light as form of God.

Bhaskaraya vidmahe
Mohadyuthikaraya dheemahi
Tanno Aditya prachodayat.

sanskrit words with the english meaning web.

aanandha. Supreme bliss, unending joy.

aanandha-swaruupa. Embodiment or form of Supreme bliss.

aashram. Hermitage; residence for saints and spiritual aspirants.

Aathma. The real Self, one's divinity, God, the substance of everything, the unseen basis, the spark of God within. The Aathma is unchanging and immortal.

Aathmik. Relating to the Aathma .

a-dharma. Evil, injustice, unrighteousness.

a-karma. Nonaction, inactivity.

anantha. Unending, infinite. Name of Vishnu.

a-shaanthi. Lack of peace, restlessness, grief caused by ignorance of the illusory nature of the world.

Atma. Alternative spelling of Aathma .

Avathaar. An incarnation of God taking a form according to the age in which the incarnation occurs. Descent of God on Earth to uplift humanity.

Avathaarana. Descent of the Godhead on the earth; the process of descent or Incarnation.

Bhagavaan, Bhagavan. God; term of reverential address; Shri Sathya Sai Baba is called Bhagavaan by his devotees.

bhakths. Devotee.

bhakthi. Devotion to God.

braahmana. The first of the four castes of social order, the priestly or teacher caste; a person belonging to this caste. Also, a section of the Vedhas ;a man of wisdom.

bhrama-thathwam. Principle of delusion.

Brahman (Brahma or Brahmam). The impersonal Supreme Being, the primal source and ultimate goal of all beings. Thus, It is identical to the Aathma . Brahma is also the first member of the trinity of Brahma (the Creator), Vishnu (the Preserver), and Shiva (the Destroyer). Of course,these are just aspects of the one, impersonal, Supreme Being, Brahman .

buddhi. Intellect.

caste. There are four castes of social order: the braahmana (priest or teacher), kshathriya (warrior, protector), vaishyas (trader, merchant, agriculturist), and shuudhras (worker).

dhaarmic. According to dharma , justly.

dhana. Wealth.

dharma. Right action, truth in action, righteousness, morality, virtue, duty, the dictates of God, code of conduct. Dharma defies a simple translation into English.

dharma-sthapana. The establishment of righteousness.

dharma-swaruupa. Embodiment of dharma, form of dharma.

dharmic. Variant spelling of dhaarmic .

dharshan. NEED DEFINITION.

dhwaapara yuga. Third in the cycle of four ages or yugas .

dhyaana. Meditation on God.

Gaayathree Manthra. An ancient Vedhic prayer to awaken the intelligence.

gopee. Cowherd maid devoted to Krishna during his childhood years in Brindhavan.

gothra. Family, race, lineage.

guna. Quality, characteristic. The qualities of satthwa , rajas , and thamas are general universal characteristics of all kinds of mental tendencies, and actions/thoughts are prompted by specific kinds and mixtures of these three qualities. For example, saatthwic food is health-giving, strength-giving and delightful; raajasic food is spicy, sour, or salty and brings on diseases; and thaamasic food is impure, old, stale, tasteless, or rotten.

guru. Preceptor, teacher, guide to spiritual liberation.japa. Soft repetition of the name of the Lord with love and devotion. 

jeeva. Individual soul.

Jeevaathma. Individual Self enshrined in the human body, soul..

jnaana. Knowledge, wisdom.

jnaani. Wise man, realized soul.

kaama. Desire, lust.

kali yuga. The fourth in the cycle of four eras, or yugas ;our present age; which is characterized by discord and wrong action.

karma. (a) Activity, action, work, duty. (b) Fate; the consequences of acts done in this life and past lives.

kshathriya. Warrior.

leela. Divine sport or play.

maayaa. Worldly illusion, mistaking the transcient for the real.

mahaathma. A great soul, sage.

manas. Mind.

manthra. Sacred syllable or word(s) to be repeated (often silently) for attaining perfection or Self-realization; a mystic formulas for spiritual enlightenment.

mantra. Alternative English spelling of manthra .

moksha. Stage of liberation; devoid of delusion.

mukthi. Liberation; final release or emancipation from the cycle of birth and death.

praana. Life-breath, life force, vital energy, the five vital airs.

prakrithi. Causal matter, creation, nature.

pranava. The sacred syllable Om.

prashaanthi. Undisturbed inner peace, absolute equanimity.

prema. Unconditional love.

puurna. Complete, full.

puurna Avathaar. Avathaar with full power of the Godhead.

raajasic. Adjective form of rajas .

rajas. The quality ( guna )of passion, restlessness, activity, emotions such as anger, greed, grief. Associated with the color red.

rajoguna. The quality ( guna )of passion, restlessness, activity, emotions such as anger, greed, grief. Associated with color red.

ruupa. Form, figure, appearance.

saadhaka. Spiritual aspirant.

saadhana, saadhanam. Spiritual discipline orexercise, self effort.

saadhu. Virtuous, wise aspirant, pious or righteous person.

Saankhya. One of the six leading systems of spiritual Vedhic philosophy, attributed to the sage Kapila. Its chief object is the emancipation of the soul from the bonds of worldly existence. It stresses the duality of spirit and matter, while Vedhaantha affirms that Brahman is the only reality.

saathwic. Adjective form of satthwa .

samaadhi. Literally, mental equanimity. A state of supreme consciousness resulting in union with or absorption in the ultimate reality, the Aathma .

sanaathanaAncient, eternal.

sanaathana dharma. The ancient wisdom; moral laws and truths of all religions.

sankalpa. Will, resolve, purpose.

sath, sad. Existence, being, good.

sath-chith-aanandha. Existence-knowledge-bliss, being-awareness-bliss.

satthwa. The quality ( guna ) ofpurity, calmness, serenity, joy, strength, goodness. Associated with color white.

satthwa-guna. The quality ( guna )of purity, calmness, serenity, joy, strength, goodness. Associated with color white.

sathya. Truth.

shaanthi. Peace, inner peace, perfect equanimity.

shaasthras. Scriptures.

shakthi. Ability, power.

siddhi. Occult power; accomplishment, success, good fortune.

shuudhra. Laborer.

sva-ruupa. Essential nature, true nature of Being.

thaamasic. Adjective form of thamas .

thamas. The quality of ( guna )dullness, ignorance, delusion, inactivity, inertia, sloth. Associated with color black.

thamoguna. The quality of ( guna )dullness, ignorance, delusion, inactivity, inertia, sloth. Associated with color black.

thapas. Spiritual exercise, penance.

Thath. That, the Godhead.

thatthwa. Principle, truth, essence. That-this entity. Thatthwa is regarded as made up of That ( Thath ) and you ( thwam ): you (are) That( thatthwamasi ), expressing the identity of the individual with Brahman in Vedhaanthic philosophy.

Thatthwamasi. You are That.

thretha yuga. The second in the cycle of four eras ( yugas ).We are in the fourth, the kali yuga .

vaahini. Stream.

vaishyas. Business people.

Vedhaantha. The doctrine of the identity of Brahman and the Aathma ; the bottom line of the Vedhas , declaring the same.

vedhaanthin. Knower of Vedhaantha .

Vedhic. Of or pertaining to the Vedhas .

vichara. Reflection, investigation, inquiry, continuous self-examination. 

viveka. Discrimination.

yaaga. Oblation, sacrifice, ceremony in which oblations are presented.

yajna. Holy ritual, sacrifice, or rite.

yoga. (a) Union of the self or Aathma with the Supreme Being or Universal Self; act of yoking. (b) A spiritual discipline or exercise aimed at union with God; science of divine communion. No single definition of the word yoga suffices. Pathanjali's Yoga Suuthras define yoga as a series of eight spiritual steps leading to union with God. This is different from the eight steps given in the section titled "The eightfold path of yoga" of Prashaanthi Vaahini.

yogi. One who practices yoga .

yuga. Era; there is a cycle of four yugas: Kritha, Thretha, Dhwaapara, and Kali. We are in the Kali yuga.

simple truth.

Nasato vidyate bhavo nabhavo vidyate satah
ubhayor api dratontas to anayostattva darsibhih.

The false the transitory or that which is nought does not exist. 
That which is, will never cease to be.
The truth is so simple that, perhaps on account of its simplicity, very few realise it. 
Only a handful recognise the gulf that separates the true from the false, the real from the unreal, the permanent from the transitory,
or the eternal from the temporal.
The Lord suggest that though it is almost a truism, the majority do not and cannot distinguish between the perishable body and the immortal soul.

Significance of no 32.

Is it just a coincidence or has swamy desikan a special affinity to the no 32. 
# he has written 32 Rahasya granthas.
# Hayagriva Sthothram contains 32 slokas.
# Paduka sahasram has 32 Ya's yekhashara (936).
# Paduka sahasram has 32 Paddatis.
# Brahma vidyas 32.


Chitra paddati (A rare Jewel of composition.)

Yayayayaya yayaya
yayayaya yayayaya
yaya yaya yaya yaya
yaya yaya yaya yaya         .......936.

most writers are exuberant to this sloka in the Sragdhara metre with each pada having 21 letters. Chitra padati consists of 40 slokas. the reading of which is a pleasurable experience even to one who does not understand the meaning. it is indeed understood by scholars too as Swami desikar has given explanations for such slokas himself.
The famous explanations for the chitra padati is also given by a great scholar Appaiah Dikshitar. he says in respect to the above sloka.
Those padukas which "exist and exert for the benefit of the Lord and His devotees: those which are auspicious and personified meant for our well being; those which drive away enemies; those which bring gnana, those which are ever ready to bring him to us; those which have sort the Lord for his travel, those padukas which are so great exist only for the lord."

Padapaa Padapaa Padapaa Padapaa
Padapaa Padapaa Padapaa Padapaa
Padapaa Padapaa Padapaa Padapaa
Padapaa Padapaa Padapaa Padapaa.      .......939.

Vedanta Desikar's friends.

Madhava had geniuses as his classmates Venkatanatha , Sudarsana and Akshobhya. Venkatanatha and Sudarsana were followers of Visistadvaita, Akshobhya was the follower of Dvaita and Madhava himself was an Advaitin. But the four were very friendly. it was during the days where protecting the Hindu unity was paramount defending it against foreign invasions and atrocities. Kanchipuram was an important education center in South India in those days. a center for all stalwarts in all branches of learning; logicians poets orators. though the center Sri Kamakoti Peetha was an important center for education and culture, and solely earmarked for the Advaita philosophy, the followers of other sects of philosophy also used to study. The Pontiff of the Peetha was one Sri Vidyatirthaswami, also called Vidyatirtha, Sarvajana Vishnu, Vidyesa, Vidyananda and Vidyashankara. it was a seat where all the followers of Hindu dharma studied together. so they got to know the differences and uniqueness of their particular study too.
Madhava was the eldest son of Mayana and Srimati, their other three children were Sayana and Bhoganatha sons and a daughter who they named Singali. They wanted to make their children great scholars and did every thing possible to entrust their children to gurus. Mayan therefore approached Sri Sankarananda who was a strict disciplinarian and did not easily accept students if he found them not blessed with the blessings of Goddesses of learning. It was Sri Sankarananda who sent them on to Sri Vidyathirtha for further studies on their completing there studies under his able guidance.
after their completion of their studies the brothers returned to a kshetra near Pampa.
His friends Venkatanatha made Satyamangalam a village in Tamilnadu his permanent abode where he composed great many works in Sanskrit. he later became famous as Vedanta Desikar.
Sudarshana went to Srirangam attended upon Lord Ranganatha and became famous as Sudarshana suri. his magnum opus Srutaprakasika a commentary on Brahma sutras.
Madhava had completed his studies and had shifted back to his home town to lead a householders life. after giving his sister away in marriage he too married the daughter of Veetihotri an ortodox puritan. he also performed the marriages of his brothers. he now lived a life of a nityagnihotri, and as a teacher. he became very popular and was called Madhavacharya by the people. but those were the times of political unsettlement with wars when Allauddin Khilji the sultan of Delhi marched southwards plundering all the rich settlements or entering into a pact with those rulers and conquering them. Malik Kafur his commander eyed Srirangam. Though Srirangam had three ramparts and a very strong fort it did not possess armed forces or armoury. It was during this period that Venkatanatha had come to Srirangam to pay a friendly visit to Sudarsanasuri travelling from his village of Satyamangalam.
Venkatanatha and Sudarsana  convened a meeting of prominent citizens in the temple itself, to discuss the protection of the sanctum sanctorum, the idols meant for cart procession and the ornaments of the God. Venkatanatha came with a suggestion that an artificaial sanctum be erected before the one and install the artificial idol and to shift the ornaments and car festival idols to Tirumala. It was Sudarsana Suri who sneaked through the forest path. he had before departure deposited his manuscript the Srutaprakasika with Venkatanatha for protection it was a commentary on Ramanuja's bhashya on Brahma Sutras.
The Muslim rulers attacked the temple town and raised it to the ground. Venkatanatha saved the manuscript handed over to him in sand dunes and when the enemy retreated he recovered the revered work and took it to Satyamangalam. he also composed a hymn called Abhitistava to infuse confidence and raise the spirit of hindus who were subjected to torture and insult at the hands of the enemy.
Madhava when he heard of the incidents of Srirangam was greatly disturbed and set out to meet his friend Sudarsana Suri not finding him there he went to Satyamangalam  to meet Venkatanatha. he was greatly disturbed and his blood boiled to hear the plight of the public his soul was in turmoil. Venkatanatha recited his Abhitistava hymn and calmed him down. Madhavacharya understood the clarion call and he was determined to take remedial action. his own personal life too was to change with his mother passing away and his wife's untimely death too he resolved to dedicate his life to protection of dharma and his country. he renounced the world and took the vows of the order of ascetics and a new name Vidyaranya swami. he helped the people by establishing the Hindu Dharma.  
The political scene was also changing the son of the sultan of delhi overthrew his father and ruled etc they took the Kakatiya rulers as prisoners but later found it was better to have a local person to rule and report to them so released the prisoners converting them to islam among them were Harihara and Bukkaraja who were made rulers of Kampila. these two under the command of the muslims were able to establish peace in the area. slowly other kings started driving the mohammadans and started establishing  independent Hindu kingdom. Harihararaya too wanted to establish an independent Hindu Kingdom he sought the assistance of a guru who had spiritual strength. he learnt of Vidyaranya swamy within his own region and sought his help explainint how he was converted to islam by force. Swami Vidyaranya got Harihara and Bukkaraja to renounce their way and take up the Vedic system thereby helping to establish an independent kingdom the capital was shifted to Anegondi. opposite this was a region more suited a tall story goes as to how the new city was consecrated and built and how by the intervention of fate  the permanence as planed by the sages but what took place was the establishing of Vidyanagara which later became Vijayanagar the famous empire. We are not interested in the History for more than what is necessary here. with the advice of Vidyaranya swamy the idols of Srirangam deposited at Tirupati were got back to Srirangam peace and safety returned to the temple town once more. The vijayanagar kings are known for their rule and building of temples and religious establishments with scholars etc.
Vidyaranya swamy took to reviving Arshasamskriti, also writing a detailed commentary on the Vedas and their meanings explained brilliantly, wrote many other Sanskrit works  in Dharmasastras called Parasaramadhaviyam, sarvadarsanasangraha and prakarana granthas called Panchadasi. Jaiminyanyayamalavistaram which deals with mimamsa sastra.(the science of exegesis or critical interpretation of the vedas) such works help even the scholarly to understand the topics. Sanskrit students have to read some of this work as students. works like Sangitasaram no longer available now laid the ground rules for music. Sankaravijayam another work also gained popularity and he also attained the Sankaracharya sripada peetha. The Vijayanagar rulers renovated and built many temples and sustained them granting land to maintain them. Little is mentioned of the fourth friend Akshobya who also became a great advaita scholar all lived in unity being honoured by the vijayanagar rulers. Akshobhya disciple Jaya tirtha wrote a book called Pramanalakshanam. Vidyaranya invited Jaya tirtha to Vijayanagar and felicitated him by taking him on a procession astride an elephant. Vijayanagar named after Vidyaranya who was a great friend of Vedanta Desikar. 

Absolutely unlimited attributes.

God has absolutely unlimited attributes or absolutely infinite perfections-- that he is positive, concrete, most real being, the being who unites in himself all possible attributes and possesses them with out limitations. that is infinite attributes and infinity of attributes.
the human mind or intellect perceives only two aspects extension and thought therefore the absolute is undeterminable to the human intellect. A spiritual experience has to be only any one aspect of the absolute, that to only when we ascend to the higher stages of consciousness of say the supermind, it is then we can have an integral comprehensive and harmonious experience of both aspects of the absolute that of saguna and nirguna simultaneously. It is then that we are no longer bewildered by the antinomies or contradictions of the one and the many, the infinite and finite all seem to be the complementary aspects of the same reality.

to be discussed. 

koi. kehejo

Koi Kejo Kanuda Ne Jai Ke
Vahadi Vagade Nai
Koi Kejo Kanuda Ne Jai Ke
Vahadi Vagade Nai
Kanu Katanu Aye Jove Nahi
Kanu Katanu Aye Jove Nahi
Roj Aave Vahaladi Layi Layi Layi
Koi Kejo..

Koi Kejo Kanuda Ne Jai Ke
Vahadi Vagade Nai
Koi Kejo Kanuda Ne Jai Ke
Vahadi Vagade Nai.