Aaj sakhi anand ni heli

This is a beautiful gujrati bhajan. I dont know the composer etc. Will translate it perhaps.Undermentioned are the lyrics and youtube link. Lyrics have been copied from here.

---LYRICS---
Aaj Sakhi Anand-Ni Helli, Hari Mukh Joine Hu Thaai Chhu Gheli……
Maare Munina Dhyaan-Ma Naave, Tere Shaamarriyoji Mujne Bolaave…..1
Je Sukhne Bhav Brahma Re Irchhe, Te Re Shaamarriyoji Mujne Re Prichhe…..2
Na Gai Ganga Godaavari Kaashi, Gher Bethhaa Malyaa Akshaarvasi…..3
Tap Re Tirth-Ma Hun Kayi Navjanuh, Saheje Saheje Huto Sukhddaa Re Maanu…..4
Jeraam Kahe Swami Saheje Re Maalya, Vaat-Ni Vaate-Vaalo Adharrak Dhariyaa…..5
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if the embedded link doesnt work try here

LS or VS

Strange surprises in life happen.

Today after a lot of time I decided to have some Indian food. The love of sambhar and related stuff suddenly made me take a metro ride. Now in the metro, for no particular reason, I started humming Vishnu Sahasranaam, nothing devotional about it ,just usual humming. I have always had this tussle with bhayyia, on Vishnu and Lalita sahasranaams, bhayyia always maintaining LS is beautiful and me always rooting for VS. I suddenly thought of bhayyia & LS , but kept on with VS.

And lo and behold, the moment I entered the restaurant, they started playing LS! Now which restaurant in this part of world, would want playing LS! Quite a strange thing to start your meal with, "shri mata shri maha..." and end it with, "mooladharaik nilaya brahmagranthi vibhedini".

Ha Ha.

Should translate LS with my comments. Someday perhaps :-)

QnA-6

Q: How does this happen ? Suddenly or gradually ?
A: It does not happen.

Q: Now Now dont disappoint me!
A: Truth is Truth. There is no room here for disappointment or encouragement.

Q: Tell me Tell me
A: See. The idea that it is a journey where you incrementally add experiences which take you to a destination is false. The idea that there is a destination is also false.

Q: This is another word play. What about my *belief*
A: You can believe anything you want.

Q: No! No! No! No! This is an experience, continuous, its not just another belief, please !
A: Ok. YOU CAN BELIEVE ANYTHING ABOUT YOUR EXPERIENCE.

Q: Hmm.. So ?
A: So, what do u want ?

Q: I am not so clear now. What should I want, you tell me ? I dont want anything now.
A: Live then just live, it will be clear.

Avadhuta Gita

Some snippets from this great text.

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9. The mind indeed is of the from of space. The mind indeed is omnifaced. The mind is the past. The mind is all. But in reality there is no mind.

23. If it is of the nature of the not-Self, how can there be samadhi (superconscious realization)? If it is of the nature of the Self, how can there be samadhi? If it is both "is" and "is not", how can there be samadhi? If all is one and of the nature of freedom, how can there be samadhi?

26. As the self is filled by the Self, so is all filled continously by you. There is no meditator or meditation. Why does your mind meditate shamelessly?

27. I do not know the Supreme; how shall I speak of Him? I do not know the Supreme; how shall I worship Him? If I am the supreme One, who is the highest Truth, who is homogeneous Being and like unto space, how then shall I speak of Him and worship Him?

58. There is no need of knowledge, reasoning, time, space, instruction from a teacher, or attainment of samadhi. I am naturally the perfect Consciousness, the Real, like the sky, spontaneous and steady.
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Sita Kalyana Vaibhogame

Prince Rama varma, of whom I am a big fan, sang an excerpt of this while explaining Shankarabharanam raga. This got me hooked on to this Thyagaraja kritti. Sometimes when you hear these compositions, you feel, that there is no other composer worth listening to(other than thyagayya). I saw all the uploaded versions of this on youtube and liked all :).

Somehow it sounds best when sung in chorus. I am putting two versions here... two chorus versions.

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TN bala's version
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Prince Rama and his students
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there are also good renditions by BMK and Maharajpuram Santhanam on youtube.

Two bhajans

I have a deep relationship with these two bhajans. Few years ago in college these would play, over and over again and give me the kind of inner-ecstasy for which finding words is impossible. The technical part of the composition aside, I think they have been sung from some deep inner space for which 'sacred' is the only term that comes to my mind.

These are not meant for casual listening. You can enjoy them when u listen to them in a relaxed state. Singers are Ashwini Bhide and Kishori Amonkar both renowned artists.

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Kabir yet again

kabir again

मन मस्त हुआ तब क्यों बोलै।
हीरा पायो गाँठ गँठियायो, बार-बार वाको क्यों खोलै।
हलकी थी तब चढी तराजू, पूरी भई तब क्यों तोलै।
सुरत कलाली भई मतवाली, मधवा पी गई बिन तोले।
हंसा पायो मानसरोवर, ताल तलैया क्यों डोलै।
तेरा साहब है घर माँहीं बाहर नैना क्यों खोलै।
कहै 'कबीर सुनो भई साधो, साहब मिल गए तिल ओलै॥

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कबिरा प्याला प्रेम का, अंतर लिया लगाय।
रोम रोम में रमि रहा, और अमल क्या खाय॥

गगन गरजि बरसे अमी, बादल गहिर गँभीर।
चहुँ दिसि दमकै दामिनी, भीजै दास कबीर॥

सिर राखे सिर जात है, सिर काटे सिर होय।
जैसे बाती दीप की, कटि उजियारा होय॥

Ustad Tari Khan

Apparently, Ustad tari khan is a tabla player from Pakistan. Might be singing 'shaukia', much like Rais khan, Sultan Khan etc.(I have to put that gazal by Rais Khan someday on this blog). I dont know many artists across the border anyway. I was searching for 'famed' hansadhwani rendition by Ustad Amir khan and landed on this thanks to utube recommendation engine.

The opening is just heavenly, the first 40 seconds are very very sweet but suddenly, it becomes a usual song though still bearable. But the opening is magical!

Baro Krishaiyya

Priya sisters have sung this well, but I am somehow looking for more soul stirring rendition.

Kapi raagam: Saketharaman

Very famous composition by Pappan Sivam. I would say very delicately sung. I think Kapi is one of my fav ragas these days :). Saketharaman is v.good.

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If the mebdded link doesnt work try here

Dushyant Kumar Poem

One of my fav. poets in Hindi is Dushyant kumar. I recall those days 6-7 years ago, when hindi sites were far and few and more so Hindi poetry sites. I used to ransack the web for poems by Dushyant Kumar. Now of course, there is plenty of stuff all over the web in most Indian languages.

Here is a beautiful short poem by Dushyant Kumar.

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धर्म - दुष्यंत कुमार

तेज़ी से एक दर्द
मन में जागा
मैंने पी लिया,

छोटी सी एक ख़ुशी
अधरों में आई
मैंने उसको फैला दिया,

मुझको सन्तोष हुआ
और लगा –
हर छोटे को
बड़ा करना धर्म है ।

Muktika Upanishad

In a little hurry now. Will post on this upanishad in detail some other day. To summarize in a few words, it would suffice to say, that this upanishad tells you, how "Rama teaches". We have seen Rama the student in Yoga Vashishta. To know how Rama the teacher is, read Muktika upanishad.

The discourse is given to Haumana, upon his enquiry, soon after Rama has woken up from his Samadhi. I am only copying some bits and pieces.

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Hanuman: O Rama, you are the supreme being, of the nature of Sat, Chid and Ananda. I desire to know your nature truly for liberation. Please tell me how I can be released from bondage without strain ?

Rama: Well asked. I shall tell you. I am well established in Vedanta.

.... .....

Hanuman asked Ramachandra: What is this Jivanmukti, Videha-mukti ? What is the authority, means of success and purpose ?

Rama said: For a person there is bondage from doer-ship, enjoyer-ship, pleasure, pain etc., -- their prevention is liberation in the body. Videha-mukti (liberation without the body) is from the destruction of Prarabdha (operative) karma, like the space in a pot released from the conditioning (enclosing) pot.

........

The destruction of impressions, cultivation of knowledge and destruction of the mind, when practised together for long will yield fruit. If not practised together, there will be no success even after hundreds of years, like mantras which are scattered. When these three are practised long, the knots of the heart surely are broken , like lotus fibre and the stalk
.....

The wise know that the mind is bound by the impressions, it is liberated when released well from them. So, O Hanuman, practice the destruction of mental impression, quickly. When impressions die out, the mind becomes put out like a lamp. Whoever gives up impressions and concentrates on Me without strain, he becomes Bliss.
.....

The restful state is like the roasted seed, giving up the (sprout of) rebirth. Can the inner light be sought with chewing the cud of many Shastras, uselessly ? One who remains alone giving up perception as well as non-perception is himself the Brahman – A person cannot know Brahman by merely learning the four Vedas and Shastras, as the ladle cannot taste the food.
.....

Bondage is by impressions, Moksha is their destruction – you give them up as well as the desire for Moksha.

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I have copied this from here.

Sriram Parasuram

An engineer/manager took to music and managed to create fine music with his wife. Kanha re nanda nandan is very well sung, its a famous bandish in Kedar. I think Sriram is more talented and should sing independently.

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this another good one I cant seem to figure out raga though.

Pt. Ramesh Narayan

It is not often that, when you hail you hail from Kerela, grow up in a family of carnatic musicians, you end up singing haweli style mewati gharana. Whats even more rare is the mastery Pt. Ramesh Naryanji has. The moment he opened with that sloka, I could see touches of Jasraj(I would say Jasraj being bettered).

I think Pt. Jasraj will be known in future as much as by his singing as by the great disciples he has given us, Sanjeev Abhayankar and Pt. Ramesh Narayan. I will upload more of his stuff as and when I like it.

To enjoy this you require attention and video has 3 parts, I am uploading just the first one, find the rest :)

ghunghat ke pat khol - Kabir

घूँघट के पट खोल रे तोहे पिया मिलेंगे
घट-घट में तोरे साईं बसत ह
कठू बचन मत बोल रे, तोहे पिया मिलेंगे
घूँघट के पट खोल रे

धन-जोबन का गर्ब न कीजे, झूठा इनका मोल रे
तोहे पिया मिलेंगे

जा के जतन से रंग-महल मे, पिया पायो अनमोल रे
घूँघट के पट खोल रे

सूने मन्दिर दिया जला के
आसन से मत डोल रे
तोहे पिया मिलेंगे

vasudhaiv kutumbakam

I wasnt aware thats its a complete subhashit. Very beautiful.


I have copied this from this Blog

A conversation on life

I was interacting with my friend Parth, a man of many talents. The conversation after the nicities drifted to modern civilization and its ills. How unsustainable this human civilization is and how we are mindlessly ruining this planet. My nihilist tendencies got the better of me. I told him, all this is the fear of death, and is in turn the fear of life itself. Life exists and survives on threat. The whole pysco response is threat based. All this talk of planet being under threat, is nothing but the personal fear of individual extinction projected on the world. After all if there is LIFE beyond the personal life, it will continue to take newer forms. May be there will be no humans, but cockroaches will create the next heaven here. So the very fear of extinction i.e. the fear of crumbling of human structure is the very life force itself. In reality life grows and survives on death. The more you live the more you die. I said.

To which Parth quipped, "cancer is nothing but a failure to die". Some great thought there.

So! Life is self destructive, cancer(growth) is self destructive. After all form has to dissolve in emptiness some day.Did all zen stories not say that? Reminds me of Richard Bach and his punch line in the famous novel Illusions: The mark of your ignorance is the depth of your belief in injustice and tragedy. What the caterpillar calls the end of the world, the master calls a butterfly

Sloka

In my childhood one of my fav slokas was,

bhogo na bhukta vayamev bhukta
trishna na jeerna vayamev jeerna

I did not enjoy, I got enjoyed(by age/time)
My thirst(for life) dint die, but I did.

In my childhood, I used it sometimes to admonish elders.Even though I realized what it meant and used this verse to my advantage, little did I realize that some years hence I would connect with this verse like I do today. Coming to terms with desires/expectations/anxiety/restlessness, I always bear this in mind, 'vaymev jeerna'. In the the end there is an end. To me this end is not something I deprecate. On the other hand I feel deeply peaceful that in the end there is an end :).

Much like kabir said,
जा मरने से सब डरें, मेरो मन आनंद
कब मराहिहूँ कब पायिहूँ, पूरण परमानन्द

me not sure abt the last line though :)

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btw, the verse is from Bhrithari's vairagya shatak. A great book to read much like his other two works, neeti shatak and shringaar shatak. I also recall a nice story from his life but some other time :-)

chadariya jheeni re jhini - translation and notes

Few months ago I was trying to look for some appropriate translation of this famous compositon of Kabir,not able to find it, I translated and added notes about what I think Kabir meant. Its quite interesting that the Nirguni Kabir (or so he is thought to be) was direct disciple of Ramananda who was initiated in the great tradition of Ramanujacharya. Ramananda's other famous disciples were Ravidas,Dhanna Bhagat etc.

So unlike Shankara who landed directly and spent his life above the vindhyas, Ramanuja did make an indirect impact and sort of ushered North India into Bhakti tradition. More on ramanuja some other time.

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Kabir here talks about body, or human experience and how to utilize it. He talks about how he lived in the body, how other notable predecessors lived and how does an average man live.

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चदरिया झीनी रे झीनी, रे राम नाम रस भीनी
body is like finely woven cloth and is permeated by the raam naam (ra+ma rechek purak (breath))

अष्ट कमल का चरखा बनाया, पांच तत्त्व की पूनी
Eight-petaled lotus was used as a spinning wheel, and the 5 elements as yarn

नौ दस मॉस बुनन को लागे, मूरख मैली कीनी
took 9-10 months to knit it, Oh fool you soiled it!

जब मोरी चादर बन घर आई, रंग रेज को दिनी
When I got my sheet, I gave it to person who dyes sheet(guru).

ऐसा रंग रंगा रंगरे ने, लालो लाल कर दिनी
It was dyed such, totally red in color

ध्रुव प्रह्लाद सुदामा ने ओढी, शुकदेव ने निर्मल किन्ही
Dhruv prahlad and sudama wore it, Shukdev made it pure.

दास कबीर ने ऐसी ओढी, ज्यों की त्यों धर दिनी
dar kabeer wore it such, he left it as it is(as he got it)

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Notes:

Body is a sheet. You can experience cloth but you arent cloth. Compare with Gita. वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि । तथा शरीराणि विहाय जीर्णा न्यन्यानि संयाति नवानि देही ॥२- २२॥ kabir urges us to realize body is permeated by ra and ma (in and out going breath) anaapshanti, which is permeating . breath is the link which makes body experience possible.(raam naam), hence re raam naam ras bhini chadariya

Eight lotuses, eight latent tendencies of body(survival,threat,accumulation,attention,domination ,suppression,discontentment,) correlate with eight energy centres within body(7+1(bindu).

Notice how 5 elements manifest as body and in that we create these tendencies compare with samkhya of kapila.
This sheath takes involves 9-10 lunar cycles around earth, time as celestial movement. celestial connection with sheath.
You soiled it, you lost awareness :)


Kabir now talks about his own body (mori chadar what happened with his sheet). When kabir took body, he let his guru work on it. His guru dyed it( permanent transformation of body based experiences :-) ) and made it red. (red is the color of root).

Kabir now talks about how other noted ppl who wore it, dhruv, prahlad sudama(all bhaktas), and shukdev(son of vyasa) and purified it (lived with awareness).
How did Kabir wear it? Kabir, dint let it get soiled. He maintained the new born's awareness all his life.

Dradh In Charanan: Surdas

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runu jhunu runu jhunu re bhramara - full text

here are the full lyrics of Sant Dnyneshwar's text which someone on RMIM pointed out to me.

रुणुझुणु रुणुझुणु रे भ्रमरा ।
सांडीं तूं अवगुणु रे भ्रमरा ॥१॥

चरणकमळदळू रे भ्रमरा ।
भोगीं तूं निश्चळु रे भ्रमरा ॥२॥

सुमनसुगंधु रे भ्रमरा ।
परिमळु विद्गदु रे भ्रमरा ॥३॥

सौभाग्यसुंदरू रे भ्रमरा ।
बाप रखुमादेविवरू रे भ्रमरा ॥४॥

Taken from this website: http://www.aathavanitli-gani.com/Song%20Html/708.htm

runu jhunu runu jhunu re bhramara

Just when I was about to sleep, found this gem, as if reminding me, that I forgot to pay my promised due to Dnyaneshwar(gyaneshwar).

I will try my best to put the lyrics and translation tomorrow.

I miss pune suddenly and 24/7 company of panduranga and his devotees.

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Get this widget | Track details | eSnips Social DNA

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If the embedded thing doesnt work try here


@Nari: Do you remember 'Amrutanubhav' ?

OS Arun

OS Arun is new to my ears. He has a different style (much like KG) and when he sings a composition he renders it in his own style. Here is a sankirtan style chant from him "Naryan Hare".



Another beautiful Abhang by Sant Namdev sung by him.

I think I need to do a few posts on Maharashtra and its great tradition from gyaneshwar,namdev,tukaram to recent ones like swami akkalkot and shankar maharaj. Some other day perhaps.



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Watch it till the end when the tempo paces up since these are sankirtan style renditions.

Radha Sameta Krishna : Sudha Raghunathan

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very pleasing composition, was a regular item on my playlist during hey-days.

if the embedded video doesnt work try this.

Gita Chapter 1

बहुत पुराना है ये प्रेम
पर नया भी, और नया रहेगा

कविता ने सदा संगीत को चाहा
कभी कभी उसे वो मिला भी
जब जब वो मिले , ऐसे मिले
की खो बैठे अपना स्वरुप
और सृजन हुआ गीत का

पर ये बात यहाँ ख़तम नहीं हुई

गीत भी चाहता था कुछ,
एक उच्च अभिव्यक्ति
की उसे भी गाये, कोई योगेश्वर
और वो गीता कहलाया जाए

परन्तु शायद योगेश्वर कम गाते हैं
इसीलिए, शायद अर्जुन विषाद
अर्जुन विषाद ही रह जाता है
सांख्य या मोक्ष संन्यास तक
पहुँच नहीं पाता है

tears

कुछ ऐसे भी होते हैं, आंसू
जो आते तो हैं,
पर आते नहीं|

क्या जरूरी है,ये ?
की हर आंसू, आंसू बने ?
और आँख तक सफ़र करे ?

सूखी आँखों में भी,कभी कभी
हज़ार आंसू होते हैं!

jalan

ऊष्मा हो तुम
मेरे-भीतर
जो जल रही है
जला रही है
जगमगा रही है
मगर पथ नहीं दिखा रही है

Yadva nee baa - Bhimsen Joshi

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If the embedded link doesnt work, try this

teri talaash

तेरी तलाश में इतनी दूर आ गया मैं
की मजिल बहुत पीछे छूट गयी

Mind

When you have a septic, nagging, self-concious mind the only course left, perhaps is its death.

random incomplete poem

कुछ चल भी दिए
कुछ जाना भी था

कुछ पा भी गए
कुछ पाना भी था

कुछ हो भी गए
कुछ होना भी था

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Suddenly wrote some thing which came, I dunno if it will complete itself

Child

Whenever I see a beautiful child dancing or bubbling with joy, I say to myself this is saundarya lahiri. Waves of joyous beauty springing forth from a child's body. I try to understand what exactly is happening in there? I can never know. How can I know ? I am limited by my thinking.

I wonder, if its the same life expressing through his body and mine, I cannot be termed alive in the same sense as he is. By comparative standards yours truly is dead. or may be we can say, life is the very enemy of itself, the more u live the more u die. If you have lived more you are more dead. Perhaps this is the reason every one appreciates a child, the tender aliveness is nothing but the subtle truth I-am-available-to-life.

we

we met
but
we couldn't meet.

kya paaya

क्या पाया ,
पाकर विद्या
देख कर पृथ्वी
जान कर अज्ञात को
क्या पाया ?

क्या पाया
ध्यान की गहरी अवस्था में
चेतना के उच्च शिखरों पर
अनुभूतियों में, अध्यात्मिक
क्या पाया ?

पाया क्या
सुखद-अनुभव इच्छा में
दुखद-अनुभव अनिच्छा में
अनुभव परित्याग में भी
क्या पाया ?

हुआ क्या, करके अनुभव ?
सब अनुभव, अनुभव ही रह गए

Hanuman Strotam

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Should translate for stutimandal soon.

if the embedded vid. doesnt wory try the link

Deva Bandha Namma

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Purandardasa, Bhimsen Joshi

kabir bhajan - Naiharwa

**************lyrics************

नैहरवा
हम का न भावे
साईं की नगरी परम अति सुन्दर,
जहाँ कोई जावे न आवे
चाँद सूरज जहाँ, पवन न पानी,
को सुन्देश पहुँचावे?
दर्द यह साईं को सुनावे
आगे चलो पंथ नहीं सूझे,
पीछे दोष लगावे
कही बिधि ससुरे जाऊ मोरी सजनी,
विरह जोर जरावे
विषय रस नाच नचावे
बिन सतगुरु अपनों नहीं कोई,
जो यह राह बतावे
कहत कबीरा सुनो भाई साधो,
सुपने न पीतम आवे
तपन यह तन की बुझावे


some typos there , since i used a translation engine will correct them sometime.
web has also some other versions by kailash kher and vikram hazra

I will translate laters if i find some time.

Oriya poem

"Your hut stands outside the city
Oh, untouchable maid
The bald Brahmin passes sneaking close by
Oh, my maid, I would make you my companion
Kanha is a kapali, a yogi
He is naked and has no disgust
There is a lotus with sixty-four petals
Upon that the maid will climb with this poor self and dance."

---
found it somewhere on web, poet is kanhupa .. Mystical in nature will comment on this perhaps.

हाथ

हाथ लिखना चाहते थे
पर क्या लिखते ?
गद्य ? पद्य ?

हाथ जुड़ भी सकते थे, दोनो
पर क्या बनते ?
अभिवादन? याचना ?

हाथ थाम भी सकते थे कोई और हाथ
पर क्या देते ?
स्नेह ? सांत्वना ?

बनाने में हाथ, जिसका था हाथ
कदापि कहना चाहता था
मैं हाथ नही आऊँगा
हाथों को खोल दो

UG Speaks - 3

It went on and on in its own way -- peculiar things -- but never did I say to myself "Well, (Laughs) I am getting there, I am nearer to that." There is no nearness to that, there is no far awayness from that, there is no closeness to that. Nobody is nearer to that because he is different, he is prepared. There's no readiness for that; it just hits you like a ton of bricks.

Vishnu -- Lord of the past 2 (too)

Vishnu -- Lord of the past too

Enjoying a holiday, it struck me while taking bath that Vishnu is also lord of the past.

Vishnu in Vishnu Sahasranaam's(sahasranamam) opening verse is described as:

विश्वं विष्णुर्वषट्कारो भूतभव्यभवत्प्रभुः।
भूतकृद्भूतभृद्भावो भूतात्मा भूतभावनः॥१॥

We can become argumentative sanskrit pandits of Kashi and decipher Bhoota, as not 'past' but 'beings'. But then one more post will be required to connect the sublime invariance in the two seemingly contradictory interpretations of the word 'Bhoota'.

In any case Sahastranaam(sahasranamam) gives more expansive characteristic to Vishnu calling him, namely , bhoot bhavya bhavat(past,future,present). This is expected from the expansive Vishnuite tendencies which seek inclusion through constructs. The ever pervasive 'Vishnu' engulfs everything and appears everywhere hahahaha.

Let me put this semantics to rest, may be another post on Vishnu sometime!

However for those who are inclined to chew on this further there is some hint in the post script.
----

PS: सर्वः शर्वः शिवः स्थाणुर्भूतादिर्निधिरव्ययः।
संभवो भावनो भर्ता प्रभवः प्रभुरीश्वरः॥४॥
स्वयंभूः शम्भुरादित्यः पुष्कराक्षो महास्वनः।
...
भूतावासो वासुदेवः सर्वासुनिलयोऽनलः
...
महाह्रदो महागर्तो महाभूतो महानिधिः॥८६॥

Bhootnaatha - Lord of the past

Boothnatha: LORD of the PAST

This blog has in the past argued, that memory(past) is only fundamental tense that makes up human experience. You cannot perceive without knowledge, which is nothing but a memory (or no knowledge which is in turn knowledge about no-knowledge)

The latent hardwired tendencies(memories) control the emotive response towards incidents/people/actions and also imagination.

All this buried baggage of knowledge, which is nothing but 'past', resurfaces again and again and we go through the same mental responses again and again. When you recognize how past has clutched you, how you go through in your mind same memories again and again compulsively. Memories about how you went through incidents. Memories about how you wanted them to happen and memories about how you would like to experience life which is yet to happen. Once this recognition happens it gives you the freedom to make the present free from past.

You become bhootnaatha by becoming Lord of the Past. When the repetitive tendencies of mind are controlled. When the same incidents which evoked panic/despair/irritation/restlessness earlier do not create them anymore, know that you are Bhootnatha. When memories of life that was, do not have an emotional pull left. When the imagined life which is yet to happen is no longer dwelled upon iteratively, know that you are Bhootnatha. You are liberated from the karmic chakra of thinking obsessively and going through the same "mental imagery route" over and over again.

Then bhootnatha sits in Shamsana(dead/inactive memories) without fear. The fear and burden of memories is no more. The decay of the lifeless past only adds to Bhootnaatha's splendor. It adorns him.

Then when you longer experience your mind the way you experienced in the past, in your action you open your self to the spontaneous, unplanned dimension of life. Time doesnt unsettle you and the fearless Bhootnatha now opens up to be Kala Bhairava, one that time cannot frighten.

----

A related post on Kali is here

Ramana Speaks -- 4

D.: It is difficult to follow. I understand the theory. But what is the practice?

M.: The other methods are meant for those who cannot take to the investigation of the Self. Even to repeat Aham Brahmasmi or think of it, a doer is necessary. Who is it? It is ‘I’. Be that ‘I’. It is the direct method. The other methods also will ultimately lead everyone to this method of the investigation of the Self.

-from Talk 266


from achalayoga blog

Guru strotam - Guru poornima

ततः किं ततः किं ततः किं ततः किं
ततः किं ततः किं ततः किं ततः किं



---
Will add more words here on the strotam , perhaps :-)

अनुभव

जीवन के सारे अनुभव
मैं त्यागता गया
पर जाना की ये भी एक अनुभव था

प्राप्ती की आशा, निराशा

अंत

चाहता था अंत
अंत आया तो, पर
अपने साथ उपरांत लाया
अंत के उपरांत फिर एक प्रारंभ

अंततः शांति कब ?

kya

क्या फिर किया जाए?
जब जिया ना जाए

bandhan

विचारों के अतिरिक्त बंधन क्या ?
और बंधन के अतिरिक्त विचार क्या ?

भाषा के अलावा विचार क्या ?
और विचार के अलावा भाषा क्या ?

mahatvkaanksha

महत्वकांक्षा तो कभी थी ही नही
अब आकांक्षा की भी आकांक्षा नही रही
आकांक्षा का महत्त्व ही क्या , आखिर ?
महत्त्व का महत्त्व क्या ?

प्रश्न चिन्ह ने अंततः
जीवन की गति को विराम दिया

Upadesha Saram rendition

A nice version of Upadesha Saram though incomplete. Rendition is by Shastri and Sharma ji, they are also better known for Rudram and Chakaram recitation.


अहमयं कृतो भवति चिन्वतः |
अयि पतात्यहं निजविचारनम ||

I

Sometimes I feel, that I am there
and then I realize that, I am, is still there

500 miles

If you miss the train I'm on,
You will know that I am gone

Past

What is past? Is there is any past? All the discourse on the much abused term “present moment” aside, the truth is you touch life only through past. Imagine seeing a cup, how you do know it’s a cup ? You know it because you knew it. Even if the object is new you know it in relation to what you already know. So the new knowledge is constructed on old knowledge. If the old knowledge memories let us hypothesize cannot be accessed, the new knowledge cannot be created. So all that is past is nothing but a set of memories, which are accessed in the field of perception that what we call Now. So we know our now through the past. Through the conditioning that happened in the past.

Normally, it is not possible to perceive without bringing in your memories your conditioning i.e. your past. The question is, is it possible to be free of past. Is that perception possible, to look at a cup and never know it’s a cup? Perception which is freed from the slavery of knowledge, perception which is unburdened from the shackles of recognition, is such a perception possible?

Yoga Vashishta Maharamayana

The true book which gives us a picture of Rama's mind and his attitude towards life is Yoga Vashishta. I often wonder why Rama's battle with Ravana(Ramayana) became more famous than Rama's battle with his own spiritual insufficiency(yoga vashishta).

Perhaps this is the nature of mind, it always believes that changing the outer world will give itself satisfaction in the inner world.

The first chapter is "Vairagya Parakaran". It elucidates how dispassion has flowered in Rama. King Dashratha, understandably upset at this self-abnegation by a young prince of 15 years, consults seer Valmiki , who pronounces...

Valmiki: This madness of the Raghu prince
is not from bad luck, nor from lust:
it is his Waking to the dawn
of his Discerning Dispassion

Bring Rama here at once, and we
at once will lead him out of this
delusion, as the winds disperse
a cloud upon a mountain-top.

He will become the Great Suchness,
knowing this Samsara Universe,
with neither happy days nor sad:
pebbles and diamonds the same


In fact the authority with which Rama speaks, he sounds like a Rishi in his own right. He talks about nature of mind, the inability of finding peace through sense fulfillments, his own dispassion towards enjoyment of all kinds.

He says he doesnt want to live, nor does he want to die and wonders what will he do with his kingdom and pleasure objects when the desire to enjoy them is absent in him. He continues to shed enough light on states of Jivan Muktaa's and it seems, these tendencies of Jivan Muktaa's serve as an aspirational drive for Rama.

In one of his final statements, he almost breaks down saying, he has given up everything but still hasnt attained realization. Then suddenly pleads Vashishta to lead him to THAT.

Rama: In the mentations of the Mind, out of the Suchness, the Three Worlds are born. Somewhere, there's no distress without a remedy. Sir, tell
me where is that wonderful place?

Otherwise, Brahmana, if you, knowing and realizing some
precept, decline to teach me what you know, and tell me nothing, then,
since I cannot know it alone, that unsurpassed, that restful peace,
I must now give up this my "I", the Ahamkara EgoSense
I will no longer eat, I will not drink water, I will not put
on new clothes, and I will not attend to my religious duties:
no more sacred bathing, no more food-offerings, none of those things.
No more activity for me, lucky or tenfold-unlucky!


I will try to continue on YV from now on.
-----------------
1. verses have been taken from Yoga vashishta google group.
2. Thanks Nari as always :)

Ramana Speaks -- 3

M: is for Maharishi, taken from Talks with RM complete
_______________________________________________________________________
Mrs Jennings: Sri Bhagavan says that the state of Realisation is
freedom from the tyranny of thoughts. Have not the thoughts got
a place in the scheme of things - maybe on a lower plane?
M.: The thoughts arise from the ‘I-thought’ which in its turn arises
from the Self. Therefore the Self manifests as ‘I’ and other thoughts.
What does it matter if there are thoughts or no thoughts?
D.: Are good thoughts helpful for Realisation? Are they not authentic
via media, a lower rung of the ladder, to Realisation?
M.: Yes - this way. They keep off bad thoughts. They must themselves
disappear before the state of Realisation.
D.: But are not creative thoughts an aspect of Realisation and therefore
helpful?
M.: Helpful only in the way said before. They must all disappear in
the Self. Thoughts, good or bad, take you farther and not nearer,
because the Self is more intimate than thoughts. You are Self,
whereas the thoughts are alien to the Self.
D.: So the Self finally absorbs its own creation which had helped its
Realisation. Whereas civilisation wrongly worships and so separates
and ‘short-circuits’ its own creations which had helped its advance.
M.: Are you not distinct from thoughts? Do you not exist without
them? But can the thoughts exist without you?

Krishnam Kalaya Sakhi Sundaram

This is a beautiful composition. I first heard it from Unnikrishnan's magical vocal chords, but the one here is a more a kirtan style rendition. It has those lovely Indian cymbals in the background(khartaal, manjeera etc.), which make you feel its a next door kirtan, yet has beautiful micro tones and classical touch.

Rashid Khan

Reminds me of college days, had the pleasure of enjoying Ustad from an arms distance.

Here is a wonderful, bhairavi bhajan, aaj radha brij ko chali.



And here is an even better, but embedding of this link is disabled. Its a very famous composition, sung by almost every one, Kahiyo re Prabhu Aawan ki

http://www.youtube.com/watch?v=AfSRyEF_leA

Experience

Knowledge exists in relation to yourself. You know that you know. You experience knowledge.

In other words knowledge becomes an experience. Similarly no experience exists without knowledge of it. Knowledge and experience are one package.

Even about experiences you have no knowledge of, lets say, dying or I dont know, some sensory experience which you have never had before, you cant create that experience without knowing it. The moment it surfaces, the knowledge is there, that it is this, or it is not this. Every new experience then is brought into the domain of knowing or in other words naming.

Naming is fundamental to experience hence everything is related knowledge.

The precondition of all knowing and all experience is Self. The I AM.
This then brings us to the turning point, that is the fact you are, the “I AM” the fundamental knowing, which is your own self, is that also knowledge? Or is the “I am” experience? May be its both, You know that u are and you experience that you are. May be its too silly to talk about this.

Centre

Either you can be centered on universe(happenings) or you can be centered on Self.
If you are centered on Self, the universe can be seen, you experience that u
are experiencing; But the 'You" takes the center.

The Self is always calm, always same, always still.

If you are centered on universe, the Self gets lost, you become the experience,
you become the dry leaf which is vulnerable to vicissitude of ever changing ever-threatening-universe.

The universe(subdued self) is always restless, always changing, always dynamic.

Think

I am thinking , that I am thinking
Its all, after all my thinking.
Does thinking create me ? Or I create thinking ?

I dont know, I can never know
for all knowing is thinking.

Pt Channulal Mishra

Pt ji, has one of those voices which drive you can crazy any time of the day, his beauty lies in simplifying hindustani classical music. Long live the great tradition of Kashi, and may it produce more gems like, Pt. Kishan maharaj Ustad Bismillah khan and N Rajam.

Listening to Channulalji's benares ki kajri also makes a very pleasurable experience.

Ramana Speaks 2

Talk 86.
The Master gave the true significance of the Christian faith thus:
Christ is the ego.
The Cross is the body.
When the ego is crucified, and it perishes, what survives is the
Absolute Being (God), (cf. “I and my Father are one”) and this
glorious survival is called Resurrection.

[from talks with Ramana Maharishi]

Mangal

Adjectives are put to their test when one tries to use them for Kumar Gandharv ji.
There is hardly any composition of him you cant like. Sample this, Mangal din aaj by Pt. ji. A masterpiece like all of Kumarji's.



and In a perhaps different way here is another soothing Mangala charan from energetic land of Punjab. The opening is just heavenly. Its like an indic orchestra.

Rani tero chir jeeyo gopaal

While I am at Jasraj, and reminiscent of old times, here is another one.
Ah those days !

@Bagru: do u recall the Bhajan ?

Magical Lyrics by soor daas, please hear carefully.

Nath Pavansut Keenhi jo karni and Mystical Ramayana

Reminds me of college days, I used to love this bhajan of Pt. ji, and would play it again and again.




May be a few words on Hanuman and his significance in Ramayana(Rama's march to victory-- the movement of awareness from Senses to Self)

When Rama(consciousness),experiences breath(vayu) with awareness, a deep unfolding of energy inside happens, which is also known as Prana, this is what texts call, vayu putra, or the evolution of breath, Hanumana. Just like a child birth, is produced an intense vibrating living energy, Prana, born to Vayu.

Naturally then Hanumana and Rama are inseparable, once hanumana has happened in Rama's life. Rama might live without Sita(स्थूल देह-body ) but not without Hanumana :)

Without Hanumana's presence Dashanana(10 indriya -- gyan+ karma, faculties of cognition and action) can not be won. Rama has to enter Lanka(Mooladhara -- compare with beejakshara of mooladhara -- लं ) and get his Body consciousness freed from senses for thats where, Sita is locked.

And the magic is even after subduing senses and winning over Ravana, the story is not complete, till Body goes through all the changes it has to go through(Tapa -- Agni Pariksha)

I will continue this Mystical Ramayana some other day:) May be weekend :) Or may be like many other resolutions, I will relax from this too :)

Jai Hanuman!

tulasi says, mangal murati maruti nandan, sakal amangal moola nikandan

When hanuman has happened then surely only mangal happens, and whatever happens then is mangal :)

Om Tat Sat

Bhajan Tulasi daas --- Jab Janaki Nath Sahaya

heart sutra -- sanskrit and english

To me this is the ultimate expression which is possible with language. Buddha conveys the state of 'the state'in this sutra.


Bodhisattva Avalokitesvara,
while deeply immersed in prajna paramita,
clearly perceived the empty nature of the five skandhas,
and transcended all suffering.
Sariputra! Form is not different from emptiness,
emptiness is not different from form.
Form is emptiness, emptiness is form.
So it is with feeling, conception, volition, and consciousness.
Sariputra! All dharmas are empty in character;
neither arising nor ceasing,
neither impure nor pure,
neither increasing nor decreasing.
Therefore, in emptiness, there is no form;
there is no feeling, conception, volition, or consciousness;
no eye, ear, nose, tongue, body, or mind;
no form, sound, smell, taste, touch, or dharmas;
no realm of vision, and so forth, up to no realm of mind-consciousness;
no ignorance or ending of ignorance, and so forth,
up to no aging and death or ending of aging and death.
There is no suffering, no cause, no extinction, no path.
There is no wisdom and no attainment.
There is nothing to be attained.
By way of prajna paramita,
the bodhisattva's mind is free from hindrances.
With no hindrances, there is no fear;
freed from all distortion and delusion,
ultimate nirvana is reached.
By way of prajna paramita,
Buddhas of the past, present, and future,
attain anuttara-samyak-sambodhi.
Therefore, prajna paramita
is the great powerful mantra,
the great enlightening mantra,
the supreme and peerless mantra.
It can remove all suffering.
This is the truth beyond all doubt.en
And the prajna paramita mantra is spoken thus:

Gate gate paragate parasamgate bodhi svaha

-----------------
taken from the web...thanks to uploaders

kaise jaaon

जाना तो है,
पर गुजर जायेंगे!
कैसे जाऊं ?

Ramadan

Understanding hunger is a great way of opening up to Life.
To know how life is vitality sometimes we have to do the opposite.Deprivation sometimes makes us realizes what a Gift human experience is, how rich how colorful how tasteful? In trying to live, we forget life.

A great poem called Qasida Burda, was written by an Egyptian Imaam in praise of Prophet (SAW). Enjoy,



May be if i have more time a longer post on Energy Food and its influence will follow.

Kab ? Kab ? Kab ?

ये जो जल रहा है
भीतर चल रहा है
कब तक जलेगा ?
कब तक चलेगा ?

क्यों हर वक्त
होती है चाहत की
कुछ हो ?

क्या जीवन का होना काफी नही ?
क्या वो "कब" आयेगा ,
जब कुछ होने को बाक़ी नही ?

vichaar

कहने को बहुत कुछ था
फिर भी अनकहा रह गया
अनुभव और ज्ञान के किनारों बीच
जीवन बह गया

समझ ने जो भी समझाया
वो बहुत कम था
हाथ कुछ तो आया फिर भी,
हाथ खाली रह गया
जीवन बह गया

Bhuvanesh Komkali - Bhajan

What a talent ! Buvanesh is grandson of Kumar Gandharva Ji, one the best voices i have heard!

Smash Hit!

Thinking

When you are tired of thinking
understand,
its just one more thought :)

Dhan Dhan Ramdas guru - धन धन राम दास गुरु

Suddenly playing Gyneshwar in background I was rummaging for some song in my HDD
when i found this mp3 and Aha happened when I realized the mp3 also exits on Youtube !

Yoga Definition -- Shankara Aparokshanubhuti - योग अपरोक्षानुभूति

All kinds of interesting definitions of the word Yoga exist. To Patanjali its chiita vritti nirodh, to Krishna its karmasu kaushalam and of course Ramanuja would make it Bhakti :)

Lets see what the Champion Shankara says in his classic aparoksha anubhuti on the eight limbs of yoga :)

Its interesting to see how samadhi becomes Knowledge !

****************************************************************************

102-103. The steps, in order, are described as follows: the control of the senses, the control of the mind, renunciation, silence, space, time, posture, the restraining root (Mulabandha), the equipoise of the body, the firmness of vision, the control of the vital forces, the withdrawal of the mind, concentration, self-contemplation and complete absorption.
104. The restraint of all the senses by means of such knowledge as “All this is Brahman” is rightly called Yama, which should be practiced again and again.
105. The continuous flow of only one kind of thought to the exclusion of all other thoughts, is called Niyama, which is verily the supreme bliss and is regularly practiced by the wise.
106. The abandonment of the illusory universe by realizing it as the all-conscious Atman is the real renunciation honored by the great, since it is of the nature of immediate liberation.
107. The wise should always be one with that silence wherefrom words together with the mind turn back without reaching it, but which is attainable by the Yogins.
108-109. Who can describe That (i.e., Brahman) whence words turn away ? (So silence is inevitable while describing Brahman). Or if the phenomenal world were to be described, even that is beyond words. This, to give an alternate definition, may also be termed silence known among the sages as congenital. The observance of silence by restraining speech, on the other hand, is ordained by the teachers of Brahman for the ignorant.
110. That solitude is known as space, wherein the universe does not exist in the beginning, end or middle, but whereby it is pervaded at all times.
111. The non-dual (Brahman) that is bliss indivisible is denoted by the word ‘time’, since it brings into existence, in the twinkling of an eye all beings from Brahman downwards.
112. One should known that as real posture in which the meditation on Brahman flows spontaneously and unceasingly, and not any other that destroys one’s happiness.
113. That which is well known as the origin of all beings and the support of the whole universe, which is immutable and in which the enlightened are completely merged … that alone is known as Siddhasana (eternal Brahman).
114. That (Brahman) which is the root of all existence and on which the restraint of the mind is based is called the restraining root (Mulabandha) which should always be adopted since it is fit for Raja-yogins.
115. Absorption in the uniform Brahman should be known as the equipoise of the limbs (Dehasamya). Otherwise mere straightening of the body like that of a dried-up tree is no equipoise.
116. Converting the ordinary vision into one of knowledge one should view the world as Brahman itself. That is the noblest vision, and not that which is directed to the tip of the nose.
117. Or, one should direct one’s vision to That alone where all distinction of the seer, sight, and the seen ceases and not to the tip of the nose.
118. The restraint of all modifications of the mind by regarding all mental states like the Chitta as Brahman alone, is called Pranayama.
119-120. The negation of the phenomenal world is known as Rechaka (breathing out), the thought, “I am verily Brahman”, is called Puraka (breathing in), and the steadiness of that thought thereafter is called Kumbhaka (restraining the breath). This is the real course of Pranayama for the enlightened, whereas the ignorant only torture the nose.
121. The absorption of the mind in the Supreme Consciousness by realizing Atman in all objects is known as Pratyahara (withdrawal of the mind) which should be practiced by the seekers after liberation.
122. The steadiness of the mind through realization of Brahman wherever the mind goes, is known as the supreme Dharana (concentration).
123. Remaining independent of everything as a result of the unassailable thought, “I am verily Brahman”, is well known by the word Dhyana (meditation), and is productive of supreme bliss.
124. The complete forgetfulness of all thought by first making it changeless and then identifying it with Brahman is called Samadhi known also as knowledge.

Maitreem Bhajata

The song was composed by Puja Chandrashekhar Swami of kanchi kamkoti peetham.
MSS is amazing! as always !!

These are the people who become immortal through their lives.

Ramana Speaks - 3

2. If I am none of these, then Who am I?

After negating all of the above mentioned as `not this',
`not this', that Awareness which alone remains -- that I am.

3. What is the nature of Awareness?

The nature of Awareness is Existence-Consciousness-Bliss.

4. When will the realization of the Self be gained?

When the world which is what-is-seen has been removed,
there will be realization of the Self which is the seer.

5. Will there not be realization of the Self even while the
world is there (taken as real)?

There will not be.

6. Why?

The seer and the object seen are like the rope and the
snake. Just as the knowledge of the rope which is the substrate
will not arise unless the false knowledge of the illusory
serpent goes, so the realization of the Self which is the
substrate will not be gained unless the belief that the world
is real is removed.

7. When will the world which is the object seen be removed?

When the mind, which is the cause of all cognition and of
all actions, becomes quiescent, the world will disappear.

(from the Collected Works of Ramana Mahirishi )

neti neti

not this, not this, not this, not this
not just this, not just this, not just this, not just this
this this this this
is is is is
I I I I
Die Die Die Die

(Inspired By Bagru's Prose)

Vithobha Chala

Music cant get better than this,
http://www.youtube.com/watch?v=taaWFvYsaBM

Singers: Gayathri & Ranjani

Throw Out

A strange situation,
in this House !
The owner of house is back.
Celebrations happening
every moment.
The over joyed tenant
now waits in ecstasy
to be thrown out of house
wait...wait... arduous wait

rote rote din bhi beeta

रोते रोते दिन भी बीता
रोते रोते रात
तुम तो आए
मिल न पाये
हो न पायी बात

Pain and Suffering

Can this pain,
take me beyond suffering ?

QnA-5

Q: What is a Spiritual Experience ?
A: there is no such thing as spiritual experience

Q: What do u mean, what do u mean, You mean all this false, all this i feel, I felt, all is this peace, and all this is what is going on in me, all this is false ?

A: No, I just mean that it is just another experience.

Q: What!! How can you say this?

A: It is a belief. The belief is based on knowledge that you have acquired, which is at the basis, of it being named spiritual or sensual or material. You have read few things and there is a tacit understanding that these things are sacred, pure and holy thats all. When some life experiences fit these knowledge categories you classify them as spiritual. You want to feel important and sacred and distinct thats why you attach this label spiritual experience.

Q: Well, but then every experience is classified or named, so knowledge and experience go hand in hand, dont they ?

A: Tell me the belief that something is spiritual or not, tell me the underlying belief that something is spiritual, is it spiritual ?

Q: No Its not, its a belief

A: Ok so the basis of spiritual and sacred beliefs, then is something which is non spiritual and non sacred, or for that matter just a normal belief, right ?

Q: Well that way everything is belief, and the basis of one belief is another belief, this foolish

A: well, the fact that you believe you are, tell me is the fact that you exist, You are, or I am, is it also not a belief ?
"If all beliefs are in me, am I too just a belief" ?

Q: Well then can you tell me who am i, is the I AM also a belief ?

A: and what do u expect, and if i answer this wont this be just another belief ?

Q: I think I got it , thanks

A: :-)

Kali: The goddes of time

Beholding at the beautiful face of kali, I said to my self, she is Time personified.
What can be a better representation of divinity? If god of space is omnipresent, sarvya vyaapi. He is present in the 'x y z' of space, he becomes Vishnu (it literally means present everywhere).

Kali is the godess of time. So kali is the 't' axis of divinity.

Time has its layers. At all layers time is movement of something. The Outermost layer of time is cosmic time, movement of celestial bodies. At the closest level it the revolution of earth i.e. day and night. At a still farther level it is the revolution of earth, months seasons years etc. This is cosmic layer of time.

There is another layer of time which is biological layer of time, which is your very own body which rejuvenates, ages and all these layers are connected. Like human body is affected directly by day and night it is also connected with months if you are deeply sensitive to the lunar movement it can be felt. So like a cambium tissue in plant is keeping track of how many times earth has moved around sun, your body is also keeping track of how many years and months have passed by.

The subtlest layer of time is felt at the movement of Thought(breath). This layer of time is the layer where Kali can be directly perceived. Every successive movement of unattended thought , unconscious thought, is movement of time. All this movement happens in the zone of Kali. Deep sensitivity in this zone leads to unlocking of Shakti (energy).

Complete understanding of this movement of thought, establishes us in the zone of Kali. Kali dancing on Shiva's body gives us the message to subdue every rising thought(movement) with attention(energy). To subdue all knowledge(Shiva), that is rising due to movement of thought with pure perceptive energy is the message of Kali.

This zone of Kali, is pure perception, is pure attention, is the "power of Now". Kali is the stillness in which all movement is perceived, Kali is the paper on which all text is written.If vishnu is Vishraam of Vaikuntha , Kali is the Viraam of Shamsana.

या देवी सर्वभूतेषु विष्णुमायेति शब्दिता
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः


Kali is the Vishnu Maya, all movement in space is through time.
Om tat sat.

Sikh Aarti Kirtan Sohila

Some nice early morning discussions on Time and its nature, and i was reminded of this gem. Much gratitude followed when I found a rendition of this aarti on youtube
(embedding of this disabled)
A movie version of this arti is here, this is nice too but clipped and with filmy background.

I want to comment but its foolish for me to add words to what Nanak has already said so well ! Gagan mein thaal rav chand deepak !

jeevan

जीवन पल पल मर रहा है
फिर भी कल कल की आशा ले कर जिंदा है
सोचता है पल पल
वो कल आयेगा
जब वो जीवन में जी पायेगा
इस आशा में जीवन, जीवन को घूँट जाता है
क्यों जीवन आख़िर, जीना चाहता है ?

Jindagi

जिंदगी पल पल
मौत के करीब जाती है
बदकिस्मत है देखो
मौत से मिल नहीं पाती है

Upadesa Saram Text

I am surprised how my wish materialized! I thank my good friend through this blog, who sent me this text and commentary :). There are a few typos in the sanskrit text though. I will correct them over weekend. May be with my comments on Upadesa Saram. Thanks again Nari :) no words :)

Some of my fav verses are in bold font.
*****************************Upadesa Saraam उपदेश सारम रमणा ***********************

1
कर्तुराज्ञया प्राप्यते फलं |
कर्म किं परं कर्म तज्जडम ||

It is by the will of God that actions happen and also the fruits thereof. The sense of doership is not superior. It is ineffective. Every action is impersonal.

2
कृति महोदधौ पतनकाराणम |
फलमशाश्वतं गतिनिरोधकम ||

In the vast ocean of cause and effect, actions happen and impermanent results follow. If one takes them as "my" actions the idea of having free will gets strong. This sense of personal doership gives rise to a feeling of guilt or pride and effectively blocks the spiritual understanding that everything happens according to the will of God.

3
ईश्वरार्पितं नेच्छया कृतम |
चित्तशोधकम मुक्तिसाधकम ||

When there is total acceptance that all actions happen purely by will of God, and if the fruits and the consequences are accepted as His grace the mind gets purified and attains freedom from expectations.

4
कायवाङमनः कार्यमुत्तमम |
पूजनं जपस्चिंतनम क्रमात् ||

Accepting and understanding that God has created the world for his sport and God is playing the lila through billions of body mind organisms is better than chanting the sacred names of the Lord which in turn is superios to worshipping the image of the Lord with body, mind and speech.

5
जगत इशधीयुक्तसेवनम |
अष्टमूर्तिभ्रिददेवापूजनं ||

When there is an understanding that God himself has become the manifestation; when, by His grace, one feels His presence in the phenomenal existence one obtains the blessings of worshipping the Lord of eight fold forms without neglecting ones duties.

6
उत्तमस्तवादुच्चमंदतः |
चित्तजं जप ध्यानमुत्तमम ||

Understanding that nothing happens according to "my" will and merely witnessing the billions of body-mind organisms act under God's will is excellent. It is superior to singing the glories of the Lord or reciting His sacred names.

7
आज्यधारया स्त्रोतसा समम |
सरलचिन्तनम विरलतः परम ||

When there is an understanding that God's will prevails all the time and witnessing happens without any "one" to witness, it is like the stream is true meditation. It is much better than meditating with an assumption that one has free will.

8
भेदभावनात्सोहमित्य्सौ |
भवनाभिदा पावनी मता ||

The non-dualistic approach of understanding that "I AM" is God is far more superior than the dualistic approach of assuming the difference between God and the "me" and struggling to be one with Him.

9
भवशून्यसद्भावा सुस्तितिः |
भावनाबालात भाक्तिरुत्तमा ||

By the grace of God or the Master when one is firmly established in the "I AM" devoid of the thinking mind, with an impersonal knowing that there is no "me" to get involved, that is Supreme Devotion.

10
हृस्थले मनः स्वस्थता क्रिया |
भक्तियोगबोधास्चा निस्चितम ||

The dissolving of the thinking mind in the Heart, purely by the grace of God or the Master, is true devotion, Yoga and understanding.

11
वायुरोधनाल्लीयते मनः |
जलापक्षिवाद्रोधसाधनम ||

Through the act of regulating breath the mind is subdued, just as a bird is restrained when caught in a net. This helps in checking the involvement of the thinking mind at that moment.

12
चित्तावायवाश्चित्क्रियायुताहः |
शाखयोर्द्वई शक्तिमूलाका ||

Thought and breat have their origin in Consciousness.

13
लायविनाशने उभायरोदाने |
लायगतम पुनर्भवती नो मृतम ||

When the mind is absorbed, in work or otherwise, and the thinking mind is not active it may be said that the mind is in control temporarily, only to become active again. When through the deep understanding that, "God is the doer and no 'one' has any control over thoughts and actions" the thinking mind is totally annihilated then it can be said that the thinking mind in that body-mind organism is dead and only the working mind remains.

14
प्रानबन्धनाल्लीनमानासम |
एकचिंतनान्नशमेत्यदहः ||

The thinking mind can be temporarily suspended through the control of breath. It can be annihilated only when there is total understanding that God's prevails at all time and the different forms are only puppets having no free will of their own. With this understanding three beautiful things happen: there is no 'one' to feel guilty or proud, to get frustrated or to have a sense of enmity. Life becomes simple.

15
नष्टमानसोत्क्रुष्टयोगिनः |
क्रित्यमस्ति किं स्वस्थितिम ||

The Sage, whose thinking mind has bee destroyed by the total acceptance of the fact that nothing happens unless it is the will of God, and Who rests Who rests in the "I AM" does all the actions with the knowledge that Consciousness alone functions through the billions of body-mind organisms.

16
दृश्यवारितमं चित्तमात्मनः |
चित्वदर्शनम तत्वदर्शनम ||

With the realization that the "me" that was all the time considering itself a separate entity is only a dreamed character, a manifestation of Consciousness, the mind turns away from objects and gets focused on the "I AM". That is true vision of reality.

17
मानसं तु किं मार्गणे कृते |
नैव मानसं मार्गे आर्जवात ||

When the enquiry, "What is the thinking mind?" occurs, the thinking mind will understand intuitively that it has no free will and stops thinking itself to be the doer and gives way to the feeling of "I AM". This is the direct path.

18
व्रत्तयस्त्वहं - वृत्तिमाश्रीताः |
वृत्तयो मनो विद्याहम मनः ||

In the ordinary man when a thought occurs the ego takes delivery of it as "my thought" and gets involved. The thinking mind is nothing but the ego identifying with a thought and getting involved. In the enlightened Sage, when a thought arises, witnessing happens and involvement with the thought does not take place. Ramana Maharshi says, "The Sage has no thinking mind and therefore there are no 'others' for him".

19
अहमयं कृतो भवति चिन्वतः |
अयि पतात्यहं निजविचारनम ||

When one enquires, "Where ahs the 'me' come from?" it will vanish into consciousness revealing the truth that the "me" has really come from Totality as part of the Diving Hypnosis. Consciousness has created the ego and Consciousness will annihilate the ego by initiating the process of self-enquiry.

20
अहमि नाशभाज्यहमहंतया |
स्फुरति ह्रास्त्वयम परमपूर्णसत ||

When we accept that God's will prevails all the time and not the individual will, the "me" as the doer gets smaller and smaller till it gets completely merged in Consciousness.

21
इदमहंपदाभिख्यमन्वहम |
अहमिलीनकेप्यलयसत्तया ||

When the sense of personal doership disappears with the total acceptance that "All there is, is Consciousness" the thinking mind ceases to exist during the waking hours as in deep sleep. What remains is the light of pure Consciousness, the indestructible "I AM".

22
विग्रहेन्द्रियप्राणधीतामः |
नाहमेकसत्तज्जडम ह्यसत ||

Our true nature is God. It is not the body or the senses, or the mind, or breath, or ignorance. These are inert. They totally depend on Consciousness for existence and action.

23
सत्वभासिका चित्कवावेतरा |
सत्तयाहिचिच्चिताया ह्याहम ||

Seeking generally begins with the seeker wanting to know God through various means until Totality or the Master makes him understand the error of usurping the pure subjectivity of God and reducing Him into an object. Ramana Maharshi says, "Only Consciousness knows itself because Consciousness is all there is. The ego cannot know God. It can only merge into Consciousness through understanding and surrender.

24
ईशाजीवयोर्वेशाधीभिदा |
सत्स्वभावतो वस्तु केवलं ||

The impersonal and identified Consciousness are essentially the same. The Sage has no ego or the thinking mind and is not attached to any form; the man of ignorance feels that the ego and the form are real and is totally asleep to the Self.

25
वेषहानतः स्वात्मदर्शनम |
ईशदर्शनम स्वात्मरूपतः ||

When the impersonal consciousness liberates the identified consciousness from the sense of doership and thereby brings about realization that the Source is all there is, it can be said that the individual had a vision of the Lord as the Self.

26
आत्मसंस्थितिः स्वात्मदर्शनम |
आत्मनिर्द्वयादात्मनिष्ठता ||

When the doership of the ego is totally annihilated the vision of the Self occurs. There is an impersonal knowing that the Self is all and the firm abidance in the Self happens.

27
ज्ञानवर्जिताज्ञानहीनचित |
ज्ञानमस्ति किं ज्ञातुमंतरम ||

True knowing is the understanding that Consciousness functions through all the living beings. This knowledge is beyond the intellectual "knowledge" or "ignorance". After enlightenment, when there is clear understanding that only Consciousness acts what else is there is to be known?

28
किं स्वरूपमित्यात्मदर्शने |
अव्ययाभावापूर्नाचित्सुखम ||

When one enquiresm, "What is my true nature?" one begins to realize that one's true nature is beyond birth, death and decay. It is God or Consciouness.

29
बन्धमुक्त्यातीतम परं सुखं |
विन्दतीह जीवस्तु दैविकः ||

When the "me" understands and accepts that it is God who functions through all the living beings it goes beyond the thoughts of freedom and bondage.

30
अहमपेतकं निजविभानकम |
महदिदंतपो रमणवागियम ||
When the me disappears in terms of doership and it is realized that "Conscious is all there is", that is excellent tapas, Ramana says this.

Folk meets Classical

Folk rajasthani with Vishwa Mohan Bhatt ji, lending his mohan veena magic.

Mahabharata Gita Karma

The original name of Mahabharata was "Jaya" as coined by Vyasa. This Jaya, is the original victory after the original fight(Maha Bharata). The original fight is the fight to find your origin. The original fight, is the fight between "you and yours". The fight between "you" and your idea of "you"(yourself).

Your understanding of you is totally based on "your", your language, your nation, your state, your relationships, your name, your job, your family, your body and your mind. In this "your" lies, the mistaken identity confusion. This miss identification then becomes the source of suffering and violence. Interestingly all that you think is yours is transient and changing(chala चल ), but somewhere deep inside you know that, that You is unmoving still(sthita स्थित ) and is the fulcrum around which the whole universe(your life experience) revolves.

In this battle field, the perception and knowledge acquired about perception, clouds the perceiver, it makes him suffer, it thrives on threat and worry. Krishna is the inspiration, he gives you the courage to challenge all you know about you. Repeated inquiry into this leads to dis identification (destruction) of yours. This destruction of knowledge, this destruction of clouded cognition is the battle of battles. When the "I AM" is pitted against all that what you call "mine" mahabharata happens, and naturally there is fear, naturally there is despondency and diffidence, this is because the "I" was mis-identified with "Mine", in this process, the avidya haunts him and makes him feel weak, because he thinks destruction of Mine will destroy I. (arjuna vishaad अर्जुन विषाद )

This battle is every moment, every second. In every cell, in every nerve. In every experience, in every thought, in every cognition.

Post this battle, you see yourself, without the crutches of yours. When the "I" looks at the source of the I and in this process is freed from identification with mine. When your idea of yours and the you as defined by yours changes, the Self emerges from the yourself. Established in this state(sthiti स्थिति ), one becomes sthit pagnya(स्थित प्रज्ञ). All action now coming from inaction is karma-sanyaas(कर्म संन्यास ).

Till your action is centered on yours, till then your action will be frustration, it will be pursual, when the idea of "your" vanishes, all action comes from inaction. Then action has no bondage thus this action is born out of renunciation. This is karma phal parityaga(कर्म फल परित्याग).

This knowledge about the knower destroys(moksha-sanyaasa मोक्ष संन्यास) all knowledge and is the knowledge of all knowledge(राज विद्या).

Om Tat Sat.

Upadesha Saram - Ramana

I will try and write thoughts on this sometime later, the english translation is here

Light Swan

गगन मंडल मे हंसा डोले
सोऽहं सोऽहं पंख पखारे
इक ओंकार की सब धुनें हैं
जगत के बन्धन तोड़ चला मैं ... गगन मंडल मे हंसा डोले

त्रिये नैन, अब भेद उडे हैं
तोड़ के जनम मरण के ताले
ब्रह्मानंद सहोदर सुनके
अनहद अनहद वाणी बोले ...गगन मंडल मे हंसा डोले
--By Shivraaj

UG Speaks-2

The mystical experience,is within the framework of the knowledge.
and that I consider,its a very petty little experience. You experience what you know, that does not, in anyway free you from the knowledge you have acquired. So you are still you see, caught up in this idea, and you owe everything to the one who that has helped u to experience this thing, you are still dependent on that, you have not actually freed yourself from that, thats why i call it mystical experience.

That itself is an extraordinary thing, because it awakens some sort of an intelligence there in you. And from then on, you look at everything differently you experience the same old things, in different thing in a different way and try to share that experience with somebody else or you interpret the texts you see, in a different way, in a more meaningful and in a more expressive way.

But I said to myself, that this has nothing to do with what I have been interested in, this is a petty little experience and then when you still continue and try to go beyond, you have no way of going beyond that mystical experience because that has a strangle hold on you exactly way the other experience had strangle hold on you.

There is no way you can get out of that trap, because that becomes more important to you, because it is your own experience what you consider to be the experience of others has becomes your own experience and that you see throttles and chokes you all the time and the struggles to get out of it is more difficult than what it was before.

Love emotion

इश्क एक तरफा में यूं मसरूर हो जाऊँगा मैं
राम तुम होगे शमा काफूर हो जाऊँगा मैं

मैं तुम्हे देखूं तो देखूं, तुम न मुझको देखना
तुने गर देखा मुझे, मशहूर हो जाऊँगा मैं

मैं तुम्हे चाहूँ तो चाहूँ, तुम न मुझको चाहना
तुने गर चाहा मुझे, मगरूर हो जाऊँगा मैं

मैं अगर मांगू कभी तो, कुछ न देना तुम मुझे
वरना फिर प्रेमी नहीं मजदूर हो जाऊँगा मैं

-स्वामी राम

Kabir Bhajan

Who can say this better than Kabir :)

हम हैं इश्क मस्ताना
की हमको होशियारी क्या!
रहें आजाद इस जग में
हमको दुनिया से यारी क्या !

जो बिछुड़े हैं, पियारे से
भटकते, डर बदर फिरते
हमारा यार है हममे
तो हमको इतेजारी क्या ?

ना पल बिछुड़े पीया हमसे
ना हम बिछुड़े पियारे से
उन्ही से नेह लागा है
हमको बेकरारी क्या !!

कबीरा इश्क का माता
दुविधा दूर कर दिल से
जो चलना राह नाज़ुक है
हमें सर बोझ भारी क्या!

Kind regards and thanks to kabaadkahana people for putting this up !

Thinking it through

Thinking creates the illusion of thinker.
When there is no thinker, there is no thinking
Thinker is the thinking.

By thinking thinker cant end, by thinking, thinking cant end.

To think or not to think, that is not the question.
Thinking cant lead you to this.

Think it over.

Tere Ishq Nachaya: Bulle Shah

The beauty of traditions in India is, that almost everything becomes a pursuit to transcend. Art architecture music poetry drama dance have all become prayers of the prayerfulls.

This deep absorbtion in creation and celebration, rooted in limitless joy(worship) still continues to enchant us and give us moments of deep withdrawal and ecstasy, perhaps not as much as their creators felt but none the less rife!

These emissaries of joy are the real harbingers of the Indian tradition, they point again and again that the true pursuit is not in getting, but in letting go. Such has been their impact that they continue to live through their words, their songs, their prayers, their teachings, to all those who can lend their ears to them.

Sufism is a great example of the seam less convergence of Bhakti Advaita and Indo Islamic principles. Sufi mystics with the strength of their own inner experience shook the foundations of orthodoxy and espoused the message of harmony.

Most of this tradition's activity was in Punjab and Afganistan. A great master named Bulle Shah composed several beautiful verses in his ecstasy. One such is tere ishq nachaya.

End Game

Death doesnt come
Life doesnt happen

Arithmetic

One plus One is two
You and Me
When there is no "Me" ?
Is there any "You" ?

When I become
You also come
This being of me
is, "IT","You", "He".

When this is true,
There is no me!
nor there is you
then this question, asketh who ?

When there is none
then we are one
But in that one-ness
one is none

How then that none
becometh one ?
and in that one
then two is spun !

Then You are None
and You are One
and You are two
and thats the fun