the queen's lullaby.

 Suddhosi bubbhosi niranjanosi

samsara maya parivarjitosi

samsara svapnam tyaja moha nidra

mandalasollapamuvacha putram

Meaning:
Madalasa says to her crying son:
“You are pure, Enlightened, and spotless.
Leave the illusion of the world
and wake up from this deep slumber of delusion”

śuddho’si re tāta na te’sti nāma
kṛtaɱ hi tatkalpanayādhunaiva|
paccātmakaɱ dehaɱ idaɱ na te’sti
naivāsya tvaɱ rodiṣi kasya heto||

Meaning:
My Child, you are Ever Pure! You do not have a name. A name is only an imaginary superimposition on you.
This body made of five elements is not you nor do you belong to it. This being so, what can be a reason for your crying ?

na vai bhavan roditi vikshvajanma
shabdoyamayadhya mahisha sunum|
vikalpayamano vividhairgunaiste
gunascha bhautah sakalendiyeshu||

Meaning:
The essence of the universe does not cry in reality. All is a maya of words, oh Prince! Please understand this. The various qualities you seem to have are are just your imaginations, they belong to the elements that make the senses (and have nothing to do with you).

bhutani bhutaih paridurbalani
vriddhim samayati yatheha pumsah|
annambupanadibhireva tasmat
na testi vriddhir na cha testi hanih||

Meaning:
The Elements [that make this body] grow with accumulation of more elements or reduce in size if some elements are taken away. This is what is seen in a body’s growing in size or becoming lean depending upon the consumption of food, water etc. You do not have growth or decay.

tvam kamchuke shiryamane nijosmin
tasmin dehe mudhatam ma vrajethah|
shubhashubhauh karmabhirdehametat
mridadibhih kamchukaste pinaddhah||

Meaning:
You are in the body which is like a jacket that gets worn out day by day. Do not have the wrong notion that you are the body. This body is like a jacket that you are tied to, for the fructification of the good and bad karmas.

tateti kimchit tanayeti kimchit
ambeti kimchiddhayiteti kimchit|
mameti kimchit na mameti kimchit
tvam bhutasamgham bahu ma nayethah||

Meaning:
Some may refer to you are Father and some others may refer to you a Son or some may refer to you as mother and some one else may refer to you as wife. some say “you are mine” and some others say “you are not mine” These are all references to this “Combination of Physical Elements”, Do not identify with them.

sukhani duhkhopashamaya bhogan
sukhaya janati vimudhachetah|
tanyeva duhkhani punah sukhani
janati viddhanavimudhachetah||

Meaning:
The deluded look at objects of enjoyments as giving happiness by removing the unhappiness. The wise clearly see that the same object which gives happiness now will become a source of unhappiness.

yanam chittau tatra gatascha deho
dehopi chanyah purusho nivishthah|
mamatvamuroya na yatha tathasmin
deheti matram bata mudharausha|

Meaning:
The vehicle that moves on the ground is different from the person in it similarly this body is also different from the person who is inside! The owner of the body is different from the body! Ah how foolish it is to think I am the body!

abundance of a tree.

 

aho esham varam janma sarvapranyupajivanam

sujanasyeva esham vai vimukhayanti narthinah

patra puspa phala chcayamula valkala durubhih

gandhaniryasa bhasmabhisthitokmah kaman vitanvate.

“... Oh Friends, see the superior birth of these trees. They provide support for all living creatures. Indeed they are like a great personality from whom those who are asking for something certainly not go away disappointed. They award desirable things by their leaves, flowers, fruits, shade, roots, bark, and wood and also with their fragrance, sap, ashes, pulp, and young shoots. For every living being in this world, to act practically with his life, wealth and intelligence for the eternal good fortune of others, that indeed is a perfect birth”.

Krishna, while observing the trees, addressed his friends - “Hey  Krishna, Sudama, Subala just see! These trees live only for the benefit of others - they bear the wind, rain, heat of the sun and snow, and protect us!!

अविवॆकः

 Bharavis Kiratarjuniyam , along with Kalidasas Kumarasambhavam and Raghuvamsam , Magha's Sishupalavadha , and Sri Harsha's Naisaditya Charitam constitute the five great epics ( Panchamahakavya )

This is a famous often quoted couplet that comes in Kiratarjuniyam of Bharavi . This is what Dharmaraja says to an impatient Bhima wanting to take revenge on Kauravas.

सहसा विअदधीतनः क्रियां अविवॆकः परमापदां पदं।
वृणतॆ हि विमृश्यकारिणं गुणलुब्धाः स्वयमॆव संपदः॥

One should not do anything in a hurry, A person who does not deliberate ( avivekaha) faces great calamities . Fortunes which are always attached to merits, seek on their own one who acts with reflection .

Bharavi is one of the foremost poets of Sanskrit literature . and is rated as the one only next to Kalidasa .

There are interesting stories about the above Sloka.

Bharavi showed immense capabilities of a poet even from his childhood. While everybody around was delighted, his father would conceal his own joy and say ,”He is still a boy. What poetic talent he may possess? What will he know of the secret of Poetry?”. Angered Bharavi with wicked thoughts overtaking him wants to kill his father. As he secretly gets ready to kill his father , he hears his mother asking the same question to his father. His father tells his wife “ Beloved , do you think I do not know our son's abilities and talents? There is no doubt about his scholarship. But even though others praise him , we should not do so in front of him if we wish his well being”. Hearing this Bharavi felt ashamed and prostrated before his father and asked for forgiveness and a punishment.

Father tells him suitable punishment is to stay in his father in laws house for six months! The couple went back to his father in law's place. The father in law and mother in law were happy to see them initially. When there were no signs of returning, then the royal treatment turned to disrespect very quickly. One day his wife was unable to bear the insults and was crying. Bharavi consoled her and read her this poem. She sold the poem to a merchant who gave her hundred gold coins which sufficed till the end of her six month stay at her father's house.

Another story was that Bharavi was suffering from poverty and his wife was furious. So he set out to make money . On the way he stopped at a tank and wrote this Sloka on a lotus leaf with his nail . A king passing by saw the poem and liked it very much and wanted to honor the poet. He also had the poem etched in gold and hung it in his bed room. One day he came back home to find a stranger lying next to his wife. He took out his sword to kill the stranger and his wife. As he looked up saw the Sloka etched in gold. He restrained himself and woke up his wife. His wife was delighted to see him and told the king that the stranger is none other than their long lost son!! King realized that the Sloka saved him and located Bharavi and honored him.

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.