L L

 In life you get back exactly in the same proportion what you invest in no not money its time.

If one spends time towards his profession he will do well at work. If one spends on family his family will do good. So to is what legacy you leave behind is clearly visible by observing how you have lived your life.

To be continued.

Carona effects.

 The saddest part of this carona is that the temples in both TN and K are closed on Friday Saturday and Sunday what a waste of time. Luckily last week at nerelige they had special permission to perform the annual celebrations.

We who go to the temple come what may find it difficult any way terribly excited to go to the chamundeshwari hill temple near Mysore today

waiting for day break and the trip.

Mysore is like the olden days city big roads old habits people all out to have fun times. One can forget the modern hash dams of innovation technology it does not seem to have effected this city very much. Except for cell phones this city externally is laid back so it seems to a casual visitor. The buildings are old huge palatial big compounds small impressive buildings with lots of greenery empty roads comparatively yes one can drive fast. Yesterday we almost had an accident our driver was alert at the crossroad the vehicle before ours suddenly decided to turn left and did so at full speed nutty experience after a rainy welcome to this old city. 

In Mysore for a cousins sons wedding. This little boy has grown so tall he says after a point I stopped counting my height rightly so when blessed with abundance that should be the attitude. Nice to see everyone except for the grooms immediate family we know no one here. One very close friend lived here who are stuck in us of a. It would have been a see of change to have met them. Neighbour's long ago but more than family. Emotions flowing a plenty like a school girl waiting for the test, yes only in school one is anxious for the test. Hope our temple trip today and the rest of our stay here goes smooth by the grace of the Lord.

a majestic temple well built well maintained huge rare photographs lining the wall there is a chitra gada writing of a sloka in a picture divided into squares. the bird like figure looks like Garuda or eagle photography prohibited, beautiful doors silver and gold three doors to all the inner prakara. Blessed to have had a great darshan as we were the first to reach the temple town atop a hill. The Mysore royals used to pray here and camp at a near by palatial fort during the hunting expeditions. Royalty idols are also installed alongside the goddess who is very impressive powerful beautiful an aura of greatness in the construction and display. A satisfying visit a visit to the temple in the clouds.

monkey inside the temple

one can see other photographs available on the net. its a magnificent temple early morning seems the best time to visit or else it gets crowded.  tickets can be booked via net for this temple.

Rivers after mountain

 Rāma then takes Sītā, near the river Mandākinī and shows her round the pretty scenes. He says that this place is better than Ayodhyā.]

Afterwards getting down from the mountain, Rāma showed Sītā the charming auspicious water of river Mandākinī. 

The lotus eyed Rāma told the broad hipped daughter of king of Videha who had a pretty full moon like face. 

"Look at this Mandākinī with varied type of sand banks, lotus flowers and see the Geese and swans swimming in it."

"See this sparkling river with trees laden with fruits and flowers growing everywhere on its banks resembling the lake Nalinī of the king of kings." 

"Just now the water has been drunk by herds of deer, descending in to the river through landing places and making it turbid and this gives me great pleasure." 

"Darling, the sages adorned with matted locks, wearing skin and bark as upper cloth are immersing in river Mandākinī at the appointed time." 

"Oh broad eyed one; some other sages with rigid austerities are worshipping the sun God lifting their arms." 

"With all tree tops swaying in the wind and shedding their leaves and flowers, the entire mountain seems to be dancing."

"At some places the water of the river is clear as the crystal, at some other places it has shining sand dunes and at other places crowded with sages." 

"See the heaps of flowers fallen from trees shaken by the wind and other large masses of flowers floating in the middle of the river." 

"Oh Lady who does good, oh sweet voiced one, the Chakravāka birds are cooing in sweet voice and are alighting on the heaps of flowers." 

"Oh lovely one, Viewing the Mandākinī river and Chitrakūṭa mountain your presence, I consider, is more pleasant than living in Ayodhyā." 

"The Sidhas endowed with penance, self-restraint and peace are completely washed of all their sins by taking bath in this agitated water. You may enter its waters with me." 

"Oh pretty Sītā, you may enter the river Mandākinī with red lotuses and white lotuses submerged in it." 

"Oh lady, imagine always that these wild animals are the citizens, Chitrakūṭa as Ayodhyā and this Mandākinī river as Sarayu river." 

"Oh Vaidehī, the soul of Dharma Lakṣmaṇa obeys all my wishes and you also favour all my wishes, causing lot of pleasure to me."

"Bathing thrice at the time of ritual prayers, partaking honey, fruits as well as roots in your company, I do not wish for Ayodhyā or the kingdom." 

"This pretty river is blessed with lots of deer. Elephants, lion and monkeys come to drink water in it. It is decorated with plants in full bloom. There does not exist any other place which removes fatigue like this one." 

Like this Rāma the perpetuator of the clan of Raghu, talked of many aspects about this river in the company of his beloved and they both wandered in the Chitrakūṭa Mountains, resembling the hue of the collyrium. 

This is the end of Ninety Fifth Sarga of Ayodhyā Kanda which occurs in Holy Rāmāyaṇa composed by Vālmīki as the First Epic.

Utkramantham.

utkramantam sthitam vapi bhunjanam va gunanvitam vimudha nanupasyanti pasyanti jnana-caksusah utkramantam—quitting the body; sthitam—situated in the body; vapi—either; bhunjanam—enjoying; va—or; guna-anvitam—under the spell of the modes of material nature; vimudhah—foolish persons; na—never; anupasyanti—can see; pasyanti—one can see; jnana-caksusah—one who has the eyes of knowledge. The foolish cannot understand how a living entity can quit his body, nor can they understand what sort of body he enjoys under the spell of the modes of nature. But one whose eyes are trained in knowledge can see all this.

The word jnana-caksusah is very significant. Without knowledge, one cannot understand how a living entity leaves his present body, nor what form of body he is going to take in the next life, nor even why he is living in a particular type of body. This requires a great amount of knowledge understood from Bhagavad-gita and similar literatures heard from a bona fide spiritual master. One who is trained to perceive all these things is fortunate. Every living entity is quitting his body under certain circumstances; he is living under certain circumstances and enjoying under certain circumstances under the spell of material nature. As a result, he is suffering different kinds of happiness and distress, under the illusion of sense enjoyment. Persons who are everlastingly fooled by lust and desire lose all power of understanding their change of body and their stay in a particular body. They cannot comprehend it. Those who have developed spiritual knowledge, however, can see that the spirit is different from the body and is changing its body and enjoying in different ways. A person in such knowledge can understand how the conditioned living entity is suffering in this material existence. Therefore those who are highly developed in Krsna consciousness try their best to give this knowledge to the people in general, for their conditional life is very much troublesome. They should come out of it and be Krsna conscious and liberate themselves to transfer to the spiritual world.

Nature

 

Rama describes Chitrakūṭa mountains and shows her round. He says that he enjoys his stay there.

After that Rāma who resembled the devas and who loved the forests and mountains, having lived in that mountain for quite a long time, with a desire to make Sītā happy as well as to please himself started showing the wonderful Chitrakūṭa mountains to her like Indra did to Sachi Devi. 

"Oh Auspicious Sītā, when I see these pretty mountains, being banished from the kingdom or separation from friends does not pain my mind." 

"Oh dear, you may please see this mountain which has large flocks of birds of different kinds and its peaks with minerals standing as if they are piercing the sky."

"Decorated by minerals, this king of the mountains, has some parts shining like silver, some areas with blood red colour, some sparkle with lustre of gems, some shine like the flower of Ketaki plant and some areas shining like Mercury." 

"This mountain which is blessed with several type of birds, has also many type of animals like tigers, panthers and bears which have given up their cruel nature." 

This mountain is covered with several kinds of flowering trees and fruit trees, shady and enchanting, mango, rose-apples, Āsanas, Lodhras, Priyalas, Jackfruit trees, Dhavas, Ankolas, lovely Tinisas, Bilva trees, Tinduka and bamboo, Kashmaya, Arishta and Varana, Madhūkas, Tilaka trees, Badari and Myrobalan trees, Nipa trees, cane, Danvas, and pomegranate trees and this the mountain looks splendid." 

"Oh pleasant lady, see the very dear Kinnaras in pairs on these mountain plateaus who cause thrill to those who see them."

"Please see the sporting retreats of pretty Vidyādhara women, whose swords and best garments are hanging on trees." 

"This mountain has streams running here and there and water springs suting from the earth which emits ichors like elephants and are shining." 

"The breeze from the caves is carrying the fragrance which is produced by many types of flowers which satisfy the smell. Who will not be pleased with that?" 

"Oh flawless one, even if I am to live many autumns here with you and Lakṣmaṇa, I will not be sad." 

"Oh lovely one, I am enchanted by these peaks on the mountain crowded with several flowers and fruits as well as flocked by different type of birds." 

"By living in this forest there are two advantages, discharge of the debt of dharma of my father and giving happiness to Bhārata." 

"Oh Vaidehī are you enjoying seeing of various objects, along with me in this mountain which gives happiness to the mind and body?" 

"My great grandfathers of olden times who are no more and who were royal sages used to say that for a king living in the forest is as tasty as nectar." 

"Hundreds of very huge rocks of these mountains are shining in blue, black, yellow, white and red colours." 

"Thousands of herbs of this king of the mountains, shine in the night with their own lustre and look like flames of fire." 

"Oh pretty one, some parts of the mountain look like dwellings. Some parts look like pretty gardens and some parts like a single rock." 

"This Chitrakūṭa mountain appears as if it has arisen up by splitting the earth and its shining peaks looks auspicious from all directions." 

"See those couches for lovers made by accumulation of Kushta, Sthagara, Bhūrja and Pannaga leaves over which lotus petals are spread." 

"Oh lady, see those lotus garlands worn, crushed and cast aside by lovers and many fruits eaten by them and lying there."

"With its abundance of roots, flowers and water this mountain resembles Vasaukasara the capital city of Kubera, Nalinī, the garden of Kubera and the land of Uttarakuru." 

"Oh lady, this time when I am able to wander along with you and Lakṣmaṇa and following the path of virtuous men, increases the dharma towards my clan and I shall obtain great pleasure of entertainment." 

Py t

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Culmination to b

 

Nammazhvar is special among the Azhvars, said M.A. Venkatakrishnan in a discourse. Nammazhvar authored four works. His Thiruviruttam with hundred verses gives us the essence of the Rg Veda; Thiruvasiriyam gives the essence of the Yajur Veda. Peria Thiruvandadi gives the essence of the Atharva Veda. Thiruvaimozhi gives the essence of the Sama Veda. His works are not translations of the Vedas into Tamil. What he gives us through his works is what we need to attain moksha. Vedas tell us what yagas we have to perform to obtain wealth, what yagas we should perform to have longevity and so on. But these are worldly matters, and are not about reaching the feet of the Lord. So Nammazhvar does not dwell on these portions of the Vedas, but only talks of Vedanta in his works. He says in Thiruvaimozhi, that the Lord gave mati (jnana) and got rid of mayarvu (ajnana). This jnana culminated in bhakti.

In Vedartha Sangraha, Ramanujacharya shows that the highest state of jnana is bhakti. Nammazhvar says that if you assert that God exists, He exists. If you say that He does not exist, He still exists! If you say there is no pot, it means that there is perhaps no pot at some place, or that the potter has run out of pots to sell. It does not mean pots do not exist at all. You cannot talk about something that does not exist.

So , what happens if someone asks, “So would I be right if I said rabbits have horns?” The answer would be that while the claim itself is absurd, the fact remains that the words used to make the claim refer to existing objects. There are rabbits in the world, and horns exist too. It is just that there is no interrelation between the two. Nammazhvar’s verses were a great influence on Ramanujacharya, when he explained the philosophy of Visishtadvaita.

The songs of Azhwars are the outpourings of their mystic experience which transcends the limits of rational thought and feeling. But this experience is also recognisable in every individual who yearns for something higher and spiritual from this life on earth. The ultimate goal is release from the cycle of birth and this means all association with the physical world should be cut off. Nammazhwar conveys what the scriptures have said about this truth of the soul’s journey to salvation, and of how a jivatma qualifies to step into this path, pointed out Velukkudi Sri Krishnan in a discourse.

Azhwar exemplifies many facets of absolute devotion to God and total absorption in His boundless compassion. His bhakti reaches a peak and God responds to his surrender and wishes to grant him Moksha. To emphasise that the path to moksha implies the journey of the soul sans the physical attributes, Azhwar projects a vision to indicate that even if God wishes to take him to Vaikunta with his body it would not be possible. It is a stage that is reached when the jivatma sheds this love for the physical body. His prayer is to the Lord to make him let go His hold on this body through His Sankalpa. Azhwar addresses his own self to hold on to the Lord at Tirumalirumsolai to indicate that the Lord alone sustains the atma and helps to destroy the physical connections that bind the jivatma. It is only fitting that this body comprising the karmendriyas and the jnanendriyas, the subtle body and its attributes, the Moola prakriti, Mahat, ahamkara and mind, etc, is renounced by His grace.

Azhwar realises in all humility that if at all anyone can attain moksha, it is by His grace alone. Azhwar’s sentiments reflect the Lord’s impartial benevolence that extends to all jivatmas without any reason whatsoever.