Direct

 We have a tradition of revering Acharyas who have an abundance of knowledge. In fact, a sishya will not ask his Acharya any question, for he knows that if something is ambiguous, his Acharya will give him clarifications. And yet, there have been occasions when sishyas have asked their Acharyas questions. Their Acharyas too have been magnanimous enough to answer them. These fruitful exchanges between teacher and taught have been useful to later generations of devotees in understanding many things, said Akkarakkani Srinidhi in a discourse.

Nanjeeyar used to ask his Acharya Parasara Bhatta questions which the latter answered patiently. One day Nanjeeyar asked Bhatta why the Sastras forbid the offering of Kantakari flowers to Vishnu. Bhatta replied that the Kantakari plant has plenty of thorns, and the Lord is concerned that His devotees, while plucking the flowers, will hurt themselves. The ban on this flower is not because it is unacceptable to Him. It is His concern for His bhakthas that is responsible for the ban on the Kantakari flowers. If Nanjeeyar had not asked his Acharya the question about these flowers, we would not have known why they are not used in worship.

During Ramanujacharya’s discourses on Gadya Traya, his disciple Embar asked him how the Lord could have spoken to him. Embar had no doubts that the Lord would have spoken to Ramanuja. His question was in case future generations had any doubts on this score. Ramanuja gave him a crisp reply. He said that he would not say anything that the Lord had not told him. Whatever he said came from the Lord Himself. Thus we have Ramanujacharya’s assurance on the source of his teachings. They come directly from the Supreme One.

Few.

Destiny.

Yudhishthira performs the Rajasuya yaga, but is worried because Narada had warned of threats to his kingdom. Yudhishthira then consults Vyasa, said Kidambi Narayanan in a discourse. Vyasa says that Yudhishthira and his family will face dangers for thirteen years. Duryodhana’s sin will result in the deaths of thousands of Kshatriyas. A mistake of Yudhishthira’s would lead.

Duryodhana to do terrible things. He says that Yudhishthira will have a dream, in which he will see Lord Siva proceeding towards the abode of Yama. When that dream occurs repeatedly, it is the indication that Yudhishthira’s troubles are about to start. But Vyasa tells Yudhishthira that he should not worry, because worrying will change nothing.

Yudhishthira cannot digest the thought that he will cause many deaths. He tells his brothers that it is better if he dies. His brothers pacify him. He then says that for the next thirteen years, he will not utter even one harsh word to anyone. He will behave in such a way that no one will be unhappy with him. He will be impartial to all. And yet, despite all these resolutions of Yudhishthira, the Kurukshetra war does break out and results in the deaths of thousands of warriors.

Nothing can change Destiny. There is a Tukaram abhang, which describes how helpless we are. A twig falls into the water in a canal. Can the twig decide in which direction it wants to go? Even the water in the canal is helpless. It may be happy to be moving straight ahead, but at some point the canal may take a bend to the right, in which case the water has to flow towards the right. Can a worker change a plan that a master architect has made? Likewise in life, we cannot change what is destined to happen.

Self

In the Advaita text Panchadasi, the author Vidyaranya explains the nature of the Self as the essence of bliss by alluding to the famous instruction by Yagnyavalkya to his wife Maitreyi in the Brihadaranyaka Upanishad. The acharya analyses the instruction that shows with relevant examples that it is individual self interest at work in all human relationships, pointed out Sri R. Rajagopala Sarma in a discourse. The conclusion drawn is ‘ atmanasthu kamaya sarvam priyam bhavati,’ ‘the Self is most loved by all and is most dear.’ It is shown that all objects, people and places are loved by people not for their sake but for the sake of the Self. In our day today life, when constant interaction is always taking place, at the family, social, cultural and spiritual levels, etc, it is the self or inner essence that is dear to each individual. The reason behind the love in ties such as those between husband-wife, parent-children, etc is one’s own satisfaction. Even the love of wealth and possession only reflects the owner’s sense of ego. Does wealth know that it belongs to a particular person? Or does it wish to belong to anyone it thinks is special?

When one seeks name and fame in life it is for the individual’s sake since name and fame are insentient abstractions. One might rear animals such as the cow or the horse not because of any love for them but because they serve him in some way or other. At the bottom line in all these instances is the desire for happiness in us. Since the self is the essence of happiness and bliss, knowledge of this truth leads to realisation. To internalise this truth, the sage advises her to know about the atma. This is possible by the practices of sravana, hearing, manana, reflecting in one’s mind and nididhyasana, contemplating and meditating on the Self at all times.

Devotion

Not all are endowed with devotion to God, and the purana stories on Siva, Vishnu, Muruga or Ambal are the basis for many of us to cultivate faith and devotion to God. Devotion that is directed to any of these deities is known as bhakti to Ishta Devata, pointed out Sri B. Sundarkumar in a discourse. In the Gita, the Lord explains the nuances in the concept of Ishta devata worship. He says that when people are swayed by their desires, their inherent swabhava prompts each one of them to seek divine help. They worship the various deities and pray to them to grant them their wishes as well as for guidance to enable them to cross the vicissitudes of life. “Whatever deity a jiva wants to worship, I will strengthen his devotion,” says the Lord. He explains the truth that God is the antaryami in all the forms of deities that people worship. It is He who grants their desires. He does so to strengthen their devotion.

Moreover, we may not understand that all our desires will bring us good. What is desirable may not always be beneficial to us. In addition, when one desire gets fulfilled it is not an end in itself. It leads to yet other desires and the list is never ending. But by granting some desires, God leads us to seek what is ultimately good for us.

But Ishta Devata devotion should not encourage the tendency to belittle other deities. A true devotee should take the cue from Narayana Bhattathiri, in whose perception there is only one God who takes many forms for different purposes in every Yuga. He should cultivate the same bhava and see his Ishta devata in the many forms and deities. Bhakti and jnana grow hand in hand and the mature devotee, though convinced about his faith, will understand that all distinctions in name, functions, etc, are merely external.

Raasleela

Many of the episodes in the Bhagavata Purana can be interpreted as illustrative of the deeper and esoteric meanings in the Bhagavad Gita, said Sri B. Sundarkumar in a discourse. For instance, the underlying aim in the Rasa leela episode is to explain the realised state as one wherein true bhakti and jnana merge to become a singular quality of the experience of God. The Lord describes this state in the Gita: “The jnani, the one with discrimination, is continually united with Me. He is always devoted to Me and to no other. I am very dear to that person and he is dear to Me.”

In the Rasa leela episode, the Gopis are shown to be engrossed in love sports with God and are immersed in limitless joy. Each one feels she is exceptional and so Krishna has chosen her as His companion. They are devastated when Krishna suddenly leaves them. They reveal their state of mind and console themselves with the surmise that the Lord has disappeared with one among them who is obviously more special to Him. They feel that she is a cut above all of them and Vyasa uses the phrase ‘anaya araaditho noonum,’ in this context. When roughly translated, it means, ‘very devotedly worshipped by her.’ He has chosen to be with her only because she has selfless devotion to Him. She represents the realised state of a jnani in whom the intrinsic power of the Lord coexists with transcending bhakti. She is a symbol of jnana and is His very essence. In that state, there is no room for self importance or pride. The Lord’s intention is to make all of them reach that state of a jnani. With the separation from the Lord and the consequent experience of extreme viraha tapa, the Gopis overcome their ahamkara and repent. They are united with the Lord by His Sankalpa.

NS

 

This mantra enables one to completely focus themselves on he topic in front of them, and find success. A great quote I found explains the mindset you should try while listening to the track: “Work hard in silence. Let your success make the noise.” You are now listening to the Neela Saraswati Mantra, which is a divine prayer to Blue Saraswati, the Bestower of Success and Wisdom. Through this mantra, surrender to the Goddess, and seek her blessings to emerge intelligent, wise and victorious in all endeavors. 🎤Here are the lyrics for the mantra:

 Verse 1 Ghora Roope Maharave, Sarva Shathru Bhayangari, Bhakthebhyo Varade Devi Thrahi Maam Saranagatham 

Verse 2 Surasurarchithe Devi, Sidha Gandharva Sevithe, Jadya Papa Hare Devi, Thrahi Maam Saranagatham 

Verse 3 Jatajuta Samayukthe Lola Jihwantha Karini, Drutha Budhikare Devi, Thrahi Maam Saranagatham

 Verse 4 Soumya Krodha Dhare Roope, Chanda Munda Namosthuthe, Srushti Roope Namasthubhyam, Thrahi Maam Saranagatham Verse 5 Jadaanaam Jadathaam Hanthi , Bhakthaanaam Bhaktha Vathsala, Moodathaam Hara May Devi, Thrahi Maam Saranagatham Verse 6 Vam Hroom Hroom Kamaye Devi, Bali Homa Priye Nama, Ugra Thare Namo Nithyam, Thrahi Maam Saranagatham 

Verse 7 Budhim Dehi, Yaso Dehi, Kavithwam Dehi Dehi May, Moodathwam Cha Harer Devi, Thrahi Maam Saranagatham 

Verse 8 Indradhi Vilasad Dwanda Vandhithe Karunamayi, Thare Tharathi Nadhasye, Thrahi Maam Saranagatham.

 Concluding Verse Idham Stotram Padesdhyasthu Sathatham Sradhayonvitha, Thasya Shathru Kshayam Yathi Maha Pragnaa Prajayathe

HS

 In Hinduism, Lord Hayagriva is considered an avatar of Lord Vishnu.

He is worshiped and adored as the God of wisdom and knowledge, with a human body and a horse’s head, brilliant white in color, and seated on a white lotus.

He is celebrated in the Puranas for rescuing the sacred Vedas from the demons Kaitabha and Madhu and teaching them again to Lord Brahma.

In Tibetan Buddhism, He is a wrathful manifestation of the Bodhisattva of Compassion – Chenrezig. Devotion to and practice based upon His teachings is a fast method to overcome negative forces and hindrances.

Symbolically, the story of Lord Hayagriva represents the victory of pure knowledge, guided by the hand of God, over the demonic forces of darkness and passion.

He is a central deity in Vaishnava tradition (one of the major traditions within Hinduism).

His blessings are sought when starting the study of both secular and sacred subjects.

He can also grant spiritual powers (siddhis) to you when you connect with His divine healing energies, with sincere devotion.

Special worship is conducted on the day of the full moon in August (Sravana-Paurnami, which is believed to be the day when He appeared on Earth) and on Mahanavami, the 9th day of the Navratri festival (the word Navratri translates as ”nine nights” in Sanskrit).

Also, Lord Hayagriva is amongst the deities present at the Ranganathaswamy Temple, Srirangam.

Iconography

He is usually depicted seated, with his right hand either blessing the supplicant or in the pose of teaching.

The right hand also frequently holds a rosary, representing His identification with meditative wisdom and knowledge.

His left hand holds a book, representing His role as a spiritual teacher.

His face is always peaceful and serene, if not smiling.

His beauty, like fresh-cut crystal, is a fortunate brilliance that never decays.

In Buddhism, He is illustrated with one face, 2 arms, and 2 legs.

Everything about Him is wrathful – a roaring mouth with protruding fangs, a scowling face with 3 glaring eyes, a broad belly bulging with inner energy, His left hand raised in a threatening mudra, and a sword raised threateningly in his right hand.

This terrifying aspect expresses compassion’s fierce determination to help us overcome outer obstructions and inner egotism.

Gnanananda Mayam Devam Nirmala Spatika krutim

Aadharam Sarva Vidyanaam Hayagreevam Upasmahe.”

We worship or meditate upon, Lord Hayagreeva, who is the embodiment of  wisdom or divine knowledge (Gyaana) and blissaanandam (aanandam), who is the base of all vidyas, whose body is radiant emanating brilliant white light like that of a blemish less Spatikam.”

Hayagriva Gayatri mantra lyrics:

”Aum Vanishwaraaya Vidmahe.

Haya Grivaaya Dhimahee.

Thanno Hayagriva Prachodayath.”

Meaning – ”Om, Let me meditate on the god of learning. Oh, God who has a horse face, give me higher intellect. And let God Hayagreeva illuminate my mind.”

Gnanaswaroopa”, embodiment of all growth, knowledge and spiritual wisdom.

It is assumed that our sages and seers have derived their spiritual ideas and extraordinary powers through the grace of Lord Hayagreeva. It is believed that Lalitha sahasranama, the thousand names of Mother Lalithambika, were taught by him to Agasthya Maharshi.

Shri Hayagriva Ashtottara Shatanama Stotram Lyrics in English:

॥ srihayagrivastottarasatanamastotram ॥

atha viniyogah –

Om asya srihayagrivastotramantrasya sankarsana rsih,

anustupchandah, srihayagrivo devata rm bijam

namah saktih vidyarthe jape viniyogah ॥

atha dhyanam –

vande puritacandramandalagatam svetaravindasanam

mandakinyamrtabdhikundakumudaksirenduhasam harim ।

mudrapustakasankhacakravilasacchrimadbhujamanditam

nityam nirmalabharatiparimalam visvesamasvananam ॥

atha mantrah –

Om rgyajuhsamarupaya vedaharanakarmane ।

pranavodgithavacase mahasvasirase namah ॥

srihayagrivaya namah ।

atha stotram –

jnananandamayam devam nirmalam sphatikakrtim ।

adharam sarvavidyanam hayagrivamupasmahe ॥ 1 ॥

hayagrivo mahavisnuh kesavo madhusudanah ।

govindah pundarikakso visnurvisvambharo harih ॥ 2 ॥

adisah sarvavagisah sarvadharah sanatanah ।

niradharo nirakaro niriso nirupadravah ॥ 3 ॥

niranjano niskalanko nityatrpto niramayah ।

cidanandamayah saksi saranyah sarvadayakah ॥ 4 ॥

subhadayakah

sriman lokatrayadhisah sivah sarasvatapradah ।

vedoddharttavedanidhirvedavedyah puratanah ॥ 5 ॥

purnah purayita punyah punyakirtih paratparah ।

paramatma paranjyotih paresah paragah parah ॥ 6 ॥

sakalopanisadvedyo niskalah sarvasastrakrt ।

aksamalajnanamudrayuktahasto varapradah ॥ 7 ॥

puranapurusah sresthah saranyah paramesvarah ।

santo danto jitakrodho jitamitro jaganmayah ॥ 8 ॥

jaramrtyuharo jivo jayado jadyanasanah । garudasanah

japapriyo japastutyo japakrtpriyakrdvibhuh ॥ 9 ॥

var jayasriyorjitastulyo japakapriyakrdvibhuh

vimalo visvarupasca visvagopta vidhistutah । virat svarat

vidhivisnusivastutyah santidah ksantikarakah ॥ 10 ॥

sreyahpradah srutimayah sreyasam patirisvarah ।

acyuto’nantarupasca pranadah prthivipatih ॥ 11 ॥

avyakto vyaktarupasca sarvasaksi tamoharah ।

ajnananasako jnani purnacandrasamaprabhah ॥ 12 ॥

jnanado vakpatiryogi yogisah sarvakamadah ।

yogarudho mahapunyah punyakirtiramitraha ॥ 13 ॥

visvasaksi cidakarah paramanandakarakah ।

mahayogi mahamauni munisah sreyasam nidhih ॥ 14 ॥

hamsah paramahamsasca visvagopta virat svarat ।

suddhasphatikasankasah jatamandalasamyutah ॥ 15 ॥

adimadhyantarahitah sarvavagisvaresvarah ।

pranavodgitharupasca vedaharanakarmakrt ॥ 16 ॥

namnamastottarasatam hayagrivasya yah pathet ।

sa sarvavedavedangasastranam paragah kavih ॥ 17 ॥

idamastottarasatam nityam mudho’pi yah pathet ।

vacaspatisamo buddhya sarvavidyavisaradah ॥ 18 ॥

mahadaisvaryamapnoti kalatrani ca putrakan ।

nasyanti sakalan rogan ante haripuram vrajet ॥ 19 ॥

॥ iti sribrahmandapurane srihayagrivastottarasatanamastotram sampurnam ॥

An enlightened queen.

 https://youtu.be/uDd3iupKUyI

My earlier post the queens lullaby has only 4 verses I think. 

According to Markandeya Purana, Madalasa was an enlightened Queen who gave birth to four sons, Vikranta, Subahu, Shatrumardana, and Alarka. When they cried, instead of diverting the child’s attention with various objects she chose to introduce them to the Truth. Knowledge (Atma Jnana) is revealed in the form of a sweet lullaby which is called mandalas upadesha. The first three princes, Vikranta, Subahu, and Shatrumardana had no interest in the temporary material world and each of them took sannyasa (renunciation) and wandered away to the forest to meditate. Queen Madalasa is known as one of the most ideal and learned women.

Madalasa Upadesha is also known as Putra Upadesha Stotra or Putropadesha Stotra.

Queen Madalasa says to her crying son: “You are pure, Enlightened, and spotless. Leave the illusion of the world and wake up from this deep slumber of delusion.”

My Child, you are Ever Pure! You do not have a name. A name is only an imaginary superimposition on you. This body made of five elements is not you nor do you belong to it. This being so, what can be a reason for your crying?

The essence of the universe does not cry in reality. All is a Maya of words, oh Prince! Please understand this. The various qualities you seem to have are just your imaginations, they belong to the elements that make the senses (and have nothing to do with you).

The Elements [that make this body] grow with the accumulation of more elements or reduce in size if some elements are taken away. This is what is seen in a body’s growing in size or becoming lean depending upon the consumption of food, water, etc. You do not have growth or decay.

You are in the body which is like a jacket that gets worn out day by day. Do not have the wrong notion that you are the body. This body is like a jacket that you are tied to, for the fructification of the good and bad karmas.

Some may refer to you as Father and some others may refer to you as a Son or some may refer to you as a mother and someone else may refer to you as a wife. some say “you are mine” and some others say “you are not mine” These are all references to this “Combination of Physical Elements”, Do not identify with them.

The deluded look at objects of enjoyments as giving happiness by removing the unhappiness. The wise clearly see that the same object which gives happiness now will become a source of unhappiness.

The vehicle that moves on the ground is different from the person in it similarly this body is also different from the person who is inside! The owner of the body is different from the body! Ah, how foolish it is to think I am the body!

शुद्धोसि बुद्धोसि निरँजनोऽसि

सँसारमाया परिवर्जितोऽसि

सँसारस्वप्नँ त्यज मोहनिद्राँ

मँदालसोल्लपमुवाच पुत्रम्।

Suddhosi bubbhosi niranjanosi

samsara maya parivarjitosi

samsara svapnam tyaja moha nidra

mandalasollapamuvacha putram

Meaning: Madalasa says to her crying son: “You are pure, Enlightened, and spotless. Leave the illusion of the world and wake up from this deep slumber of delusion.”

शुद्धोऽसि रे तात न तेऽस्ति नाम

कृतँ हि तत्कल्पनयाधुनैव।

पच्चात्मकँ देहँ इदँ न तेऽस्ति

नैवास्य त्वँ रोदिषि कस्य हेतो॥

śuddho’si re tāta na te’sti nāma

kṛtaɱ hi tatkalpanayādhunaiva|

paccātmakaɱ dehaɱ idaɱ na te’sti

naivāsya tvaɱ rodiṣi kasya heto||

Meaning: My Child, you are Ever Pure! You do not have a name. A name is only an imaginary superimposition on you. This body made of five elements is not you nor do you belong to it. This being so, what can be a reason for your crying?

न वै भवान् रोदिति विक्ष्वजन्मा

शब्दोयमायाध्य महीश सूनूम्।

विकल्पयमानो विविधैर्गुणैस्ते

गुणाश्च भौताः सकलेन्दियेषु॥

na vai bhavan roditi vikshvajanma

shabdoyamayadhya mahisha sunum|

vikalpayamano vividhairgunaiste

gunascha bhautah sakalendiyeshu||

Meaning: The essence of the universe does not cry in reality. All is a Maya of words, oh Prince! Please understand this. The various qualities you seem to have are just your imaginations, they belong to the elements that make the senses (and have nothing to do with you).

भूतनि भूतैः परिदुर्बलानि

वृद्धिँ समायाति यथेह पुँसः।

अन्नाम्बुपानादिभिरेव तस्मात्

न तेस्ति वृद्धिर् न च तेस्ति हानिः॥

bhutani bhutaih paridurbalani

vriddhim samayati yatheha pumsah|

annambupanadibhireva tasmat

na testi vriddhir na cha testi hanih||

Meaning: The Elements [that make this body] grow with the accumulation of more elements or reduce in size if some elements are taken away. This is what is seen in a body’s growing in size or becoming lean depending upon the consumption of food, water, etc. You do not have growth or decay.

त्वम् कँचुके शीर्यमाणे निजोस्मिन्

तस्मिन् देहे मूढताँ मा व्रजेथाः।

शुभाशुभौः कर्मभिर्देहमेतत्

मृदादिभिः कँचुकस्ते पिनद्धः॥

tvam kamchuke shiryamane nijosmin

tasmin dehe mudhatam ma vrajethah|

shubhashubhauh karmabhirdehametat

mridadibhih kamchukaste pinaddhah||

Meaning: You are in the body which is like a jacket that gets worn out day by day. Do not have the wrong notion that you are the body. This body is like a jacket that you are tied to, for the fructification of the good and bad karmas.

तातेति किँचित् तनयेति किँचित्

अँबेति किँचिद्धयितेति किँचित्।

ममेति किँचित् न ममेति किँचित्

त्वम् भूतसँघँ बहु म नयेथाः॥

tateti kimchit tanayeti kimchit

ambeti kimchiddhayiteti kimchit|

mameti kimchit na mameti kimchit

tvam bhutasamgham bahu ma nayethah||

Meaning: Some may refer to you are Father and some others may refer to you as a Son or some may refer to you as a mother and someone else may refer to you as a wife. some say “you are mine” and some others say “you are not mine” These are all references to this “Combination of Physical Elements”, Do not identify with them.

सुखानि दुःखोपशमाय भोगान्

सुखाय जानाति विमूढचेताः।

तान्येव दुःखानि पुनः सुखानि

जानाति विद्धनविमूढचेताः॥

sukhani duhkhopashamaya bhogan

sukhaya janati vimudhachetah|

tanyeva duhkhani punah sukhani

janati viddhanavimudhachetah||

Meaning: The deluded look at objects of enjoyments as giving happiness by removing the unhappiness. The wise clearly see that the same object which gives happiness now will become a source of unhappiness.

यानँ चित्तौ तत्र गतश्च देहो

देहोपि चान्यः पुरुषो निविष्ठः।

ममत्वमुरोया न यथ तथास्मिन्

देहेति मात्रँ बत मूढरौष।

yanam chittau tatra gatascha deho

dehopi chanyah purusho nivishthah|

mamatvamuroya na yatha tathasmin

deheti matram bata mudharausha|

Meaning: The vehicle that moves on the ground is different from the person in it similarly this body is also different from the person who is inside! The owner of the body is different from the body! Ah, how foolish it is to think I am the body!

a good exe

 https://youtu.be/p5IuRLOer6E

At a recent get together at our place we showed the first three minutes of this video and made the couples sit facing each other and look for 45 seconds and then gave them 45 seconds to turn away and draw. 45 seconds the pictures were remarkable.

We are a closely knit group connected with a common goal of serving society. Giving back a little our tiny drop to make our part of  the world a better place. 

It only goes to show how we take the comml

on things for granted and if we really notice how we can change the wiring of the brain.

Worth a try. 

And practicing building on it to improve.

I am sure they will treasure the drawings for a long time to come.

Treeof life.

Tree of Life motif depicts the various elements of life in complete harmony. Trees, birds, animals are all support systems for each other. A melodious harmony of well formed shapes is a symbol and a reminder for us that each one in the family is a part of that Harmony...that we are the support system for eachother.