Friday, August 6, 2021

vanamali. cc

candana-carcita-nīla-kalevara-pīta-vasana-vana-mālī |
keli-calan-maṇi-kuṇḍala-maṇḍita-gaṇḍa-yuga-smita-śālī ||1||

haririha mugdha-vadhū-nikare vilāsini vilāsati kelī-pare ||dhruvapadaṃ||

pīna-payodhara-bhāra-bhareṇa hariṃ parirabhya sarāgam |
gopa-vadhūranugāyati kācid udañcita-parama-rāgam ||2||

kāpi vilāsa-vilola-vilocana-khelana-janita-manojam |
dhyāyati mugdha-vadhūradhikaṃ madhusūdana-vadana-sarojam ||3||

kāpi kapola-tale militā lapituṃ kim api śruti-mūle |
cāru cucumba nitambavatī dayitaṃ pulakair anukūle ||4||

keli-kalā-kutukena ca kācid amuṃ yamunā-jala-kūle |
mañjula-vañjula-kuñja-gataṃ vicakarṣa kareṇa dukūle ||5||

kara-tala-tāla-tarala-valayāvali-kalita-kalasvana-vaṃśe |
rāsa-rase saha-nṛtya-parā hariṇa-yuvatī-praśaśaṃse ||6||

śliṣyati kām api cumbati kām api kām api ramayati rāmām |
paśyati sa-smita-cāru-tarām aparām anugacchati vāmām ||7||

śrī-jayadeva-bhaṇitam idam adbhuta-keśava-keli-rahasyam |
vṛndāvana-vipine lalitaṃ vitanotu śubhāni yaśasyam ||8||







 Charivihamugdhava dhooni karE

vilaasini vilasati kELiparE
aaa
chandana charchita neela
kaLEbara peeta vasana vanamaali
chandana charchita neela
kaLEbara peeta vasana vanamaali
kELi chalanmani kunDala
manDita ganDayu gasmita saali
harivihamughdhava dhooni
karE vilaasini vilasati kEliparE
kaapi vilaasavi lOla vilOchana
kElana janita manOjam
kaapi vilaasavi lOla vilOchana
kElana janita manOjam
aaa
dhyayati mugdhava buravibhakam madhu
soodhana vadana sarOjam
dhyayati mugdhava buravibhakam madhu
soodhana vadana sarOjam
harivihamughdhava dhooni karE
vilaasini vilasati kEliparE
ishyati kaamapi chumbati kaamapi
ramayati kamaapi raama
sathyati sasmita chaarutaraam
aparaamanu gasyati raama
harivihamughdhava dhooni karE
vilaasini vilasati kEliparE
chandana charchitha

KC

 Kālacakra (Tibetanདུས་ཀྱི་འཁོར་ལོ།Wyliedus kyi 'khor lo) is a polysemic term in Vajrayana Buddhism that means "wheel of time" or "time cycles".[1] "Kālacakra" is also the name of a series of Buddhist texts and a major practice lineage in Indian Buddhism and Tibetan Buddhism.[2] The tantra is considered to belong to the unexcelled yoga (anuttara-yoga) class.[3]

A Kālacakra Mandala with the deities Kalachakra and Vishvamata

Kālacakra also refers both to a patron tantric deity or yidam in Vajrayana and to the philosophies and yogas of the Kālacakra tradition. The tradition's origins are in India and its most active later history and presence has been in Tibet.[2] The tradition contains teachings on cosmologytheologyphilosophysociologysoteriologymythprophecymedicine and yoga. It depicts a mythic reality whereby cosmic and socio-historical events correspond to processes in the bodies of individuals. These teachings are meant to lead to a transformation of one's body and mind into perfect Buddhahood through various yogic methods.[2][4]

The Kālacakra tradition is based on Mahayana Buddhist non-dualism, which is strongly influenced by Madhyamaka philosophy, but also draws on a wide range of Buddhist and non-buddhist traditions (such as VaibhasikaShaivismVaishnavism and Samkhya). The Kālacakra tradition holds that Kālacakra teachings were taught in India by Gautama Buddha himself.[5][6] According to modern Buddhist studies, the original Sanskrit texts of the Kālacakra tradition "originated during the early decades of the 11th century CE, and we know with certainty that the Śrī Kālacakra and the Vimalaprabhā commentary were completed between 1025 and 1040 CE."[7] Kālacakra remains an active tradition of Buddhist tantra in Tibetan Buddhism, and its teachings and initiations have been offered to large public audiences, most famously by the 14th Dalai LamaTenzin Gyatso

dasa

 Tulsidas was born in Rajpur, in the district of Banda in Uttar Pradesh, in Samvat 1589 or 1532 A.D. He was a Sarayuparina Brahmin by birth and is regarded as an incarnation of Valmiki, the author of Ramayana written in Sanskrit. His father’s name was Atmaram Shukla Dube and his mother’s name Hulsi. Tulsidas did not cry at the time of his birth. He was born with all the thirty-two teeth intact. In childhood his name was Tulsiram or Ram Bola.

Tulsidas’s wife’s name was Buddhimati (Ratnavali). Tulsidas’s son’s name was Tarak. Tulsidas was passionately attached to his wife. He could not bear even a day’s separation from her. One day his wife went to her father’s house without informing her husband. Tulsidas stealthily went to see her at night at his father-in-law’s house. This produced a sense of shame in Buddhimati. She said to Tulsidas, “My body is but a network of flesh and bones. If you would develop for Lord Rama even half the love that you have for my filthy body, you would certainly cross the ocean of Samsara and attain immortality and eternal bliss”. These words pierced the heart of Tulsidas like an arrow. He did not stay there even for a moment. He abandoned home and became an ascetic. He spent fourteen years in visiting the various sacred places of pilgrimage.

While returning from answering the calls of nature, Tulsidas used to throw the water that was left in his water-pot at the roots of a tree which a spirit was occupying. The spirit was very much pleased with Tulsidas. The spirit said, “O man! Get a boon from me”. Tulsidas replied, “Let me have Darshan of Lord Rama”. The spirit said, “Go to the Hanuman temple. There Hanuman comes in the guise of a leper to hear the Ramayan as the first hearer and leaves the place last of all. Get hold of him. He will help you”. Accordingly, Tulsidas met Hanuman, and through His grace, had Darshan or vision of Lord Rama.

Tulsidas wrote twelve books. The most famous book is his Ramayan–Ram-charit-manas–in Hindi. He wrote this book under the directions of Hanuman. This Ramayan is read and worshipped with great reverence in every Hindu home in Northern India. It is an inspiring book. It contains sweet couplets in beautiful rhyme. Vinaya Patrika is another important book written by Tulsidas.

Some thieves came to Tulsidas’s Ashram to take away his goods. They saw a blue-complexioned guard, with bow and arrow in his hands, keeping watch at the gate. Wherever they moved, the guard followed them. They were frightened. In the morning they asked Tulsidas, “O venerable saint! We saw a young guard with bow and arrow in his hands at the gate of your residence. Who is this man?” Tulsidas remained silent and wept. He came to know that Lord Rama Himself had been taking the trouble to protect his goods. He at once distributed all his wealth among the poor.

Tulsidas lived in Ayodhya for some time. Then he shifted to Varanasi. One day a murderer came and cried, “For the love of Rama give me alms. I am a murderer”. Tulsi called him to his house, gave him sacred food which had been offered to the Lord and declared that the murderer was purified. The Brahmins of Varanasi reproached Tulsidas and said, “How can the sin of a murderer be absolved? How could you eat with him? If the sacred bull of Siva–Nandi–would eat from the hands of the murderer, then only we would accept that he had been purified”. Then the murderer was taken to the temple and the bull ate from his hands. The Brahmins were put to shame.

Tulsidas once went to Brindavan. He visited a temple. He saw the image of Lord Krishna. He said, “How shall I describe Thy beauty, O Lord! But Tulsi will bow his head only when You take up bow and arrow in Your hands”. The Lord revealed Himself before Tulsidas in the form of Lord Rama with bow and arrows.

Tulsidas’s blessings brought the dead husband of a poor woman back to life. The Moghul emperor at Delhi came to know of the great miracle done by Tulsidas. He sent for Tulsidas. Tulsidas came to the emperor’s court. The emperor asked the saint to perform some miracle. Tulsidas replied, “I have no superhuman power. I know only the name of Rama”. The emperor put Tulsi in prison and said, “I will release you only if you show me a miracle”. Tulsi then prayed to Hanuman. Countless bands of powerful monkeys entered the royal court. The emperor got frightened and said, “O saint, forgive me. I know your greatness now”. He at once released Tulsi from prison.

Tulsi left his mortal coil and entered the Abode of Immortality and Eternal Bliss in 1623 A.D. at the age of ninety-one at Asighat in Varanasi

Thursday, August 5, 2021

sweet revenge.

 The story of Kesidhwaja and Khandikya is mentioned in the Vishnu Purana. Keshidhwaja was the son of Kritadhwaja. Khandikya was the cousin of Keshidhwaja. Both were interested in spiritual pursuits and famous for their spiritual knowledge. But they both nurtured hostilities and Khandikya was finally driven out from the kingdom.

In the forest, Khandikya concentrated on spiritual pursuits and attained immense knowledge from nature and seekers of true wisdom who roamed in the forest.

Once Kesidhwaja went to the forest perform a yajna but an unfortunate incident happened. A milch cow of Kesidhwaja was killed by a tiger during the yajna. This was considered as a great sin. Kesidhwaja wanted redemption of sin.

None of the saints were able to help Kesidhwaja. Finally one sage suggested that only Khandikya could help him.

Kesidhwaja went to the forest in search of Khandikya. Friends of Khandikya advised him to kill Kesidhwaja and take revenge.

But Khandikya decided against it and decided to help Kesidhwaja and narrated how to overcome the sin associated with the killing of a cow.

Kesidhwaja later returned and offered his kingdom to Khandikya.

But Khandikya did not take the kingdom instead asked for spiritual knowledge from Kesidhwaja.

Kesidhwaja then taught the nature of ignorance and benefits of contemplative devotion to Khandikya.


Madbhakta

श्रद्धामृतकथायां मे शश्वन्मदनुकीर्तनम्

परिनिष्ठा पूजायां स्तुतिभि: स्तवनं मम २०
आदर: परिचर्यायां सर्वाङ्गैरभिवन्दनम्
मद्भक्तपूजाभ्यधिका सर्वभूतेषु मन्मति: २१
मदर्थेष्वङ्गचेष्टा वचसा मद्गुणेरणम्
मय्यर्पणं मनस: सर्वकामविवर्जनम् २२
मदर्थेऽर्थपरित्यागो भोगस्य सुखस्य
इष्टं दत्तं हुतं जप्तं मदर्थं यद् व्रतं तप: २३
एवं धर्मैर्मनुष्याणामुद्धवात्मनिवेदिनाम्
मयि सञ्जायते भक्ति: कोऽन्योऽर्थोऽस्यावशिष्यते २४

śraddhā — faith; amṛta — in the nectar; kathāyām — of narrations; me — about Me; śaśvat — always; mat — of Me; anukīrtanam — chanting the glories; pariniṣṭhā — fixed in attachment; ca — also; pūjāyām — in worshiping Me; stutibhiḥ — with beautiful hymns; stavanam — formal prayers; mama — in relation to Me; ādaraḥ — great respect; paricaryāyām — for My devotional service; sarva-aṅgaiḥ — with all the limbs of the body; abhivandanam — offering obeisances; mat — My; bhakta — of the devotees; pūjā — worship; abhyadhikā — preeminent; sarva-bhūteṣu — in all living entities; mat — of Me; matiḥ — consciousness; mat-artheṣu — for the sake of serving Me; aṅga-ceṣṭā — ordinary, bodily activities; ca — also; vacasā — with words; mat-guṇa — My transcendental qualities; īraṇam — declaring; mayi — in Me; arpaṇam — placing; ca — also; manasaḥ — of the mind; sarva-kāma — of all material desires; vivarjanam — rejection; mat-arthe — for My sake; artha — of wealth; parityāgaḥ — the giving up; bhogasya — of sense gratification; ca — also; sukhasya — of material happiness; ca — also; iṣṭam — desirable activities; dattam — charity; hutam — offering of sacrifice; japtam — chanting the holy names of the Lord; mat-artham — for the sake of achieving Me; yat — which; vratam — vows, such as fasting on Ekādaśī; tapaḥ — austerities; evam — thus; dharmaiḥ — by such religious principles; manuṣyānām — of human beings; uddhava — Mv dear  Uddhava; ātma-nivedinām — who are surrendered souls; mayi — to Me; sañjāyate — arises; bhaktiḥ — loving devotion; kaḥ — what; anyaḥ — other; arthaḥ — purpose; asya — of My devotee; avaśiṣyate — remains.

Firm faith in the blissful narrations of My pastimes, constant chanting of My glories, unwavering attachment to ceremonial worship of Me, praising Me through beautiful hymns, great respect for My devotional service, offering obeisances with the entire body, performing first-class worship of My devotees, consciousness of Me in all living entities, offering of ordinary, bodily activities in My devotional service, use of words to describe My qualities, offering the mind to Me, rejection of all material desires, giving up wealth for My devotional service, renouncing material sense gratification and happiness, and performing all desirable activities such as charity, sacrifice, chanting, vows and austerities with the purpose of achieving Me — these constitute actual religious principles, by which those human beings who have actually surrendered themselves to Me automatically develop love for Me. What other purpose or goal could remain for My devotee?

The words mad-bhakta-pūjābhyadhikā are significant in this verse. Abhyadhikā indicates “superior quality.” The Lord is extremely satisfied with those who offer worship to His pure devotees, and He rewards them accordingly. Because of the Lord’s generous appraisal of His pure devotees, worship of the pure devotees is described as superior to worship of the Lord Himself. The words mad-artheṣv aṅga-ceṣṭā state that ordinary, bodily activities such as brushing the teeth, taking bath, eating, etc., should all be offered to the Supreme Lord as devotional service. The words vacasā mad-guṇeraṇam indicate that whether one speaks in ordinary, crude language or with learned poetic eloquence, one should describe the glories of the Personality of Godhead. The words mad-arthe ’rtha-parityāgaḥ indicate that one should spend one’s money for festivals glorifying the Personality of Godhead, such as Ratha-yātrā, Janmāṣṭamī and Gaura-pūrṇimā. Also, one is herein instructed to spend money to assist the mission of one’s spiritual master and other Vaiṣṇavas. Wealth that cannot be used properly in the Lord’s service and is thus an impediment to one’s clear consciousness should be given up entirely. The word bhogasya refers to sense gratification, headed by sex enjoyment, and sukhasya refers to sentimental material happiness, such as excessive family attachment. The words dattaṁ hutam indicate that one should offer to brāhmaṇas and Vaiṣṇavas first-class foods cooked in ghee. One should offer the vibration svāhā to Lord  Viṣṇu in an authorized sacrificial fire along with grains and ghee. The word japtam indicates that one should constantly chant the holy names of the Lord.