This is how.

How to worship him.

Uddhava asks Lord Krishna where He should be worshipped. Where can Krishna be found? What are the places He is in, asks Uddhava. Lord Krishna gives a list of places where Uddhava can offer his pranams, said P.T. Seshadri in a discourse. Lord Krishna says He is in Agni, and so He can be worshipped in the form of Agni. He is present in Vedic scholars and so He can be worshipped by paying respects to them. He is present in cows. He can be worshipped as the sky, the wind, as water, as the Earth. He is present inside everyone as antaryami. He is the atma in all creatures. When worship is done in temples according to Pancharatra Agama, the Lord is invoked in all these sthanas.

Uddhava now has a further question. How is the Lord to be worshipped in these places? Krishna replies that if He is being worshipped as the Sun, the three Vedas should be used. If He is being worshipped as Agni, then havis is the means of worship. Vedic scholars must be respected and honoured. If He is being worshipped as the presence inside cows, then worship is simple: just offer grass to the cows. One must have towards Vishnu bhaktas, the same affection that one has for one’s family. To worship Vayu, one must do praana pratistha in temples. One can worship Him as water, by doing various rites using water. He can be worshipped as the Earth, through the recitation of various mantras and performing bhumi pooja, ankurarpanam etc. As antaryami, He can be worshipped by making offerings to His devotees. One should know that He is present in all creatures.

Uddhava then asks in what form He should be worshipped. Krishna says, “Visualise me with four hands, holding the conch, discus, mace and a lotus flower. Or you can worship Me by building wells, tanks and ponds in temples.”

Singing,

 Singing, proved to be the most rewarding. “It is such an inherent pleasure and makes you feel so good.”

many general benefits to embracing any new skill – including some long-term brain changes that could offset some of the mental decline that often comes with ageing. Vanderbilt points to one study of adults – aged 58 to 86 – who pursed a handful of courses in subjects like Spanish, music, composition and painting. After a few months, they had not only made good progress in the individual skills, but also showed a pronounced improvement on more general cognitive tests – matching the performance of adults who were 30 years younger.

Intriguingly, the benefits here seemed to come from trying out multiple skills, rather than focusing exclusively on one particular expertise. As Vanderbilt writes in his book:

“Rather than grinding out a marathon, you are putting your brain through a variety of high-intensity interval workouts. Each time you begin to learn that new skill, you reshaping. You’re training your brain again to be more efficient.” We tend to see ’ as someone who is superficial and lacks dedication. But it seems that the jack of all trades – the perpetual beginner – may have a sharper brain than the master of one single ability. lifelong pursuit of many different interests may even increase your creativity.

from mindset for learning.

vaibhogam

 Aa: S R2 G3 M1 P D2 N3 S

Av: S N3 D2 P M1 G3 R2 S

taaLam: jhampa
Composer: Tyaagaraaja
Language: Sanskrit

pallavi

sItA kalyANa vaibhOgamE rAma kalyANa vaibhOgamE

anupallavi

pavanaja stuti pAtra pAvana caritra ravi sOma pavanEtra ramaNIya gAtra

caraNam 1

bhakta jana paripAla bharita sharajAla bhukti muktida lIla bhUdEva pAla

caraNam 2

pAmarA surabhIma paripUrNa kAma shyAma jagadabhi rAma sAkEta dhAma

caraNam 3

sarva lOkAdhAra samaraika dhIra garva manasa dUra kanakAgha dhIra

caraNam 4

nigamAgama vihAra nirupama sharIra nagadha vidhAra nata lOkAdhAra

caraNam 5

paramEshanuta gIta bhava jalAdhipOta tarani kula samjAta tyAgarAjanuta

---

Meaning: from "Compositions of Tyagaraja" by TK Govinda Rao
How grand and imposing the wedding of SIta is! Praised by AnjanEya, this Hero of countless exploits, having the sun and the moon as His eyes, and possessing a frame of ravishing beauty is an unfailing Protector of His devotees and Bestower of prosperity and Beatitude, which is a part of His LIlas. He causes terror in the minds of RAkshasas. His calmness and composure reveal Him as one who has no more desires to be fulfilled. Sporting a radiant blue hue, He is the source of Bliss for the world. Resider of AyOdhya, He is the Prop of the entire world. A peerless warrior in battles, He is beyond the ken of men of arrogance and haughtiness. He is tall and courageous, reminding one of the great Mount MEru. He is the Hero figuring in the Scriptures. With an unmatched form, He is the mainstay of His devotees, whose sins He wipes out graciously. Celebrated by Lord Siva in song and music, He is the raft enabling deserving mortals to cross the ocean of SamsAra. That is the aim of His incarnation in the solar race, He whom TyAgarAja worships.

maanaahaa

 the mind is so used to distraction, so trained to go away from what is, 

the central fact that the mind in itself is empty.

abhavaha

 Abhava means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, Marathi, Hindi. If you want to know the exact meaning, history, etymology or English translation of this term 

bhāva (अभाव, “non-existence”).—The Nyāya-Vaiśeṣikas accept abhāva (non-existence or negaton) as a separate category. This category is a negative one is opposed to other six categories which are positive categories. The theory of the reality of abhāva is related to the Nyāya-Vaiśeṣika theory of causation which is known as asatkāryavāda. According to Nyāya-Vaiśeṣikas, abhāva has a existence. According to asatkāryavāda effect is not existent in the cause before its production. A jar is nonexistent on the ground before its production or after its destruction. Before the production and after the destruction abhāva exists. Abhāva is not like sky flower. It has a negative reality.

According to the Nyāya-Vaiśeṣika, abhāva or no-existence is real category. Jayanta Bhaṭṭa maintains that non-existence is also capable of producing knowledge. It is not devoid of all capabilities. It is the object of knowledge in the form of ‘it is not’ (nāsti). The Nyāya-Vaiśeṣikas also hold that abhāva is not without any essence. It is determined by its pratiyogī (countercorrelate). In case of negation, there is an object whose non-existence is experienced and there is a locus and which this non-existence is based. The object of non-existence is called its pratiyogī and the locus is called anuyogī.

According to Annaṃbhaṭṭa abhāva has four kinds, viz.,

1. prāgabhāva (antecedent non-existence),
2. pradhvaṃsābhāva (destructive non-existence),
3. atyantābhāva (absolute non-existence),
4. anyonyābhāva (mutual non-existence).

Śivāditya also accepts four varieties of abhāva. Viśvanātha has divided abhāva into two types—saṃsargābhāva and anyonyābhāva.

Vaisheshika (school of philosophy)

[ (A) next»] — Abhava in Vaisheshika glossary

Source: Shodhganga: A study of Nyāya-vaiśeṣika categories (vaisesika)

Abhāva (अभाव).—According to Kaṇāda, all objects of knowledge come under six categories. These are: dravya, guṇa, karma, sāmānya, viśeṣa and samavāya. So, Kaṇāda does not accept the abhāva as a separate category. Because if the knowledge of abhāva depends on bhāva-padārtha. So, abhāva is not mentioned as a separate category. Praśastapāda, also accepts the six categories which are dravya, guṇa, etc. He states that mokṣa (liberation) depends upon the right knowledge of these six categories.

General definition (in Buddhism)

[«previous (A) next»] — Abhava in Buddhism glossary

Source: Wisdom Library: Dharma-samgraha

Abhāva (अभाव) or abhāvaśūnyatā refers to “emptiness of non-existence” one of the “twenty emptinesses” (śūnyatā) as defined in the Dharma-saṃgraha (section 41). The Dharma-samgraha (Dharmasangraha) is an extensive glossary of Buddhist technical terms in Sanskrit (e.g., abhāva). The work is attributed to Nagarjuna who lived around the 2nd century A.D.

Source: Shodhganga: A study of Nyāya-vaiśeṣika categories (buddhism)

Abhāva (अभाव, “non-existent”).—According to the Buddhists reality is always existence. This does not accept any negative or non-existent reality. Hence, abhāva is not reality. The Buddhists oppose the Nyāya-Vaiśeṣika concept of non-existence. They argue that nonexistence is always determined by its positive counterpart. Again the negatum is to be regarded as the adjective of the corresponding negation. Hence, the object negated is the adjective or the qualifier of the negation. But the Buddhists point out that this is not possible for a non-existent (abhāva) object to qualify another object.

General definition (in Jainism)

[«previous (A) next»] — Abhava in Jainism glossary

Source: Shodhganga: A study of Nyāya-vaiśeṣika categories (jainism)

Abhāva (अभाव, “non-existent”).—According to some Jaina philosophers abhāva is cognized in time and space. If negation is bare non-existence then it cannot qualify space and time. On the other hand, if an object does not qualify space and time, it cannot be located on space and time. Prabhācandrasuri criticizes the view that negation has distinct reality. He holds that negation is nothing but the positive locus qualified by some unique property.

Wisdom verses inteligence

 This is so so good ... I had never known these profound distinctions between Intelligence and Wisdom 

Worth reading on ...

1. Intelligence leads to arguments.

Wisdom leads to settlements.

2. Intelligence is power of will.

Wisdom is power OVER will.

3. Intelligence is heat, it burns.

Wisdom is warmth, it comforts.

4. Intelligence is pursuit of knowledge, it tires the seeker.

Wisdom is pursuit of truth, it inspires the seeker.

5. Intelligence is holding on.

Wisdom is letting go.

6. Intelligence leads you.

Wisdom guides you.

7. An intelligent man thinks he knows everything.

A wise man knows that there is still something to learn.

8. An intelligent man always tries to prove his point.

A wise man knows there really is no point.

9. An intelligent man freely gives unsolicited advice.

A wise man keeps his counsel until all options are considered.

10. An intelligent man understands what is being said.

A wise man understands what is left unsaid.

11. An intelligent man speaks when he has to say something.

A wise man speaks when he has something to say.

12. An intelligent man sees everything as relative.

A wise man sees everything as related.

13. An intelligent man tries to control the mass flow.

A wise man navigates the mass flow.

14. An intelligent man preaches.

A wise man reaches.

Intelligence is good

but wisdom achieves better results.

jnana mosagarada

 gnaana mosaga

raagam: poorvi kalyaaNi

Aa: S R1 G3 M2 P D2 P S
Av: S N3 D2 P M2 G3 R1 S

Aa: S R1 G2 M2 P D2 N2 S
Av: S N2 D2 P M2 G2 R1 S

taaLam: roopakam
Composer: Tyaagaraaja
Language: Telugu

pallavi

jnAna mosaga rAdA garuDa gamana vAdA

anupallavi

nI nAmamucE nAmadi nirmalamainadi

caraNam

paramAtmuDu jIvAtmuDu padinAlugu lOkamulu nara kinnara kimpuruSulu nAradAdi munulu
paripUrNa niSkaLanka niravadhi sukha dAyaka vara tyAgarAjarcita varamu tAnanE

---

Meaning:
Lord! Should you not grant me wisdom and redeem me? O the rider on Garuda! Are you cross with me? Constantly chanting your name has made my mind pure and stainless. So can't you initiate me into the ultimate advaitic doctrine so that I may realize and experience the unity of the Supreme Paramaatmaa and the individual Jeevatma and identify myself with the entire creation of the fourteen worlds, human beings and celestials like Kinnaraas, Kimpurushaas, and sages like Naarada? O Supreme and Perfect One. O the Impeccable one! Bestower of eternal Bliss! The one prayed to by Tyagaraja!