Liberated.

 

 By the glories of the Lord one may find in mutual discussions, in being attracted to each other, in pleasing one another and in one's together putting an end to material activities, the purification of [one's relation with] the soul  Remembering [Him] and reminding one another, the bhakti unto the Lord who puts an end to the chain of sins, because of that devotion leads to an awakening whereby the body responds with goose bumps  Sometimes one cries by the thought of Acyuta, sometimes one laughs or takes great pleasure or speaks, acts wondrously, dances and sings and sometimes one, following the example of the Unborn One, is freed from distress and becomes silent while attaining the Supreme  Thus learning about the bhâgavata dharma and taking lessons from the consequent bhakti, someone aimed at Nârâyana will easily overcome the mâyâ that is so difficult to defeat 

)The honorable king [Nimi] said: 'Please, all of you expert knowers of the Supreme, be so kind to speak to us about the transcendental position of the Supersoul of the Absolute Truth, that is associated with the name of Nârâyana 

S'rî Pippalâyana said: 'Oh King, know that the Supreme gives life, it is that on the basis of which the senses, the life air and the minds of the bodies of all living beings are moving. It constitutes  the cause without cause of the creation, destruction and maintenance of this universe, that exists in the state of wakefulness, in the dream state and in the unconscious state as also external to these states [of consciousness].  This [Supreme Truth] cannot be covered by the mind, by the faculties of speech, sight, intelligence, the life air or by the senses, just as a fire cannot be covered by its own sparks. Not even the Vedic word may express it, for the Vedas deny that the Supreme Self can be expressed in words. It can only be achieved by indirect expressions, by words that refer to that without which there would be no ultimate purpose to the scriptural restrictions [compare  In the beginning being One, it thereafter became known as the threefold of goodness, passion and ignorance [of the gunas] that is associated with the power to act and the power of consciousness of the I-awareness that one calls the individual living being [the jîva, the individual soul]. Assuming the forms of spiritual knowledge [the gods], actions [of the senses and their] objects and [good and bad] results it thus possesses a great variety of energies. It is the Supreme alone that [as the Absolute Truth or Brahman] is manifest beyond both the [relative of the] gross and the subtle This Soul, never born and never dying, grows nor decays. It is the knower of the stages of life of the living beings that are subjected to change. That Soul, omnipresent and everlasting, which is pure consciousness, became many [jîvas], just as the [one] life air  by the power of the senses resulted in a variety [of vital forms, [With beings that originated] from eggs, with embryos, with plants and with that what is difficult to discern in moisture [micro-organisms], the vital air accompanies the [same] individual soul from one [life form] to the other, just as the self, apart from the thought process invariably stays the same with a memory restoring when one awakens from a deep sleep in which the ego and the senses had merged  When one desires the feet of Him with the Lotus-navel, the dirt in the heart that was generated by the modes of nature and the fruitive action, is cleansed away by the power of bhakti. After one then is purified completely, the truth of the soul is directly realized, just as the rising sun becomes visible to the naked eye 

The honorable king said: 'Please explain to us the karma yoga by which a person being purified in this life quickly gets rid of his fruitive actions and, freed from karmic reactions, achieves the Supreme  In the presence of my father  I in the past asked the sages a similar question, but the sons of Brahmâ did not reply. Can you speak about the reason for this?'

S'rî Âvirhotra replied: 'Right action, non-action and wrong action [karma, akarma, vikarma] are Vedic subject matters, not a worldly subject and since Vedic knowledge comes from the Lord Himself, [even such great] enlightened souls [easily] get confused about this matter  Offering guidance to ignorant human beings, the Vedas in covert terms prescribe material activities [duties] to be freed from karma, the way one also prescribes a medicine  Someone ignorant who has not subdued his senses and fails to do what the Vedas say, will by his lack of dharma following a wrong course of action [vikarma], achieve death time and again When one according to what the Vedas prescribe without attachment performs and sacrifices for the sake of the Supreme Lord, one will certainly achieve the perfection that to raise interest is put in terms of fruitive results  Someone who quickly wants to cut the knot [of attachment] in the heart that binds the soul to the body, should, with [respect for] the regulative principles [the vidhi], worship Lord Kes'ava as also study the divine as described in the supplementary Vedic literatures  Having obtained the mercy [the initiation] of the teacher of example [the âcârya] who shows him what is handed down by tradition, the devotee should worship the Supreme Personality in the particular form he prefers Cleansed, sitting in front [of His idol], with a concentrated mind controlling his breath and such and purifying the body by invoking His protection in renunciation [by assigning the different parts of his body to Him by marking them with mantras], he should worship the Lord With all available ingredients he [thereto] prepares himself in his heart and mind. He takes the deity and everything belonging to it as also the items to be offered and sprinkles the floor and the place to sit. He prepares the water for the sacrifice and attentively puts the deity in its proper place. He draws sacred marks on His heart and the other parts of His body. Next he is of worship with the appropriate mantra With the mantras belonging to Him he should be of worship for each particular deity and its limbs, His special features [like His cakra] and His associates yers for the cakra mentioned in . Presenting the worship in every respect as it is enjoined with water for His feet, scented water to welcome, water for the mouth and for bathing and such, with clothing, ornaments, fragrances, necklaces, unbroken barleycorns [meant for applying tilaka] and with garlands, incense, lamps and such offerings, he should bow down to the Lord with reverence and prayer. Absorbing himself in that activity [as a servant and not falsely identifying himself] he should, thus meditating, fully be of worship for the mûrti of the Lord. Then, taking the remnants to his head [for acceptance], he should put Him respectfully back where He belongs.  He who thus worships the Lord, the Supreme Soul, who is present in the fire, the sun, the water and so on, as also in the guest and in one's own heart , will soon be liberated.'

7/7

 seven stanzas ,

1.Kasyapa (Bala Kandam)
Jatha Sri Raguu Nayako dasarathaan, munyaseama thatakaamHathwa,
Raksitha kaushika krathuvaraa, kruthvapyaa ahalyam shubaam,
Bunkthwaa rudhra sarasanam janakajaam panim graheethwa thatho,
Jithwaaordha dwani bhargawam punaragath sita sametha purim.

The lord of Raghu clan was born to Dasaratha, killed Thataka in the hermitage of the sage,
Protected the great sage Kaushika, later performed good to Ahalya,
Ate(destroyed) the bow of Shiva, Married the daughter of Janaka and later,
Won over Parasurama with terrible voice and came back to the city along with Sita.

2.Athri (Ayodhya Kandam)

Daasyaa mandharaaya daya rahithayaa Kaikeyi,
Sri Rama prathamaabhisheka samaye mathha apya yacha davarou,
Bharthaaram Bharatha prasathu Dharaneem Ramo Vanam gachathaa-
dithyakarnyaa sachotharam nahi dadhou dukhena moorcha gatha.

Due to the servant Mandhara , mother Kaikeyi mercilessly,
During the first crowning of Rama , demanded the two boons,
That Bharatha should rule over Bharatha and Rama should go to forest,
For twelve years and not being able to concede , due to sorrow his father fainted.

3.Bharadwaaja (Aaranya Kandam)

Sri Rama pithru sasanad vanam aagath soumithri sithanvitho,
Gangaam praapya jataam nibhadhya saghuha sachithrakoote vasan,
Kruthwaa thathra pithru kriyaam sabharatho dathawa abhayam dandake,
Prapyaa agasthya muneeswaram thaduditham druthwaa dhanushchakshyam.

Sri Rama came to the forest as per the order of his father along with Lakshmana and Sita,
Reached Ganga , tied matted hair ,lived in good Chithakoota due to help of Guha,
Did after- death ceremonies to father along with Bharatha , gave protection to Dandaka forest ,
Reached the hermitage of Agasthya and wore the ever lasting bow.

4.Viswamithra (Kishkinda Kandam)

Gathwaa pancha vati agasthya vachanaa druthwaa abhayam mouneenaam,
Chithwaa Soorpana khasya karna yugalam samasthaan muneen,
Hathwaa tham cha Kharam suvarna harinam bhithwaa thadhaa Valinam,
Thara rathna mavairi rajya makaroth sarva cha Sugrevasaath.

As per the words of Agasthya he reached Panchavati, gave protection to sages,
Cut the nose and two ears of Soorpanaka, for the sake of all the sages ,
Killed Khara , then killed the golden deer and then shot an arrow in to Bali,
And gave all the country to Sugreeva to be ruled as per advice of the gem like Thara.

5.Gowthama (Sundara Kandam)

Dhootho Dasarathe salila mudhahim theerthwaa Hanumaan Mahaan,
Drushtwaa Asokavane stithaam Janakajaam dathwaa anguler mudhrikaam,
Akshadheena asuraan nihathya mahathim lankam cha Dagdhwa puna,
Sri Ramam cha samethya deva Janani drushtaa maythyabraveeth.

The great Hanuman who was the emissary of Rama crossed the water filled sea,
Saw Sita devi in Asoka vana , gave her the signet ring of Rama,
Killed asuras like Akshaya kumara, burnt the great city of Lanka,
And told Sri Rama about his seeing the mother.

6.Jamadani (Yudha Kandam)

Ramo badha payo nidhi kapi varai veerair naladayair vrutho,
Lankaam prapya sa kumbha karna thanujam hathwaa rane ravanam,
Thsyaam nyayasya Vibheeshanam punarasou Sithapathi pushpakaa-,
Rooda san puramagatha sa bharatha simhasanastho Bhabou.

Rama tied the ocean with the help of monkey warriors like Nala,
Reached Lanka , killed Kumbhakarna the brother and Ravana in the war,
Gave the country to Vibheeshana and the consort of Sita rode,
The pushpaka Vimana and met with Bharatha and climbed the throne.

7.Vasishta (Uthara Kanda)
Sri Ramo Haya medha mukhya maswa kruth samyak praja palayan,
Kruthwaa rajya madhaanujascha suchiram bhooriswa dharmanvithou,
Puthrou brathru samanvithou Kusa lavou Samshatpya boo mandale ,
So ayodhyaa pura vasibischa sarayusnatha prapedhe divam.

Sri Rama conducted the Aswamedha sacrifice , looking after his people well,
Made his kingdom along with his brothers as safe and full of Dharma,
He established the entire earth to his brothers and sons Kusa and Lava,
And before the the entire people of ayodhya embraced death by entering the Sarayu river

P s.

 

The Story of Piṅgalā

Lord Kṛṣṇa told Uddhava how the avadhūta brāhmaṇa explained to Mahārāja Yadu the instructions he had received from nine of his gurus, beginning with the python.

The instruction the avadhūta brāhmaṇa received from the python is that an intelligent person should cultivate a mentality of detachment and should maintain his body by accepting whatever comes of its own accord or is easily obtained. In this way, he should remain always engaged in the worship of the Supreme Personality of Godhead. Even if no food is available, the person who wants to engage fully in the Lord’s worship should not beg; rather, he should understand this to be the arrangement of providence, thinking, “Whatever enjoyment is destined for me will automatically come, and thus I should not uselessly waste the remaining duration of my life in worrying about such things.” If he does not get any food, he should simply remain lying like the python and patiently fix his mind in meditation upon the Supreme Lord.

The instruction the avadhūta brāhmaṇa received from the ocean is that the mind of the sage who is devoted to the Personality of Godhead appears very clear and grave, just like the still ocean waters. The ocean does not overflow during the rainy season, when all the flooded rivers discharge their waters into it, nor does it dry up during the hot season, when the rivers fail to supply it. Similarly, the sage does not become elated when he achieves desirable things, nor does he become distressed in their absence.

The instruction of the moth is that just as he becomes enticed by the fire and gives up his life, the fool who cannot control his senses becomes enchanted by the forms of women decorated with gold ornaments and fine clothing. Chasing after these embodiments of the divine illusory energy of the Lord, he loses his life untimely and falls down into the most horrible hell.

There are two kinds of bees, the bumblebee and the honeybee. The instruction learned from the bumblebee is that a sage should collect only small amounts of food from many different households and thus day after day practice the occupation of mādhukarī for maintaining his existence. A sage should also collect the essential truths from all scriptures, be they great or insignificant. The instruction received from the second insect, the honeybee, is that a mendicant sannyāsī should not save the food he begs for the sake of having it later that night or the next day, because if he does so, then just like the greedy honeybee he will be destroyed along with his hoard.

From the elephant the avadhūta brāhmaṇa received the following instruction. Male elephants are tricked by hunters into moving toward captive female elephants, whereupon they fall into the hunters’ ditch and are captured. Similarly, the man who becomes attached to the form of woman falls down into the deep well of material life and is destroyed.

The instruction received from the honey thief is that just as he steals the honey collected with great effort by the honeybee, a person in the renounced order of life has the privilege of enjoying before anyone else the food and other valuable things purchased by the hard-earned money of the householders.

The instruction from the deer is that just as he becomes confused upon hearing the song of the hunter’s flute and loses his life, so also does any person who becomes attracted to mundane music and song uselessly waste his life.

The instruction learned from the fish is that because he comes under the sway of attachment to the sense of taste, he is caught on the baited fishhook and must die. Similarly, an unintelligent person who is victimized by his insatiable tongue will also end up losing his life.

There was once a prostitute named Piṅgalā in the city of Videha, and from her the avadhūta learned another lesson. One day she dressed herself in very attractive clothing and ornaments and was waiting from sunset until midnight for a customer. She waited in great anticipation, but as the time passed her mind became very uneasy. No man came to see her, and in disgust she finally became renounced, giving up her hankering for the arrival of a suitor. Thereafter she engaged herself in thinking only of the Supreme Lord, Hari, and her mind achieved the supreme platform of peace. The instruction received from her is that hopes for sense gratification are the root cause of all suffering. Therefore, only one who has given up such hankering can fix himself in meditation upon the Personality of Godhead and achieve transcendental peace.

once at the end of each day.

 From Kharagpur, Jati Sekhara Prabhu was about to leave Vamsidasa, having been ordered to return by the head of the Gaudiya Mission. Jati Sekhara asked Vamsidasa for his mercy and blessings. Offering obeisances to Babaji Maharaja he joined his hands and implored him for advice about what kind of sadhana he should do. Vamsidasa then answered by speaking to Gopala, “There was a tree on the seashore. It was sometimes on the sand and sometimes in the water. Being questioned about his situation by Narada, the tree said, ‘I will stop the sea coming by building a dam of sand.’ Later, when Jati Sekhara Prabhu asked a leading member of the Gaudiya Mission what this meant, that devotee explained that the tree on the seashore represents the position of the jivas, the tatastha-sakti of the Lord — sometimes in maya and sometimes out of it. Just as it is impossible to build a dam of sand across the ocean, it is impossible to get the Lord’s mercy by just following sadhana — what to speak of any material means. We must get the mercy of the devotees. Then the Lord will be merciful to us and we shall be favoured. The mercy of the spiritual master is most essential. Babaji Maharaja continued, “Narada once asked Krsna a similar question. Krsna replied, ‘Bring flowers and fruit. Then worship Me.’ Narada then asked where he could get fruit and flowers from, and Krsna said, ‘If you cannot get these items, then chant My name even only once at the end of each day.'”

KVG

 Kaatrinile varum geetham

Kangal panithida pongum geetham

Kallum kaniyum geetham

 

English Translation (meaning)

The song that   travels through wind,

That song that brings tears  in your eyes,

That  song   which makes   even stone melt.

 

Anu Pallavi

Pattamarangal thalirkkum geetham

Pannoli pongidum geetham

Kaattu vilangum kette mayangum madhuramohana geetham

Nenjinile — Nenjinil inba kanalai ezhuppi ninaivazhikkum geetham

 

English Translation (meaning)

That song which makes even dead wood put up a new twig,

that song in which the sound of music ebbs,

That pretty sweet song that  makes even wild animals  sleep,

That song which ignites a fire in the heart  and makes you  swoon.

 

Charanam 1

Sunai vandudan solaikkuyilum manam kuvindhidavum

Vaanavelithanil thaara kanangal thayangi nindridavum

Aah, en solven maayappillai venkuzhalum  pozhi geetham

 

English Translation (meaning)

Ho, what shall I tell, the song from the white flute of that enchanted boy,

Even the nightingale of the garden on coming of the stream, would get enthralled,

And even in the stars in the sky would hesitate and stand.

 

Charanam 2

Nila malarndha iravinil thendral  ulaavidum nadhiyil-

Neela niarathu baalagan oruvan kuzhal oodhi nindraan

Kaalemellaam—Kaalamellaam avan kaadhalai enni

urugumo en ullam- Kaatriniley varum geetham

 

English Translation (meaning)

In the night   when the  moon shine, In the river  where the Southern breeze strolls 

A boy who is of blue colour , Stood singing  on the flute,

For ever , Would my heart melt thinking of his love forever

 

Pravruti

Pravritti, Pravṛtti: 17 definitions.

In Hinduism

Natyashastra (theatrics and dramaturgy)

 Pravritti in Natyashastra glossary

Pravṛtti (प्रवृत्ति) refers to “local usages”. According to the Nāṭyaśāstra verse 6.10, there are four ‘local usages’ defined:

1. Āvanti,
2. Dākṣinātyā,
3. Oḍramāgadhī
4. and Pāñcālī (Pañcālamadhyamā).

According to the Nāṭyaśāstra verse 13, “it is said that pravṛtti is so called because it gives us properly information regarding costumes, languages, and manners in different countries of the world. Vṛtti means ‘information’”.

Vyakarana (Sanskrit grammar)

 Pravritti in Vyakarana glossary

Pravṛtti (प्रवृत्ति).—(l) application or presentation of a rule as opposed to निवृत्ति (nivṛtti); cf क्वचित्प्रवृत्तिः क्वचिदप्रवृत्तिः कचिद्विभाषा क्वचिद-न्येदेवः (kvacitpravṛttiḥ kvacidapravṛttiḥ kacidvibhāṣā kvacida-nyedevaḥ) (2) working; function; cf. नान्त-रेण साधन क्रियायाः प्रवृत्तिर्भवति (nānta-reṇa sādhana kriyāyāḥ pravṛttirbhavati) M. Bh. on P.II.3.7.

Nyaya (school of philosophy)

 Pravritti in Nyaya glossary

1) Pravṛtti (प्रवृत्ति, “activity”) refers to one of the twelve prameya (“objects of valid knowledge) according to the first chapter of Gautama’s Nyāyasūtra (2nd century CE). Prameya in turn represents the second of the sixteen padārthas (“categories”). Accordingly, “pravṛtti (activity) is vocal, mental and bodily action”.

2) Pravṛtti (प्रवृत्ति, “inclination”) and nivṛtti (disinclination) refers to two types of Prayatna (effort) according to Viśvanātha in his Bhāṣāpariccheda.—The cause of inclination is the desire to do (cikīrṣā) notion of feasibility through one’s effort (kṛtisādhya), knowledge of being productive of the desirable (iṣṭasādhanatvamati) and the perception of the material (upādānasya adhyakṣyam). Disinclination (pravṛtti) arises from aversion and the knowledge of producing something repugnant.

Purana and Itihasa (epic history)

 Pravritti in Purana glossary

Pravṛtti (प्रवृत्ति, “action”) or Pravṛttirūpa refers to “one who is in the form of pravṛtti”, representing an epithet of Goddess Durgā, according to the Śivapurāṇa . Accordingly as Brahmā said to Nārada:— O sage, seeing her [Durgā] who was Śiva’s Energy herself, directly in front of me, my lofty shoulders bent down with devotion and I eulogised her after due obeisance. [...] Obeisance, obeisence, to Thee, who art in the form of Pravṛtti (action) [viz., pravṛtti-rūpa] and Nivṛtti (abstinence) [viz., nivṛtti-rūpa]; who art in the form of creation and sustenance of the universe. Thou art the eternal Energy of the movable and the immovable beings capable of enchanting everyone”.

Ayurveda (science of life)

Pravritti in Ayurveda glossary

Pravṛtti (प्रवृत्ति):—Action which initiated by Karma (the result of past action) and is the root cause of all miseries.

General definition (in Hinduism)

 Pravritti in Hinduism glossary

There are two directions of movement or phases in life, pravṛtti and nivṛtti. Pravṛtti is accumulating and indulging. Nivṛtti is clearing debts and transcending.

In pravṛtti, yajña brings material possessions, righteousness and heavenly bliss. This helps man fulfill his aspirations as well as contribute to social living. Man gradually grows beyond desires and becomes more impersonal. This is how he enters the nivṛtti phase.

During nivṛtti, yajña is done without any desire, merely as a duty. This helps in clearing past karma, but this greatly helps the well-being of surroundings (loka kalyāṇa). This is the way the realized soul performs yajña. This is the niṣkāma karma explained in the Karma Yoga of Bhagavad Gīta. In nivṛtti, yajña brings eternal bliss. Brahmandavalli of the Taittirīya Upanishad expounds the gradation of happiness experienced by men, manes, Devatas, lord of Devatas, teacher of the Devatas, creator of Devatas and the creator of the universe in the ascending order, increasing hundred fold for each level.

At each level, the bliss is equated to that of a veda-wise person (Śrotriya) who overcame his desire (kāma hatasya). In pravṛtti one experiences the bliss of Devatas. In nivṛtti one grows beyond desires and experiences the bliss of Brahman. In nivṛtti, yajña brings liberation.