nachiyar.

Monday, September 26, 2022

Murare

अब तो माधव मोहि उबार - Ab to Maadhav mohe ubaar

दिवस बीते रैन बीती बार बार पुकार divas beete rain beeti, baar baar pukaar.

अब तो माधव मोहि उबार..Ab to Maadhav mohe ubaar

नाव है मझधार भगवन तीर कैसे पायें naav hai majhdhaar bhagwan teer kaise paayen

घिरी है घनघोर बदली पार कौन लगाए ghiree hai ghanghor badli paar kaun lagaaye

अब तो माधव मोहि उबार...Ab to Maadhav mohe ubaar

काम क्रोध समेंत तृष्णा रही पल छिंन घेर

kaam krodh samet trishna rahee pal chhin gher

नाथ दीनानाथ कृष्णा मत लगाओ देर Naath Deena Naath Krishna mat lagaao der

अब तो माधव मोहि उबार...Ab to Maadhav mohe ubaar

दौड कर आये बचाने द्रोपदी की लाज Daud kar aaye bachaane Dropadi ki laaj

द्वार तेरा छोड़ के किस द्वार जाऊं आज Dwaar tera chhod kar kis dwaar jaaon aaj

अब तो माधव मोहि उबार Ab to Maadhav mohe ubaar

अब तो माधव मोहि उबार भजन लिरिक्स Ab To Madhav Mohi Ubar Bhajan LyricsLaxmi Shankar - Ab To Madhav Mohe Ubar

Magan hau bhava ambunidhi mein kripa sindhu murar

Neer ati gambhir maaya lobh lahe tarang

Liye jaat agadh jal mein gahe grah anang

Kaam krodh samet trishna pavan ati jhakjhor

Nahi chitvan det tiya suta naam nauka ore

meen indriya atihi kaatat mot agh sir bhar

Pag na it ut dharan paavat urajhi moh sewar

Thakyo jaani behal bihwal sunhu karuna mool

Shyam bhuj gahi kadhi daaryo sur braj ke kool

अबकी माधव मोहि उबार

मगन हउ भाव अम्बुनिधि में कृपा सिंधु मुरार

नीर अति गंभीर माया लोभ लहे तरंग

लिए जात अगाध जल में गेहे गृह अनंग

काम क्रोध समेत तृष्णा पवन अति झकझोर

नहीं चितवन देत तिया सुता नाम नौका ओरे

Ehi Mudham Dehi

Normally sung in Khamas, but can also be sung more eloquently in Nalinakanti Ragam. Composed by Narayana Theertha.

slokam

itastatah sancarantam jaganmohanavigraham|

karaabhyaamatha jaanubhyaam laalayanti vrajaanganaah

pallavi

Ehi Mudham Dehi sri Krishna Krishna

Maam paahi Gopaala Paala Krishna Krishna

Charanam 1

Nanda Gopanandana Sri Krishna Krishna

Yadhunandhana Bhaktha Chandana Krishna Krishna

Charanam 2

Kalabha gathim Dharsaya Sri Krishna Krishna

Thava Karnau salaya Sri Krishna Krishna

Charanam 3

Dhaava Dhaava Maadhava Sri Krishna Krishna

Navya Navaneethamaahara Sri Krishna Krishna

Charanam 4

Vikrama Balam Dharsaya Sri Krishna Krishna

Vidhi Chakraadhi sannutha Sri Krishna Krishna

Charanam 5

Sanjala Mani Kundala Krishna Krishna

Chaaru Champaka Naasaamowkthika Krishna Krishna

Charanam 6

Bhavya Natanam kuru Sri Krishna Krishna

Balapathra Sahitha Sri Krishna Krishna

Charanam 7

Kumkuma Pankila Deha Krishna Krishna

Bhaktha Shankara Charana Sri Krishna Krishna

Charanam 8

Saadhu saadhupa kritha miha Krishna Krishna

Loka Saadhaka hithaaya Sri Krishna Krishna

Charanam 9

Naradhaathi muni Gheya Krishna Krishna

Sreeman Naaraayana Theertha Varadha Krishna Krishna

krishna karuna lola, govardhana giridhara gopala

मीन इन्द्रिय अतिहि काटत मोत अघ सर भर

पग न इट उत धरण पावत उरझि मोह सवार

थक्यो जानी बेहाल बिह्वल सुनहु करुणा मूल

श्याम भुज गहि कढ़ी डारयो सुर ब्रज के कूल

Sunday, September 25, 2022

King Nimi asked Yogi Karabhajana about how Vishnu was worshipped and how He should be worshipped. Yogi Karabhajana told King Nimi that in each yuga, Vishnu was worshipped in different forms, explained P.T. Seshadri in a discourse.

In the Krita yuga, He was white in colour, had four hands and He wore garments made of the bark of trees. In Krita yuga, people led peaceful lives. They were gentle and did not fight with each other. They had control over their senses. They performed tapas and reached the Lord’s feet. In this yuga, the Lord was known by ten names: Hamsa, Suparna, Vaikuntha, Dharma, Yogeswara, Amala, Iswara, Purusha, Avyaktah and Paramatma. In Treta yuga, He was red in colour, with hair of a golden hue. He had four hands and there were three folds in His stomach. He had in His hands sruk and sruva. These were wooden ladles used for pouring ghee into the sacrificial fire. People were adherents of dharma and were knowledgeable in the Vedas and praised Him through Vedic hymns. He had eight names in Treta Yuga: Vishnu, Yajna, Trishnigarbah, Sarvadevah, Urukramah, Vrishaakapihi and Urugaayah.

In Dwapara yuga He was green in colour and wore silk garments. He held in His hands weapons like the conch, discus and mace. In His chest was the Srivatsa. He was adorned with the Kaustubha gem. In this yuga, He was worshipped in four forms: Vasudeva, Sankarshana, Pradyumna and Aniruddha. He was known by the following names: Visvesvara, Visvaroopah and Sarvabhootatma. In Kali yuga, He is black in colour. In this yuga, He is praised through Nama Sankirtana. Through Nama Sankirtana, people can get worldly benefits and also attain moksha. Because of this, the sages of Krita yuga will desire to be born in Kali yuga, so that they can sing His praises, said Karabhajana.

The Vaishnava tradition speaks of the greatness of the Narayana Mantra, also known as the Ashtakshara and the Moola Mantra, as all can utter it to attain salvation. The term Narayana is a compound of two words, ‘Nara’ meaning all sentient and non-sentient objects, and ‘Ayana’ meaning the abode of all. It is shown that the word reflects two interesting aspects, namely, that the Lord being the abode of all is the supporter of the entire universe, and also that all sentient and non-sentient objects are His abode. He reigns supreme existing in all even as all exist in Him.

Meditation on this mantra helps to reveal the atma swaroopa clearly and to dispel illusions and delusions commonly experienced by people, pointed out Asuri Sri Madhavachariar in a discourse. The delusion in the jivatma arises owing to his belief that he is an independent entity in his embodied state being endowed with the senses, mind and intellect. He therefore does not realise that he is subservient to the Lord. The truth is that the atma within each being is the very essence of jnana or self effulgent consciousness. It is therefore known as ‘chit’, ‘chetana,’ meaning sentient, while the body in every jivatma has no jnana and it is known as ‘achit’ and ‘achetana’. The atma’s inherent jnana is known as Dharma-buta-jnana and it is the cause for all jivatmas to know and recognise not only the self or the atma within them but also perceive and understand the world around and its objects. This self effulgence is always in fullness in the Lord, the Nityatmas and the muktatmas, but not so in the case of the jivatmas because they are bound by samsara. Moreover it varies according to each one’s individual karma. Once the jivatma attains moksha, this jnana attains fullness.

Rama is the embodiment of dharma and the Ramayana is the handbook on dharma in practice. Dharma is considered the highest principle that supports all things in the universe. Valmiki clarifies on Rama’s commitment to dharma in a verse wherein it is said that Rama is the sole protector of all the beings in the entire universe, and a staunch defender of His own dharma, faith, virtue and principles. He is the protector of all those who seek His refuge. When Rama entered Dandakaranya, the rishis were overwhelmed by His presence and it is said that they experienced Brahma Anubhuti on seeing Him, pointed out Sri B. Damodhara Dikshitar in a discourse.

But the forest was also the home for the rakshasas who lived on human flesh, and in their wily ways caused obstruction to the meditative life of the sages. As for Rama, Sita and Lakshmana, they cherished the divine and sacred atmosphere of the whole area purified by the performance of yagas and by the chanting of Vedic hymns. The sages received and honoured their guests with great warmth and offered their humble hospitality with fruits, flowers and water. They also sought Rama’s protection from the atrocities of the demons who constantly thwarted their yagas.

They told Him, ‘Whether in Ayodhya or in the forest, You alone can save us. Our mission is to live in peace by meditating on Brahman. We train ourselves to overcome our anger and to control our senses. We do not desire a life of material comfort or enjoyment. Neither can we fight nor retaliate the acts of aggression on us caused by the demons. Our only strength is our penance and if we use it against them, we lose whatever we have gained by it. We are helpless like the foetus in the mother’s womb that cannot protect itself. It is your duty to protect us from the dangers.” Rama promises to protect them

patu

Friday, September 23, 2022

GPS.

GURU PADUKA STOTRAM

Anantha samsara samudhra thara naukayithabhyam guru bhakthithabhyam,

Vairagya samrajyadha poojanabhyam, namo nama sri guru padukabhyam.

Kavithva varahsini sagarabhyam, dourbhagya davambudha malikabhyam,

Dhoorikrutha namra vipathithabhyam, namo nama sri guru padukabhyam.

Natha yayo sripatitam samiyu kadachidapyashu daridra varya,

Mookascha vachaspathitham hi thabhyam, namo nama sri guru padukabhyam.

Thursday, September 22, 2022