kaṁ. aparādha sahasraṁbulu
naparimitamulaina yaghamu laniśamu nēnun
gapaṭātmuḍanai cēsiti
japaluni nanu gāvu śēṣa śāyivi kr̥ṣṇā!! 48
kaṁ. nara paśuḍa mūḍha cittuḍa
duritāraṁbhuḍanu migula dōṣaguḍanu nī
guṟuteṟuga neṁta vāḍanu
hari nīvē prāpu dāpu vauduvu kr̥ṣṇā!! 49
kaṁ. paṁcēṁdriya mārgaṁbula
goṁcepu buddhini jariṁci konni dinaṁbul
iṁcuka sajjana saṁgati
niṁcuka mimmerigināḍa nippuḍe kr̥ṣṇā!! 50
kaṁ. duṣṭuṁḍa durācāruḍa
duṣṭa caritruṁḍanu jāla durbuddhini nē
niṣṭa ninu golva nēranu
gaṣṭuḍa nanu gāvu karuṇanu kr̥ṣṇā!! 51
racayita- nr̥siṁhakavi.
Monday, August 30, 2010
Saturday, August 21, 2010
bhayaṁ - abhayaṁ
bhōgē rōgabhayaṁ kulē cyutibhayaṁ vittē nr̥pālādbhayaṁ
mānē dhainyabhayaṁ balē ripubhayaṁ rūpē jarāyā bhayam .
śāstrē vādibhayaṁ guṇē khalabhayaṁ kāyē kr̥tāṁtādbhayaṁ
sarvaṁ vastu bhayānvitaṁ bhuvi nr̥ṇāṁ vairāgya mē vābhayam .
- Bhartrihari Vairagya Satakam - 31
bhoge roga bhayam = in the enjoyments there is a fear of falling ill
kule chyuti bhayam = In the high order of society there is a fear of falling off
vitte nrupaalaat bhayam = in wealth there is a fear of government (tax man)
maane dainya bhayam = in honor there is a fear of humiliation
bale ripu bhayam = in power there is a fear of enemy
ruupe jarayaa bhayam = in beauty there is fear of old age
sastre vaadi bhayam = in the sastras there is a fear of opponents
gune khala bhayam = in virtue there is a fear of vicious ones
kaaye krutaantaat bhayam = in the body there is a fear of death (lord yama)
sarvam vastuh bhayaanivtam bhuvihi - all vastus (things) are always come along with some sort of fear in this world
nrunaam vairagyam eva abhayam - for the people "dispassion" - vairagya alone is fearlessness!
om tat sat
mānē dhainyabhayaṁ balē ripubhayaṁ rūpē jarāyā bhayam .
śāstrē vādibhayaṁ guṇē khalabhayaṁ kāyē kr̥tāṁtādbhayaṁ
sarvaṁ vastu bhayānvitaṁ bhuvi nr̥ṇāṁ vairāgya mē vābhayam .
- Bhartrihari Vairagya Satakam - 31
bhoge roga bhayam = in the enjoyments there is a fear of falling ill
kule chyuti bhayam = In the high order of society there is a fear of falling off
vitte nrupaalaat bhayam = in wealth there is a fear of government (tax man)
maane dainya bhayam = in honor there is a fear of humiliation
bale ripu bhayam = in power there is a fear of enemy
ruupe jarayaa bhayam = in beauty there is fear of old age
sastre vaadi bhayam = in the sastras there is a fear of opponents
gune khala bhayam = in virtue there is a fear of vicious ones
kaaye krutaantaat bhayam = in the body there is a fear of death (lord yama)
sarvam vastuh bhayaanivtam bhuvihi - all vastus (things) are always come along with some sort of fear in this world
nrunaam vairagyam eva abhayam - for the people "dispassion" - vairagya alone is fearlessness!
om tat sat
Friday, August 20, 2010
mahā māya - mahā lakṣmi
namastēstu mahāmāyē - śrī pīṭhē surapūjitē |
śaṁkhacakragadāhastē - mahālakṣmī rnamōstutē ||
namah te astu mahamaaye sripithe sura pujite
sankha-chakra-gadaa-haste mahalakshmi namah astu te
I bow down to you O "mahamaaya" on sripitha worshiped by the gods!
I bow down to you O "mahalakshmi" holding sankha, chakra and gadaa in your hands!
-- On the occasion of varalakshmi vratam.
Notes:
1. The first bow down to the Divine mother's swarupa devoid of all actions and attributes.
2. The second bow down to the Divine mother's swabhava that controls all the action with three gunas (sankha represents rajo guna of creation; chakra represents satva guna of control; and the gadaa represents tamo guna of transformation. The forth hand holds a "varada mudra" that indicates the surrender!)
om tat sat
śaṁkhacakragadāhastē - mahālakṣmī rnamōstutē ||
namah te astu mahamaaye sripithe sura pujite
sankha-chakra-gadaa-haste mahalakshmi namah astu te
I bow down to you O "mahamaaya" on sripitha worshiped by the gods!
I bow down to you O "mahalakshmi" holding sankha, chakra and gadaa in your hands!
-- On the occasion of varalakshmi vratam.
Notes:
1. The first bow down to the Divine mother's swarupa devoid of all actions and attributes.
2. The second bow down to the Divine mother's swabhava that controls all the action with three gunas (sankha represents rajo guna of creation; chakra represents satva guna of control; and the gadaa represents tamo guna of transformation. The forth hand holds a "varada mudra" that indicates the surrender!)
om tat sat
Saturday, July 17, 2010
snānaṁ
mala nirmōcanaṁ puṁsāṁ jalasnānaṁ dinē dinē |
sakr̥dgītāṁbhasi snānaṁ saṁsāra mala nāśanam ||
-- gītā mahātmyaṁ
mala nirmochanam pumsaam jala snanam dine dine
sakrut gita-ambhasi snanam samsaara mala naasanam
-- From Gita Mahatyam.
As a bath with water daily cleanses the impurities of the body,
in the same way a bath in the waters of srimad bhagavad gita cleanses the impurity called "samsaara" completely!
om tat sat
(Today is karkataka sankramanam and the start of dakshinaayanam)
sakr̥dgītāṁbhasi snānaṁ saṁsāra mala nāśanam ||
-- gītā mahātmyaṁ
mala nirmochanam pumsaam jala snanam dine dine
sakrut gita-ambhasi snanam samsaara mala naasanam
-- From Gita Mahatyam.
As a bath with water daily cleanses the impurities of the body,
in the same way a bath in the waters of srimad bhagavad gita cleanses the impurity called "samsaara" completely!
om tat sat
(Today is karkataka sankramanam and the start of dakshinaayanam)
Saturday, June 26, 2010
sītā yajñaṁ
giri yajñasthathā gōpāḥ ijyōsmābhirgirirvanē||
ēruvāka paurṇami saṁdarbhaṁgā
Monday, June 7, 2010
pekkucaduvulēla?
pekkucaduvulēla? cikkuvādamulēla?
okka manasutōḍa nūrakunna
sarvasiddhuḍaunu, sarvaṁbu tānaunu
viśvadābhirāma! vinura vēma!
-- yōgi vēmana
Loose English Notes:
pekku chaduvulela? = why to learn different branches of studies?
chikku vaadamulela? = why to engage in complected arguments?
okka manasu toda urakunna = by keeping ONE mind stable without thoughts
sarva siddhudaunu = one will become an achiever (siddha)
sarvambu taanaunu = he will verily become ALL (the soul of everything)
visvadaabhi raama, vinura vema! = listen to this word of "Vemana" O visvadaabhiraama!
In simple words, Yogi Vemana explains the method of attaining highest state of "sthita prajna".
okka manasutōḍa nūrakunna
sarvasiddhuḍaunu, sarvaṁbu tānaunu
viśvadābhirāma! vinura vēma!
-- yōgi vēmana
Loose English Notes:
pekku chaduvulela? = why to learn different branches of studies?
chikku vaadamulela? = why to engage in complected arguments?
okka manasu toda urakunna = by keeping ONE mind stable without thoughts
sarva siddhudaunu = one will become an achiever (siddha)
sarvambu taanaunu = he will verily become ALL (the soul of everything)
visvadaabhi raama, vinura vema! = listen to this word of "Vemana" O visvadaabhiraama!
In simple words, Yogi Vemana explains the method of attaining highest state of "sthita prajna".
Sunday, June 6, 2010
nirguṇa brahma
ēkamai paramai viśōkamai satyamalōkamai vyāpakālōkamagucu
jñānamai jagadadhiṣṭānamai mukti nidānamai māyāvihīnamagucu
naṁdamai kēvalānaṁdamai saṁtatāspaṁdamai śr̥ti padma kaṁda magucu
sāramai cidacidākāramai yati nirvikāramai vigata saṁsāra magucu
jilugu mēlasula kalakalu galugu konucu
melagu prakr̥tini dagulaka migili velugu
velugu velugaṁga jēyu galaya velugu
parama paripūrṇa nirguṇa brahma managha
-- śrī sītārāmāṁjanēya saṁvādamu; śrī paraśurāma liṁgamūrti
Loose English notes:
ekamai = one in three distinctions of time
paramai = transcendent all times
vishokamai = beyond misery at all times
satyamalokamai = the loka of TRUTH at all times
vyapaka alokamu aguchu = enclosing everything that is visible
jnanamai = knowledge at all times
jagad adhistanamai = support of the jagat (that what moves) the unmoving hold of ever moving jagat
mukti nidaanamai = the source of liberation all times
maaya vihiinamaguchu = removing the maaya
nandamai = bliss always
kevala nandamai = bliss without an object always (vs. samsparsaja bhoga; enjoyment produced by the contact of a sense object)
santataaspandamai = the vital vibration always
shruti padma kanda maguchu = being the support for lotus of vedas
saaramai = essense always
chida chidaakaramai = conscious personified always
yati nirvikaaramai = unchanging, immutable always
vigata samsaara maguchu = being detached to the samsaara
prakrutini which is julugu melasula kalakalu galugu konuchu
dagulaka = not attached to
migili velugu = ever effulgent
velugu veluganga jeyu galaya velugu = the light which makes all other lights light
That parama paripoorna (which is filled inside and out) is the Nirguna Brahma!
jñānamai jagadadhiṣṭānamai mukti nidānamai māyāvihīnamagucu
naṁdamai kēvalānaṁdamai saṁtatāspaṁdamai śr̥ti padma kaṁda magucu
sāramai cidacidākāramai yati nirvikāramai vigata saṁsāra magucu
jilugu mēlasula kalakalu galugu konucu
melagu prakr̥tini dagulaka migili velugu
velugu velugaṁga jēyu galaya velugu
parama paripūrṇa nirguṇa brahma managha
-- śrī sītārāmāṁjanēya saṁvādamu; śrī paraśurāma liṁgamūrti
Loose English notes:
ekamai = one in three distinctions of time
paramai = transcendent all times
vishokamai = beyond misery at all times
satyamalokamai = the loka of TRUTH at all times
vyapaka alokamu aguchu = enclosing everything that is visible
jnanamai = knowledge at all times
jagad adhistanamai = support of the jagat (that what moves) the unmoving hold of ever moving jagat
mukti nidaanamai = the source of liberation all times
maaya vihiinamaguchu = removing the maaya
nandamai = bliss always
kevala nandamai = bliss without an object always (vs. samsparsaja bhoga; enjoyment produced by the contact of a sense object)
santataaspandamai = the vital vibration always
shruti padma kanda maguchu = being the support for lotus of vedas
saaramai = essense always
chida chidaakaramai = conscious personified always
yati nirvikaaramai = unchanging, immutable always
vigata samsaara maguchu = being detached to the samsaara
prakrutini which is julugu melasula kalakalu galugu konuchu
dagulaka = not attached to
migili velugu = ever effulgent
velugu veluganga jeyu galaya velugu = the light which makes all other lights light
That parama paripoorna (which is filled inside and out) is the Nirguna Brahma!
Thursday, June 3, 2010
rāmuni guṇamulu
ikṣvāku vaṁśa prabhavō rāmō nāma janaiḥ śrutaḥ |
niyata ātmā mahāvīryō dyutimān dhr̥timān vaśī |1-1-8|
buddhimān nītimān vāṅgmī śrīmān śatru nibarhaṇaḥ |
vipulāṁsō mahābāhuḥ kaṁbu grīvō mahāhanuḥ |1-1-9|
mahōraskō mahēṣvāsō gūḍha jatruḥ ariṁdamaḥ |
ājānu bāhuḥ suśirāḥ sulalāṭaḥ suvikramaḥ |1-1-10|
samaḥ sama vibhakta aṁgaḥ snigdha varṇaḥ pratāpavān |
pīna vakṣā viśālākṣō lakṣmīvān śubha lakṣaṇaḥ |1-1-11|
dharmajñaḥ satyasaṁdhaḥ ca prajānāṁ ca hitē rataḥ |
yaśasvī jñānasaṁpannaḥ śuciḥ vaśyaḥ samādhimān |1-1-12|
prajāpati samaḥ śrīmān dhātā ripu niṣūdanaḥ |
rakṣitā jīvalōkasya dharmasya pari rakṣitā|1-1-13|
rakṣitā svasya dharmasya svajanasya ca rakṣitā |
vēda vēdāṅga tattvajñō dhanurvēdē niṣṭhitaḥ |1-1-14|
sarva śāstra artha tattvajñō smr̥timān pratibhānavān |
sarvalōka priyaḥ sādhuḥ adīnātmā vicakṣaṇaḥ |1-1-15|
sarvadā abhigataḥ sadbhiḥ samudra iva siṁdhubhiḥ |
āryaḥ sarvasamaḥ ca ēva sadaiva priya darśanaḥ |1-1-16|
sa ca sarva guṇōpētaḥ kausalya ānaṁda vardhanaḥ |
samudra iva gāṁbhīryē dhairyēṇa himavān iva |1-1-17|
viṣṇunā sadr̥śō vīryē sōmavat priya darśanaḥ |
kālāgni sadr̥śaḥ krōdhē kṣamayā pr̥thvī samaḥ |1-1-18|
dhanadēna samaḥ tyāgē satyē dharma iva aparaḥ |
taṁ ēvaṁ guṇa saṁpannaṁ rāmaṁ satya parākramaṁ |1-1-19|
-- vālmīki rāmāyaṇaṁ nuṁci
niyata ātmā mahāvīryō dyutimān dhr̥timān vaśī |1-1-8|
buddhimān nītimān vāṅgmī śrīmān śatru nibarhaṇaḥ |
vipulāṁsō mahābāhuḥ kaṁbu grīvō mahāhanuḥ |1-1-9|
mahōraskō mahēṣvāsō gūḍha jatruḥ ariṁdamaḥ |
ājānu bāhuḥ suśirāḥ sulalāṭaḥ suvikramaḥ |1-1-10|
samaḥ sama vibhakta aṁgaḥ snigdha varṇaḥ pratāpavān |
pīna vakṣā viśālākṣō lakṣmīvān śubha lakṣaṇaḥ |1-1-11|
dharmajñaḥ satyasaṁdhaḥ ca prajānāṁ ca hitē rataḥ |
yaśasvī jñānasaṁpannaḥ śuciḥ vaśyaḥ samādhimān |1-1-12|
prajāpati samaḥ śrīmān dhātā ripu niṣūdanaḥ |
rakṣitā jīvalōkasya dharmasya pari rakṣitā|1-1-13|
rakṣitā svasya dharmasya svajanasya ca rakṣitā |
vēda vēdāṅga tattvajñō dhanurvēdē niṣṭhitaḥ |1-1-14|
sarva śāstra artha tattvajñō smr̥timān pratibhānavān |
sarvalōka priyaḥ sādhuḥ adīnātmā vicakṣaṇaḥ |1-1-15|
sarvadā abhigataḥ sadbhiḥ samudra iva siṁdhubhiḥ |
āryaḥ sarvasamaḥ ca ēva sadaiva priya darśanaḥ |1-1-16|
sa ca sarva guṇōpētaḥ kausalya ānaṁda vardhanaḥ |
samudra iva gāṁbhīryē dhairyēṇa himavān iva |1-1-17|
viṣṇunā sadr̥śō vīryē sōmavat priya darśanaḥ |
kālāgni sadr̥śaḥ krōdhē kṣamayā pr̥thvī samaḥ |1-1-18|
dhanadēna samaḥ tyāgē satyē dharma iva aparaḥ |
taṁ ēvaṁ guṇa saṁpannaṁ rāmaṁ satya parākramaṁ |1-1-19|
-- vālmīki rāmāyaṇaṁ nuṁci
Wednesday, May 26, 2010
rāma maṁtraṁ
sapta kōṭi mahā maṁtrāḥ buddhi bhramaṇa kārakaḥ
ēka eva parō maṁtrō rāma ityakṣara dvayaṁ
{There are 70 million great "mantras" that exist in scriptures that could cause confusion!
There is only one highest mantra made up of two letters: "rA, ma" .}
mana śāstrāllō ēḍu kōṭla maṁtrālunnāyani ceputāru. annī kaṭhinamainavi, tvaragā ardhaṁ kānivī. kāni "rāma" maṁtraṁ anniṭinī adhigamiṁciṁdi.
-- ninnu nīvu telusukō nuṁci ("haṁsa")
ēka eva parō maṁtrō rāma ityakṣara dvayaṁ
{There are 70 million great "mantras" that exist in scriptures that could cause confusion!
There is only one highest mantra made up of two letters: "rA, ma" .}
mana śāstrāllō ēḍu kōṭla maṁtrālunnāyani ceputāru. annī kaṭhinamainavi, tvaragā ardhaṁ kānivī. kāni "rāma" maṁtraṁ anniṭinī adhigamiṁciṁdi.
-- ninnu nīvu telusukō nuṁci ("haṁsa")
Sunday, May 16, 2010
ī jīvuḍu - māyalu
evvarevvarivāḍō yījīvuḍu cūḍa | nevvariki nēmaunō yījīvuḍu ||
eṁdariki goḍukugā ḍījīvuḍu venuka- | keṁdariki dōbuṭṭa ḍījīvuḍu |
yeṁdarini bhramayiṁca ḍījīvuḍu duḥkha- | meṁdariki gāviṁpa ḍījīvuḍu ||
ekkaḍekkaḍa diruga ḍījīvuḍu venuka- | kekkaḍō tanajanma mījīvuḍu |
yekkaḍi cuṭṭamu danaku nījīvuḍu yeppu- | ḍekkaḍiki nēgunō yījīvuḍu ||
ennaḍunu jēṭulēnījīvuḍu venuka- | kennidanuvulu mōva ḍījīvuḍu |
yennagala tiruvēṁkaṭēśu māyala dagili | yennipadavula boṁda ḍījīvuḍu ||
-- annamayya
(akṣaya tr̥tīya saṁdarbhaṁgā!)
eṁdariki goḍukugā ḍījīvuḍu venuka- | keṁdariki dōbuṭṭa ḍījīvuḍu |
yeṁdarini bhramayiṁca ḍījīvuḍu duḥkha- | meṁdariki gāviṁpa ḍījīvuḍu ||
ekkaḍekkaḍa diruga ḍījīvuḍu venuka- | kekkaḍō tanajanma mījīvuḍu |
yekkaḍi cuṭṭamu danaku nījīvuḍu yeppu- | ḍekkaḍiki nēgunō yījīvuḍu ||
ennaḍunu jēṭulēnījīvuḍu venuka- | kennidanuvulu mōva ḍījīvuḍu |
yennagala tiruvēṁkaṭēśu māyala dagili | yennipadavula boṁda ḍījīvuḍu ||
-- annamayya
(akṣaya tr̥tīya saṁdarbhaṁgā!)
Monday, May 3, 2010
kaḍunaḍusu coranēla?
kaḍunaḍusu coranēla kāḷḷu gaḍuganēla | kaḍalēni janmasāgara mīdanēla ||
duritaṁbulanelladoḍavu mamakāraṁbu- | laridimamatalaku doḍa vaḍiyāsalu |
gurutayina yāsalaku gōrikalu jīvanamu | paraga ninniṭiki laṁpaṭame kāraṇamu ||
tudalēni laṁpaṭamu duḥkhahētuvu duḥkha- | muduṭayinatāpamuna kuṁḍaga jōṭu |
padilamagu tāpaṁbu prāṇasaṁkaṭamu lī- | madamu peṁpunaku danamanasu kāraṇamu ||
velayu danamanasunaku vēṁkaṭēśuḍu garta | balisi yātanidalacupaniki dāgarta |
talakonna talapulivi daivamānuṣamugā | dalaci yātmēśvaruni dalapaṁga valadā ||
-- annamayya
duritaṁbulanelladoḍavu mamakāraṁbu- | laridimamatalaku doḍa vaḍiyāsalu |
gurutayina yāsalaku gōrikalu jīvanamu | paraga ninniṭiki laṁpaṭame kāraṇamu ||
tudalēni laṁpaṭamu duḥkhahētuvu duḥkha- | muduṭayinatāpamuna kuṁḍaga jōṭu |
padilamagu tāpaṁbu prāṇasaṁkaṭamu lī- | madamu peṁpunaku danamanasu kāraṇamu ||
velayu danamanasunaku vēṁkaṭēśuḍu garta | balisi yātanidalacupaniki dāgarta |
talakonna talapulivi daivamānuṣamugā | dalaci yātmēśvaruni dalapaṁga valadā ||
-- annamayya
Sunday, April 18, 2010
oka daivaṁ, oka bilva patraṁ
aṁtā mithya talaṁci cūcina, naruḍiṭlau ṭeriṁgin, sadā
kāṁta, lputrulu, narthamun, tanuvu nikkaṁbaṁcu mōhārṇava
bhrāṁtiṁ jeṁdi cariṁcŭ gāni; paramārthaṁbaina nī yaṁdŭ dā
jiṁtākaṁtayŭ jiṁta nilpaḍŭ gadā śrī kāḷahastīśvarā !
puḍami nninnoka bilva pattramuna nē̆ būjiṁci puṇyaṁbunuṁ
baḍayan; nēraka pekku daivamulakuṁ bappul, prasādaṁbuluṁ,
guḍumul, dōselu, sāre sattu, laṭukul, guggiḷḷunuṁ beṭṭucuṁ
jeḍi yeṁduṁ goṟagāka pōdu rakaṭā śrī kāḷahastīśvarā!
-- śrī kāḷahastīśvara śatakamu, dhūrjaṭi.
kāṁta, lputrulu, narthamun, tanuvu nikkaṁbaṁcu mōhārṇava
bhrāṁtiṁ jeṁdi cariṁcŭ gāni; paramārthaṁbaina nī yaṁdŭ dā
jiṁtākaṁtayŭ jiṁta nilpaḍŭ gadā śrī kāḷahastīśvarā !
puḍami nninnoka bilva pattramuna nē̆ būjiṁci puṇyaṁbunuṁ
baḍayan; nēraka pekku daivamulakuṁ bappul, prasādaṁbuluṁ,
guḍumul, dōselu, sāre sattu, laṭukul, guggiḷḷunuṁ beṭṭucuṁ
jeḍi yeṁduṁ goṟagāka pōdu rakaṭā śrī kāḷahastīśvarā!
-- śrī kāḷahastīśvara śatakamu, dhūrjaṭi.
Wednesday, March 31, 2010
ēkātma paṁcakaṁ
1 tannu maraci tanuvu tānai talaci
enniyō janmamu letti tudi -tannu
telisi tā nauṭa palu dēśa saṁcāra
kala nmēlkonuṭa kanu
Forgetting the Self, mistaking the body for the Self, going through innumerable births and finally finding and being the Self — this is justlike waking up from a dream of wandering all over the world.
2 tānuṁḍi tānuga dannu tā nēneva?
dē nuṁḍu sthānamēdi ?
yanu vāniki
nēneva ḍekkaḍa nēnunnā nanna madhu
pānuni yāḍu paluku
He who asks ‘Who am I?’ although existing as the Self, is like a drunken man who asks about his own identity and whereabouts.
3 .tanalō danu uṁḍa dānu jaḍamau
tanuvaṁdunnaṭṭu talacu -manujuḍu
citramulō nunnadi citramuna kādhāra
vastramani eṁcuvāḍu
When in fact the body is in the Self, to think that the Self is within the insentient body is like thinking that the cinema screen on which a figure is projected is inside the figure.
4. ponnuku vēruga bhūṣaṇa muṁḍunē
tannu viḍici tanuvēdi -tannu
danu vanu vāḍajñuḍu tā nanu vāḍu
tanu ganina jñāni dhariṁcu .
Has the ornament any existence apart from the gold (of which it is made)? Where is the body apart from the Self? The ignorant mistake the body for the Self, but the Jnani, knower of the Self, perceives the Self as the Self.
5. eppuḍu nunnadi ēkātma vastuvē
yappaḍā vastuvu nādi -guru ceppaka
ceppi teliyaga jēsinārē , evaru
ceppi telupuduru ceppu .
That one Self, the Reality, alone exists for ever. If even the Primal Guru (Adi Guru, Dakshinamurti) revealed it in silence, who can convey it in speech?
ēkātma tatvamu niṭṭi dani tēlci bhakta
dēhātma bhāvamu dīrcenu ēkātma
jñāna svarūpa ramaṇa guru nādhuḍu tā
nānaticcu paṁcaka maṁdu .
-- bhagavān ramaṇa maharṣi
enniyō janmamu letti tudi -tannu
telisi tā nauṭa palu dēśa saṁcāra
kala nmēlkonuṭa kanu
Forgetting the Self, mistaking the body for the Self, going through innumerable births and finally finding and being the Self — this is justlike waking up from a dream of wandering all over the world.
2 tānuṁḍi tānuga dannu tā nēneva?
dē nuṁḍu sthānamēdi ?
yanu vāniki
nēneva ḍekkaḍa nēnunnā nanna madhu
pānuni yāḍu paluku
He who asks ‘Who am I?’ although existing as the Self, is like a drunken man who asks about his own identity and whereabouts.
3 .tanalō danu uṁḍa dānu jaḍamau
tanuvaṁdunnaṭṭu talacu -manujuḍu
citramulō nunnadi citramuna kādhāra
vastramani eṁcuvāḍu
When in fact the body is in the Self, to think that the Self is within the insentient body is like thinking that the cinema screen on which a figure is projected is inside the figure.
4. ponnuku vēruga bhūṣaṇa muṁḍunē
tannu viḍici tanuvēdi -tannu
danu vanu vāḍajñuḍu tā nanu vāḍu
tanu ganina jñāni dhariṁcu .
Has the ornament any existence apart from the gold (of which it is made)? Where is the body apart from the Self? The ignorant mistake the body for the Self, but the Jnani, knower of the Self, perceives the Self as the Self.
5. eppuḍu nunnadi ēkātma vastuvē
yappaḍā vastuvu nādi -guru ceppaka
ceppi teliyaga jēsinārē , evaru
ceppi telupuduru ceppu .
That one Self, the Reality, alone exists for ever. If even the Primal Guru (Adi Guru, Dakshinamurti) revealed it in silence, who can convey it in speech?
ēkātma tatvamu niṭṭi dani tēlci bhakta
dēhātma bhāvamu dīrcenu ēkātma
jñāna svarūpa ramaṇa guru nādhuḍu tā
nānaticcu paṁcaka maṁdu .
-- bhagavān ramaṇa maharṣi
Saturday, March 13, 2010
māṭalu - mukti
māṭaluḍugakunna maṁtrammu dorakadu
maṁtramuḍugakunna manasu niluvadu
manasu niluvakunna mari mukti lēdayā
viśvadābhirāma vinura vēmā
maatalu udugakunna mantrammu dorakadu
until the speech is not subsided, one will not get a mantram (mantram here is a thought)
mantram udugakunna manasu niluvadu
until the thought is not subsided, the mind will not get stabilized.
manasu niluvakunna mari mukti leduraa
until the mind is not stabilized, there is no [concept of] "mukti" i.e., liberation....
visvadaabhiraama vinura vema
o, visvada and abhiraama, listen to this "vema"!
maṁtramuḍugakunna manasu niluvadu
manasu niluvakunna mari mukti lēdayā
viśvadābhirāma vinura vēmā
maatalu udugakunna mantrammu dorakadu
until the speech is not subsided, one will not get a mantram (mantram here is a thought)
mantram udugakunna manasu niluvadu
until the thought is not subsided, the mind will not get stabilized.
manasu niluvakunna mari mukti leduraa
until the mind is not stabilized, there is no [concept of] "mukti" i.e., liberation....
visvadaabhiraama vinura vema
o, visvada and abhiraama, listen to this "vema"!
Saturday, March 6, 2010
iṁdriya jayaṁ
viśvāmitra parāśara prabhr̥tayō vātāmbuparnāśanā
stē'pi strīmukhapaṅkajam sulalitaṁ dr̥sṭvaiva mōhaṁ gatāḥ
śālyannaṁ saghr̥taṁ payō dadhiyutam bhuñjanti yē mānavā
stēṣāmindriyanigrahō yadi bhavēdvindhyaḥ plavētsāgarē .
vanadaḷa vātamul mesavu vāru parāśara kauśikādu lā
ghanulunu suṁdarījanula gangoni mōhita cittu lairi he
ccina ghruta pāyasānnamu bhujiṁceḍi vāralakun manōjayaṁ
bu nēgaḍunēni viṁdhyamu samudra jalaṁbula dēliyāḍadē.
--bhartr̥hari śr̥ṁgāra śatakaṁ nuṁci
stē'pi strīmukhapaṅkajam sulalitaṁ dr̥sṭvaiva mōhaṁ gatāḥ
śālyannaṁ saghr̥taṁ payō dadhiyutam bhuñjanti yē mānavā
stēṣāmindriyanigrahō yadi bhavēdvindhyaḥ plavētsāgarē .
vanadaḷa vātamul mesavu vāru parāśara kauśikādu lā
ghanulunu suṁdarījanula gangoni mōhita cittu lairi he
ccina ghruta pāyasānnamu bhujiṁceḍi vāralakun manōjayaṁ
bu nēgaḍunēni viṁdhyamu samudra jalaṁbula dēliyāḍadē.
--bhartr̥hari śr̥ṁgāra śatakaṁ nuṁci
Saturday, February 20, 2010
gr̥hyaṁ - tīsukō taginavi
viṣādapyamr̥taṁ grāhyamamēdhyādapi kāñcanam .
nīcādapyuttamā vidhyā strīratnaṁ duṣkulādapi . - Chanakya Neeti (I-16)
viṣādapi amr̥taṁ gr̥hyaṁ
amedhyādapi kāṁcanaṁ
nīcā dapi uttamā vidyā
strī ratnaṁ duṣkulādapi
viṣaṁ lō unnā kuḍā amr̥tānni, asuddhaṁ lō unnā baṁgārānni, nīcuḍi daggara nuṁcainā uttamamaina vidyani, takkuva kulaṁ nuṁcainā strī ratnānni grahiṁcavaccu - cāṇakya nīti nuṁci
nīcādapyuttamā vidhyā strīratnaṁ duṣkulādapi . - Chanakya Neeti (I-16)
viṣādapi amr̥taṁ gr̥hyaṁ
amedhyādapi kāṁcanaṁ
nīcā dapi uttamā vidyā
strī ratnaṁ duṣkulādapi
viṣaṁ lō unnā kuḍā amr̥tānni, asuddhaṁ lō unnā baṁgārānni, nīcuḍi daggara nuṁcainā uttamamaina vidyani, takkuva kulaṁ nuṁcainā strī ratnānni grahiṁcavaccu - cāṇakya nīti nuṁci
Sunday, January 17, 2010
agni ki sammeṭa pōṭu
anaghunikaina jēkuru nanarhuni gūḍi cariṁcunaṁtalō
mana meriyaṁga nappuḍavamānamu kīḍu dharitriyaṁdu nē
yanuvunanaina dappavu yathārdhamu; tānadi eṭṭulannacō
yinumunu gūrci yagni nalayiṁpadē sammeṭa peṭṭu bhāskarā!
-- bhāskara śatakaṁ nuṁci
ceḍḍa vāri tō kalisi tirigitē maṁci vāriki kūḍā kasṭālu vastāyani inumu tō pāṭu agni ki kūḍā sammeṭa pōṭu sāmyaṁ ceputōṁdi ī padyaṁ dr̥ṣṭāṁtālaṁkāramulu bāgā vāḍina śatakaṁ bhāskara śatakaṁ lōnidi. māravi veṁkayya kavi ī śataka racayita.
mana meriyaṁga nappuḍavamānamu kīḍu dharitriyaṁdu nē
yanuvunanaina dappavu yathārdhamu; tānadi eṭṭulannacō
yinumunu gūrci yagni nalayiṁpadē sammeṭa peṭṭu bhāskarā!
-- bhāskara śatakaṁ nuṁci
ceḍḍa vāri tō kalisi tirigitē maṁci vāriki kūḍā kasṭālu vastāyani inumu tō pāṭu agni ki kūḍā sammeṭa pōṭu sāmyaṁ ceputōṁdi ī padyaṁ dr̥ṣṭāṁtālaṁkāramulu bāgā vāḍina śatakaṁ bhāskara śatakaṁ lōnidi. māravi veṁkayya kavi ī śataka racayita.
Wednesday, January 13, 2010
saṁkrāṁti puruṣa lakṣaṇaṁ
triśiraṁ dvimukhaṁ caiva caturvaktra trinētrakaṁ
laṁbakarṇaṁ raktadaṁtaṁ lambabhrū dīrghanāśikam
aṣṭa bāhu dvipādaṁ ca vikr̥taṁ kr̥ṣṇa varṇakaṁ
śatayōjanaṁ maunnatyaṁ vistīrṇam dvādaśaṁ smr̥taṁ
ēvaṁ rūpaṁ savijñēyaṁ saṁkrāṁtēḥ puruṣasyatu
--makara saṁkrāṁti saṁdarbhaṁgā
laṁbakarṇaṁ raktadaṁtaṁ lambabhrū dīrghanāśikam
aṣṭa bāhu dvipādaṁ ca vikr̥taṁ kr̥ṣṇa varṇakaṁ
śatayōjanaṁ maunnatyaṁ vistīrṇam dvādaśaṁ smr̥taṁ
ēvaṁ rūpaṁ savijñēyaṁ saṁkrāṁtēḥ puruṣasyatu
--makara saṁkrāṁti saṁdarbhaṁgā
Monday, December 28, 2009
cāṇakya nīti sūtrālu
airaṇḍamavalambya kunñaram na kōpayēt
āmudaṁ ceṭṭu āsarā cūsukuni ēnugaku kōpaṁ kaligiṁca kūḍadu
atipravr̥ddhāpi śalmalī vāraṇasthambhō na bhavati
eṁta lāvugā periginā burugaceṭṭu ēnugunu kaṭṭaḍāniki upayōgiṁcadu
atidīrghō'pi karṇikārō na musalī bhavati
karnikāraṁ (koṁḍagōḍu) karra eṁta poḍavu gā unnā rōkali gā upayōgiṁcadu
atidīptō'pi khadyōtō na pāvakaḥ
eṁta prakāśistunnā meruguḍupurugu nippu kādu
na pravr̥ddhatvam guṇahētuḥ
(dhanādula cēta) bāgā ediginaṁta mātrāna sadguṇālu rāvu
sujīrṇō'pi pichumandō na śuñkalāyatē
eṁta mudirinā vēpakarra aḍakatteraku (sarōtā) upayōgapaḍadu
yathā bījam tathā niṣpattiḥ
vittanānni baṭṭi digubaḍi uṁṭuṁdi
yathā śrutaṁ tathā buddhiḥ
caduvunu paṭṭi buddhi
yathā kulaṁ tathācāraḥ
kulānni paṭṭi ācāraṁ (naḍavaḍika)
saṁskr̥taḥ picumandō na sahakārō bhabati
eṁta dōhadaṁ cēsinā vēpa tiyyamāmiḍi kādu
-cāṇakya nīti sūtrālu (ācārya pullela śrī rāmacaṁdruḍu gāri āṁdhra tātparyaṁ)
iṭuvaṁṭi 562 sūtrālu 8 adhyāyāllō "rājanīti sūtrāṇi" pēruto raciṁca baḍḍāyi. ivi aṁdarikī upakaristāyi.
āmudaṁ ceṭṭu āsarā cūsukuni ēnugaku kōpaṁ kaligiṁca kūḍadu
atipravr̥ddhāpi śalmalī vāraṇasthambhō na bhavati
eṁta lāvugā periginā burugaceṭṭu ēnugunu kaṭṭaḍāniki upayōgiṁcadu
atidīrghō'pi karṇikārō na musalī bhavati
karnikāraṁ (koṁḍagōḍu) karra eṁta poḍavu gā unnā rōkali gā upayōgiṁcadu
atidīptō'pi khadyōtō na pāvakaḥ
eṁta prakāśistunnā meruguḍupurugu nippu kādu
na pravr̥ddhatvam guṇahētuḥ
(dhanādula cēta) bāgā ediginaṁta mātrāna sadguṇālu rāvu
sujīrṇō'pi pichumandō na śuñkalāyatē
eṁta mudirinā vēpakarra aḍakatteraku (sarōtā) upayōgapaḍadu
yathā bījam tathā niṣpattiḥ
vittanānni baṭṭi digubaḍi uṁṭuṁdi
yathā śrutaṁ tathā buddhiḥ
caduvunu paṭṭi buddhi
yathā kulaṁ tathācāraḥ
kulānni paṭṭi ācāraṁ (naḍavaḍika)
saṁskr̥taḥ picumandō na sahakārō bhabati
eṁta dōhadaṁ cēsinā vēpa tiyyamāmiḍi kādu
-cāṇakya nīti sūtrālu (ācārya pullela śrī rāmacaṁdruḍu gāri āṁdhra tātparyaṁ)
iṭuvaṁṭi 562 sūtrālu 8 adhyāyāllō "rājanīti sūtrāṇi" pēruto raciṁca baḍḍāyi. ivi aṁdarikī upakaristāyi.
Wednesday, December 2, 2009
gītā sāraṁ - The essence of Gita
By the grace of god, I was at the lotus feet of my Guru on this Gita Jayanti Day. A message from my Guru regarding Gita.
ESSENCE OF BHAGAVAD GITA
Srimad bhagavadgita occupies prominent place in the spiritual and religious literature of India, next only to Upanishads and is rapidly gaining worldwide popularity for several reasons. First, its language is simple easy enough to understand Second, it serves as a practical guide for religion and philosophy even to common man. Third, it contains essence of all religions and guides men in all walks of life - saints and sinner alike to the highest knowledge of Self. It is the store house of Knowledge Wisdom and Truth. It is in effect the essence of upanishads.
It is not enough just to recite and listen Gita. But its values have to be incorporated in our daily life. Then only the grace of God is fully bestowed.
Gita jayanti
28 – November – 2009
Swami Virajeshwara
“Hamsa”
trividhaṁ narakasyēdaṁ dvāraṁ nāśanamātmanaḥ.
kāmaḥ krōdhastathā lōbhastasmādētattrayaṁ tyajēt..16.21..
Lust, anger and greed the three main gates of hell in which the condemned soul enters. They are the worst enemies of man that leads him to sin and thereby he enters the hell upon death. Therefore these should be abandoned purposefully.
vāsāṁsi jīrṇāni yathā vihāya
navāni gr̥haṇāti narō'parāṇi.
tathā śarīrāṇi vihāya jīrṇā-
nyanyāni saṁyāti navāni dēhī..2.22..
A man discards his worn out cloths and wears new ones, analogously atman changes worn out bodies with new one's. Change is the law of nature. Spring marks the birth of new life, in summer reaches full maturity, the autumn brings old age and the winter sees the death. Again new birth is seen in spring. This cycle of birth and death is incessant and man's life too follows the same pattern. There is no escape.
caturvidhā bhajantē māṁ janāḥ sukr̥tinō'rjuna.
ārtō jijñāsurarthārthī jñānī ca bharatarṣabha..7.16..
Arjuna, four kinds of men worship me; the seeker of worldly objects - wealth, fame, position; the sufferer and worried; seeker of real knowledge (jnana) and the man of wisdom.
patraṁ puṣpaṁ phalaṁ tōyaṁ yō mē bhaktyā prayacchati.
tadahaṁ bhaktyupahr̥tamaśnāmi prayatātmanaḥ..9.26..
Any devotee when offers a fruit, a flower or even water with full faith and devotion, I delightfully accept such offerings. (What is offered to God is not important, but the pure conviction, faith and devotion to Him is important)
mayyēva mana ādhatsva mayi buddhiṁ nivēśaya.
nivasiṣyasi mayyēva ata ūrdhvaṁ na saṁśayaḥ..12.8..
Fix your mind in Me and employ your buddhi(intellect) in Me alone. Then there is no doubt thay you will dwell in Me. When the mind and the buddhi become one in seeing Me, the ego which impresses the feeling of I and mine perishes.
manmanā bhava madbhaktō madyājī māṁ namaskuru.
māmēvaiṣyasi satyaṁ tē pratijānē priyō'si mē..18.65..
Fix your mind on Me, be my devotee, worship Me with pure bhakti and enter into My Being. Because you are dear to Me, I promise that you shall attain Me alone.
sarvadharmānparityajya māmēkaṁ śaraṇaṁ vraja.
ahaṁ tvā sarvapāpēbhyō mōkṣayiṣyāmi mā śucaḥ..18.66..
Without bothering too much about wrong & righteous deeds and their rewards, surrender all you activities to Me and without fear and worry take refuge in Me alone. I shall free you from all sins. Fear Not.
ananyāścintayantō māṁ yē janāḥ paryupāsatē .
tēṣāṁ nityābhiyuktānāṁ yōgakṣēmaṁ vahāmyaham ..9.22..
I look after the needs and protection of those who constantly think of Me and remain absorbed in My thought with pure devotion and contentment.
īśvaraḥ sarvabhūtānāṁ hr̥ddēśē'rjuna tiṣṭhati.
bhrāmayansarvabhūtāni yantrārūḍhāni māyayā..18.61..
The LORD is seated in the hearts of all beings who are like toys mounted on the giant wheel and He is causing them to move around in circles through his deluding potency (maya).
(God is everywhere, omnipresent and omniscient. Since the hearts of ignorant are covered by filth of desire and passion, they do not transmit the image of Lord. The heart of noble souls have been cleaned and purified, the veil of ignorance has been lifted and Lord reflects clearly as the Sun in the clean mirror)
-- svāmi virājēśvara, gītā jayaṁti saṁdarbhaṁgā.
The above message is for daily reading and individual practice. The nine gems from the storehouse of wisdom - Srimad Bhagavad Gita.
ESSENCE OF BHAGAVAD GITA
Srimad bhagavadgita occupies prominent place in the spiritual and religious literature of India, next only to Upanishads and is rapidly gaining worldwide popularity for several reasons. First, its language is simple easy enough to understand Second, it serves as a practical guide for religion and philosophy even to common man. Third, it contains essence of all religions and guides men in all walks of life - saints and sinner alike to the highest knowledge of Self. It is the store house of Knowledge Wisdom and Truth. It is in effect the essence of upanishads.
It is not enough just to recite and listen Gita. But its values have to be incorporated in our daily life. Then only the grace of God is fully bestowed.
Gita jayanti
28 – November – 2009
Swami Virajeshwara
“Hamsa”
trividhaṁ narakasyēdaṁ dvāraṁ nāśanamātmanaḥ.
kāmaḥ krōdhastathā lōbhastasmādētattrayaṁ tyajēt..16.21..
Lust, anger and greed the three main gates of hell in which the condemned soul enters. They are the worst enemies of man that leads him to sin and thereby he enters the hell upon death. Therefore these should be abandoned purposefully.
vāsāṁsi jīrṇāni yathā vihāya
navāni gr̥haṇāti narō'parāṇi.
tathā śarīrāṇi vihāya jīrṇā-
nyanyāni saṁyāti navāni dēhī..2.22..
A man discards his worn out cloths and wears new ones, analogously atman changes worn out bodies with new one's. Change is the law of nature. Spring marks the birth of new life, in summer reaches full maturity, the autumn brings old age and the winter sees the death. Again new birth is seen in spring. This cycle of birth and death is incessant and man's life too follows the same pattern. There is no escape.
caturvidhā bhajantē māṁ janāḥ sukr̥tinō'rjuna.
ārtō jijñāsurarthārthī jñānī ca bharatarṣabha..7.16..
Arjuna, four kinds of men worship me; the seeker of worldly objects - wealth, fame, position; the sufferer and worried; seeker of real knowledge (jnana) and the man of wisdom.
patraṁ puṣpaṁ phalaṁ tōyaṁ yō mē bhaktyā prayacchati.
tadahaṁ bhaktyupahr̥tamaśnāmi prayatātmanaḥ..9.26..
Any devotee when offers a fruit, a flower or even water with full faith and devotion, I delightfully accept such offerings. (What is offered to God is not important, but the pure conviction, faith and devotion to Him is important)
mayyēva mana ādhatsva mayi buddhiṁ nivēśaya.
nivasiṣyasi mayyēva ata ūrdhvaṁ na saṁśayaḥ..12.8..
Fix your mind in Me and employ your buddhi(intellect) in Me alone. Then there is no doubt thay you will dwell in Me. When the mind and the buddhi become one in seeing Me, the ego which impresses the feeling of I and mine perishes.
manmanā bhava madbhaktō madyājī māṁ namaskuru.
māmēvaiṣyasi satyaṁ tē pratijānē priyō'si mē..18.65..
Fix your mind on Me, be my devotee, worship Me with pure bhakti and enter into My Being. Because you are dear to Me, I promise that you shall attain Me alone.
sarvadharmānparityajya māmēkaṁ śaraṇaṁ vraja.
ahaṁ tvā sarvapāpēbhyō mōkṣayiṣyāmi mā śucaḥ..18.66..
Without bothering too much about wrong & righteous deeds and their rewards, surrender all you activities to Me and without fear and worry take refuge in Me alone. I shall free you from all sins. Fear Not.
ananyāścintayantō māṁ yē janāḥ paryupāsatē .
tēṣāṁ nityābhiyuktānāṁ yōgakṣēmaṁ vahāmyaham ..9.22..
I look after the needs and protection of those who constantly think of Me and remain absorbed in My thought with pure devotion and contentment.
īśvaraḥ sarvabhūtānāṁ hr̥ddēśē'rjuna tiṣṭhati.
bhrāmayansarvabhūtāni yantrārūḍhāni māyayā..18.61..
The LORD is seated in the hearts of all beings who are like toys mounted on the giant wheel and He is causing them to move around in circles through his deluding potency (maya).
(God is everywhere, omnipresent and omniscient. Since the hearts of ignorant are covered by filth of desire and passion, they do not transmit the image of Lord. The heart of noble souls have been cleaned and purified, the veil of ignorance has been lifted and Lord reflects clearly as the Sun in the clean mirror)
-- svāmi virājēśvara, gītā jayaṁti saṁdarbhaṁgā.
The above message is for daily reading and individual practice. The nine gems from the storehouse of wisdom - Srimad Bhagavad Gita.
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