Lalita Vistara.

• Chapter 1: In the first chapter of the sutra, the Buddha is staying at Jetavana with a large gathering of disciples. One evening, a group of divine beings visit the Buddha and request him to tell the story of his awakening for the benefit of all beings. The Buddha consents.
• Chapter 2: The following morning, the Buddha tells his story to the gathered disciples. He begins the story by telling of his previous life, in which the future Buddha was living in the heavenly realms surrounded by divine pleasures. In this previous life, he was known as the Bodhisattva. The Bodhisattva is enjoying the immense pleasures of his heavenly life, but due to his past aspirations, one day the musical instruments of the heavenly palace call out to him, reminding him of his prior commitment to attain awakening.
• Chapter 3: Upon being reminded of his previous commitments, the Bodhisattva announces, to the despair of the gods in this realm, that he will abandon his divine pleasures in order to take birth in the human realm and there attain complete awakening.
• Chapter 4: Before leaving the heavenly realms, the Bodhisattva delivers one final teaching to the gods.
• Chapter 5: The Bodhisattva installs Maitreya as his regent in the heavenly realms and sets out for the human realm accompanied by great displays of divine offerings and auspicious signs.
• Chapter 6: The Bodhisattva enters into the human world via the womb of Queen Māyā, where he resides for the duration of the pregnancy within a beautiful temple, enjoying the happiness of absorption.
• Chapter 7: The Bodhisattva takes birth at the grove in Lumbinī and declares his intention to attain complete awakening.
• Chapter 8: The infant Bodhisattva visits a temple where the stone statues rise up to greet him.
• Chapter 9: His father, Śuddhodana, commissions marvelous jewelry for him.
• Chapter 10: The Bodhisattva attends his first day at school, where he far surpasses even the most senior tutors. This chapter is notable in that it contains a list of scripts known to the Bodhisattva which has been of great importance in the history of Indic scripts, particularly through the comparison of various surviving versions of the text.^[2]
• Chapter 11: On a visit to the countryside as a young boy, he attains the highest levels of samadhi.
• Chapter 12: As a young man, he demonstrates prowess in the traditional worldly arts, and wins the hand of Gopā, a Śākya girl whose father requires proof of the Bodhisattva’s qualities as a proper husband.
• Chapter 13: The Bodhisattva reaches maturity and enjoys life in the palace, where he is surrounded by all types of pleasure, including a large harem to entertain him. Seeing this, the gods gently remind him of his vows to awaken.
• Chapter 14: The Bodhisattva takes a trip outside the palace walls to visit the royal parks. On this trip, he encounters a sick person, an old man, a corpse, and a religious mendicant. Deeply affected by these sights, the Bodhisattva renounces his royal pleasures.
• Chapter 15: The Bodhisattva departs from the palace to begin the life of a religious seeker on a spiritual journey.
• Chapter 16: The Bodhisattva seeks out the foremost spiritual teachers of his day, and he quickly surpasses each of his teachers in understanding and meditative concentration. His extraordinary charisma also attracts many beings, such as the king of Magadhā, who requests the Bodhisattva to take up residence in his kingdom, but without success.
• Chapter 17: The Bodhisattva follows Rudraka, a renowned spiritual teacher. He quickly masters the prescribed trainings, but once again he is disappointed with the teachings. The Bodhisattva concludes that he must discover awakening on his own, and he sets out on a six-year journey of extreme asceticism. These practices take him to the brink of death.
• Chapter 18: The Bodhisattva concludes that the austere practices do not lead to awakening and, encouraged by some protective gods, he begins to eat a normal diet once again, and regains his health.
• Chapter 19: Sensing that he is on the verge of attaining his goal, the Bodhisattva sets out for the bodhimaṇḍa, the sacred place where all bodhisattvas in their last existence attain full and complete awakening.
• Chapter 20: He arrives at the seat of awakening, and the gods perform a variety of miraculous displays, transforming the area so that it resembles a divine realm, fit for the epic achievement that awaits the Bodhisattva.
• Chapter 21: Māra, the most powerful demon in the desire realm, arrives with the aim of preventing the Bodhisattva from attaining his goal. Māra attempts to terrify the Bodhisattva with his powerful army, and to seduce him with his seductive daughters, but he is unable to divert the Bodhisattva from his goal. Māra gives up, defeated.
• Chapter 22: Now the stage is set for the Bodhisattva to attain awakening under the Bodhi Tree, a gradual process that unfolds throughout the night until he fully and perfectly awakens at dawn to become the Buddha ("awakened") or Tathāgata, as he is known subsequent to his awakening.
• Chapter 23: Recognizing his epic achievement, the entire pantheon of divine beings visits the Thus-Gone One, making offerings and singing his praise.
• Chapter 24: For seven weeks following his awakening, the Buddha remains alone in the forest and does not teach. He is concerned that the truth he has discovered might be too profound for others to comprehend. Sensing this dilemma, the demon Māra tries to trick the Buddha one last time. Māra visits the Buddha and suggests that perhaps this would be a suitable time to pass into parinirvāṇa! The Buddha rejects Māra’s advice, and finally Māra retreats. During these first seven weeks, the Buddha also encounters some local passersby, but no teaching is given.
• Chapter 25: Brahmā, Śakra, and the other gods sense the Buddha’s hesitation. They visit the Buddha and formally request him to teach the Dharma. They repeat the request four times before the Buddha eventually consents. Upon his consent to teach, the Buddha says, “O Brahmā, the gates of nectar are opened”.
• Chapter 26: The Buddha determines that the most suitable students for his first teaching are his five former companions from the days when he was practicing austerities. The Buddha travels to Deer Park outside of Varanasi, to meet his former companions. Initially, the companions are suspicious of the Buddha for having given up their austerity practices, but they are soon rendered helpless by his majestic presence and request teachings from him. The five companions instantly receive ordination and, in a seminal moment, the Buddha teaches them the Four Noble Truths: suffering, the origin of suffering, the cessation of suffering, and the path that leads to the cessation of suffering. Thus this occasion constitutes the birth of the Three Jewels: the Buddha, the Dharma, and the Saṅgha.
• Chapter 27: This marks the end of the teaching proper. Finally, in the epilogue, the Buddha encourages his retinue of gods and humans to take this sūtra as their practice and propagate it to the best of their abilities.

The story ends at the very moment when the Buddha has finally manifested all the qualities of awakening and is fully equipped to influence the world, as he did over the next forty-five years by continuously teaching the Dharma and establishing his community of followers.

Mangala ujjvala

 https://youtu.be/1JogRXOn_yA

1.Sritha Kamala , kucha mandala, Dhritha kundala hey,

Kalitha vana mala jaya jaya deva hare,

Glories glories to Lord Hari, the supreme personality of Godhead, who is bedecked with jeweled earrings and a garland of forest flowers and whoes feet are marked with a lotus.

Victory to God Jaya deva and to Lord Hari.

2.Dina mani mandala mandana , bhava khandana hey ,

Muni jana manasa Hamsa jaya jayadeva hare.

Your face shines like the disc of Sun ,

Oh destroyer of the ties of birth and death,

Oh swan in the hearts of great sages,

Victory to God Jaya deva and to Lord Hari.

3.Kaaliya visha dhara ganjana jana ranjana hey,

Yadu kula nalini dinesa , jaya jaya deva hare

You who defeated the poison bearing Kaliya ,

Oh God who entertains lots of people,

And who is the lotus of the clan of Yadus,

Victory to God Jaya deva and to Lord Hari.

4.Madhu mura naraka vinasana , Garudasana hey,

Sura kula kelee nidhana, jaya jaya deva hare.

You who killed Madhu, Mura and Narakasura,

Oh God who sits on Garuda,

And who entertains devas by his sports,

Victory to God Jaya deva and to Lord Hari.

5.Amala, kamala dala lochana, bhava mochana hey,

Tribhuvana bhuvana nidhana, jaya jaya deva hare

You are having holy lotus flower like eyes,

Oh God who frees us from ties of birth,

And whose home is all the three worlds,

Victory to God Jaya deva and to Lord Hari.

6.Janaka suthaa krutha bhooshana, jitha dhooshana hey,

Samara samitha dasa kanta, jaya jaya deva hare

You who made Goddess Sita wear ornaments,

Oh defeater of bad ones,

Who in the war killed the ten headed Ravana,

Victory to God Jaya deva and to Lord Hari.

7.Abhjinava jala dhara Sundara, Dhrutha mandara hey,

Sri Mukha chandra chakora, jaya jaya deva hare

You who are as pretty as the rich new cloud,

Oh God who lifted the mountain,

And whose face is like the moon loved by Chakora* birds,

Victory to God Jaya deva and to Lord Hari.

*Birds who live by drinking moon light

8.Thava Charanam pranatha vayam , ithi bhavaya hey,

Kuru kusalam pranatheshu , jaya jaya deva hare

We salute at your feet ,

Oh God who gives prosperity,

Please look after the good of all beings,

Victory to God Jaya deva and to Lord Hari.

9.Sri Jaya deva kaver idham krutha mudam hey,

Mangala ujjwala githam , jaya jaya deva hare

Oh darling God , this shining and auspicious song ,

Written by poet Jayadeva,

Is being offered to you ,

Victory to God Jaya deva and to Lord Hari

In all our eyes. Especially the lady,s

 https://youtu.be/hUzuvsgvwTc

Interesting. 

A class apart we are. For he can be seen in all our eyes.

Butter bhutter same name.

All the m,s.

Like the monkey brain. 

How to stay focused.

Sea aaar.

Plenty. Can be listened to again and again.

Meeth

Best part of our house in the peek of summer you don't even need A fan

0

 When a 6 year old teaches you life's lessons.

How well she handled the situation. Bless her pretty child.

Nothing can be better. Care free I will not let the situation or someone else's bad behaviour affect me. In spite of giving the best it is so beautiful instead of being great full if people are unhappy I should notcare. I will live my life as per my   attitude why let a situation spoil my being. 

Reminded of this beautiful old song.

Lyrics

Aaha rim jhim ke

Ye pyare pyare git liye

Aai raat suhani

Dekho prit liye

Mit mere suno zara

Hawa kahe kya aa

Suno toh zara jhingar

Bole chikimiki chikimiki

Aaha rim jhim ke ye

Pyare pyare git liye

Aaha rim jhim ke ye

Pyare pyare git liye

Aai raat suhani

Dekho prit liye

Mit mere suno zara

Hawa kahe kya aa

Suno toh zara jhingar

Bole chikimiki chikimiki

Rim jhim ke ye

Pyare pyare git liye

Khoi si bhigi bhigi raat jhume

Aankho mein sapno ki barat jhume

Khoi si bhigi bhigi raat jhume

Aankho mein sapno ki barat jhume

Dil ki yeh duniya aaj

Badalo ke saath jhume

Aaha rim jhim ke ye

Pyare pyare git liye

Aai raat suhani

Dekho prit liye

Mit mere suno zara

Hawa kahe kya aa

Suno toh zara jhingar

Bole chikimiki chikimiki

Rim jhim ke ye

Pyare pyare git liye

Aa jao dil mein basa lu tumhe

Aankhon ka kazara bana lu tumhe

Aa jao dil mein basa lu tumhe

Aankhon ka kazara bana lu tumhe

Jalim jamane ki nigaho

Se chhupalu tumhe

Aaha rim jhim ke ye

Pyare pyare git liye

Aai raat suhani dekho prit liye

Mit mere suno zara

Hawa kahe kya aa

Suno toh zara jhingar

Bole chikimiki chikimiki

Rim jhim ke ye

Pyare pyare git liye

Haatho mein tere mera hath rahe

Dil se jo nikali hai woh baat rahe

Haatho mein tere mera hath rahe

Dil se jo nikali hai woh baat rahe

Mera tumhara sari

Zindagi ka saath rahe

Aaha rim jhim ke ye

Pyare pyare git liye

Aai raat suhani

Dekho prit liye

Mit mere suno zara

Hawa kahe kya aa

Suno toh zara jhingar

Bole chikimiki chikimiki

Rim jhim ke ye

Pyare pyare git liye.

Teachers pride.

 

A student in University of Madras, India in 1948 with his pony tail tied to a nail so that he doesn’t fall asleep while studying.

Notice the chair has no back rest too. Lest his head should rest on the table.

4

Manasam budhi ahankaram chitam. Four divisions of the brain.

manas.the rational faculty of the mind.

Budhi 

the faculty of intuitive discernment or direct spiritual awareness in

ARROGANCE OR EGO. Someone's ego is their sense of self- importance .

Chitam The part of the mind that stores these impressions is also known as the “chitta"

To be continued.

3 more.

 

Nammazhvar’s four works are considered the Tamil equivalent of the four Vedas, The Vedas have six angas, and the six works of Thirumangai Azhvar are the angas of Nammazhvar’s works. Thirumangai Azhvar not only expresses thoughts similar to those of Nammazhvar, but we find in some pasurams that he expresses them in the same manner. In one of Nammazhvar’s pasurams on the Lord of Thirumala, he says of himself — neesanaen , niraivondrumilaen. Here Nammazhvar describes himself as a sinner. The same naichya bhava is seen in Thirumangai Azhvar’s pasurams on Lord Srinivasa, said Koothapakkam Chakravarthi Ranganathachariar, in a discourse.

Thirumangai Azhvar refers to himself as a dog, and laments that he has wasted his life serving others. He had valued familial ties. Only later did he realise that there is only one permanent relative that anyone can have, and that is the Lord Himself. Thirumangai Azhvar composed verses in praise of the deities of more than 80 of the 108 special kshetras, revered by Sri Vaishnavas as Divya Desams. Of his many pasurams on the deities of various temples, the ones on Lord Srinivasa are among the most moving. While having darshan of Lord Narasimha of Ahobila, Thirumangai Azhvar was seized by a desire to worship the Lord of the Seven Hills. But travel takes time. So he first bid his manas to make haste and reach Tirumala. He would follow later.

Thirumangai Azhvar’s verses on Lord Srinivasa are not only steeped in bhakthi and love for the Lord, but they are also descriptive verses. They give us an idea of the beauty of the environment in which the temple is located. Thirumangai Azhvar marvels at the variety of flowers on the hills, and records that red fish abounded in the water bodies of Tirumala.

 

parasara bhattars inteligence.

When a scholar called Sarvajna came to Srirangam to debate with Ramanujacharya’s disciples, Parasara Bhatta asked him a question. He said, “Can you guess how much sand there is in my closed palm?” Sarvajna was puzzled, for no one can count grains of sand and arrive at an accurate conclusion. Parasara Bhatta said that all that was required was a simple reply. Sarvajna should have said that Bhatta had a fistful of sand. Instead Sarvajna had said he did not know the answer. Could such a person debate with Ramanuaja’s disciples, Bhatta asked. Humbled by the experience, Sarvajna asked Bhatta who his father was, said Thenthirupperai Aravindalochanan in a discourse. When Bhatta replied that Kooraatzhvan was his father, Sarvajna said, “No wonder you are brilliant. Will a baby bird crawl, when its parents soar in the sky?” He then visited Kooratazhvan’s residence, and told Andal, Bhatta’s mother, that her son was so intelligent, that she would have to take care to ward off evil eyes.

Ramanujacharya had appointed Embar as Bhatta’s acharya and Bhatta had been initiated into Sri Vaishnavism by Embar. One day Kooratazhvan was explaining a verse from Thiruvaimozhi, and said that only those who had been initiated by Kooratazhvan into Vaishnavism must stay to be instructed. Bhatta, therefore, prepared to leave. But Kooratazhvan stopped him and said, “It is true that I said only my disciples should listen to my lessons. Your Acharya Embar’s house is close by. But in human life, nothing is certain. What if something unfortunate happens before you reach his place? Sacred texts must be learned without delay, because of the sudden twists in life.” So devoted was Kooratazhvan to the Sri Vaishnava sampradaya, that he was keen to teach Bhatta the verses of the Azhvars at once.

 

v d wealth

 

Vedanta Desika’s indifference to wealth is evident in his Vairagya Panchaka. He was not tempted by its attractions. He saw no need to accumulate wealth, or to be attached to it. We think that without wealth, we cannot meet even our basic needs. But Desika shows us that these needs can be met easily, said V.K.S.N. Raghavan in a discourse on Vairagya Panchaka.

Can we not eat the grains scattered in a field to satisfy our hunger? Can we not just take a fistful of water from a pond to quench our thirst? Can a small piece of cloth not serve as loincloth? When our daily needs can be met thus, what is the need to praise kings to get gifts from them? To do so is a miserable state of affairs. There is a fire in the stomach called Jataragni. This fire causes hunger. Desika does not care if this fire of hunger were to burn intensely. That is no reason to praise kings for their rewards. He says his speech has the fragrance of a flower, and will not be used to praise mortals. It is intended only to sing the praises of Lord Narayana. The practice of waiting on the pyol of a rich man’s house, hoping to gain material benefits from him, is disagreeable.

Desika has a huge wealth, namely, the One who gave the world the Bhagavad Gita. When Lord Krishna, the charioteer of Arjuna, is with Desika, will he desire any other wealth? Krishna, the One who lifted the Govardhana hill to protect the Gopas, Gopikas and their cattle, is the Lord who is permanently in Desika’s heart. All wealth is perishable. But the Supreme One worshipped by Desika is an imperishable wealth. And so, Desika shuns the pursuit of wealth. In the fifth verse of Vairagya Panchaka, Desika uses the word ‘ dhanam’, meaning wealth, 11 times, to show that true wealth is the Lord.