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

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

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.

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.

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

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.

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 !

Ramakrishna Arti

Part-1


Part-2

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 ॥