Free time.

 Time is the continued sequence of existence and events that occurs in an apparently irreversible succession from the past, through the present, into the future. It is a component quantity of various measurements used to sequence events, to compare the duration of events or the intervals between them, and to quantify rates of change of quantities in material reality or in the conscious experience.Time is often referred to as a fourth dimension, along with three spatial dimensions.

Time has long been an important subject of study in religion, philosophy, and science, but defining it in a manner applicable to all fields without circularity has consistently eluded scholars.Nevertheless, diverse fields such as business, industry, sports, the sciences, and the performing arts all incorporate some notion of time into their respective measuring systems.

Search

 The search for truth is more precious than its possession. 

https://youtu.be/pppKYwCyRmQ

Motivational

 https://youtu.be/GgT6mSG9wzI

Tambura jeeni re

 Tan Tambura Taar Mann

Tan Tambura Taar Mann

Adhbhut Hai Ye Saaj

Hari Ke Kar Se Baj Raha

Hari Ki Hai Aawaz

Tan Ke Tambure Mein

Do Sanso Ke Taar Bole

Tan Ke Tambure Mein

Do Sanso Ke Taar Bole

Jai Siya Ram Ram

Jai Radhe Shyam Shyam

Jai Siya Ram Ram

Jai Radhe Shyam Shyam

Tan Ke Tambure Mein

Do Sanso Ke Taar Bole

Tan Ke Tambure Mein

Do Sanso Ke Taar Bole

Jai Siya Ram Ram

Jai Radhe Shyam Shyam

Jai Siya Ram Ram

Jai Radhe Shyam Shyam

Ab To Iss Mann Ke Mandir

Ab To Iss Mann Ke Mandir

Prabhu Ka Hua Basera

Prabhu Ka Hua Basera

Ab To Iss Mann Ke Mandir

Prabhu Ka Hua Basera

Prabhu Ka Hua Basera

Magan Hua Mann Mera

Chhuta Janam Janam Ka Fera

Janam Janam Ka Fera

Janam Janam Ka Fera

Mann Ki Muraliya Me Ho

Mann Ki Muraliya Me

Mann Ki Muraliya Me

Sur Ka Shringaar Bole

Jai Siya Ram Ram

Jai Radhe Shyam Shyam

Jai Siya Ram Ram

Jai Radhe Shyam

Tan Ke Tambure Mein

Tan Ke Tambure Mein

Do Sanso Ke Taar Bole

Jai Siya Ram Ram

Jai Radhe Shyam Shyam

Jai Siya Ram Ram

Jai Radhe Shyam Shyam

Lagan Lagi Leela Dhari Se

Lagan Lagi Leela Dhari Se

Jagi Re Jagmag Jyoti

Jagi Re Jagmag Jyoti

Lagan Lagi Leela Dhari Se

Jagi Re Jagmag Jyoti

Ram Naam Kaa Heera Paya

Shyam Naam Kaa Moti

Jagi Re Jagmag Jyoti

Pyasi Do Ankhiyo Me

Pyasi Do Ankhiyo Me

Pyasi Do Ankhiyo Me

Pyasi Do Ankhiyo Me

Aasuo Ki Dhaar Bole

Jai Siya Ram Ram

Jai Radhe Shyam Shyam

Jai Siya Ram Ram

Jai Radhe Shyam

Tan Ke Tambure Mein Do

Tan Ke Tambure Mein Do

Sanso Ke Taar Bole

Jai Siya Ram Ram

Jai Radhe Shyam Shyam

Jai Siya Ram Ram

Jai Radhe Shyam Shyam

Jai Siya Ram Ram

Jai Radhe Shyam Shyam

Jai Siya Ram Ram

Jai Radhe Shyam Shyam

Jai Siya Ram Ram

Jai Radhe Shyam Shyam

chadariya jheeni re jhini -Kabir bhajan with meaning

chadariya jheeni re jhini - translation and notes

Few months ago I was trying to look for some appropriate translation of this famous compositon of Kabir,not able to find it, I translated and added notes about what I think Kabir meant. Its quite interesting that the Nirguni Kabir (or so he is thought to be) was direct disciple of Ramananda who was initiated in the great tradition of Ramanujacharya. Ramananda's other famous disciples were Ravidas,Dhanna Bhagat etc.

So unlike Shankara who landed directly and spent his life above the vindhyas, Ramanuja did make an indirect impact and sort of ushered North India into Bhakti tradition. More on ramanuja some other time. 

Kabir here talks about body, or human experience and how to utilize it. He talks about how he lived in the body, how other notable predecessors lived and how does an average man live. 

चदरिया झीनी रे झीनी, रे राम नाम रस भीनी

body is like finely woven cloth and is permeated by the raam naam (ra+ma rechek purak (breath))

अष्ट कमल का चरखा बनाया, पांच तत्त्व की पूनी

Eight-petaled lotus was used as a spinning wheel, and the 5 elements as yarn

नौ दस मॉस बुनन को लागे, मूरख मैली कीनी

took 9-10 months to knit it, Oh fool you soiled it!

जब मोरी चादर बन घर आई, रंग रेज को दिनी

When I got my sheet, I gave it to person who dyes sheet(guru). 

ऐसा रंग रंगा रंगरे ने, लालो लाल कर दिनी

It was dyed such, totally red in color

ध्रुव प्रह्लाद सुदामा ने ओढी, शुकदेव ने निर्मल किन्ही

Dhruv prahlad and sudama wore it, Shukdev made it pure. 

दास कबीर ने ऐसी ओढी, ज्यों की त्यों धर दिनी

dar kabeer wore it such, he left it as it is(as he got it) 

---

Notes:

Body is a sheet. You can experience cloth but you arent cloth. Compare with Gita. वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि । तथा शरीराणि विहाय जीर्णा न्यन्यानि संयाति नवानि देही ॥२- २२॥ kabir urges us to realize body is permeated by ra and ma (in and out going breath) anaapshanti, which is permeating . breath is the link which makes body experience possible.(raam naam), hence re raam naam ras bhini chadariya 

Eight lotuses, eight latent tendencies of body(survival,threat,accumulation,attention,domination ,suppression,discontentment,) correlate with eight energy centres within body(7+1(bindu).

Notice how 5 elements manifest as body and in that we create these tendencies compare with samkhya of kapila.

This sheath takes involves 9-10 lunar cycles around earth, time as celestial movement. celestial connection with sheath.

You soiled it, you lost awareness :)

Kabir now talks about his own body (mori chadar what happened with his sheet). When kabir took body, he let his guru work on it. His guru dyed it( permanent transformation of body based experiences :-) ) and made it red. (red is the color of root).

Kabir now talks about how other noted ppl who wore it, dhruv, prahlad sudama(all bhaktas), and shukdev(son of vyasa) and purified it (lived with awareness).

How did Kabir wear it? Kabir, dint let it get soiled. He maintained the new born's awareness all his life.

gossip sieved.

 In Ancient Greece, Socrates had a great reputation of wisdom. One day, someone came to find the great philosopher and said to him:

- Do you know what I just heard about your friend?

- A moment, replied Socrates. Before you tell me, I would like to test you the three sieves.

- The three sieves?

- Yes, continued Socrates. Before telling anything about the others, it's good to take the time to filter what you mean. I call it the test of the three sieves. The first sieve is the TRUTH. Have you checked if what you're going to tell me is true?

- No, I just heard it.

- Very good! So, you don't know if it's true. We continue with the second sieve, that of KINDNESS. What you want to tell me about my friend, is it good?

- Oh, no! On the contrary.

- So, questioned Socrates, you want to tell me bad things about him and you're not even sure they're true? Maybe you can still pass the test of the third sieve, that of UTILITY. Is it useful that I know what you're going to tell me about this friend?

- No, really.

- So, concluded Socrates, what you were going to tell me is neither true, nor good, nor useful. Why, then, did you want to tell me this?

"Gossip is a bad thing. In the beginning it may seem enjoyable and fun, but in the end, it fills our hearts with bitterness and poisons us, too!" 

- Pope Francis

The jodi.

 The Paruppu Thengai Koodu is an important Seer Bakshanam. It is present during all ceremonies in a household be it weddings, Upanayanam, Gruhapravesam(housewarming), seemandham(baby shower), Ayush homam(1st birthday) or Sapthiabthapoorthi(60th birthday). But it is an extremely important part of wedding rituals. In some communities, the Paruppu Thengai koodu is presented during all stages of a wedding. This may amount up to 6 or 7 pairs.

They are composed of two conical casings filled with sweets like manogaram, kadalai urundai, pottu kadalai urundai etc. The sweets are prepared and filled inside conical casings made of metal or any other material. It is then decorated with decorative paper and adorned with flowers. The presence of a pair of Paruppu Thengai Koodu signifies a couple. The sweets filled inside represent the children. The sweetness of the contents is said to bring in good luck.

As the name suggests initially paruppu(lentils) and thengai(coconut) along with jaggery where stuffed into cones made from paper or leaves and sent with the bride. Later on, the same contents were cooked into a sweet and stuffed into the covering. With the advent of modern life and changes in preferences, the paruppu thengai has been replaced with sweets.

 designed Paruppu Thengai Koodu with delicious variations in the contents.options of Manogaram, Kadalai Urundai, Pottu Kadalai Urundai, Thengai Burfi, Mysorepak and Laddu as stuffings inside the koodu. We have chosen a classic decoration of golden decorative paper and a string of flowers.

Trupti.

 Now that the annam (rice) is served, we can commence a prayer to sanctify the food we are eating, before we actually start eating,"  "In the Vedic tradition, every act becomes an act of worship and an act of recognition of the pervasiveness of the Supreme Brahman and Its power. Thus the act of eating is an act of thanksgiving to God, typically preceded by a prayer.

"The Hindu thanksgiving prayer is known as parisEshaNa mantra and is an important part of our bhojana vidhi. This prayer has a dual function: to offer all that we eat to God and his deputies who administer Nature; since these deputies are also present inside our bodily systems, the mantras chanted also regulate their functions.

"parisEsaNam means sprinkling water over and around the food  

meaning and philosophy behind this ritual.

 touch the tip of their plates with their left hand. They take some water from their pancha pAtram-uttaraNi (puja cup and small spoon) in the palm of their right hand and pour it through the fingers in drops around their leaf-plates saying the first line of the Gayatra Mantra: 'Aum bhUr bhuva suvahaH'.

Then they sprinkle a little water over the annam, saying the remaining three lines of the Gayatri Mantra: 'tat savitur vareNyam, bhargo devasya dhImahi, dhiyo yo naH prachodayAt'.

"The Gayatri Mantra is addressed to the Sun, the most visible of the gods. Since he is the giver of all food, we first invoke his blessings. Remember it is he who nourishes the agni, the fire and heat necessary for digesting food."

The elderly pandits once again encircle the food with the mantra 'satyam tvartena parishincAmi'. that this mantra means, 'O food, you are true and I encircle you with divine righteousness.' He says further that from 5 o' clock afternoon this mantra will be replaced by 'Rtam tvA satyena parishincAmi'.

Then they pour one uttaraNi of water onto their palms and sip it saying under their breath, 'amRuthOpastharaNamasi'. Grandpa says, "This mantra is actually to be recited within the mind. amRut ApaH upastaraNam asi: upastaraNam means the act of spreading out under as a substratum. I have invoked the little amount of water I sipped now to spread within me as Amrutam or nectar and form the substratum for the food to follow. Vishnu Purana says that liquid substances should be taken at the beginning and at the end of the meal."

 on the significance of drinking some water before and after food: "The Rishis have mentioned in the Upanishads* that realized people, while eating, before and after their meal, 'dress up' the prANa (breath of life) with water. You see, water is a purifier; it also sustains the body. Most Hindu rituals start with sipping water, an act known as Achamanam. The Yoga Shastras recommend that we should fill only half our stomach with food, a quarter with water and the rest should be air. This ideal proportion brings in spiritual and bodily health."

prANAhuti: offering to the vital breaths

 continues on the next act of the parisEsaNam: "After water, it is now the turn of the air or breath. Water nourishes the body to keep it healthy, but air in the form of life breath sustains the soul and holds it in the driver seat of this bodily vehicle. The life breath or prANa has five functions. prANa is the principal breath coursing through our nostrils and lungs; you can use it to control and regulate your mind and thoughts. apAna is responsible for the excretory activity. samAna circulates around the navel and plays a vital role in digestion. vyAna is diffused through the body and is responsible for circulatory activity. udAna is the wind that goes upward in respiration. These five vital airs together represent the Vaayu deity; they are also infused with agni or fire and Apas or water. Therefore we offer a morsel of annam as Ahuti to these gods, by swallowing the food without biting it. We don't bite it because it is not for personal consumption. Watch how we do it."

Using the thumb, middle and ring fingers of their right hand in a typical mudrA of a deer-head, pick a morsel of rice mixed with ghee and throw it straight into their mouth, keeping their heads down. For each such morsel they swallow they recite a line of mantra:

"aum prANAya svAhA | aum apAnAya svAhA | aum vyAnAya svAhA | aum udAnAya svAhA | aum samAnAya svAhA | aum bhrahmaNE svAhA |". Then they drop a little water on the left side, touch it with the ring finger of their left hand and then with that finger touch their chest, while chanting "aum brahmaNi ma AtmA-amRtatvAya".

"This last line of the mantra says, 'May the Self be united with Brahman so it may attain immortality'," "That completes the parisEsaNam prayer. We can now start eating."

tRupti bhojanam: a satisfactory meal

Some people say a simple prayer after circumbulating the food served with the palm filled with water.

Annam Brahma rasam vishnu.

Bogtham devo janardhana.

Aevam dyathva tatha gyathva.

Anna dosho na lipyate. 

The creative energy in the food is Brahma.

The nourishing energy in the body is Vishnu.

The transformation of food into pure Consciousness is Shiva.

If you know this, then any impurities in the food you eat will never become part of you.

A prayer or invocation offered before eating. The act of consuming food is considered to be a Yajna (sacrifice) and the offering goes to the divine authority called Jataragni, the digestive fire in the belly. It is that principle which breaks down the food consumed into a form that can be supplied to through the blood for the whole body. The creative energy in the food (Annam) is Brahma. The nourishing energy (Rasa) in the body is Vishnu. The transformation of food into pure consciousness is Shiva. If you know this, then any impurities in the food you eat will never become part of you.

This shlokam is chanted before eating food so that even while eating, our attention is focused on the food, and we eat it with an awareness of its importance.

While eating our food, we must utter the words, “Annam Brahma” (food is God); Raso Vishnuhu (the essence of food is Vishnu). Food is God. It gets into the body and provides its essence to all the parts of the body. It indeed gets transformed into blood and energy. Bhoktodevo Maheswarah (the one who consumes the food is Maheswarah). This principle teaches wisdom to the whole world. Annam Brahma, Raso Vishnuhu, Bhoktodevo Maheswarah –These three correspond to body, mind and action, respectively.
Manasyeka Vachasyekam Karmanyekam Mahatmanam
(those whose thoughts, words and deeds are in complete harmony are noble ones.)
The oneness of thought, word and deed is ritham.
They represent the Trinity of Brahma, Vishnu and Maheswara. Hence, everyone must strive for the purity of these three.

Purify the food by offering it to God.
Annam Brahma. Consider food as verily the form of Brahma.
Raso Vishnuhu. The essence of food that spreads to all parts of your body is Vishnu swarupa.
Bhokta devo Maheswarah. The partaker of food is the very embodiment of Siva principle. When man develops such sacred feelings, he becomes Siva Himself–