The spark

 This exists in everyone. Some are aware of it some are not. This is why it has been said all are equal for each one has the spark in him. Location may not be known but it does exist. 

Say the sun and its light sun need not be everywhere but its light can be seen. Rather other things can be known when there is light. 

All our sense perceptions if turned inwards instead of outward then we can experience the spark. There is no limit to the spark and getting aware of it. Nothing can hold back once it's experienced. Limitless is the bliss. once the senses are directed inwards then instead of becoming a hinderance they become assists on our journey to the eternal bliss.

It's difficult to imagine but even the sun is only a part of nature. The spark is some thing bigger if one can realize it there is no boundry or restriction to it .  The spark can create marvels. It goes beyond all measures of time space etc one can't comprehend. But there are a few who have seen the spark and have experienced it. 

Life is meant to awaken the spark in you.

To be continued. 

parvas 18.

 1. Adi Parva (The Book of the Beginning

2. Sabha Parva (The Book of the Assembly Hall)
3. Vana Parva or Aranya-parva (The Book of the Forest)
4 Virata Parva (The Book of Virata)
5. Udyoga Parva (The Book of the Effort)
6. Bhishma Parva (The Book of Bhishma)
7. Drona Parva (The Book of Drona)
8. Karna Parva (The Book of Karna)
9. Shalya Parva (The Book of Shalya)
10. Sauptika Parva (The Book of the Sleeping Warriors)
11 Stri Parva (The Book of the Women)
12. Shanti Parva (The Book of Peace)
13. Anushasana Parva (The Book of the Instructions)
14. Ashvamedhika Parva (The Book of the Horse Sacrifice)
15. Ashramavasika Parva (The Book of the Hermitage)
16. Mausala Parva (The Book of the Clubs)
17. Mahaprasthanika Parva (The Book of the Great Journey)
18. Svargarohana Parva (The Book of the Ascent to Heaven)

origin of Karma.

"'Yudhishthira said, "Tell me, O learned sire that art versed in all the scriptures, of Exertion and Destiny which is the most powerful?" "'Bhishma said, "This ancient story of the conversation of Vasishtha and Brahma, O Yudhishthira, is an illustration in point. In olden times the adorable Vasishtha enquired of Brahma as to which among these two, viz., the Karma of a creature acquired in this life, or that acquired in previous lives (and called Destiny), is the more potent in shaping his life. Then, O king, the great god Brahma, who had sprung from the primeval lotus, answered him in these exquisite and well-reasoned words, full of meaning. Brahma said, 'Nothing comes into existence without seed. Without seed, fruits do not grow. From seeds spring other seeds. Hence are fruits known to be generated from seeds. Good or bad as the seed is that the husbandman soweth in his field, good or bad are the fruits that he reaps. As, unsown with seed, the soil, though tilled, becomes fruitless, so, without individual Exertion, Destiny is of no avail. One's own acts are like the soil, and Destiny (or the sum of one's acts in previous births) is compared to the seed. From the union of the soil and the seed doth the harvest grow. It is observed every day in the world that the doer reaps the fruit of his good and evil deeds; that happiness results from good deeds, and pain from evil ones; that acts, when done, always fructify; and that, if not done, no fruit arises. A man of (good) acts acquires merits with good fortune, while an idler falls away from his estate, and reaps evil like the infusion of alkaline matter injected into a wound. By devoted application, one acquires beauty, fortune, and riches of various kinds. Everything can be secured by Exertion: but nothing can be gained through Destiny alone, by a man that is wanting in personal Exertion. Even so does one attain to heaven, and all the objects of enjoyment, as also the fulfilment of one's heart's desires by well-directed individual Exertion. All the luminous bodies in the firmament, all the deities, the Nagas, and the Rakshasas, as also the Sun and the Moon and the Winds, have attained to their high status by evolution from man's status, through dint of their own action. Riches, friends, prosperity descending from generation to generation, as also the graces of life, are difficult of attainment by those that are wanting in Exertion. The Brahmana attains to prosperity by holy living, the Kshatriya by prowess, the Vaisya by manly exertion, and the Sudra by service. Riches and other objects of enjoyment do not follow the stingy, nor the impotent, nor the idler. Nor are these ever attained by the man that is not active or manly or devoted to the exercise of religious austerities. Even he, the adorable Vishnu, who created the three worlds with the Daityas and all the gods, even He is engaged in austere penances in the bosom of the deep.

If one's Karma bore no fruit, then all actions would become fruitless, and relying on Destiny men would become idlers. He who, without pursuing the human modes of action, follows Destiny only, acts in vain, like unto the woman that has an impotent husband. In this world the apprehension that accrues from performance of good or evil actions is not so great if Destiny be unfavourable as one's apprehension of the same in the other world if Exertion be wanting while here.[1] Man's powers, if properly exerted, only follow his Destiny, but Destiny alone is incapable of conferring any good where Exertion is wanting. When it is seen that even in the celestial regions, the position of the deities themselves is unstable, how would the deities maintain their own position or that of others without proper Karma? The deities do not always approve of the good deeds of others in this world, for, apprehending their own overthrow, they try to thwart the acts of others. There is a constant rivalry between the deities and the Rishis, and if they all have to go through their Karma, still it can never be averted that there is no such thing as Destiny, for it is the latter that initiates all Karma. How does Karma originate, if Destiny form the prime spring of human action? (The answer is) that by this means, an accretion of many virtues is made even in the celestial regions. One's own self is one's friend and one's enemy too, as also the witness of one's good and evil deeds. Good and evil manifest themselves through Karma. Good and evil acts do not give adequate results. Righteousness is the refuge of the gods, and by righteousness is everything attained. Destiny thwarts not the man that has attained to virtue and righteousness. 'In olden times, Yayati, falling from his high estate in heaven descended on the Earth but was again restored to the celestial regions by the good deeds of his virtuous grandsons. The royal sage Pururavas, celebrated as the descendant of Ila, attained to heaven through the intercession of the Brahmanas. Saudasa, the king of Kosala, though dignified by the performance of Aswamedha and other sacrifices, obtained the status of a man-eating Rakshasa, through the curse of a great Rishi. Aswatthaman and Rama, though both warriors and sons of Munis, failed to attain to heaven by reason of their own actions in this world. Vasu, though he performed a hundred sacrifices like a second Vasava, was sent to the nethermost regions, for making a single false statement. Vali, the son of Virochana, righteously bound by his promise, was consigned to the regions under the Earth, by the prowess of Vishnu.

Was not Janamejaya, who followed the foot-prints of Sakra, checked and put down by the gods for killing a Brahmana woman? Was not the regenerate Rishi Vaisampayana too, who slew a Brahmana in ignorance, and was polluted by the slaughter of a child, put down by the gods? In olden times the royal sage Nriga became transmuted into a lizard. He had made gifts of kine unto the Brahmanas at his great sacrifice, but this availed him not. The royal sage Dhundhumara was overwhelmed with decrepitude even while engaged in performing his sacrifices, and foregoing all the merits thereof, he fell asleep at Girivraja.
The Pandavas too regained their lost kingdom, of which they had been deprived by the powerful sons of Dhritarashtra, not through the intercession of the fates, but by recourse to their own valour. Do the Munis of rigid vows, and devoted to the practice of austere penances, denounce their curses with the aid of any supernatural power or by the exercise of their own puissance attained by individual acts? All the good which is attained with difficulty in this world is possessed by the wicked, is soon lost to them. Destiny does not help the man that is steeped in spiritual ignorance and avarice. Even as a fire of small proportions, when fanned by the wind, becomes of mighty power, so does Destiny, when joined with individual Exertion, increase greatly (in potentiality). As with the diminution of oil in the lamp its light is extinguished so does the influence of Destiny is lost if one's acts stop. Having obtained vast wealth, and women and all the enjoyments of this world, the man without action is unable to enjoy them long, but the high-souled man, who is even diligent, is able to find riches buried deep in the Earth and watched over by the fates. The good man who is prodigal (in religious charities and sacrifices) is sought by the gods for his good conduct, the celestial world being better than the world of men, but the house of the miser though abounding in wealth is looked upon by the gods as the house of dead. The man that does not exert himself is never contented in this world nor can Destiny alter the course of a man that has gone wrong. So there is no authority inherent in Destiny. As the pupil follows one's own individual perception, so the Destiny follows Exertion. The affairs in which one's own Exertion is put forth, there only Destiny shows its hand. O best of Munis, I have thus described all the merits of individual Exertion, after having always known them in their true significance with the aid of my yogic insight. By the influence of Destiny, and by putting forth individual Exertion, do men attain to heaven. The combined aid of Destiny and Exertion, becomes efficacious.

Shikshashtakam

 The Shikshashtakam (IAST: Śikṣāṣṭakam) is a 16th-century Gaudiya Vaishnava Hindu prayer of eight verses composed in the Sanskrit language. They are the only verses left personally written by Chaitanya Mahaprabhu (1486 – 1534) with the majority of his philosophy being codified by his primary disciples, known as the Six Goswamis of Vrindavan. The Shikshashtakam is quoted within the Chaitanya Charitamrita, Krishnadasa Kaviraja Goswami's biography of Chaitanya Mahaprabhu, written in Bengali. The name of the prayer comes from the Sanskrit words Śikṣā, meaning 'instruction', and aṣṭaka, meaning 'consisting of eight parts', i.e., stanzas. The teachings contained within the eight verses are believed to contain the essence of all teachings on Bhakti yoga within the Gaudiya tradition.

Verse 1

ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ

śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam

ānandāmbudhi-vardhanaḿ prati-padaṁ pūrṇāmṛtāsvādanaṁ

sarvātma-snapanaṁ paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam

चेतो-दर्पण-मार्जनं भव-महा-दावाग्नि-निर्वापणं

श्रेयः-कैरव-चन्द्रिका-वितरणं विद्या-वधू-जीवनम्

आनन्दाम्बुधि-वर्धनं प्रति-पदं पूर्णामृतास्वादनं

सर्वात्म-स्नपनं परं विजयते श्री-कृष्ण-सण्कीर्तनम्

Translation

Literal:

Cleansing the mirror of the heart, mind, and consciousness (citta), extinguishing the great forest fire of material existence, spreading the moonshine of the lotus of good fortune, the life of the spouse of all knowledge, increasing the ocean of bliss, giving a taste of full nectar (amrita) at each step, bathing all souls, let there be all victory for the congregational hearing and chanting of the Holy Names of Lord Kṛṣṇa.

Verse 2

nāmnām akāri bahudhā nija-sarva-śaktis

tatrārpitā niyamitaḥ smaraṇe na kālaḥ

etādṛśī tava kṛpā bhagavan mamāpi

durdaivam īdṛśam ihājani nānurāgaḥ

नाम्नामकारि बहुधा निज-सर्व-शक्तिस्

तत्रार्पिता नियमितः स्मरणे न कालः एतादृशी तव कृपा भगवन्ममापि

दुर्दैवमीदृशमिहाजनि नानुरागः ॥२॥

Translation

Literal: In your (divine) names manifested various kinds of full potencies (shaktis) therein bestowed, with no rules according to time for remembering them, O Lord, you are so merciful, but it is my misfortune here that I have no anuraga (interest) in those names.

Verse 3

tṛṇād api sunīcena

taror iva sahiṣṇunā

amāninā mānadena

kīrtanīyaḥ sadā hariḥ

तृणादऽपि सुनीचेन

तरोरऽपि सहिष्णुना अमानिना मानदेन

कीर्तनीयः सदा हरिः ॥३॥

Translation

Literal:

By considering (self) lower than straw, more tolerant than a tree, giving honour to those devoid honour, always do kirtana of hari.

Verse 4

na dhanaḿ na janaḿ na sundarīḿ

kavitāḿ vā jagad-īśa kāmaye

mama janmani janmanīśvare

bhavatād bhaktir ahaitukī tvayi

न धनं न जनं न सुन्दरीं

कवितां वा जगदीश कामये मम जन्मनि जन्मनीश्वरे

भवताद् भक्तिर् अहैतुकी त्वयि ॥४॥

Translation

Literal:

No wealth, no followers, no beauty or poetic praise desire I; in birth after birth let there be devotion unmotived unto thee o ishvara.

Alternatively:

O Lord of the Universe, I do not desire wealth, followers, beautiful women, nor the flowery language of the vedas; let me have only causeless devotion to you, birth after birth.

Verse 5

ayi nanda-tanūja kińkaraḿ

patitaḿ māḿ viṣame bhavāmbudhau

kṛpayā tava pāda-pańkaja-

sthita-dhūlī-sadṛśaḿ vicintaya

अयि नन्द-तनुज किङ्करं

पतितं मां विषमे भवाम्बुधौ

कृपया तव पाद-पङ्कज-

स्थित-धूली-सदृशं विचिन्तय ॥५॥

Translation

Literal:

o son of nanda, servitor me fallen in venom of ocean of material existence, by your mercy (kripa) consider me as particle of dust at your lotus-feet.

Verse 6

nayanaḿ galad-aśru-dhārayā

vadanaḿ gadgada-ruddhayā girā

pulakair nicitaḿ vapuḥ kadā

tava nāma-grahaṇe bhaviṣyati

नयनं गलदश्रु-धारया

वदनं गद्गद-रुद्धया गिरा पुलकैर्निचितं वपुः कदा

तव-नाम-ग्रहणे भविष्यति ॥६॥

Translation

Literal:

With eyes flowing tear-streams, voice faltering, words choked, with ecstatic feelings in body, when shall i be able to chant thy (divine) name?

Verse 7

yugāyitaḿ nimeṣeṇa

cakṣuṣā prāvṛṣāyitam

śūnyāyitaḿ jagat sarvaḿ

govinda-viraheṇa me

युगायितं निमेषेण

चक्षुषा प्रावृषायितम् शून्यायितं जगत्सर्वं गोविन्द-विरहेण मे ॥७॥

Translation

Literal:

moment comparable to yuga, eyes showering tears, empty appears whole world to me in separation of govinda

Verse 8

āśliṣya vā pāda-ratāḿ pinaṣṭu mām

adarśanān marma-hatāḿ karotu vā

yathā tathā vā vidadhātu lampaṭo

mat-prāṇa-nāthas tu sa eva nāparaḥ

आश्लिष्य वा पाद-रतां पिनष्टु माम्

अदर्शनान्मर्म-हताम्-हतां करोतु वा यथा तथा वा विदधातु लम्पटो

मत्प्राण-नाथस्तु स एव नापरः ॥८॥

Translation

Literal:

by embracing with enraptment or trampling with feet, or breaking my heart by not granting vision, or flirting here and there as destined, master of my life is he, verily no other.

Extra verse

This verse follows the 8 verses written by Chaitanya in Śrī Caitanya-caritāmṛta:

prabhura ‘śikṣāṣṭaka’-śloka yei paḍe, śune kṛṣṇe prema-bhakti tāra bāḍe dine-dine

Translation

If anyone recites or hears these eight verses of instruction by Śrī Caitanya Mahāprabhu, their ecstatic love and devotion (prema-bhakti) for Kṛṣṇa increases day by day. 

Amruta chakshushu

Badraacala Raamadaas - Popularly known as Bhakta Raamadaas, he was born Gopanna to Linganna Mantri (a surname he kept as a result of one of his forebears being a minister at the court of a king) & Kadamba (sister of Madanna, a brahmin minister to TaniShah), in 1620 in Nelakondapalli, a small village in Khammam district, Andhra Pradesh. Since childhood, he imbibed his family's interest in spirituality and composed several keertanas on Raama. His devotion to Vaikunta Rama at the temple at Bhadrachalam, a small village in the middle of the jungle on the northern banks of the holy river Godhavary, earned him his name Bhadraacala Raamadaas. His guru was Raghunatha Bhattacharya. During the reign of Abdul Hasan Tana Shah,(the nawab of the Qutub Shahi Dynasty at Golconda), Ramadas (Gopanna), thanks to his uncle Madanna, was appointed as a Tahsildar at Bhadrachalam, a pretty and picturesquely situated temple town on the Godavari river. Ramadas was always distracted and his intense love for Lord Rama compelled him to build a temple at Bhadrachalam. He collected money for the construction from the citizens, but didn't have enough. So he borrowed from the tax revenue of the nawab and gave his god a worthy abode, vowing to return the money. The nawab was furious and sentenced Ramadas to 12 years in prison. Raamadaas thus earned the name Bandekhana Raamadaas. Frustated at god's indifference to his pleadings, Ramadas composed some of the finest keertanas in his prison cell (reminding Raama of his services in Ishvaku Kula Tilaka). It is said that Raama & Lakshmana in the guise of two youngsters paid up his dues and got his release papers. The golden coins paid by Raama are known as Ram Tanka coins .They can be seen even today. These coins have the Pattabhishekam scene on one side and the picture of another Rama Bhaktha, Hanuman, on the other side. The nawab was moved and recognized the greatness of Raamadaas and released him immediately and gave him land around Bhadraacalam to continue his dedicated service to Bhadraacala Raamamoorty. Raamadaas spent the rest of his life on these lands and composed further moving poems that were to inspire Tyaagaraaja: in ksheera saagara sayana in dEvagaandhaari, he says "Dhirudau Ramadasuni Bandhamu dirchinadi Vinnanura Rama?" (O Rama! I have heard how You obtained the release of the bold Ramadas from his prison life) ; in brindaavanalOla in tODi, in kaligiyundE gada in keeravaaNi, in Emi dova balkuma in saaranga and in Prahlaada Bhakti Vijayam he says "kaliyugamuna vara bhadra calamuna nelakonna raamacandruni pada bhaktula kella varudanandagi velasina shree raamadaasu vinutintu madin" (I praise Sri Raamadaas, who shines in this world as the supreme devotee of Sri Raamacandra, who shines forth from his seat at Bhadraacalam in this kali Yuga). Other compositions are positive invocations, favored by traveling minstrels, including the Tondaiman rulers of PudukoTTai in Tamil Nadu, who popularized his songs. Among his other accomplishments is the creation of the whole Ramayana story in the form of a prose-poem, a Choornika. Ramadas described himself in this way in the last verse of his Dasarathi Satakam: "Allana Linga Mantri Suthudu(son), Atreya Gothrudu, Adi Sakha , Kancherla Kulothbhavudu, Gopakavindrudu." Bhadraacala Raamadaas lived for 68 years. Mudra: Bhadraadivaasa, Ramadas Compositions: aalOla tulasi - shankaraabharaNam abbabba debbalaku nOrvalEnurA - asAvEri abbabba debbalaku tALalEnurA - asAvEri abbabba rAma nAmadi - dhanyAsi abbabba rAma nAmam - dhanyAsi AdaraNalEni rAma mantrapaThana - kalyANi aDugu daaTi - mOhanam akkaDa uNDE - nAdanAmakriyA AlOla tulasi - shankarAbharaNa amalAshayanuta kamalA - kAmbhOji amma nannubrOvavE - saavEri Ana beTTinani rAgA: - kAmbhOji/bhairavi Anandam AnandamAyenu shrI - pUrvIkalyANi ani yiTlu rAmadAsu - bEgaDa anni kalgiyu mIrUrakunna nE nevari - kalyANi antA rAmamayam - Anandabhairavi/kAmavardhani antaa raamamayam - aananda bhairavi Asha puTTene - Anandabhairavi AvumE hamara - asAvEi ayyayyO nE - sAvEri ayyayyO nEDella I jIvunaku sukha - varALi ayyayyO nIvaNTi - mukhAri bhadrAdripuramuna - mOhana bhajarE mAnasa rAmam - navarOj bhajarE shreeraamam - kalyaaNi bhajata prEma - tODi bhaLi vairAgyambentO bAgai yunnadi - cakravAka bhAramulanniTiki nIveyanucu nirbhayuNDanai - Anandabhairavi bhAvayE pavamAna vandanam - bilahari/yamunakalyANi biDiyamEla nika - kEdragauLa bUcivAni piluvabOdunA O gOpAla - kAmavardhani caraNamulE nammiti - kaapi daivamani mIralEka yinta - simhEndramadhyam dakaSiNAcAsyam - aThaNA dakSiNAmUrtE namastE - bilahari darikAce shabari - rAgamAlikA darishana mAyEnu - bauLi dasharatha raama - shankaraabharaNam dasharatha rAma - shankarAbharaNa/kApi deena dayaaLO - bhairavi dIna dayALO - bhairavi/kApi dinamE sudinamu - kaapi dinamE sudinamu sItArAma smaraNE - kApi dorikene bhadracala - kAmbhOji E dEshamu mIdi - madhyamAvati E teeruga - naadanaamakriyaa EDanunnaaDO - naaTTai kurinji EDanunnADO nApAli rAmu - varALi ee vELa nannu - kamaas ekkaDi karmamulaDDupaDenO Emi - kAmbhOji Ela dayarAdO - punnAgavarALi elAgu tALudu - bEgaDa Emayya raama - kaambhOji Emayya rAma - kAmbhOji Emira rAmA - nAdanAmakriyA EmiTiki dayarAdu - Anandabhairavi enduku krparAdu - Anandabhairavi ennagaanu raama bhajana - kaamavardhani ennenni janmamu - varALi/kAmavardhani EnnOvidhamula - kAmbhOji enta pani jEsitivi - nAdanAmakriyA entakentaku - dhanyAsi entO mahaanubhaavuDavu - shankaraabharaNam Etiki dayaraaduraa - mukhaari ETiki dayarAdu shrIrAmulu - Anandabhairavi ETiki dayarAdurA - mukhAri eTubOtivO rAma yeTu brOtuvO - Anandabhairavi evaru dooshincinanEmi - aananda bhairavi garuDagamana raaraa - shuruTTi garuDagamana rArA - suraTi/kAmavardhani ghOra bhavArNava - Arabhi gOpAla rAma - darbAr gOvinda rAma harE - dEshikatODi gOvinda sundara mOhana - dvIjavanti hari hari raama raama - dhanyaasi I vELa nannu - khamAs idigO bhadrAdri - varALi idigO ranDi paikamu - varALi ikSvAku kula - yadukulakAmbhOji inakula tilaka - bilahari inni galgi meIUrakunna - kalyANi itaDEnA I lOkamulO gala - shankarAbharaNa itaramu leruganayyA - shankarAbharaNa/nAdanAmakriyA itaramu leruganayyaa - shankaraabharaNam iTula cEtuvaTarA - mukhAri jai jai sItArAm - punnAgavarALi janaka tanaya nAdu manavigaikoni - shahAnA jAnakI ramaNa kalyANa - madhyamAvati jAnaki ramaNa kalyANa guNa sajjana - kApi jAnakI ramaNa kalyANa guNa(another version) - madhyamAvati janani bhAvayE vaidEhi - jOg jaya jAnaki ramaNa - bAgEshrI/gambhIranATa kaakutstha tilakuDu - asaavEri kalanijamAyE - kannaDa kalaye gOpAlam kastUri - sAvEri kaliki yI kala vinavE - mOhana kaliyuga vaikuNThamu bhadrAcala - Anandabhairavi kamala vallabha - kEdAra kamaladaLa nayana - darbAr kamalanayana vaasudEva - shenjuruTTi kaNTi mA rAmulanu kanugoNTi nEnu - mEcabauLi/kAmbhOji kantinEDu mA rAmula - nAdanAmakriyA karuNa jUDavE O yamma - saurASTra karuNa nIku - vasanta karuNincu daivalalrAma ahO - saurASTra kaTa kaTa nIdu sankalpa - kAmbhOji kOdaNDa rAmulu - dhanyAsi kOdaNDarAma kOdaNDa - Anandabhairavi kOmaLa gAtruniki - shankarAbharaNa krSNa krSNa - kuntalavarALi mAmava gOpAla - dhanyAsi mAnasamA nIvu maruvakumI - mOhana mantramulaku - shankarAbharaNa mArutE namOstutE - bhairavi maruvakanu nI divyanAma smaraNa - suraTi mElaina cITikena - Anandabhairavi mElaina ciTikenavrElu - Anandabhairavi mithilEsha tanaya - kaambhOji muccaTaina naaDavEmiraa - husEni muccaTaina nADavEmirA - husEni/nAdanAmakriyA murahara nagadhara - shankarAbharaNa nA tappulanni kSamiyincumI - asAvEri naa moraalakimpa - vasantaa naaraayaNa naaraayaNa - shankaraabharaNam namma valEnayya ayyA - tODi nammina vaarini - dhanyaasi nanda bAlam - maNirangu nandAtmajAnanda - Anandabhairavi nannu brOvumani - kalyaaNi narahari dEvA - yamunAkalyANi nArAyaNa harE - Anandabhairavi nArAyaNa yanarAdA mI - nAdanAmakriya nArAyaNam bhajE - mAyAmAlavagauLa narulaara cEDi - shankaraabharaNam nI sankalpam ETuvaNTidO - pUrvikalyani nigama giri - bhairavi ninu nammi yunnavADanu rAgA: mAyAmALavagauLa - tripuTa ninu ponicedanA - khamAs/madhyamAvati O raama nee - yamunaa kalyaaNi O raghunandanA - madyamaavati O raghuvIrA yani - kalyANi O rAma rAma iTula - mukhAri paahi maam raamaayaNTE - yadukula kaambhOji paahi raama prabhO - madyamaavati paalayamaam shree - madyamaavati paavana raama - dhanyaasi pAhi mAm shrI paTTAbhi - saurASTra pAlayamAm jaya rAma jaya - mukhAri pAlayamAm shrI rukmiNI - shrI palukE bangaaramaayenaa - aananda bhairavi pAvana rAma - dhanyAsi poyyETappuDu veNTarAdugA - nAdanAmakriyA pUla ceNDLADanE - navarOj raama daivashikhaamaNee - tODi raama raama bhadraacala - neelaambari raama raama raama - mukhaari raama raama seetaaraama - aananda bhairavi raama raama shreeraama - dhanyaasi raama sudhaambudi - saavEri raamaa naa manavi - aananda bhairavi raamabhadra raaraa - shankaraabharaNam raamajOgi mandu - vasantaa raamakrshNa gOvinda - dhanyaasi raaraa naavenna - kaambhOji rakshincamanu mrokkeda - sahaanaa rakSimpu midi yEmi rAcakAryamu - shankarAbharaNa rakSinca doravani - bilahari rakSincamanu mrokkeda - shahAnA rakSincu dInuni rAma - punnAgavarALi rakSincu rakSincu - kAmbhOji rAmA dayajUDavE - kalyANi/dhanyAsi rAma dayayuncavE - punnAgavarALi rAma hO raghurAma hO hE sItA - saurASTra rAma jOgi mandu - vasantA rAma lAli - madhyamAvati rAmA nA manavini - Anandabhairavi/asAvEri rAma nAmamE jIvanamu anyamEmirA - Anandabhairavi rAma nAmamu balkavE pApapu jihva - kAmavardhani rAmA nanu brOvagarAdA - madhyamAvati rAmA nI cEtEmigAdugA - mukhAri rAma nI daya rAdugA - shahAnA/varALi rAma nI daya rAdugA patita pAvana - shahAnA rAma ninnu koniccedarA - madhyAmavati rAma parAku raghurAma parAku - nAdanAmakriya rAma rAma nIvEgatigada samrakSaNambu sEya - mukhAri rAma rAma rAma rAma - kurinji rAma rAma rAma shrI raghu - yamunAkalyANi rAma rAma sItArAma - Adi rAma rAma sItArAma rAma - dEvagAndhAri rAma rAma yani nOTa ravvanta - kalyANi rAma rArA - khamAs rAma rArA bhadrAcala - nIlAmbari/Ahiri rAma sudhAmbudi - sAvEri/madhyamAvati rAmacandrA nannu rakSimpavadEmO - husEni rAmacandrAya janaka rAjajA - kurinji/navarOj rAmacandrulu nApai - asAvEri rAmadAsugAru raNDi - Adi rAmahO sItA rAmahO - kEdAragauLa rAmakrSNa gOvinda - dhanyAsi/yamunAkalyANi ramaNirO rAmuni - not rAmuni divyanAma - sAvEri rAmuni vAramainAmu - yadukulakAmbhOji rAmuni vAramu mAkEmi - Anandabhairavi rArA nAvenna - kAmbhOji rArA rAma sItA rAma rArA - Anandabhairavi rAvayya abhayamu - nIlAmbari rAvayya bhadrAcala - Anandabhairavi sakalEndriyamulAra samayamugAdu - bEgaDA samAnyula centa cEramu - mOhana sAtulAra mIruraNDi - yadukulakAmbhOji seetaaraama seetarama - husEni selava mAku selava - pIlu sharaNAgata rakSaNa - yamunAkalyANi shree raama naamamu - naadanaamakriyaa shree raamula - saavEri shrI mincu kausalya - bhUpALa shrI rAma nAmamE - aThANA shrI rAma nAmamu - nAdanAmakriyA shrI rAma nI nAmamenta - gauLipantu shrI rAmula divyanama - sAvEri sItArAma sItArAma - husEni sItArAma svAmI - asAvEri svAmi nanu - suraTi swaami nanu - shuruTTi taaraka mantramu - dhanyaasi tagunayya dasharatha - shankaraabharaNam takkuvEmi manaku - sUryakAntA taluputiyyayya - gauLipantu tammuDu tA villammulu dAlci - nAdanAmakriyA tArakAvatArAya - sAvEri taralipOdAmu cAlA dayayuncaNDi - Anandabhairavi unnADO lEDO - asAvEri vaccEvO rAvO mA iNTiki - shrI vancana sEyaka nannu - sAvEri vandanamu shrI raghunAyaka Anandamu - khamAs vandE raghurAmA - mOhana vErE yOcanalETikE mummATiki - Ahiri vinarayya tAnIshAgAru - nAdanAmakriyA voccEvO rAvO - darbAr

 charanamule nammithi

nee divya charanamule nammithi
charanamule nammithi nee
divya charanamule nammithi
charanamule nammithi
vaaradhi kattina varabhadrachala
varada varada varada
nee divya charanamule nammithi
charanamule nammithi

pavana rama namasudharasa
paanamu chesedennatiko
sevinchiyu sreehari padambulu
chittamununchedennatiko
rama rama jaya seetarama
raghukulasoma ranabheema
rama rama jaya seetarama
jagadabhiraama jayarama

chanchalagunamulu mani sadhaa
nishchala madiyundedennatiko
panchatatvamulu tarakanamamu
patiyinchuta nakennatiko
rama rama jaya seetarama
raghukulasoma ranabheema
rama rama jaya seetarama
jagadabhiraama jayarama

nandabaalam bhajare nandabaalam
brundavana vaasudeva brundalolam
nandabaalam bhajare nandabaalam
brundavana vaasudeva brundalolam
jalaja sambhavadi vinuta
jalaja sambhavadi vinuta
jalaja sambhavadi vinuta
jalaja sambhavadi vinuta
jalaja sambhavadi vinuta
jalaja sambhavadi vinuta
jalaja sambhavadi vinuta
jalaja sambhavadi vinuta
charanaravindam krishna lalita maohana
radha vadana nalina milindam
nandabaalam bhajare nandabaalam
brundavana vaasudeva brundalolam
nandabaalam bhajare nandabaalam
brundavana vaasudeva brundalolam

sreeraama naamam maruvam maruvam
siddamu yamuniki veruvam veruvam
sreeraama naamam maruvam maruvam
siddamu yamuniki veruvam veruvam
govinduneevela kolutam kolutam
govinduneevela kolutam kolutam
devuni gunamulu talutam talutam
devuni gunamulu talutam talutam
sreeraama naamam maruvam maruvam
siddamu yamuniki veruvam veruvam
vishnu kadhalu chevula vindaam vindaam
vishnu kadhalu chevula vindaam vindaam
veru kadhalu chevina mandam mandam
veru kadhalu chevina mandam mandam
sreeraama naamam maruvam maruvam
siddamu yamuniki veruvam veruvam

he jai jai rama
jaanaki rama
jai jai rama
jaanaki rama
pavana naama
pattaabhi rama
pavana naama
pattaabhi rama
nityamu ninne
kolicheda rama
aha nityamu ninne
kolicheda rama
aha rama rama
ayodhya rama
aha rama
ayodhya rama
rama rama
raghukula soma
aha rama rama
raghukulasoma
jai jai rama janakirama ..
jai jai rama janakirama
jai jai rama janakirama ..
jai jai rama janakirama
jai jai rama janakirama ..
jai jai rama janakirama
jai jai rama janakirama ..
jai jai rama janakirama