worth a read.

 The Ramayana is considered the highest epic and one easily accessible to all. The Ramayana, which narrates the avatar of Emperuman, is itself the Vedas, said Dhamal Perundevi in a discourse. Valmiki named it succinctly as Ramayana, by taking the syllables from the four Vedas. From Rig Veda, he used the syllable ‘Ra’, ‘Ma’ from Sama Veda, ‘Ya’ from Yajur Veda and ‘Na’ from Atharvana Veda, in his compilation of the epic of 24,000 verses. The Gayatri mantra has 24 syllables and at the start of every 1,000th verse, the sage used a syllable from Gayatri. The work has been blessed by Brahma, while Narada extended his guidance in order to ensure devotees experience in full the sterling qualities of Rama.

After compiling the epic, the question of how to reach it to the people arose and Luv and Khush rose to the task. Why did Rama listen to the discourse of the two, who were none other than His own children, raised in a hermitage in a forest? It is because the Ramayana is also referred to as Sitayas Charitam Mahath:. Sita allowed Herself to be imprisoned in Lanka by Ravana so that Rama could undertake the purpose of His avatar: vanquish Ravana and retrieve Her. Rama enjoyed the discourse of Ramayana not because it was about Him, but because it narrated Sita’s exemplary story.

It is said that avatar is the act of descent of God in order to help man ascend towards Him. Rama and Krishna avatars are referred to as poorna avatars: in both of them God stayed on for many years, before and after accomplishing the purpose of His manifestation. As Rama, He stayed on to establish Ram Rajya in Ayodhya, the incomparable city.

Devotees often make various appeals in their prayers to God, including the wish for a trouble-free and peaceful life. Akkarakani Srinidhi Swamy said in a discourse that in our prarthanas (prayers), we should include pleading with God to grant us the strength and opportunity to extend our best possible service to Him. Sri Pillai Lokacharaiar says people sometimes forget this due to the turmoil of samsara.

Saint Ramanuja, considered the manifestation of Adisesha, had the sole aim of serving God. The Acharya prayed that God would extend His blessings to us so that we could serve Him. The Acharya suggested the easiest mode of worship, saranagathi or surrender, for the benefit of the people.The Upanishads describe saranagathi in detail. It is well appreciated and followed by Acharyas and noblemen. The scriptures say it is equally relished by God. Keeping in mind the above three, Sri Ramanuja, through his work, exemplified the concept of surrender. Gadhya denotes the prose format (in the order of Saranagathi Gadhyam, Sri Ranga Gadhyam and Sri Vaikunta Gadhyam), and thrayam refers to three. Saranagathi to Lord Sri Ranganatha will result in moksha in Sri Vaikunta.

The mind is like a war zone and controlling it entirely is key to finding God. When one is constantly agitated, internally, how can one find peace? It is imperative that one masters one’s senses, stay immune to sensory temptations that pop up practically everyday in worldly life and achieve complete self control. Once such a state is achieved, the Lord will reside as pure bliss within us, said Swami Mitranandaji.The best example of such mastery is Dasaratha. Only a person who rises above the ten senses is known as a Dasarathi. Rath means a chariot and Dasaratha is one who has the supreme ability to rein in his senses. Despite hailing from an illustrious lineage and ruling over a vast empire, Dasaratha remained inherently detached from materialistic possessions; nor did he indulge in pleasures from such a state. On the contrary, he was focused on performing his duties, rule justly and maintain peace and harmony over the vast kingdom. When such a person is at the helm, prosperity follows forthwith. Why was Ayodhya, his capital, so celebrated? The term literally means ‘no conflict.’ When we tame our minds and achieve complete self-control, we achieve a free (mental) state such as the prosperous and peaceful Ayodhya under Dasaratha.He was an ascetic, which is why, when he invoked God with prayer and penance for progeny, he was blessed with Rama, an incarnation of Lord Vishnu. When one achieves a calm mind, one can make decisions, like Dasaratha, with utmost clarity, after intense deliberation. Only in such a state can we experience truly the divinity we invoke, within us.

When people start good deeds, it is customary to seek elders’ permission and blessings to complete the task without any hindrance.

Navalpakkam Sri Vasudevaachariar said in a discourse that Acharya Sri Vedanta Desika showed himself as an example. The Acharya invoked the blessings of four persons before starting to write “Sri Paduka Sahasram”, which glorifies the power of the divine sandals (paduka) of Lord Ranganatha.

In the first sloka, Sri Vedanta Desika invokes the blessings of great noblemen who bear on their heads the divine paduka of Sri Ranganatha, which empowers even the dust from their feet to sanctify and protect people from all inauspiciousness.

In the second sloka, the Acharya pays his homage to Bharatha who showed first to the world the greatness of paduka. He worshipped the sandals of Sri Rama, placing them on the throne and ruled the kingdom for 14 years just as a proxy to Rama. The Acharya pays his homage to Sri Nadhamunigal, who was like Bharatha to Sri Nammazhwar.

In the third verse, the Acharya pays his obeisance to Sri Nammazhwar, who bears the name of Sataari (paduka), being absorbed in Sri Ranganatha’s feet. With the blessings of Nammazhwar, we place our heads at the feet of God (Perumal Thaalil Thalai Vaithom Satagopan Arulale). Nammazhwar sang about 1,000 verses in Thiruvaimozhi. Swami Desika also wished to compose 1,000 slokas in Paduka Sahasram.

Swami Desika prays in the 4th sloka to the sage Valmiki, who had written about the glory of padukas in Srimad Ramayanam.

In His manifestation as Varaha (wild boar), the Lord says (Aham Smarami Mat Bhaktham) that even if a person forgets Him, He will not forget the person who surrendered at His feet. As Sri Rama, the Lord proclaims, He would extend asylum to all those who surrendered (Sakrudeva prapannaya). Lord Krishna says in Sri Bhagavad Gita, “Completely relinquishing all dharmas, seek me alone for refuge. I will release you from all sins. Grieve not” (Sarvadharman Parithyajya — Chapter XVIII sloka 66).

Navalpakkam Sri Vasudevachariar said in a discourse that people who undertake surrender (Saranagathi) will be like newlywed couple who feel the change in life and are happy. Saranagathi is a once-in-a-lifetime procedure and can be done at any time, whether young or old.Saint Ramanuja says this physical body is perishable and that we need not bother about it. The Acharya further advises not to worry about the soul, as it is surrendered and it is His responsibility.

Lakshmana serves Rama in the forest. Yet it is Bharata’s bhakti that is considered superior to Lakshmana’s. Lakshmana’s bhakti was seshatva, while Bharata’s was paratantriya, said Navalpakkam Vasudevachariar, in a discourse. Seshatva is the quality of dedicating oneself to the Lord and serving Him. But paratantriya is the attitude of thinking of oneself as belonging to the Lord. The very existence of such a bhakta is to carry out the Lord’s will. Bharata was one such bhakta. He never questioned Rama. Usually an example is given to show the difference between seshatva and paratantriya. Suppose the Lord asks a person whose bhakti falls under the classification of seshatva to jump into a fire, he will ask, “If I am not here, who will serve You?” But if the same order were given to one whose bhakti can be classified as paratantriya, then he will obey, without questioning the Lord.

In his Paduka Sahasram, Vedanta Desika praises Bharata as the one who first proclaimed the greatness of Raghava paduka (Rama’s sandals). There are many conversations that Bharata has with various characters in the Ramayana. Through every conversation that Bharata has, Valmiki shows us the importance of the dharma sastras. He has nothing but harsh words for Kaikeyi. He assures Kausalya that he had no part in Kaikeyi’s decisions. Vasistha insists that Bharata ascend the throne, but Bharata refuses. When he arrives at the bank of the Ganga, he has a conversation with Guha. Looking for Rama, he arrives at sage Bharadwaja’s ashram, and talks to the rishi, who tells him where he can find Rama.

What is Karma? Will it yield results directly? When will it give? Valayapettai Sri Ramachariar said in a discourse that Karma refers to the deeds undertaken by human beings. It may be a good one (punya karma) or a bad one (papa karma). Not all will ever do only either the good or the sinful deeds. People will do both with or without their knowledge.

Punya karma refers to those activities through which we derive benefits, solace, and comfort. The effect of papa karma will be that which we don’t like to come to us (e.g., disease).

Karma is a non-sentient (Achetana) and cannot give results by itself directly. God, the Supreme One, grants based on our Karma. Adversities often compel a person to blame God, little realising that the divine Agency shows neither partiality nor favouritism. The wealth one enjoys, or the poverty in which he is steeped are but the consequences of his past deeds — noble or wicked as the case may be.

Whenever one is feeling down or sorrowful, wise men say reading of the Ramayana will uplift such a person. Every character in the epic will show all of us the way forward in spiritual and material life and provide relief from sorrow, said Damal S Ramakrishnan in a discourse.

The Ramayana is a practical guide on various premises, including on how a son should conduct himself, upbringing of children by parents, the equation between a guru and sishya, the connection between a ruler and his subjects and the understanding between a husband and wife. Above all, it showcases sibling bonding.

Rama is a stellar example of the ideal brother, right from birth, to Lakshmana, Bharata and Shatrugna. Lakshmana, who would not stop crying in his cradle until he was placed in the same crib as his older brother, was inseparable from Rama. When sage Viswamitra summoned the bala Rama to his yagna, Rama took Lakshmana along, who stood by his brother. Bharata, likewise looked up to his two older brothers. When he was summoned to Ayodhya after Rama’s banishment — an event he knew nothing about — Bharata went to the palace of Rama in order to ascertain what had unfolded in his absence. Upon learning of his banishment, and his own impending elevation as ruler, Bharata refused the realm forthwith. He immediately donned the attire of an ascetic and set out to bring Rama, the lawful heir, back to Ayodhya. Shatrugna, who looked up to his sibling Bharata, likewise followed suit. Kausalya. who wanted another glimpse of Rama, also joined the growing ranks of people determined to go to the forest. Guha, the boatman who Rama embraced as his own sibling, was initially suspicious of Bharata’s motive; however, upon coming face to face with him, he too became aware of Bharata’s nobility.

Caught up in earthly matters, devotees nevertheless want to achieve nirvana, a state where there is no sorrow. One can term that state as self-realisation, wherein one lives in this world, but the world is not within one; akin to a boat floating in water and not the other way round. When one realises the real self, within one, then one has attained fulfilment, and there is nothing more to be gained. The entire process is succinctly summed up in the six verses of Nirvana Shatkam, said Swami Ramacharana Tirtha (Nochur) in a discourse.

One is sheathed in various layers and it is important to discard them in order to tap into the core, inner self which alone can offer complete peace. Our physique is the outermost sheath, with the functional organs forming the next. Further buried is the mind (manam), followed by intellect (buddhi). The innermost layer is that of bliss, of chit (anandham) of Sivam, which is another name for fulfilment.

The journey to the inner core is not easy, but it is possible to free oneself of the shackles of external gratifications, remove ignorance and find the limitless inner self. When one listens to music, one experiences sheer joy, but even that is not permanent or continuous. Similarly with the inner self. For example, in between two thoughts, one experiences a state of being where there is only the self and nothing else. One should separate the mind from the body. True bliss comes when one realises that atma is ever free: there is neither aversion nor attachment. What remains is complete equipoise. It is latent in everyone, and one should seek it and own it.

In his Peria Thirumozhi, Thirumangai Azhvar has an entire padhigam (set of 10 verses) extolling Lord Narayana’s dasavataras, explained M.A. Venkatakrishnan in a discourse. He writes about nine of them in order in nine separate verses, but does not devote a separate verse for Kalki avatara. That is because a padhigam can, by definition, contain only 10 verses, of which the tenth has to be the phala sruti verse. So it would not have been possible to allocate a separate pasuram for Kalki. But Thirumangai Azhvar mentions Kalki in the phala sruti verse. There are three avataras in which the name ‘Rama’ features. We have the Parasurama and Balarama avataras in addition to Dasaratha Rama. While talking of Parasurama and Balarama in the phala sruti verse, Thriumangai Azhvar refers to Parasurama and Balarama as ‘Rama.” But for Dasaratha Rama, he uses the Tamil word “thAnAi,” showing that this Dasaratha Rama was a paripoorna avatara, a complete avatara. The Ramayana is read with reverence, because it tells us about this avatara. We have only two Itihasas — the Ramayana and Mahabharata. Among them, Ramayana is superior, says Pillai Lokachariar. That is because it is entirely about the Lord’s avatara, whereas, the Mahabharata is mainly about two warring factions of a family.

Ithihasa are a narative of what has happened as it happens the puranas are a narative of what has happened after it has happened. it's a story.

paramapadam.

 https://photos.app.goo.gl/evmZqh7j2a9pFzJHA

Hand.

 EATING WITH YOUR HAND... 

The ritual of eating with the hands in India is very popular even out of India amongst Indian descendants.

This is actually a "RITUAL" using what we call as "Mudra" 

The Mudra is a symbolic or ritual gesture or pose in Hinduism. This involves hands and fingers in a certain gesture used for multiple purposes such as good health/control, Balance, control of energy and even communication such as in dance forms like Bharathanathyam and kathak. 

So when we eat with our hands we form a Mudra with which symbolizes humility and grace of being humble.  

According to the Vedas, the hand is considered to be a very important part of the body. In Ayurveda, we say that each finger of the hand consists of an element, that being: Agni (fire) , Jal (water) , Vayu (wind) , Prithvi (Earth) & Aakash (space). 

Hence it is believed that when the fingers consisting of the 5 elements come into contact with the food entering the mouth, it benefits the body and health and increases the value of the food.

All said and done I can eat dosa with spoon knife and fork. 

karna.

कर्ण की कहानी” के बोल अर्थात् लिरिक्स पढ़ें हिंदी में। इस कविता में महाभारत के दानवीर योद्धा कर्ण की कथा को बताया गया है, इस कविता के रचयिता अभी मुंडे है। पढ़ें यह अद्धभुत महाभारत कविता हिंदी मे-

पांडवो को तुम रखो, मै कौरवो की भीड से

तिलक शिकस्त के बीच में जो टूटे ना वो रीड़ मै

सूरज का अंश हो के फिर भी हुँ अछूत मै

आर्यव्रत को जीत ले ऐसा हुँ सूत पूत मै

कुंती पुत्र हुँ मगर न हुँ उसी को प्रिय मै

इंद्र मांगे भीख जिससे ऐसा हुँ क्षत्रिय मै

आओ मैं बताऊँ महाभारत के सारे पात्र ये

भोले की सारी लीला थी किशन के हाथ सूत्र थे

बलशाली बताया जिसे सारे राजपुत्र थे

काबिल दिखाया बस लोगो को ऊँची गोत्र के

सोने को पिघला कर डाला शोन तेरे कंठ में

नीची जाती हो के किया वेद का पठंतु ने

यही था गुनाह तेरा,तु सारथी का अंश था

तो क्यो छिपे मेरे पीछे ,मै भी उसी का वंश था

ऊँच नीच की ये जड़ वो अहंकारी द्रोण था

वीरो की उसकी सूची में,अर्जुन के सिवा कौन था

माना था माधव को वीर,तो क्यो डरा एकलव्य से

माँग के अंगूठा क्यों जताया पार्थ भव्य है

रथ पे सजाया जिसने क्रष्ण हनुमान को

योद्धाओ के युद्ध में लडाया भगवान को

नन्दलाल तेरी ढाल पीछे अंजनेय थे

नीयती कठोर थी जो दोनो वंदनीय थे

ऊँचे ऊँचे लोगो में मै ठहरा छोटी जात का

खुद से ही अंजान मै ना घर का ना घाट का

सोने सा था तन मेरा,अभेद्य मेरा अंग था

कर्ण का कुंडल चमका लाल नीले रंग का

इतिहास साक्ष्य है योद्धा मै निपूण था

बस एक मजबूरी थी,मै वचनो का शौकीन था

अगर ना दिया होता वचन,वो मैने कुंती माता को

पांडवो के खून से,मै धोता अपने हाथ को

साम दाम दंड भेद सूत्र मेरे नाम का

गंगा माँ का लाडला मै खामखां बदनाम था

कौरवो से हो के भी कोई कर्ण को ना भूलेगा

जाना जिसने मेरा दुख वो कर्ण कर्ण बोलेगा

भास्कर पिता मेरे ,हर किरण मेरा स्वर्ण है

वन में अशोक मै,तु तो खाली पर्ण है

कुरुक्षेत्र की उस मिट्टी में,मेरा भी लहू जीर्ण है

देख छानके उस मिट्टी को कण कण में कर्ण है

विदेशों में बसे कुछ हिंदू स्वजनों के आग्रह पर कर्ण की कहानी (Kahani Karn Ki) को हम रोमन में भी प्रस्तुत कर रहे हैं। हमें आशा है कि वे इससे अवश्य लाभान्वित होंगे। पढ़ें कहानी कर्ण की (Mahabharata Poem) रोमन में–

pāṃḍavo ko tuma rakho, mai kauravo kī bhīḍa se

tilaka śikasta ke bīca meṃ jo ṭūṭe nā vo rīḍa़ mai

sūraja kā aṃśa ho ke phira bhī hu~ achūta mai

āryavrata ko jīta le aisā hu~ sūta pūta mai

kuṃtī putra hu~ magara na hu~ usī ko priya mai

iṃdra māṃge bhīkha jisase aisā hu~ kṣatriya mai

āo maiṃ batāū~ mahābhārata ke sāre pātra ye

bhole kī sārī līlā thī kiśana ke hātha sūtra the

balaśālī batāyā jise sāre rājaputra the

kābila dikhāyā basa logo ko ū~cī gotra ke

sone ko pighalā kara ḍālā śona tere kaṃṭha meṃ

nīcī jātī ho ke kiyā veda kā paṭhaṃtu ne

yahī thā gunāha terā,tu sārathī kā aṃśa thā

to kyo chipe mere pīche ,mai bhī usī kā vaṃśa thā

ū~ca nīca kī ye jaḍa़ vo ahaṃkārī droṇa thā

vīro kī usakī sūcī meṃ,arjuna ke sivā kauna thā

mānā thā mādhava ko vīra,to kyo ḍarā ekalavya se

mā~ga ke aṃgūṭhā kyoṃ jatāyā pārtha bhavya hai

ratha pe sajāyā jisane kraṣṇa hanumāna ko

yoddhāo ke yuddha meṃ laḍāyā bhagavāna ko

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धर्म

कर्ण की कहानी – Karn Ki Kahani Lyrics in Hindi

सन्दीप शाहMay 11, 20230 CommentsAbhi Munde,Krishna,Mahabharat

“कर्ण की कहानी” के बोल अर्थात् लिरिक्स पढ़ें हिंदी में। इस कविता में महाभारत के दानवीर योद्धा कर्ण की कथा को बताया गया है, इस कविता के रचयिता अभी मुंडे है। पढ़ें यह अद्धभुत महाभारत कविता हिंदी मे-

पांडवो को तुम रखो, मै कौरवो की भीड से

तिलक शिकस्त के बीच में जो टूटे ना वो रीड़ मै

सूरज का अंश हो के फिर भी हुँ अछूत मै

आर्यव्रत को जीत ले ऐसा हुँ सूत पूत मै

कुंती पुत्र हुँ मगर न हुँ उसी को प्रिय मै

इंद्र मांगे भीख जिससे ऐसा हुँ क्षत्रिय मै

आओ मैं बताऊँ महाभारत के सारे पात्र ये

भोले की सारी लीला थी किशन के हाथ सूत्र थे

बलशाली बताया जिसे सारे राजपुत्र थे

काबिल दिखाया बस लोगो को ऊँची गोत्र के

सोने को पिघला कर डाला शोन तेरे कंठ में

नीची जाती हो के किया वेद का पठंतु ने

यही था गुनाह तेरा,तु सारथी का अंश था

तो क्यो छिपे मेरे पीछे ,मै भी उसी का वंश था

ऊँच नीच की ये जड़ वो अहंकारी द्रोण था

वीरो की उसकी सूची में,अर्जुन के सिवा कौन था

माना था माधव को वीर,तो क्यो डरा एकलव्य से

माँग के अंगूठा क्यों जताया पार्थ भव्य है

रथ पे सजाया जिसने क्रष्ण हनुमान को

योद्धाओ के युद्ध में लडाया भगवान को

नन्दलाल तेरी ढाल पीछे अंजनेय थे

नीयती कठोर थी जो दोनो वंदनीय थे

ऊँचे ऊँचे लोगो में मै ठहरा छोटी जात का

खुद से ही अंजान मै ना घर का ना घाट का

सोने सा था तन मेरा,अभेद्य मेरा अंग था

कर्ण का कुंडल चमका लाल नीले रंग का

इतिहास साक्ष्य है योद्धा मै निपूण था

बस एक मजबूरी थी,मै वचनो का शौकीन था

अगर ना दिया होता वचन,वो मैने कुंती माता को

पांडवो के खून से,मै धोता अपने हाथ को

साम दाम दंड भेद सूत्र मेरे नाम का

गंगा माँ का लाडला मै खामखां बदनाम था

कौरवो से हो के भी कोई कर्ण को ना भूलेगा

जाना जिसने मेरा दुख वो कर्ण कर्ण बोलेगा

भास्कर पिता मेरे ,हर किरण मेरा स्वर्ण है

वन में अशोक मै,तु तो खाली पर्ण है

कुरुक्षेत्र की उस मिट्टी में,मेरा भी लहू जीर्ण है

देख छानके उस मिट्टी को कण कण में कर्ण है

विदेशों में बसे कुछ हिंदू स्वजनों के आग्रह पर कर्ण की कहानी (Kahani Karn Ki) को हम रोमन में भी प्रस्तुत कर रहे हैं। हमें आशा है कि वे इससे अवश्य लाभान्वित होंगे। पढ़ें कहानी कर्ण की (Mahabharata Poem) रोमन में–

Karn Ki Kahani Lyrics

pāṃḍavo ko tuma rakho, mai kauravo kī bhīḍa se

tilaka śikasta ke bīca meṃ jo ṭūṭe nā vo rīḍa़ mai

sūraja kā aṃśa ho ke phira bhī hu~ achūta mai

āryavrata ko jīta le aisā hu~ sūta pūta mai

kuṃtī putra hu~ magara na hu~ usī ko priya mai

iṃdra māṃge bhīkha jisase aisā hu~ kṣatriya mai

āo maiṃ batāū~ mahābhārata ke sāre pātra ye

bhole kī sārī līlā thī kiśana ke hātha sūtra the

balaśālī batāyā jise sāre rājaputra the

kābila dikhāyā basa logo ko ū~cī gotra ke

sone ko pighalā kara ḍālā śona tere kaṃṭha meṃ

nīcī jātī ho ke kiyā veda kā paṭhaṃtu ne

yahī thā gunāha terā,tu sārathī kā aṃśa thā

to kyo chipe mere pīche ,mai bhī usī kā vaṃśa thā

ū~ca nīca kī ye jaḍa़ vo ahaṃkārī droṇa thā

vīro kī usakī sūcī meṃ,arjuna ke sivā kauna thā

mānā thā mādhava ko vīra,to kyo ḍarā ekalavya se

mā~ga ke aṃgūṭhā kyoṃ jatāyā pārtha bhavya hai

ratha pe sajāyā jisane kraṣṇa hanumāna ko

yoddhāo ke yuddha meṃ laḍāyā bhagavāna ko

nandalāla terī ḍhāla pīche aṃjaneya the

nīyatī kaṭhora thī jo dono vaṃdanīya the

ū~ce ū~ce logo meṃ mai ṭhaharā choṭī jāta kā

khuda se hī aṃjāna mai nā ghara kā nā ghāṭa kā

sone sā thā tana merā,abhedya merā aṃga thā

karṇa kā kuṃḍala camakā lāla nīle raṃga kā

itihāsa sākṣya hai yoddhā mai nipūṇa thā

basa eka majabūrī thī,mai vacano kā śaukīna thā

agara nā diyā hotā vacana,vo maine kuṃtī mātā ko

pāṃḍavo ke khūna se,mai dhotā apane hātha ko

sāma dāma daṃḍa bheda sūtra mere nāma kā

gaṃgā mā~ kā lāḍalā mai khāmakhāṃ badanāma thā

kauravo se ho ke bhī koī karṇa ko nā bhūlegā

jānā jisane merā dukha vo karṇa karṇa bolegā

bhāskara pitā mere ,hara kiraṇa merā svarṇa hai

vana meṃ aśoka mai,tu to khālī parṇa hai

बालकृष्ण की आरती (Balkrishna Ki Aarti) न केवल परम हितकारी है और हृदय में भक्ति का उद्रेक करने वाली है, बल्कि इहलोक के सारे कष्टों का समूल नाश करने में भी पूर्णतः समर्थ है। बालक कन्हैया का दिव्य स्वरूप तो देवताओं को भी अति-प्रिय है। जो भी उनके इस रूप का चिंतन-मनन करता है और उनकी बाल-लीलाओं का श्रवण करता है, उसका अन्तःकरण भक्तिभाव के रस से पूर्ण हो जाता है। इसका गायन जीवन को कृष्ण-भक्ति के माधुर्य से भर देता है। भगवान तो भक्त-वत्सल हैं। उनका बाल-रूप तो और भी निराला है। उनके इस रूप को उर में धारण कर पढ़ें भगवान बालकृष्णजी की आरती–

आरती बालकृष्ण की कीजे।

अपना जनम सफल करि लीजे॥

श्री यशोदा का परम दुलारा।

बाबा की अखियन का तारा॥

गोपिन के प्राणन का प्यारा।

इन पर प्राण निछावर कीजे॥

आरती बालकृष्ण की कीजे…

बलदाऊ का छोटा भैया।

कान्हा कहि कहि बोलत मैया॥

परम मुदित मन लेत वलैया।

यह छबि नैनन में भरि लीजे॥

आरती बालकृष्ण की कीजे…

श्री राधावर सुघर कन्हैया।

ब्रज जन का नवनीत खवैया॥

देखत ही मन नयन चुरैया।

अपना सरबस इनको दीजे॥

आरती बालकृष्ण की कीजे…

तोतरि बोलनि मधुर सुहावे।

सखन मधुर खेलत सुख पावे॥

सोई सुकृति जो इनको ध्यावे।

अब इनको अपनो करि लीजे॥

आरती बालकृष्ण की कीजे…

विदेशों में बसे कुछ हिंदू स्वजनों के आग्रह पर इस को हम रोमन में भी प्रस्तुत कर रहे हैं। हमें आशा है कि वे इससे अवश्य लाभान्वित होंगे। पढ़ें यह आरती रोमन में–

āratī bālakṛṣṇa kī kīje।

apanā janama saphala kari līje॥

śrī yaśodā kā parama dulārā।

bābā kī akhiyana kā tārā॥

gopina ke prāṇana kā pyārā।

ina para prāṇa nichāvara kīje॥

āratī bālakṛṣṇa kī kīje…

baladāū kā choṭā bhaiyā।

kānhā kahi kahi bolata maiyā॥

parama mudita mana leta valaiyā।

yaha chabi nainana meṃ bhari līje॥

āratī bālakṛṣṇa kī kīje…

śrī rādhāvara sughara kanhaiyā।

braja jana kā navanīta khavaiyā॥

dekhata hī mana nayana curaiyā।

apanā sarabasa inako dīje॥

āratī bālakṛṣṇa kī kīje…

totari bolani madhura suhāve।

sakhana madhura khelata sukha pāve॥

soī sukṛti jo inako dhyāve।

aba inako apano kari līje॥

āratī bālakṛṣṇa kī kīje…

यह भी पढ़ें

● कृष्ण अमृतवाणी ● प्रेम मंदिर, वृंदावन ● बालकृष्ण की आरती ● दामोदर अष्टकम ● संतान गोपाल स्तोत्र ● संतान गोपाल मंत्र ● जन्माष्टमी पूजा और विधि ● लड्डू गोपाल की आरती ● गिरिराज की आरती ● गोपाल चालीसा ● कृष्ण चालीसा ● राधे राधे जपो चले आएंगे बिहारी ● श्याम तेरी बंसी पुकारे राधा श्याम ● बजाओ राधा नाम की ताली ● अरे द्वारपालों कन्हैया से कह दो ● श्याम तेरी बंसी पुकारे राधा नाम ● किशोरी कुछ ऐसा इंतजाम हो जाए ● छोटी छोटी गईया छोटे छोटे ग्वाल ● गोविंद बोलो हरि गोपाल बोलो ● मेरा आपकी कृपा से सब काम हो रहा है ● मेरे बांके बिहारी लाल ● ओ कान्हा अब तो मुरली की ● भर दे रे श्याम झोली भरदे ● मैं हूं शरण में तेरी संसार के रचैया ● कन्हैया कन्हैया पुकारा करेंगे ● श्री कृष्ण गोविंद हरे मुरारी ● कृष्ण है विस्तार यदि तो ● राधे राधे जपो चले आएंगे बिहारी ● गर्भ गीता ● द्वारकाधीश की आरती ● मुकुंदा मुकुंदा कृष्णा मुकुंदा मुकुंदा ● सजा दो घर को गुलशन सा मेरे सरकार आए हैं ● लल्ला की सुन के मैं आई ● नंद के आनंद भयो जय कन्हैया लाल की ● मेरे कान्हा ● राधे किशोरी दया करो ● कृष्णा मनमोहना मोरे कान्हा मोरे कृष्णा ● मधुराष्टकम् ● जय जनार्दना कृष्णा राधिकापते ● भज मन राधे

P s abm.

इन दिनों अयोध्या में बन रहे राम मंदिर के उद्घाटन और उसमें राम लला की मुर्ती की चर्चा हर तरफ हो रही है. इस बीच सोशल मीडिया पर अभि मुंडे (Psycho Shayar) (अभिजीत बालकृष्ण मुंडे) की एक कविता “राम” वायरल हो गई है. अयोध्या के राम मंदिर में होने जा रहे है राम मंदिर प्राण प्रतिष्ठा कार्यक्रम से पहले आइ इस कविता ने रातों-रात सभी का ध्यान अपनी ओर आकर्षित किया है और इसे लोग अयोध्या का बुलावा भी बता रहे हैं. क्योंकि खुद कवि अंत में कहते हैं कि, “… चलिए तो फिर मिलते हैं हमें भी अयोध्या आना है.”

तो आइए आपको भी छोड़ चलते हैं साइको शायर की “राम” कविता के साथ. आप भी सुनिए और पढ़िए और बताइए क्या कवि ने राम के चरित्र के साथ न्याय किया है और क्या राम के चरित्र को सही ढंग से बतला पाएं हैं.

राम साइको शायर की वायरल कविता – Ram Psycho Shayar Abhi Munde Viral Poem on Ram

हाथ काट कर रख दूंगा 

ये नाम समझ आ जाए तो

कितनी दिक्कत होगी पता है

राम समझ आ जाए तो

राम राम तो कह लोगे पर

राम सा दुख भी सहना होगा 

पहली चुनौती ये होगी के 

मर्यादा में रहना होगा

और मर्यादा में रहना मतलब कुछ खास नहीं कर जाना है..

बस.. 

बस त्याग को गले लगाना है और

अहंकार जलाना है

अब अपने रामलला के खातिर इतना ना कर पाओगे

अरे शबरी का जूठा खाओगे तो पुरुषोत्तम कहलाओगे

काम क्रोध के भीतर रहकर तुमको शीतल बनाना होगा

बुद्ध भी जिसकी छांव में बैठे वैसा पीपल बनाना होगा

बनना होगा ये सब कुछ और वो भी शून्य में रहकर प्यारे

तब ही तुमको पता चलेगा..

थे कितने अद्भुत राम हमारे

सोच रहे हो कौन हूं मै,?

चलो.. बता ही देता हूं

तुमने ही तो नाम दिया था

मैं.. 

पागल कहलाता हूं

नया नया हूं यहां पे तो ना पहले किसी को देखा है 

वैसे तो हूं त्रेता से.. मुझे कृ..

किसने कलयुग भेजा है

भई बात वहां तक फैल गई है

की यहां कुछ तो मंगल होने को है

के भरत से भारत हुए राज में 

सुना है राम जी आने को हैं

बड़े भाग्यशाली हो तुम सब

नहीं, वहां पे सब यहीं कहते है

के हम तो रामराज में रहते थे..

पर इन सब में राम रहते है

यानी.. 

तुम सब में राम का अंश छुपा है.?

नहीं मतलब वो.. 

तुम में आते है रहने?

सच है या फिर गलत खबर?

गर सच ही है तो क्या कहने

तो सब को राम पता ही होगा

घर के बड़ों ने बताया होगा..

तो बताओ..

बताओ फिर कि क्या है राम

बताओ फिर कि क्या है राम..

बताओ…

अरे पता है तुमको क्या है राम..?

या बस हाथ धनुष तर्कश में बाण..

या बन में जिन्होंने किया गुजारा

या फिर कैसे रावण मारा

लक्ष्मण जिनको कहते भैया

जिनकी पत्नी सीता मैया

फिर ये तो हो गई वो ही कहानी 

एक था राजा एक थी रानी

क्या सच में तुमको राम पता है

या वो भी आकर हम बताएं?

बड़े दिनों से हूं यहां पर..

सबकुछ देख रहा हूं कबसे

प्रभु से मिलने आया था मै..

उन्हें छोड़ कर मिला हूं सब से

एक बात कहूं गर बुरा ना मानो 

नहीं तुम तुरंत ही क्रोधित हो जाते हो

पूरी बात तो सुनते भी नहीं..

सीधे घर पर आ जाते हो

ये तुम लोगों के.. 

नाम जपो में..

पहले सा आराम नहीं

ये तुम लोगों के.. नाम जपो में..पहले सा आराम नहीं

इस जबरदस्ती के जय श्री राम में सब कुछ है..

बस राम नहीं!

ये राजनीति का दाया बायां जितना मर्ज़ी खेलो तुम

( दाया बायां.. अरे दाया बायां..?

ये तुम्हारी वर्तमान प्रादेशिक भाषा में क्या कहते है उसे..?

हां..

वो.. 

लेफ्ट एंड राइट)

ये राजनीति का दाया बायां जितना मर्ज़ी खेलो तुम

चेतावनी को लेकिन मेरी अपने जहन में डालो तुम

निजी स्वार्थ के खातिर गर कोई राम नाम को गाता हो

तो खबरदार गर जुर्रत की.. 

और मेरे राम को बांटा तो

भारत भू का कवि हूं मैं..

तभी निडर हो कहता हूं

राम है मेरी हर रचना में

मै बजरंग में रहता हूं

भारत की नीव है कविताएं

और सत्य हमारी बातों में 

तभी कलम हमारी तीखी और..

साहित्य..

हमारे हाथों में!

तो सोच समझ कर राम कहो तुम

ये बस आतिश का नारा नहीं 

जब तक राम हृदय में नहीं..

तुम ने राम पुकारा नहीं

राम- कृष्ण की प्रतिभा पर पहले भी खड़े सवाल हुए

ये लंका और ये कुरुक्षेत्र..

यूं ही नहीं थे लाल हुए

अरे प्रसन्न हंसना भी है और पल पल रोना भी है राम

सब कुछ पाना भी है और सब पा कर खोना भी है राम

ब्रम्हा जी के कुल से होकर जो जंगल में सोए हो 

जो अपनी जीत का हर्ष छोड़ रावण की मौत पे रोए हो

शिव जी जिनकी सेवा खातिर मारूत रूप में आ जाए

शेषनाग खुद लक्ष्मण बनकर जिनके रक्षक हो जाए

और तुम लोभ क्रोध अहंकार छल कपट

सीने से लगा कर सो जाओगे?

तो कैसे भक्त बनोगे उनके?

कैसे राम समझ पाओगे?

अघोर क्या है पता नहीं और शिव जी का वरदान चाहिए

ब्रम्हचर्य का इल्म नहीं.. इन्हे भक्त स्वरूप हनुमान चाहिए

भगवा क्या है क्या ही पता लहराना सब को होता है 

पर भगवा क्या है वो जाने 

जो भगवा ओढ़ के सोता है

राम से मिलना..

राम से मिलना..

राम से मिलना है ना तुमको..?

निश्चित मंदिर जाना होगा!

पर उस से पहले भीतर जा संग अपने राम को लाना होगा

जय सिया राम

और हां..

अवधपुरी का उत्सव है

कोई कसर नहीं..

सब खूब मनाना

मेरे प्रभु है आने वाले

रथ को उनके 

खूब सजाना

वो..

द्वापर में कोई राह तके है

मुझे उनको लेने जाना है

चलिए तो फिर मिलते है,

हमें भी अयोध्या आना है.

5th decad.

One of the 12 Azhwars, Sri Kulasekara, is suffixed with the title Perumal and called Kulasekara Perumal. His work Thirumozhi is called Perumal Thirumozhi. Sri Bharathan Swamy said in discourse that the Azhwar emphasised that God alone is the ultimate refuge.

In all verses in the Vth decad, he expressed his helplessness and said he had no other recourse for succour than Lord Narayana.

The alwar says:

I have no other go if you fail to wipe out my sorrows. Even if a mother pushes her child for disobedience he will still hold her fees. So do I. Like citizens expect their king to save them as their protector. So too I look upon you. Like a patient who likes his surgeon for curing 9his illness even if the surgeon causes him pain by piercing with sharp instruments causing him pain.

Like the rivers confluence in the ocean you are my final destination.

DECAD 5 : In this, he addresses the Lord of TiruVittuvakkodu saying that even

if the Lord were to forsake him, he will never ever leave him and he has no

other refuge. This he expresses  drawing different parallels:- 

"Like a child that clings on to the feet of the mother even when she spurns

it indignantly; 

Like a Pativrata who holds on to her husband steadfastly even if he is of a

despicable character;

Like the fish that stays even at the risk of death when the waters in the

tank gets dried up  (having nowhere to go); 

Like a patient who loves the surgeon even though he cuts and 

burns his flesh (during surgery); 

Like the seagull that perches on the mast of a ship flies all over in the mid

ocean  only to return to rest on it (having no other go);

Like the lotus flower that does not blossom by the heat of even fire but

blosssoms only to Sunshine: 

Like the fields that though parched always look up to the rain bearing clouds

for succour;

Like the torrential  flowing rivers  that ultimately merge only in the Ocean

 and nowhere else and

Like fortune that favours only that person who is not after it - I will

forever resort ONLY to your feet"

Kulasekara Azhwar took avatharam in Thiruvanchikallam in Kerala in a royal household as the son of king Dridavritha. He was the incarnation of Sriman Narayana’s Kousthubham. He took avatharam in the Tamil month of Masi under the constellation Punarvasu. Punarvasu is the nakshatram Sri Rama chose for his avatharam as the son of Dasaratha. Kulasekara was a trusty devotee of Sri Rama. Like Sri Rama he worshiped Sri Ranganatha and had attachment to Srirangam and the devotees of Rangan. Everyday he went on a yatra to Srirangam mentally. After placing his son on the throne Kulasekara Azhwar moved to Srirangam. His outpourings seeped in devotion are known as Perumal Thirumozhi.

KulasEkarAzhwar was born as a prince to ChEra king Dhidavradhan and nAdhanAyagi during 8 th century(?) in the month of mAsi and the nakshatram of punarpoosam(same as that of Lord Rama). The child looked divine and made everyone who saw it happier and cheerful. The entire kingdom was in a jubilant mood. The kid was named kulasEkaran and when he grew he was taught all sAstrAs, epics, arts, Tamil and Sanskrit and was also given training on fighting, Horse riding, Elephant riding, etc. In each endeavour, he excelled and came out in flying colours. When Dhidavradhan became old, kulasEkaram ascended the throne and since then he was ruling like Lord Sri Rama and brought in RamaRajyam to his kingdom. People were very happy and there was rich harvest throughout the year; there were regular rains and there was only subheeksham. Hence the citizens had great amiount of love and respect for their king kulasEkarA.

Once without knowing kulasEkarA’s strengths, the neighbouring kings (Chola and pAndyA) came to fight and during the battle kulasEkaran won with no difficulty. Impressed PandyA king gave his daughter to kulasEkarA for marrying her. kulasEkarA was blessed with a son (whom he named dhidavradhan) and a daughter ILai.

One night, The Lord wished to divert kulasEkarA’s attention to Him and he appeared as Lord Tirupati Venkatachalapathi in the king’s dream and blessed him. The king was overwhelmed with the Lord’s love and became silent and was only thinking of the Lord at all times. He became totally like water in Lotus leaf (Water never wets the Lotus leaf) and was ruling the kingdom without any attachment; He was spending his time more and more on Thiru vArAdhnam and Bhajans and listening to stories of Rama and KrishNa. He even started disliking the battles since he did not like to see more loss of lives in the battle. He started singing in Tamil and sanskrit with full of love and Bhakti in praise of the Lord. He spent his most of the time only on religious activities and attending discourses. Once when the UpanyAsakar was narrating Rama RavaNa yuddham where the battle was giong on for a long time and RavaNa was giving a tough fight, kulasEkara was so much attached to the story and it the discourse he ordered his Army General to immediately organise to send the soldiers, elephants and horses and the king was also making himself ready for the battle to give a helping hand to Sri Rama. The upanyAsakar and all others were totally perplexed and could not say anything. The upanyAsaker at last came to the king and said” O, mighty king, We need not go. The Lord Rama has already killed ravaNa and is on his way back to AyOdhyA for his pattAbhishEkam”. That made the king silent and he came to normal; Such was kulasEkarA’s bhakti for Rama. It is told Lord Rama appeared in his dream that night and said” kulasEkarA, I am deeply moved by your readiness to offer me help in the battle. I Sice you are having blind affection and live for me , you did not realise my Strength and parAkramam. We can win asurAs with no effort; You are acting just like LakshmaNA, who is also attached to me deeply. From today you will be called kulasEkara perumAL like ILayaperumAL LakshmaNA. Even today he is reverred as kulasEkara perumAL. The pAsurams he sang were compiled under “perumAL thirumozhi”. One can see his feeling of deep regret for not being born during RamA’s time in his pAsurams.

As he was getting more and more involved in Bhagavadh Bhakti and Bhagavadha Bhakti and was spending all his time in such activities, the ministers were not clear as to how to bring the king back to his administration. The king had even consecrated a Golden statute of Sri Rama in the palace where he was spending most of the time with other pundits and upanyAsakALs. Once during a Ramanavami day (the birthday of Sri Rama), the king was astonished to see a big nice Navaratna mAlai which had adorned Sri Rama missing. He was confused as to how somoen can come inside the palace with so much security and so many people around. The ministers were asked; One of them (may be the chief minister) hesitantly stammered to say” May be ..O .king……..one of upanyAsakALs, or pundits…could……….have…..take….” He did not even finish his statment. The king was shivering and was literally shocked to hear that statement as if he has stepped on a Red hot burnt iron; He could not believe his ears as to how these minister can even think of these GREAT BHAKTAAS as ones who could have flicked; “What are you saying? Are you talking about these adiyArs of Sriman NARAYANA. Are you not ashamed to say that? Is your tougue still alive? How dare you think them as thieves when their love is only for th Lord and they consider the Gold and dust the same; Those UTTHAMARGAL – Do you think they have stolen the MAALAI? . He did not stop with that. He called somone to bring a pot wherein he had arranged to place a poisonous snake; Bewildered ministers obeyed. He showed them the pot with the snake inside. He said and prayed to the Lord” If the mAlai has been taken by one of the BhaktALs, let the snake bite me; If not, I will come out unscathed.”. He put his hand inside the pot. The snake NEVER TOUCHED his hand. The minister came out openly saying “we are very sorry and we beg your pardon. We are the ones who removed the MALAI and put the blame on BhaktA so that you will start disliking them and will concentrate on administrative matters. Please forgive us for this irresponsible act.” KulasEkarA thought silently after listening to all this and understood the underlining concern of his ministers for the kingdom and the rule. He immediately decided to bring his son into the pictute and trained him for some time before he started off his kshEtrAdanam throughout India singing Lord’s Glories and GuNAs.

He visited almost all the temples and he lost his heart for Sri Rama. He has sung lullabies for Sri Rama as “RaghavanE ThAlElO!”. He has even sung pAsurams on Devaki’s misfortune of not able to enjoy kaNNan’s leelA’s and ” thollai inbam” which yasOdhA was blessed with. One can greatly be moved by his pAsurams where in he longs for being born as a step in Tirupathi Lord’s temple or a fish in the Holy pushkaraNi or a seNbhaga tree in Tirupathi(standing in front of the temple) or a Big stone which can not be removed so easily; He even wished to be born as a servant holding the Golden Bowl in front of Sriman nArAyaNan to spit the water after washing, girgling and cleaning His mouth in the morning. Such was his desire to serve the Lord ceaslessly and that too from a king!.( One can imagine our plight with so little(or no) material possessions and for that we walk with so much pride with even a very little achievement(which too is possible only with His grace)).

A sample pAsuram to taste the sweetness and longing deaire of AzhwAr before we conclude this post.

AnAtha selvatthu arambaiyargaL thaRsoozha

vAnALum selvamum; maNNarasum yAn vENdEn |

thEnAr poonchOlai thiruvEngadatthu chunaiyil

meenAi piRakkum vidhiyudaiyOnAvEnE ||

Such an “ARPUTHAMAANA” pAsuram. He says” I do not want to be a king even if it is to rule this earth and the “vAn lOkam” where there is great wealth, and where there are beautiful damsels dancing around; I do not wish that; All that I want is to be born as a fish in the pond (PushkaraNi) in Thirupathi (as mentioned earlier, or a tree standing in front of Thirupathi or a big rock.

Those who recite the 5th decad will not go yo hell, will not have rebirth and will derive his blessings.

The proud art of Hindu art  wealth and superstition.