Tuesday, November 13, 2018

meanings in famous abangs.


All sins disappear in a moment
When name of god you chant
 Like grass becomes fire by contact

One merges with god through chant
God’s name is a mantra potent
Drives away fear of ghost haunt
Dnyanadev says, omnipotent God
Even scriptures cannot understand



He, who rakes up quarrels, is always embroiled somewhere or other. 
A grass on the banks of river is not uprooted by the flow of water. A tough one is always challenged by a harsh one. 
Everyone likes him, who loves to be in harmony with anyone.
If bad elements in the society are not penalized then they will be nuisance for all. 
If grasses not weeded out then harvest wont be good. 
Levying a penalty on evil is not a vice.
Honest persons should not be put to trouble.
The form of acquiring merit should not be like filling a tank. It should take a form of unending source of water.
Speak such words that will cause your benefit. 
Tukaram Maharaj says, purify yourself instead of pointing out impurities of others. 
Nothing will accompany while departing from this world even if wealth of crores is accumulated. 
However comfortable may be your bed but the last rest will be on the bare ground. 
You keep your mouth fresh by chewing mouth fresheners. But on the last day, the mouth will be dry. 
Being away from truth is always a cause of agony.Respect and place in a society does not come free of cost. 
One has to wear out for its gain.

Jealousy to others, cruel mind, taking extreme positions are the signs of being evil.
Whatever is in the mind that manifests itself in the behavior? 
Good people always have regard to the time while behaving. They are always equanimous and pure.
If mother goes away child wont be comfortable for a second. The child becomes uneasy.Others may try to pacify the child but they could not. The child does not like to hear anything from others but dances with joy on seeing the mother. 
Tukaram Maharaj says,Mother Vitthal I dont like anything without you.His devotees do not have fear or worries. Narayan takes care of all miseries. There is no need to be affected by the push and pulls of the world, Narayan is standing near. Let there be patience always and let there be equanimity. 
Tukaram Maharaj says, my friend Panduranga has occupied the whole universe.Baked seeds were sown in the field. Now whether uncle will pay for the land revenue?He who does not know how to maintain the activity should not take the pains of initiating the activity.A black sugar cane contains sweet juice. One should value the sweet juice and ignore the black cover.

Pandavas were sent to exile in the woods but they held God in their hearts. Pralhada was tortured by his father but still he meditated on Narayana in his mind. Sudama, a brahmin,was afflicted by poverty but he did not forget Narayana. 
Tukaram Maharaj says, O God we should not forget you even at the time of being under the mountain of miseries.On meeting a rich person he serves him by spending his own money. This is not a good thing and does not result in any addition to the stock of virtue. He does not offer water to a thirsty person and offers wholesome meals to one who is satisfied. He does not even talk to someone and tells others that he is their servant. On seeing one he hides a piece of  bread and invites other to lunch by grasping his feet. He, who behaves like this, is a donkey and wastes his life. Do'nt rejoice at others misery. For a moment you may feel happy but later on you will suffer. Abstain from such thinking that is sinful. Jealousy having taken roots in the mind will lead to a total disaster. Anger reduces stock of virtues. Whatever happens that does happen due to the effect of our past actions.He whose devotion is for making money, what knowledge can he gain. He is meditating with his mind full of lust, how God can reside in his mind. He keeps his eyes on fruits of work, can he ever be united with the God. His mind is always engrossed with sensual subjects, whether he can understand the God. Tukaram Maharaj says, that those whore member God with such motives will burn their faces. 
Tukaram Maharaj says, many people claim to have acquired the status of God. They will experience downfall. God has lifted the earth in his incarnation in the form of Warah.




some more s b.

Sarvam Brahma Mayam

.Sarvam Brahma mayam

 By
 Sadashiva Brahmendra

Translated by
 P.R.Ramachander 

Ragam Jinjoti
Talam Adi

Pallavi
 Sarvam Brahma mayam , re re, Sarvam brahma mayam

Charanam
 1.Kim vachaneeyam, kima vachaneeyam, Kim rachaneeyam, kima rachaneeyam

2.Kim pataneeyam, kima pataneeyam, Kim bhajaneeyam, kima bhajaneeyam

3.Kim bhodaneeyam, kima bhodhaneeyam, Kim bhokthavyam, kima bhokthavyam

4.Sarvathra sada hamsa dhyanam, Karthavyam bho mukthi nidanam

English meaning 

 Pallavi  
Hey , hey everything is filled with God, Everything is filled with God

 Charanam
 1.All that is spoken, all that is not spoken, All that is written, all that is not written

 2.All that can be learnt, all that cannot be learnt, All that can be sung and all that cannot be sung 

3.All that can be taught, all that cannot be taught, All that can be enjoyed and all that cannot be enjoyed 

4. In all places the meditation of the Hamsa scale, Is that only thing that leads you to salvation.

Khelathi mama hrudaye

Khelathi mama hrudaye

By 
Sadashiva brhamendrar

Translated by 
P.R.Ramachander

 Ragam  Atana
Thalam    Aadhi

Pallavi 
Khelathi mama hrudaye, Rama, Khelathi mama hrudaye

Anupallavi 
Moha maharnava tharaka kari, Raga dwesha sukhasura maari

Charanam
 Shanthi videha suthaa sanchari, 
Dahara ayodhya nakhara vihari, 
Paramahamsa samrajyoddhari, 
SAthya jnananda sareeri

English meaning
 Pallavi
Rama is playing in my heart, Playing in my heart 

Anupallavi
He who makes us cross the great ocean of passion, He who kills passion, hatred, suffering and asuras

Charanam
 He who travels with the peaceful daughter of videha,
He who used to play in Ayodhya when he was young,
 He who looks after the affairs of great sages,

And he whose body is truth , wisdom and joy.

Chetha Sri ramam


Chetha sri ramaam

By Sadashiva Brahmendra

Translated by 
P.R.Ramachander 

Ragam Churutii
Thalam Aadhi

 Pallavi
 Chetha Sri ramam chinthaya, Jeemootha sayanam

 Charanam
 1.Angeekrutha thamburu sangeetham, Hanumath gavaya gavaaksha sametham

 2.Navarathna sthapitha kotteeram, Nava thulasi dala kalpitha haram

3.Paramahamsa hrudha gopura dheepam, Charana dalitha muni tharuni saapam.

English meaning 

Pallavi 
Think about the intellectual Rama, Who sleeps on the cloud. 

Charanam
 1.He who enjoys the music of one stringed veena, He who is with hanuman, cows and those who look after the cow. 

2.He who has a palace made of the nine gems, He who likes the garland made of new thulasi leaves.


 3.He who is the tower light of the mind of great sages, He whose touch of feet removed the curse of a lady given by a sage.

Friday, November 2, 2018

at 65 who needs correction.

Here are the two songs written by Dada in English:
Pledge Renewed
Standing at Thy Altar,
Oh our Lord Supreme,
We renew our pledge to
Labour for Thy Scheme.
Bringing Golden Light down,
From The High Abode,
We shall change the word to
Suit The Holy Mode.
Give us Your Love,
Give us Your Strength,
Give us Your all powerful,
Steady, simple Faith
Ego and desire we shall
Throw in The Flame,
heaven and the earth shall '
Mingle as the same. 



Comradeship
We the new,
We the young,
Marching on
Hand in Hand :-
Smile on lips
Rosy cheek,
Hopes in heart,
Merry band.
A new Light
has touched the earth,
A new Truth
has taken birth
All we need
to give the shape,
Adjoined-hands
and blissful mirth.
Come ye comrades
come ye all!
Can't you hear the
Clarion call?
Bathing in the
Golden Light,
Will change the world and
change us all.
Happy and peaceful
world will come!
As we reach our
cherished goal,
All will live in a
joyful state:
Many in body but ?
one in Soul.

to be recited daily.


1.Srimadananta Sree Vibhushita Appala Lakshmi Narasimharaajaa! Jaya Vijayeebhava, Digvijayeebhava, Sreemadakhanda Sree Vijayeebhava!!
                                                             
2.Sri Vidyadhari Radha Surekha Sreeraakhidhara Sreepadaa! Jaya Vijayeebhava, Digvijayeebhava, Sreemadakhanda Sree Vijayeebhava!!

3.Maataa Sumati Vaatschalyaamruta pariposhita Jaya Sreepadaa! Jaya Vijayeebhava, Digvijayeebhava, Sreemadakhanda Sree Vijayeebhava!!

4.Satya Rusheeswara Duhitaanandana Baapanaaryanuta Sree Charanaa! Jaya Vijayeebhava, Digvijayeebhava, Sreemadakhanda Sree Vijayeebhava!!

5.Savitrakaathaka Chayana Punyaphala Bharadwaja Rushigotra Sambhavaa! Jaya Vijayeebhava, Digvijayeebhava, Sreemadakhanda Sree Vijayeebhava!!

6.Do Chowpaatee Dev Lakshmi Ghanasamkhyaa Bodhita Sree Charanaa! Jaya Vijayeebhava, Digvijayeebhava, Sreemadakhanda Sree Vijayeebhava!!

7.Punyaroopinee Raajamaambasuta Garbhapunyaphala Samjaataa! Jaya Vijayeebhava, Digvijayeebhava, Sreemadakhanda Sree Vijayeebhava!!

8.Sumateenandana, Naraharinandana Dattadevaprabhu Sreepadaa! Jaya Vijayeebhava, Digvijayeebhava, Sreemadakhanda Sree Vijayeebhava!!

9.Peethikaapura Nityavihaara, Madhumati Dattaa, Mangalaroopaa! Jaya Vijayeebhava, Digvijayeebhava, Sreemadakhanda Sree Vijayeebhava!

Wednesday, October 31, 2018

gopala.

Gopala Radha Lola (2)

Jai Murali Lola Nandalala (2)
Gopala Radha Lola (2)
Keshava Madhava Janardhana (2)
Vanamala Brindavana Bala (2)
Murali Lola Nandalala
Jai Murali Lola Nandalala

Gopala Radha Lola
Murali Lola Nandalala
Jai Murali Lola Nandalala
Gopala Radha Lola

Anand Mohan Niranjana (2)
Vanamala Brindavana Bala (2)
Murali Lola Nandalala
Jai Murali Lola Nandalala

Gopala Radha Lola
Murali Lola Nandalala
Jai Murali Lola Nandalala
Gopala Radha Lola

Thursday, October 25, 2018

Mahabhasya.

The Mahabhasya on Astadhyayi 1.3.1 contains a skillfully arranged discussion of topics related to units which should be called dhatu. the bhasya begins with a discussion of why the sutra has bhuvadya with uv and cities the first half of the sloka vartika stating that "v" is used for the sake of auspiciousness.
Step-by-step derivation of भवति (bhavati) – “he/she/it becomes”:

1. Start with the dhātu:

भू – this is the root meaning to be or to become.


2. Apply a tense suffix (pratyaya):

We choose the laṭ lakāra, which represents the present tense.

According to Pāṇini’s rules, the suffix ti is added for the third person singular in present tense.

So:
भू + laṭ (3rd person singular) → bhū + ti

But we need an intermediate step: before the personal ending "ti" is added, a special tense marker suffix laṭ-ādeśa, like laṭ-pratyaya, adds a vowel or modifies the root.

3. Apply guṇa (vowel strengthening):

According to grammatical rules, before the suffix is added, the vowel ū in bhū undergoes guṇa (a kind of vowel gradation), becoming o.

But in certain conjugations like present tense, bhū is actually converted to bhav. This is a special case where "ū" becomes "ava" due to internal grammatical transformation.

So:
भू → भव

4. Add the suffix:

Now we add the present tense third person singular ending -ti.

So:
भव + ति → भवति


---

Final Word:

भवति = He/She/It becomes or is (in the sense of becoming)

This entire derivation is enabled by Aṣṭādhyāyī 1.3.1, which identifies bhū and similar roots as dhātus, allowing grammatical operations (like adding pratyayas) to take place.

kaiyyatas pradipa.

Patañjali is one of the three most famous Sanskrit grammarians of ancient India, other two being Pāṇini and Kātyayana who preceded Patañjali (dated to c. 150 BCE). Kātyayana's work (nearly 1500 vārtikas on Pāṇini) is available only through references in Patañjali's work.
It was with Patañjali that the Indian tradition of language scholarship reached its definite form. The system thus established is extremely detailed as to shiksha (phonology, including accent) and vyakarana (grammar and morphology). Syntax is scarcely touched, because syntax is not important in this highly inflexional language, but nirukta (etymology) is discussed, and these etymologies naturally lead to semantic explanations. People interpret his work to be a defense of Pāṇini, whose Sutras are elaborated meaningfully. Patañjali also examines Kātyāyana rather severely. But the main contributions of Patañjali lies in the treatment of the principles of grammar enunciated by him.
Kātyayana introduced semantic discourse into grammar, which was further elaborated by Patañjali to such an extent that Mahābhāṣya can be called a mix of grammar as such as well as a philosophy of grammar. Kāśika-vritti by Jayāditya and Vāmana (mentioned by Itsing) included viewpoints of other grammarians also which did not conform to Patañjali's views. Many commentaries on Mahābhāṣya were written, of which Kaiyaṭa's commentary named Pradīpa (c. 11th century CE) is most celebrated.
After Kaiyaṭa, interest in the study of Sanskrit grammar according to traditional Pāṇinian sequence of sūtras started declining, and a new simplified system gained ground which was started by Buddhist scholar Dharmakirti through his commentary on Pāṇini named Rūpāvatāra, which excluded Vedic sūtras of Pāṇini in which Dharmakīrti had no interest and dealt with only 2664 sutras.
James R. Ballantyne (1813–1864) published the first part of the Mahābhāṣya of Patañjali in 1856, for the first time opening native Indian grammatical tradition to a wider European scholarly audience.
Swami Vivekananda remarks that "The best prose in Sanskrit is Patanjali's Mahâbhâshya."
Aithihyamala, written by Kottarathil Sankunni, contains the following legend about the Mahabhashya. Patanjali is an incarnation of Adishesha who was blessed by Lord Shiva enabling him to write Mahabhashya. After he incinerates the 999 disciples in anger due to the misbehavior of one in leaving the class without his permission, he turns the last student also into ashes. It is through a Yaksha that he decides to spread his knowledge since the Yaksha was eavesdropping the classes. He curses the Yaksha into a Brahmarakshas, promising his revival only upon teaching a human, the Mahabhashya. The Yaksha teaches it to Govindaswami, the father of VararuchiVikramadityaBhatti and Bhartruhari.