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.
Thursday, October 23, 2008
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
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
Wednesday, October 15, 2008
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
Tuesday, September 09, 2008
Tuesday, September 02, 2008
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.
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.
Sunday, August 31, 2008
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 ?
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 ?
Monday, August 25, 2008
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
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
Sunday, August 17, 2008
Bhuvanesh Komkali - Bhajan
What a talent ! Buvanesh is grandson of Kumar Gandharva Ji, one the best voices i have heard!
Smash Hit!
Wednesday, August 06, 2008
Tuesday, July 29, 2008
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 !
Monday, July 21, 2008
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.
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.
Sunday, July 20, 2008
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.
Thursday, July 17, 2008
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 )
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)
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)
Sunday, July 13, 2008
Vithobha Chala
Music cant get better than this,
http://www.youtube.com/watch?v=taaWFvYsaBM
Singers: Gayathri & Ranjani
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
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
Thursday, July 10, 2008
Monday, July 07, 2008
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: :-)
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: :-)
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