Sunday, December 30, 2007

Shri Raam Naamam

Few composers have touched my heart in the way Bhadrachal Ramdas has.
I was blessed to have colleague who introduced me to Ramadasu indirectly by reciting the famed stuti Ramachadra Mangalam. This stuti was soon then translated on stutimandal and very soon i discovered this. Enchanting music , endearing voice (BMK who else !)
and lovely words( Telegu).



The love affair with Rama and his name never ends. To bhaktaas he is the sweetest name to sing,to the inquiry minded he is the "Truth", to the vedantis he is "Tat", to yogis he is the zone where you lose yourselves (रमन्ते योगिना यस्मिन सा राम). No wonder Shiva himself said to Parvati राम राम रामेति रमे रामे मनोरमे . सहस्रनाम तत्तुल्यं रामनाम वरानने !

If you are hungry for more, enjoy this rendition too by Prince Rama Verma (another great singer)

Friday, December 28, 2007

come to the orchard

Come to the orchard in spring
There is light and wine
And sweethearts
In the pomegranate flowers
If you do not come
These do not matter
If you do come
These do not matter
-Rumi

Wednesday, December 26, 2007

gaze

these dreams keep me awake
they need my open eyes

between the seeing and the not seeing
I see you.

Between the concealed and the expressed
I gaze at you.

Monday, December 24, 2007

Tulasi das in puri

What happens read here :)

jeevan ki kalika

क्षणभंगुर जीवन की कलिका
कल प्रात को जाने खिली न खिली

मलयाचल की शुची शीतल मंद
सुगंध समीर मिली न मिली

कलि काल कुठार लिए फिरता
तन नम्र है चोट झिली न झिली

ले ले हरिनाम मेरी रसना
फिर अंत समय ये मिली ना मिली

kshanbhangur jeevn ki kalika
kal praat ko jaane khili na khili

malayachal ki shuchi sheetal mand
sugandh sameer mili na mili

kali kaal kuthaar liye phirta
tan namr hai chot jhili na jhili

le le hari naam meri rasnaa
phir ant samay ye mili na mili

-any idea who composed it ?

Tuesday, December 18, 2007

Fire


With the spark of your grace
and the fuel of my patience
flames rose in me
and the immolation happened.

In this fire
My everything got burned
I was happy until I realized
I remained.

Now its your turn
to keep your promise
and burn me

Let the annihilation happen.

Saturday, December 15, 2007

QnA-2

How does the mind become quiet?
No, I don’t agree with the question. Mind can never become quiet. This understanding that you are not the mind is fundamental to your pursuit. Mind is personified thought ensemble. Till there is mind the question of being quiet does not arise. It’s a logical absurdity. May be you wanted to ask something else !

What did I want to ask ?
Ha Ha, nothing but this. The more you become a questioner, an observer. You see the space between you and your thoughts. The more this space becomes accessible, the more conscious you become. Till now you are just an unconscious entity in the background of thought clouds. The more focused you become the more distinct becomes the gap between you and your thoughts. One fine moment you will just sink in the gap.The true “You” then shines when the gap is established between you and your thoughts.

Tuesday, December 11, 2007

Be the Void

Be empty like a flute
And let Him be the flautist

only when you are blank
He can pen his story
only on the vacuous
the light dawns

the secret of having
is in the renouncing
the secret of being full
is in becoming vacant

for the fulfillment
be ready to be filled and for it
be the void

Sunday, December 09, 2007

Pain

I am carrying this pain
as your gift
I dont know if it will end before I end
or I transform
Give me a shoulder or glimpse of your presence
I need strength, I need hope
As i labour to give birth to myself

Saturday, December 08, 2007

Q n A

Q: Just sitting , will it do ?
A: No, it wont because you dont have to "do" and nothing needs to be done
Q: Then?
A: Dont do! thats all!
Q: Okay, so what should i do then?
A: When there is no "do" there is no "I" :)
Q: So?
A: It just happens, Infact it is happening ha ha ha

Thursday, December 06, 2007

Sloka Ramcharitmanas

वर्णानामर्थसंघानां रसानां छन्दसामपि ।
मङ्गलानां च कर्त्तारौ वन्दे वाणीविनायकौ ॥ १ ॥

भवानीशङ्करौ वन्दे श्रद्धाविश्वासरूपिणौ ।
याभ्यां विना न पश्यन्ति सिद्धाःस्वान्तःस्थमीश्वरम् ॥ २ ॥

वन्दे बोधमयं नित्यं गुरुं शङ्कररूपिणम् ।
यमाश्रितो हि वक्रोऽपि चन्द्रः सर्वत्र वन्द्यते ॥ ३ ॥

सीतारामगुणग्रामपुण्यारण्यविहारिणौ ।
वन्दे विशुद्धविज्ञानौ कबीश्वरकपीश्वरौ ॥ ४ ॥

उद्भवस्थितिसंहारकारिणीं क्लेशहारिणीम् ।
सर्वश्रेयस्करीं सीतां नतोऽहं रामवल्लभाम् ॥ ५ ॥

यन्मायावशवर्तिं विश्वमखिलं ब्रह्मादिदेवासुरा
यत्सत्वादमृषैव भाति सकलं रज्जौ यथाहेर्भ्रमः ।
यत्पादप्लवमेकमेव हि भवाम्भोधेस्तितीर्षावतां
वन्देऽहं तमशेषकारणपरं रामाख्यमीशं हरिम् ॥ ६ ॥

नानापुराणनिगमागमसम्मतं यद्
रामायणे निगदितं क्वचिदन्यतोऽपि ।
स्वान्तःसुखाय तुलसी रघुनाथगाथा\-
भाषानिबन्धमतिमञ्जुलमातनोति ॥ ७ ॥

मूलं धर्मतरोर्विवेकजलधेः पूर्णेन्दुमानन्ददं वैराग्याम्बुजभास्करं ह्यघघनध्वान्तापहं तापहम ।
मोहाम्भोधरपूगपाटनविधौ स्वःसम्भवं शङ्करं वन्दे ब्रह्मकुलं कलंकशमनं श्रीरामभूपप्रियम ॥ १ ॥

सान्द्रानन्दपयोदसौभगतनुं पीताम्बरं सुन्दरं पाणौ बाणशरासनं कटिलसत्तूणीरभारं वरम राजीवायतलोचनं धृतजटाजूटेन संशोभितं सीतालक्ष्मणसंयुतं पथिगतं रामाभिरामं भजे ॥ २ ॥

१ ||
प्रसन्नतां या न गताभिषेकतस्तथा न मम्ले वनवासदुःखतः, मुखाम्बुजश्री रघुनन्दनस्य मे सदास्तु सा मञ्जुलमंगलप्रदा ||
२ ||
नीलाम्बुजश्यामलकोमलाङ्गं सीतासमारोपितवामभागम, पाणौ महासायकचारुचापं नमामि रामं रघुवंशनाथम ||
३ ||

कुन्देन्दीवरसुन्दरावतिबलौ विज्ञानधामावुभौ शोभाढ्यौ वरधन्विनौ श्रुतिनुतौ गोविप्रवृन्दप्रियौ, मायामानुषरूपिणौ रघुवरौ सद्धर्मवर्मौं हितौ सीतान्वेषणतत्परौ पथिगतौ भक्तिप्रदौ तौ हि नः || १ ||
ब्रह्माम्भोधिसमुद्भवं कलिमलप्रध्वंसनं चाव्ययं श्रीमच्छम्भुमुखेन्दुसुन्दरवरे संशोभितं सर्वदा, संसारामयभेषजं सुखकरं श्रीजानकीजीवनं धन्यास्ते कृतिनः पिबन्ति सततं श्रीरामनामामृतम || २ ||

शान्तं शाश्वतमप्रमेयमनघं निर्वाणशान्तिप्रदं
ब्रह्माशम्भुफणीन्द्रसेव्यमनिशं वेदांतवेद्यं विभुम् ।
रामाख्यं जगदीश्वरं सुरगुरुं मायामनुष्यं हरिं
वन्देऽहं करुणाकरं रघुवरं भूपालचूड़ामणिम् ॥ १ ॥

नान्या स्पृहा रघुपते हृदयेऽस्मदीये
सत्यं वदामि च भवानखिलान्तरात्मा ।
भक्तिं प्रयच्छ रघुपुङ्गव निर्भरां मे
कामादिदोषरहितं कुरु मानसं च ॥ २ ॥

अतुलितबलधामं हेमशैलाभदेहं
दनुजवनकृशानुं ज्ञानिनामग्रगण्यम् ।
सकलगुणनिधानं वानराणामधीशं
रघुपतिप्रियभक्तं वातजातं नमामि ॥ ३ ॥

रामं कामारिसेव्यं भवभयहरणं कालमत्तेभसिंहं योगीन्द्रं ज्ञानगम्यं गुणनिधिमजितं निर्गुणं निर्विकारम ।
मायातीतं सुरेशं खलवधनिरतं ब्रह्मवृन्दैकदेवं वन्दे कन्दावदातं सरसिजनयनं देवमुर्वीशरूपम ॥ १ ॥

शंखेन्द्वाभमतीवसुन्दरतनुं शार्दूलचर्माम्बरं कालव्यालकरालभूषणधरं गंगाशशांकप्रियम ।
काशीशं कलिकल्मषौघशमनं कल्याणकल्पद्रुमं नौमीड्यं गिरिजापतिं गुणनिधिं कन्दर्पहं शङ्करम ॥ २ ॥

यो ददाति सतां शम्भुः कैवल्यमपि दुर्लभम ।
खलानां दण्डकृद्योऽसौ शङ्करः शं तनोतु मे ॥ ३ ॥

केकीकण्ठाभनीलं सुरवरविलसद्विप्रपादाब्जचिह्नं शोभाढ्यं पीतवस्त्रं सरसिजनयनं सर्वदा सुप्रसन्नम, पाणौ नाराचचापं कपिनिकरयुतं बन्धुना सेव्यमानं नौमीड्यं जानकीशं रघुवरमनिशं पुष्पकारूढरामम ||१ ||

कोसलेन्द्रपदकञ्जमञ्जुलौ कोमलावजमहेशवन्दितौ, जानकीकरसरोजलालितौ चिन्तकस्य मनभृङ्गसड्गिनौ ||२ ||

कुन्दइन्दुदरगौरसुन्दरं अम्बिकापतिमभीष्टसिद्धिदम, कारुणीककलकञ्जलोचनं नौमि शंकरमनंगमोचनम ||३ ||

Monday, November 19, 2007

Nama Ramayana

Here is the complete text of Nama Ramayanam.
shuddha brahma. Composer: Lakshmanachar.

bAlakANdam

1. shuddha brahma parAtpara rAm
2: kAlAtmaka paramEshvara rAm
3: shESa talpa sukha nidrita rAm
4: brahmAdyamara prArtitha
5: caNDa kiraNakula maNDana rAm
6: shrImad-dasharatha nandana rAm
7: kausalyA sukha vardhana rAm
8: vishvAmitra priyadhana rAm
9: ghOra tATakA dhAtaka rAm
10: mArIcAdini pAtaka rAm
11: kaushikamaka sam rAm
12: shrImadahlyOddhAraka rAm
13: gautama muni sampUjita rAm
14: sura muni vara gaNa samstuta rAm
15: nAvikadhAvita mrdupada rAm
16: mithilApura jana mOhaka rAm
17: vidEha mAnasa ranjaka rAm
18: tryambaka kArmuka bhanjaka rAm
19: sItArpita vara mAlika rAm
20: krtavaivAhika kautuka rAm
21: bhArgava darpa vinAshaka rAm
22: shrImad ayOdhyA pAlaka rAm

ayOdhyA kANDam

23: agaNita guNagaNa bhUSita rAm
24: avanItanayA kAmita rAm
25: rAkA candra samAnana rAm
26: pitru vAkyA-shrta kAnana rAm
27: priya guha vinivEDita pada rAm
28: takSAlita nija mrdupada rAm
29: bharadvAja mukhAnandaka rAm
30: citrakUTAdri nikEtana rAm
31: dasharatha santata cintita rAm
32: kaikEyI tanayArthita rAm
33: viracita nija pitru karmaka rAm
34: bharatArpita nija pAduka rAm

araNya kANDam

35: daNDakAvana jana pAvana rAm
36: duSTa virAdha vinAshana rAm
37: sharabhanga sutIkSaNa arcita rAm
38: agastyAnugraha vardhita rAm
39: grghrAdhipa samsEvita rAm
40: pancavaTI taTa sustita rAm
41: shUrpaNakhArthi vidhAyaka rAm
42: kharadUSaNa mukha sUdaka rAm
43: sItApriya hariNAnuga rAm
44: mArIcArtti krdAshuga rAm
45: vinaSTa sItAnvESaka rAm
46: grdhrAdhipa gati dAyaka rAm
47: shabarI datta phalAshana rAm
48: kabanda bAhucchEdana rAm

kiSkindA kANDam

49: hanumat-sEvita nijapada rAm
50: nata sugrIvAbhISTada rAm
51: garvita vAli samhAraka rAm
52: vAnara dUta prESaka rAm
53: hitakara lakSmaNa samyuta rAm

sundara kANDam

54: kapivara santata samsmrta rAm
55: tadgati vighna dhvamsaka rAm
56: sItA prANA tAraka rAm
57: duSTa dashAnana dUSita rAm
58: shiSTa hanumad-bhUSita rAm
59: sItA vEdita kAkAvana rAm
60: krta cUDAmaNi darshana rAm
61: kapivara vacanAshvAsita rAm

yuddha kANDam

62: rAvaNa nidhana prasthita rAm
63: vAnara sainya samAvrta rAm
64: shOSita sharidhIshArthita rAm
65: vibhISaNA bhaya dAyaka rAm
66: parvata sEtu nibandhaka rAm
67: kumbhakarNa shirash-chEdaka rAm
68: rAkSasa sangha vimardaka rAm
69: ahimahi rAvaNa cAraNa rAm
70: samhrta dashamukha rAvaNa rAm
71: vidhibhava mukhasura samstuta rAm
72: khasthita dasharatha vIkSita
73: rAm sItA darshana mOdita rAm
74: abhiSakta vibhISaNa nata rAm
75: puSpakayAnA rOhita rAm
76: bharadvAjAbhiniSEvaNa rAm
77: bharata prANa priyakara rAm
78: sAkEtapuri bhUSaNa rAm
79: sakala svIya samAnata rAm
80: ratnalasat-pIThAsthita rAm
81: paTTAbhiSEkAlankrta rAm
82: pArthiva kula sammAnita rAm
83: vibhISanAprita rangaka rAm
84: kIca kulAnugraha kara rAm
85: sakala jIva sam rakSaka rAm
86: samasta lOkAdhAraka rAm

uttara kANDam

87: Agata munigaNa samstuta rAm
88: vishrta dasha kaNThOdbhava rAm
89: sItA lingana nirvrta rAm
90: nIti surakSita janapada rAm
91: vipina tyAjita janakaja rAm
92: kArita lavaNAsura vadha rAm
93: svargata shambuka samstuta rAm
94: svatanaya kushalava nandita rAm
95: ashvamEdha krtu dIkSita rAm
96: kAlAvEdita surapada rAm
97: ayOdhyaka jana muktida rAm
98: vidhi mukha vibudhAnanda rAm
99: tEjOmaya nija rUpaka rAm
100: samsrti bandha vimOcaka rAm
101: dharma sthApana tatpara rAm
102: bhakti parAyaNa muktita rAm
103: sarva carAcara pAlaka rAm
104: sarva bhavAmaya vAraka rAm
105: vaikuNThAlaya samsthita rAm
106: nityAnanda padasthita rAm
107: rAma rAma jaya rAjA rAm
108: rAma rAma jaya sItA rAm

bhayahara mangaLa dsharatha rAm
jaya jaya mangaLa sItA rAm
mangaLakara jaya mangaLa rAm
sangata shubha vibhavOdaya rAm
AnandAmrta varSaka rAm
Ashrta vatsala jaya jaya rAm
raghupati rAghava rAjA rAm
patIta pAvana sItA rAm

kanakAmbara kamalAsana jagadAkhila dAma
sanakAdika muni mAnasa sadanAnagha bhUma

sharaNAgata sura nAyaka cira kAmita kAma
dharaNItala taraNa dasharatha nandana rAma

pishitAshana vanitAvadha jaladAnanda rAma
kushikAtmaja makharakSaNa caritAdbhuta rAma

muni gautama grhiNI svajagha mOcana rAma
muni maNDala bahu mAnita pada pAvana rAma

smarashAsana su-sharAsana laghu bhanjana rAma
nara nirjara janaranjana sItApati rAma

kusumAyuta tanu sundara kamalAnana rAma
vasumAnita brgu sambhava madamardana rAma

karuNArasa varuNAlaya nata vatsava rAma
sharaNam tava caraNam bhava haraNam mama rAma

praNmaha

ApadAmapahartAram dAtAram sarva sampadAm
lOkAbhi rAmam shrI rAmam bhUyO bhUyO namAmyaham

rAmAya rAmacandrAya rAmabhadrAya vEdasE
raghunAthAya nAthAya sItAyAha patayE namaha

atulita bala dhAmam svarNa shailAbha dEham
tanujavana krshAnum jnAni nAma gragANyam

sakala guNa nidhAnam vAnarANAma dhIsham
raghupati vara dUtam vAtajAtam namAmi

gOSpadI krtavArAshim mashakIkrta rAkSasam
rAmAyaNa mahA mAlAratnam vandE (a)nilAtmajam

ajnAnA-nandanam vIram jAnakI shOka nAshanam
kapIshamakSahantAram vandE lankA bhayankaram

ullankhya sindhOha salilam salIlam yaha shOkavahnim janakAtmajAyAha
AdAya tEnaiva dadAha lankAm namAmi tam prAnjalirAnjanEyam

manOjavam mAruta tulyavEgam jitEndriyam buddhi matAm variSTham
vAtAtmajam vAnarayUtha mukhyam shrI rAmadUtam shirasA namAmi

AnjanEyam ati pATalAnanam kAncanAdri kamanIya vigraham
pArijAta taru mUlavAsinam bhAvayAmi pavamAna nandanam

yatra yatra raghunAtha kIrtanam tatra tatra krta-mastakAnjalim
bASpavAri paripUrNa lOcanam mArutim namata rAkSasAntakam

aSTOttara shata nAma rAmAyaNam samAptam

courtesy: http://www.salagram.net
Link: http://www.salagram.net/RamayanNama.html

Saturday, November 17, 2007

Kalidas

An intreseting legend tells us about the ready wit of Kalidasa.

The king of SimhDveep(modern sri lanka)came up with this riddle "कमले कमलोत्पत्तिः"
meaning lotus inside a lotus.

Kalidas was in love with a courtesan when he heard this he took the face of courtesan in his hands and blurted...

बाले तव मुखाम्भोजे कथमिन्दीवरद्वयं
कमले कमलोत्पत्तिः श्रूयते न तु दृश्यते |
meanning, O lady in your lotus like face i see two lotus like eyes
seldom do we get to see or hear, lotuses inside a lotus.

Friday, November 16, 2007

To me Ramcharitmanas by TualasiDas is not just a book it’s a Life solution.
Tulasi through his simple and terse poetry in a local language (which is pretty much alive today) teaches us how to live and how to handle life situations by remaining rooted in the deeper observant Self. Tulasi from the angle of bhakti also encompasses gyan, vivek and tark if you read his Ramayana deeply.

Needless to say Ramcharitmanas is probably the most popular and ALIVE composition by any Saint in India in my understanding.

Gyan marg or the path of knowledge to divine works by discrimination and is inherently violent and egoisitic in its approach.(even when you use it against your own ego.) Bhakti however is pure surrender and is joyful path full of all rasas and can be embraced easily by simple rural folk.

The beautiful and famous stuti of Tulasidas from his lesser known book Vinaya Patrika. (IIRC he wrote 12 books)



Find the text and translation on Stutimandal.

Sunday, November 11, 2007

Listen

"This is the message of Sri Ramakrishna to the modern world. Do not care for doctrines, do not care for dogmas or sects or churches or temples; they count for little compared with the essence of existence in each man, which spirituality and the more this is developed in a man, the more powerful is he for good. Earn that first, acquire that, and criticize no one, for all doctrines and creeds have some good in them. Show by your lives that religion does not mean words, names, or sects, but that it means spiritual realization. Only those can understand who have felt. Only those who have attained to spirituality can communicate it to others, can be great teachers of humanity. They alone are the owners of light. The more such men are produced in a country, the more that country will raised and that country where such men absolutely do not exist is simply doomed, nothing can save it Therefore my Master's message to mankind is "Be spiritual and realize truth for yourself". To proclaim and make clear the fundamental unity underlying in all religions was the mission of my Master. Other teachers have taught special religion, which bear their names; but this great teacher of nineteenth century made no claim for himself. He left every religion undisturbed because he had realized that, in reality they are all part and parcel of the one eternal religion." -Swami Vivekanada

Friday, November 09, 2007

Diwali

Diwali is the most awaited festival of India.

Brihadaranyak Upanishad says "Tamaso ma jyotir gamaya.." lead me from darkness to light.

In my understanding this means lead me from absence to presence.

Darkness does not have an existence of its own, its rather the absence of light. But this negative presence severely impairs our judgment. The absence is a "negative presence". The absence can be perceived as disturbance, as lack of something vital. We can’t discriminate, we cant perceive and the sight sense gets hampered if light is taken away.

The absence of awareness is mind, the presence of awareness is bliss(self/aatman).
This constant burden called mind impairs our judgment about reality.
Our own presence is the light. By adding ourselves(light) to our thoughts (darkness), darkness disappears.

This is the subtle essence of Ramayana, the vanvaas might be too, long too dark, too tough, the demonic thoughts might be too depressing (anxiety/worry/fear/greed/impatience) they cant last if u are present This presence comes by persistence.

This is the homecoming of Rama the journey of Self back to itself.

Incidentally Dipawali falls on the amavasya of Ashwin Maas(month). Just the when the darkness gets complete(amavasaya) ,when the thoughts push the depression to pinnacle, the new moon rises and the awakening happens.

Incidentally this is the day when Vardhamana became Mahavira. He conquered no kingdom but became the conqueror of self.

Wednesday, November 07, 2007

What is Meditation

Answers are from my experience. They might or might not coincide with the texts u have read till now on meditation/yoga/dhyan and other intellectual garbage.

The English word meditation is a little confusing. This shows how western civilization has done little work in understanding the nature of mind and observer.

Indians have invented many words around this (dhyan dharana samdahi satori pratyahara)
each depicting a unique experience which happens as we sink deep in ourselves.

Meditation can mean anything to you depending on which stage you are in.

Stage 1 Fighting with your body: Yes meditation is fighting with your body. You are sitting with closed/half closed eyes. Your spine is erect and so is your neck. Your body refuses to sit and comply. (or for that matter any posture you have chosen).You have never given time to yourselves and sitting for you was laid back way of relaxing being a couched potato and so naturally at this stage meditation is backache. In short discomfort.


Stage 2. Fighting with your mind:
After you are able to sit you realize that there is more to it. You have to do the worst thing in life. The thing which you have been trying to escape since you gathered social awareness. This thing is dealing with yourself. The whole life you have been putting your attention out, your entertainment, your work ,your life, your everything was directing your awareness to outside world. But now you are facing yourself! The constant thought cloud which you have so long ignored pounces at you and mediation at this stage is, disturbance. It is fighting with something you have for long identified as “you”, that is your mind. If you are intelligent you catch the thread you realize the subtle distance between the thought and the thinker, else you go on with the thoughts trying to control them or just flow with them what we call in Sanskrit kalpna or smriti.

Stage 3 Change in Breathing pattern:
If you have persisted so far. You have crossed the real barrier. Now you are in the zone of observing and knowing some deeper secrets about your nature. One of the First things is the change in breathing pattern. Breath becomes shallow and thoughts become few and slow. Stages which follow could be observed simultaneously.

Stage 4 Peace/Silence:
Now with reduced thought flow, calmer and deeper breath you have the first experience of stillness or peace or the real silence. This stage could last for a few seconds and then you could fall back to your normal mind state but nevertheless this experience now motivates you to keep going. This if experienced again and again will cause some permanent changes in your body and your whole perception of life.

Stage 5: Experiencing some thing in your body:
After some more perseverance you reach this stage where you experience somethings. I don’t want to use words for this creates a vague idea unless you experience and could cause unnecessary confusion. But once you are here the whole system is ready. Now meditation becomes effortless you begin to get idea of what books talk about and interpret them with your new found experiential intelligence. Once here you can slip in this stage easily and stay here.

Stage 6: Living in that experience:
Once established you now become a true watcher of that movement which is happening. You become a observer of that experience. That’s all.

Stage 7. Meditation is Life: after stage 6 meditation can be anything it is eating shitting sleeping. your life is meditation

Stage 8. The lesser said the better. :-) Welcome to the club !

Sunday, November 04, 2007

Ramakrishna Arti

Part-1


Part-2

Saturday, November 03, 2007

O Tripurasundari Do it !



महीं मूलाधारे कमपि मणिपूरे हुतवहं
स्थितं स्वाधिष्ठाने हृदि मरुतमाकाशमुपरि ।
मनोऽपि भ्रूमध्ये सकलमपि भित्वा कुलपथं
सहस्रारे पद्मे सह रहसि पत्या विहरसे ॥ ९ ॥

सुधाधारासारैश्चरणयुगलान्तर्विगलितैः
प्रपञ्चं सिञ्चन्ती पुनरपि रसाम्नायमहसः ।
अवाप्य स्वां भूमिं भुजगनिभमध्युष्टवलयं
स्वमात्मानं कृत्वा स्वपिषि कुलकुण्डे कुहरिणि ॥ १० ॥

चतुर्भिः श्रीकण्ठैः शिवयुवतिभिः पञ्चभिरपि
प्रभिन्नाभिः शम्भोर्नवभिरपि मूलप्रकृतिभिः ।
चतुश्चत्वारिंशद्वसुदलकलाश्रत्रिवलय
त्रिरेखाभिः सार्धं तव शरणकोणाः परिणताः ॥ ११ ॥

शिवः शक्तिः कामः क्षितिरथ रविः शीतकिरणः
स्मरो हंसः शक्रस्तदनु च परामारहरयः ।
अमी हृल्लेखाभिस्तिसृभिरवसानेषु घटिता
भजन्ते वर्णास्ते तव जननि नामावयवताम् ॥ ३२ ॥

Wednesday, October 31, 2007

God vs Idea of God

In a recent discussion some of my friends(?) were ready to push each other off the roof in order to deduce the existence of God. I realized how shallow we can become, trying to prove our mean arguments, especially about things which we ourselves have no solid understanding of!

Understand that whether god is or god is not, the “idea of god” is a social creation and its an abstract idea. Quite unlike other abstract ideas of Love Silence Beauty which you might experience and you might need to survive happily, you can very well survive on this planet without knowing or understanding the idea of God. Now since this idea is social creation much like any other social construct it has its own ideological support in the society. You might be in favour of this God ideology, a theist or you might be opposed to this God ideology, an atheist.

Both stands are socially programmed and determined. If you subscribe to the belief system to the attributes and the image of god as conceived by some scriptures seers or past prophets you have your own tension. If you don’t accept this image you have your own tension.

So god as an ideology is a mental concept and a belief system and much like any mental concept it can be challenged or defended and is subjected to normal argumentative logic. Both sides then will have their own logics for and against god.

In my understanding both stands have their own validity. It depends on the quality of your consciousness, the depth of your understanding and purity of your purpose.

If you are a Nagarjuna If you are a Mahavira If you are a Brihaspati If you are a UG Krishnamurthy If you are Ramana Mahrishi then God doesn’t exist and this emptiness this Shoonya is your experience. If you are Tulasidas If you are a Thyagaraja If you are a Meera If you are a Rama Krishna then god exists and this completeness this Poorna is your experience.

The catch is experience and experiential understanding of the higher reality which is beyond our current limited perception and experience. The expression of Meera might not be the expression the Mahaveera. To Meera ecstasy is the fulfillment she gets losing her self in the Krishna Identity. To Mahaveera ecstasy is the fulfillment he gets in losing himself in the void of his own inner silence. This or that, it is the state of god, the zone of fulfillment which is paramount and central and not the idea of god.

The idea of god is subject to your petty logic and your petty understanding and you can play your dirty tricks there, prove or disprove him. Win arguments and prove your superiority and your intellectual prowess and impress people. The state of God however is the precious gift which lies concealed in your very silence which humans cannot prove or disprove for when the expression dissolves it begins to happen.

Ignore the people who are trying to prove or disprove understand they have their own axe to grind and only harm happens when you gift your head to their axe. They are window shoppers who have no business in buying the gift of god which existence can offer to them in this body. They are just here to have entertainment and time pass and are contented, fiddling with the ideas of God intellectually throwing their weight around. Neither have their eyes known any tears for God nor have they spent nights in deep silence grappling with questions related to questioning the idea of Divinity (or their own identity).

Seeking is absent in them and nor are they empty, they are filled with their second hand prejudices which they picked up from some stale books or stale thought warehouses or stale minds.

Tuesday, October 09, 2007

Friday, October 05, 2007

Sound

nAdalOluDai brahmAnandamondavE -- Thyagaraja
Being immersed in the eternal sound vibration, experience supreme bliss


An interesting article on how yogis view Sound.

Tuesday, October 02, 2007

Yamuna

Having seen Ganga in its mountain phase, in its enchanting rupaas and felt its energetic presence my loyalites had always been with Jhanavai until i went to Gujarat.The land of jai shri krishna. Soon stutimandal came into existence and a beautiful stuti was discovered. Yamunashtakam by Shankara. Who else!






A true poetic beauty made me wonder if I ignored the younger sister of Ganga.
Ganga and Yamnua both complement each other. Ganga, white & majestic, adorns the head of the Karpoor Gauram mostly calm and composed Shiva. Yamuna dark and playful no wonder, enjoys Krishnas company. If Yamuna is the Pingala Ganga would be the Ida of the annamaya kosha.

While ransacking youtube for audio of the amazing stuti.
I also found that lands of Cauvery, Krishna and Godavari also miss Yamuna !

Here is one gem by Ghantashala and one by Ilaiyaraaja.

The Ghantashala one is much more moving. And I should also not ignore my West Indian influence so enjoy this famous famous bhajan too by Oza ji.

To Ganga and Yamuna for gushing open the saraswati within :)

Quiz: guess the chhanda of Yamunashtakam :)

Sunday, September 30, 2007

spine

what is spine ?
but your lute
wholes it has seven
who can refute?

hold the breath
let me be torn
if music be,
the food of love
play on.

Wednesday, September 26, 2007

Funny Subhashit on doctors



O doctor, kin brother of Yamaraj ,I bow to you.
Yama takes away life, but you money too :)

exercise: Indentify all the vibhaktis

Tuesday, September 25, 2007

A Matter of Taste


It all started, with my association with Vishwanathan Balasubramanian. The comely tambrahm who was exiled to snowy peaks of Switzerland. Much like any Indian boy, both of us hardly knew how to cook. I was experimental and made daal on the first day, right away. With some effort and luck it was, it was, it was "A Victory". It was OK, digestible. The tambrahm however if I understand correctly was a little skeptical in taking initiative and was trying to postpone his agni pareeksha (in kitchen) by exhausting his Chennai packed puliodarai (have I spelled it correctly?). Yeah we had a girl colleague who was our “Mother of all sorts”, but both of us resisted to take cooking lessons from her. And, after all, we are, MEN of HONOUR! I, Cuba Gooding was I think trusting my failed experiments and Vishwanathan (Robert de Niro) Fate.

After a few months of independent experiments we realized that we can divide and rule this hunger- nutrition need. I cooked dal and vegetable, mostly and Vishwa rice(notice). It was easy. The Agastyar from Himalayas was already invading the Dravidian stomach. I took strange liberties, with my interest in nutrition and taste, I was dishing out Nutrela (soya nuggets), pakodas, mutter paneer etc. Things went well, my client ate with the kind of gratitude and satisfaction, South Indians show when they make a trip to Thirumala, their wishes granted. Some things which I remember found special favor with the “thayir sadam” boy were chole, rajma, palak and baingan sabzi.

I understand how much the boy must have craved for sambhar vattal kozumbu and other things that I don’t know (but want to know!) but what could I do. Anyhow, one fine day I made bhindi sabzi to which the boy responded with some visible disagreement. I said kya hua, is it not okay ? He quipped, "how does your mother make it" ? Oh, I was never Mama’s boy u see and paid little attention to “Mothers Recipes”. I said don’t know may be she cooks it the same way.

Finally the Chennai roots of the boy sprung forth, he blurted out his disapproval, how can u make bhindi daaaaa (yaar) sans coconut? This came to me as a shock, Coconut? What is this man talking about? Why would some one put coconut in bhindi ? May be he realized its bad manners to speak thus about food, he lightly said its okay, but politely added "your mother surely must be putting coconut in vegetables". Okay, I was ignorant, but not that much, I had never seen my mother using coconut anywhere except to make mithais or sweet rice.

Finally the enlightenment dawned on me, in his part of the world coconut is to vegetable what chai patti is to tea. I realized, how some things can change but some things could remain same. Daal makhani could be tolerated but it needed to admit kari patta(generously). Tandori roti could be relished, but curd rice should follow. Lassi and Jal Jeera might be "cool" but filter kaapi is also "haaat". The true national integration happens in our stomachs(mouths?) before it happens in our hearts.

Do u know now Sangeetha restaurant in Chennai serves Chettinad Paneer Kurma!

The proof of pudding, will well, still be, in the eating but to some it should be served on plantain leaf.

To Vishwanathan, and to all those memories where tongue rolled as “a matter of taste”.

PS: No offense is meant to any culture state or region. These are private emotions on private net-space.

Saturday, September 22, 2007

eyes

the beginning:
aa piya in nainan mein jo palak dhaanp tohe lun
na main dekhun aur ko, na tohe dekhan dun
chhap tilak sab chheni ..... re tose naina milaike

-Sufi Verse from Khusro

interval:
samam kaya-siro-grivam dharayann acalam sthirah
sampreksya nasikagram svam disas canavalokayan

-gita ch 6 V13

towards the ending:

The Vedas, the Shastras and the Puranas are like prostitutes [attainable to all]. The shambhavi mudra, however, is like a chaste woman, carefully guarded.

-hath yog pradipika Ch 14 V 35

Finally:
na cha shrota jivye na cha ghraan netre
na cha vyom bhurmi na tejo na vuyuhu
chidananda rupah Shivoham Shivoham

- Atmashtakam Shankara Virachitam

Tuesday, September 18, 2007

hriday ka dwar

hriday ka dwar
khola hai tere liye
kya aaoge
tum aaoge
ek bar
darshan doge!

kya jeevan
yun hi jaayegaa
bina darshan
tere bhagwan!!

din aur raat prabhu
din aur raat
dekhun teri baat din aur raat.

PY-Cosmic chants

Monday, September 17, 2007

Kali

Kaun kehta hai tu kaali ?
O Ma Jagadambe
Laakhon ravi chandra teri
Kaya se hain chamakte !

-by PY (who else)

ananda-dhara

Cool in my head
Hot down there
soothing in the middle
and sweet and painful in the neck
U move in me
Is this the way
u respond to my love ?

Friday, September 14, 2007

think

I think
I think why i think ?
Then i think am just I a thought ?
To whom are these thoughts happening ?
and does that whom exist independent of these thoughts.
and is it possible to know it through thoughts ?

Monday, September 10, 2007

panch prana

It has always been a mystery to me how yogis just by "being" could have such intellectual clarity 5000 years ago, which collective human effort of "doing" has failed to achieve in thousands of years.

Most know about the categorization of prana, few know the techniques to manipulate them, even fewer have felt them and to even few are open the subtle mysteries of of prana.

This great samvaad from Prashna Upanishad is one such dialogue between those very few.

Kausalya, son of Asvala, questioned Pippalada: "O Bhagavan Pippalada:
Whence is this Prana born? How does it come into this body? How does
it abide after it has divided itself? How does it go out? How does it
support what is without? How does it support all within the body?"

He replied: "You ask questions about transcendental matters. I will
explain to thee because you are a great enquirer of Brahman.

This Prana is born of the Atman. As is this shadow in the man, so is
this Prana in the Atman. By the action of the mind this enters into
this body.

As a king commands his officers, saying to them: 'Govern these or
those villages', so does this Prana dispose the other Pranas, each
for their separate allotted work.

The Apana dwells in the organs of excretion and generation: the Prana
itself abides in the eye, ear, mouth and nose. In the middle is
Samana. It distributes the food supplied equally and the seven flames
proceed from it.

This Atman is in the heart. Here there are a hundred and one nerves
(arteries). Each of them has a hundred branches; again every one of
these has seventy-two thousand sub-branches. In these the Vyana
moves.

Again, through one other, the Udana ascending, leads us upwards to
the virtuous world by good work; to sinful worlds by sin: and to the
world of men by virtue and sin combined.

The sun verily is the external Prana. He rises and assists the Prana
in the eye. The goddess of the earth attracts Apana downwards. The
other (between the sun and the earth) is Samana. The wind is Vyana.

The external fire indeed is Udana. Therefore, he whose fire has gone
out, enters another body with his senses absorbed in the mind.

Whatever his thought (at the time of death), with that he attains
Prana: and the Prana united with Udana together with the Jivatma,
leads on to the world thought of. The learned man who knows Prana
thus-his offspring does not perish and he becomes immortal.

He who knows the origin, the entry, the seat, the fivefold
distribution of Prana and its internal state in the body, obtains
immortality, yea, obtains immortality".

Monday, June 04, 2007

Vaastu

In my research on vaastu i am trying to connect vaastu with human spinal centres
and established properties of panch mahabuta.
i will come up with a draft in a fort nights time.
if any of u are intrested in sharing ideas on the above mentioned or contributing
or reading the draft let me know.

Friday, January 26, 2007

mantra

those looking for some internal guidance
can find this mantra powerful

OM
Si Va Ya Na Ma
Ya Na Va Si Ma
Ma Va Ya Na Si
Si Ya Na Ma Va
Va Si Ma Ya Na
OM

yojaka tatra durlabha

Amantram akhraro nasthi
Nasthi moolam anoushdham
Ayogya purushonasthi
Yojaka : tatra durlabha :

Meaning :
There is no word that has no effect of a mantra
There is no herb which has no medicinal effect
There no person who is worthless, but,
Rare indeed is the nourisher and net worker/organizer of talents.