda bound You to a grinding stone with a rope for tying cows. You then freed the sons of Kuvera, Manigriva and Nalakuvara, who were cursed to stand as trees and You gave them the chance to become Your devotees. Please bless me in this same way. I have no desire for liberation into Your effulgence.

8) O Lord, the entire universe was created by Lord Brahma, who was born from Your abdomen, which was bound by a rope by Mother Yasoda. To this rope I offer my humble obeisances. I offer my obeisances to Your most beloved Srimati Radharani and to Your unlimited pastimes.

The Stoics

‘Stoicism’ was a philosophy that flourished for some 400 years in Ancient Greece and Rome, gaining widespread support among all classes of society. It had one overwhelming and highly practical ambition: to teach people how to be calm and brave in the face of overwhelming anxiety and pain.
We still honor this school whenever we call someone ‘stoic’ or plain ‘philosophical’ when fate turns against them: when they lose their keys, are humiliated at work, rejected in love or disgraced in society. Of all philosophies, Stoicism remains perhaps the most immediately relevant and useful for our uncertain and panicky times.

Our individual natures are all parts of the universal nature wherefore the chief good is to live in accordance with nature which is the same thing as in accordance with ones own nature and with the universal nature.

appreciation of stoicism;

A system of lofty principles illustrated in the life's of many noble men. The subject has perennial fascination. It has both speculative and practical values. Its analysis of human nature and its theory of knowledge gives insight to the problems of the universe and the right mode to guiding life.

Formula.
1. Live agreeably to Nature.
2. Man as a rational being has the power of recognizing the rationality of the cosmic order and cheerfully submitting to it.
3. Withdraw from the futile pursuit of happiness in varying and uncertain circumstances saying give me beauty in the inward soul may the inward and 
outward man be at one, that the highest human bliss is the mind conscious to itself of right. the mind free from passion is a citadel. Resolve to be thyself and know that he who finds himself looses his misery.
4. Universal brotherhood of man.

is this not the widest principal of what they call Hinduism. For the term Hinduism is a word coined for people who live tuned to nature. Its all coming back call it the (vicious) circle.

wonder7 new bonus words.

not familiar because very few Japanese books are translated to English.
top 7 Japanese words that we could use in English.

1. Ikigai

(Flickr user Raul Pacheco-Vega)Literally translating to "life value," Ikigai is best understood as the reason somebody gets up in the morning—somebody's reason for living. It's a combination of what you are good at, what you get paid to do, what you love to do, and what the world needs.
We often find our ikigai during flow states, which occur when a given task is just challenging and absorbing enough that we forget time has passed, that "in the zone" sensation. But it's more nuanced than something that is simply absorbing or a passion; it's a fulfilling kind of work that benefits oneself and others.

2. Karoshi

Volume 90%

 

Karoshi, or death from overwork, provides a nice contrast to the concept of ikigai. Japan's work culture is so over the top that dying from working too hard is not uncommon. This word covers a range of ailments from heart failure to suicide, so long as the root of their cause is in working too hard.

As another hardworking nation, the U.S. could stand to better appreciate the dangers of overwork. Americans put in an average 47 hours a week, which is demonstrably bad for our health.

3. Shinrin-yoku

(Flickr user jungle_group)

This word translates to "forest-bathing," which sums up the activity fairly well. It's getting outdoors to de-stress, relax, and promote well-being. While the concept is familiar, we clearly don't place enough importance on getting outdoors to honor it with its own term.

According to the Environmental Protection Agency, Americans spend about 87% of their time indoors, which is clearly too much. Meanwhile, being in nature is associated with a slew of benefits, like improving memory, reducing stress and anxiety, and even lowering inflammation. Scotland has the right idea—doctors in Shetland can now prescribe nature to their patients.

4. Shikata ga nai

Used interchangeably with shouganai, this term roughly means "it cannot be helped." You can think of it as the Japanese equivalent of c'est la vie´or amor fati. It's the idea that one should accept things outside of one's control with dignity and grace and not implode from the pressure of having no control over a terrible situation.

This concept is a bit controversial. During the U.S. internment of Japanese-Americans after the bombing of Pearl Harbor, many Japanese-Americans resigned themselves to their mistreatment, characterizing the situation as shikata ga nai.

On the other hand, when a tsunami devastated Japan in 2011, many outside observers commented upon the stoic way the Japanese carried on with their daily lives, an example of the positive side of shikata ga nai.

5. Tsundoku

(pexels.com)

While it's a little less high-minded than the previous words on this list, it's certainly one that I and others could use. A combination of tsunde-oku (letting things pile up) and dukosho (reading books), tsundoku is the practice of buying a book you swear you're going to read, obviously not doing that, finding a new book you swear you're going to read, and then letting these abandoned books pile up in your house until it's a certifiable fire hazard.

6. Irusu

Garden State (2004)

You're in a terrible, anti-social mood and don't want to see anybody at all today. Suddenly, your doorbell rings; you lie as still as possible in your bed (surrounded by the hordes of unread books you purchased), praying the unwanted visitor leaves. This is the practice of irusu, or pretending not to be home when somebody rings your doorbell. It's a very common experience, although maybe the modern-day equivalent is responding "Sorry, I just got this" hours after you actually saw a text.

7. Age-otori

Not everybody practices tsundoku, and I'm sure some extroverts are entirely unfamiliar with practicing irusu, but everybody can identify with getting a bad haircut. Age-otori is the feeling one gets after leaving a barbershop looking worse than you did going in. It's an ingenious word for the unique blend of regret, suffering, and shame you feel after you foolishly trusted your elderly barber when he said "Yeah, I can do a hard part."

Bonus words

While Japanese has some phenomenal words, there are some that the English language probably doesn't have need of. For example, a nito-onna is a woman so obsessed with her job that she doesn't have time to iron her blouses and so resorts to wearing knitted tops constantly. It's a wonderfully specific word, but its specificity probably doesn't translate to English-speaking contexts.

There's also the hikikomori, a mostly Japanese phenomenon involving modern-day hermits that don't leave their bedrooms for years and years. People like this exist in English-speaking contexts, but we generally characterize these as people suffering from anxiety, as loners, or hermits. In addition, part of what makes a hikikomori is the high pressure and highly ritualized nature of Japanese society, a feature that is mostly absent in English-speaking contexts.

So, write to our good friends Merriam and Webster. Let's see if we can pack a little more utility into the English language.

meditations.

Brahmajnana must conform to the nature of Brahman.
It is not possible to know the whole of Brahman for it is beyond any man's capacity at best one can relate partially to one or some of his nature that to in similarity only. Four types of meditation through which one can relate to brahmajnana.
Sampad upasana: This is an imaginary identification between two dissimilar objects with some similar attributes for eg. mind has endless modifications and the visvedevas are innumerable on the basis of this resembalance the mind is contemplated upon as the visvedevas the result the upasaka meditator attains infinite worlds.
In ancient India meditation was a subject of deep study, research and experiment. The followers of the Samkhya philosophy developed it into an independent science of mental life. When properly concentrated on an object, the mind undergoes certain changes. These changes are the same for a particular degree of concentration whatever be the object chosen. In other words, concentration follows certain universal laws. These laws were discovered by the great yogis of ancient India.
Brahmajnana involves sampad upasana because of the similarity of consciousness brahman is merely imagined in the Jiva.
Adhyasa Upasana: the mind is brahman. the alambana is accorded on the jiva and is contemplated as brahman.
Kriyayoga upasana: the meditation is based on some mode of activity. here the two factors are different but are contemplated as one owing to the similarity of action. 
Vayu is the great absorber at the time of cosmic dissolution, similarly at the time of sleep all organs of the individual are said to merge in the vital air (prana.) Because of this resemblance in activity prana is contemplated as vayu. similarly jiva is contemplated as brahman because of their causing to grow.
Samskara upasana.  In this upamsu sacrifice there is an injunction. that the sacrificer's wife should look at the ghee for its purification, his is a subsidary action to the performance of the sacrifice. The jiva contemplates himself as brahman. such a meditation purifies the agent of the specific ritual.

"Treatise to Himself"

The Meditations is divided into 12 books that chronicle different periods of Marcus' life. Each book is not in chronological order and it was written for no one but himself. The style of writing that permeates the text is one that is simplified, straightforward, and perhaps reflecting Marcus' Stoic perspective on the text. Depending on the English translation, Marcus' style is not viewed as anything regal or belonging to royalty, but rather a man among other men, which allows the reader to relate to his wisdom.
A central theme to Meditations is the importance of analyzing one's judgment of self and others and the development of a cosmic perspective. As he said "You have the power to strip away many superfluous troubles located wholly in your judgment, and to possess a large room for yourself embracing in thought the whole cosmos, to consider everlasting time, to think of the rapid change in the parts of each thing, of how short it is from birth until dissolution, and how the void before birth and that after dissolution are equally infinite".^[3] He advocates finding one's place in the universe and sees that everything came from nature, and so everything shall return to it in due time. Another strong theme is of maintaining focus and to be without distraction all the while maintaining strong ethical principles such as "Being a good man"
His Stoic ideas often involve avoiding indulgence in sensory affections, a skill which will free a man from the pains and pleasures of the material world. He claims that the only way a man can be harmed by others is to allow his reaction to overpower him. An order or logos permeates existence. Rationality and clear-mindedness allow one to live in harmony with the logos. This allows one to rise above faulty perceptions of "good" and "bad" – things out of your control like fame and health are (unlike things in your control) irrelevant and neither good nor bad.
 "I have had for some time an old copy of the Emperor Marcus' most profitable book, so old indeed that it is altogether falling to pieces . . . This I have had copied and am able to hand down to posterity in its new dress." he refers to passages in the "Treatise to Himself"  and it was this title which the book bore in the manuscript from which the first printed edition was made in the 16th-century.
eg.
If thou art pained by any external thing, it is not this that disturbs thee, but thy own judgment about it. And it is in thy power to wipe out this judgment now.'

Put an end once for all to this discussion of what a good man should be, and be one.


Soon you'll be ashes or bones. A mere name at most—and even that is just a sound, an echo. The things we want in life are empty, stale, trivial.

Never regard something as doing you good if it makes you betray a trust or lose your sense of shame or makes you show hatred, suspicion, ill-will or hypocrisy or a desire for things best done behind closed doors.

Not to feel exasperated or defeated or despondent because your days aren't packed with wise and moral actions. But to get back up when you fail, to celebrate behaving like a human—however imperfectly—and fully embrace the pursuit you've embarked on.