Wednesday, December 3, 2008

Beware of the The Notorious Six

Dear Friends, Greetings to you all, 

Last three weeks we have seen posts on how man can stoop down and how he/she can ascend to greater happiness dependending on one's own attachments and the desires based on the slokams by Sri Veda Vyasa Bhagavan and Jagad Guru Sri Adi Sankaracharya. Similar expressions and echo of these concepts are seen here in the poetry of Sri Pothanamathya. Sri Pothana (surname Bammera) (శ్రీ బమ్మెర పోతనామాత్య) is easily the most famous household name among all Telugu poets. His master creation, Andhra Maha Bhaagavathamu (ఆంధ్ర మహా భాగవతము) is the Telugu rendition of the ever revered scripture in Sanskit - the Bhaagavatha Puranam by Sage Veda Vyasa. Sri Pothana's poetry is very easy to understand and is in Dhraakshaa Paakam (ద్రాక్షా పాకము). The context here is - The young devotee Prahlaada is advising his father, the demon king Hiranya Kashipa on how best one can attain peace, happiness and be devoid of any enemies.

లోకములన్నియున్ గడియలోన జయించినవాడవింద్రియా

నీకము చిత్తమున్ గెలువనేరవు నిన్ను నిబద్ధుజేయు నీ

భీకర శత్రులార్వుర ప్రభిన్నుల జేసిన ప్రాణికోటిలో

నీకు విరోధి లేడొకడు నేర్పున జూడుము దా(మా)నవేశ్వరా!

लोकमुलन्नियुन् गडियलोन जयिन्चिनवाडवु इन्द्रिया 

नीकमु चित्तमुन् गेलुवनेरवु निन्नु निबद्धुजेयु नी 

भीकर शत्रुलार्वुर प्रभिन्नुल जेसिन प्राणिकोटिलो
नीकु विरोधि लेडोकडु नेर्पुन जूडुमु दा(मा)नवेश्वरा!

lokamulanniyun gadiyalona jayinchinavaadavu indhriyaa

neekamu chiththamun geluvanaeravu ninnu nibadhdhujaeyu nee

bheekara sathrulaarvura prabhinnula jaesina praanikotilo

neeku virodhi laedokadu naerpuna joodumu dhaa(maa)navaeshwaraa!

Bhaava or Purport

The Child Prodigy, Prahlaada says here to his father, “O! The emperor of demons, you have stupendously conquered all the three worlds (the three Bhoo, Bhuvar, Suvar lokams) within an ultra short time. (What a great and mighty achievement!). But, you have miserably failed to conquer the group of six indriyas (five sense organs + the mind). Beware of the SIX internal enemies in all of us (the Kaama, Krodha, Lobha, Moha, Mada and Maathsraya). Remember, verily these SIX are notorious, deadly, and immensely powerful and are the mighty chains that bind you mercilessly and take you as their slave. Annihilate them, if you can! Then, for sure, there will be no foe unconquered by you in this whole universe. Please, be wise enough to perceive this truth” This is a clarion call to all of us to try and conquer these internal enemies in us. (You may see our previous post, 'The Kaama and its notorious power' dated 02 Nov 08 for details of these SIX internal enemies). 

That is all for now, Bye till next week,


Dr Sarma

Monday, November 24, 2008

The Staircase to Happiness

Dear Friends,
Greetings to you all. Last week we have seen the succession of steps which will spell our destruction. We will be continuing on the same idea for a while. Let us see how Jagad Guru Sri Sankaracharya has explained similar idea using a corollary of what is instructed by Veda Vyasa (see last post).
The following verse is from the famous 'Bhaja Govindam' by Sri Sankaracharya - Here, the Acharya explains the sequence of steps which will lead us to the 'Goal' - the state of permanent happiness. Bhaja Govindam is also known as 'Mohamudgaram' (Moham+ut+garam = that which dispels our Illusion). Please read the verse and listen to the audio file. The meaning follows.


सत्संगत्वे निस्संगत्वं

निस्संगत्वे निर्मोहत्वं

निर्मोहत्वे निश्चल तत्त्वं

निश्चलतत्त्वे जीवन्मुक्तिः

సత్సంగత్వే నిస్సంగత్వం

నిస్సంగత్వే నిర్మోహత్వం

నిర్మోహత్వే నిశ్చల తత్త్వం

నిశ్చలతత్త్వే జీవన్ముక్తిః

sathsangathvae nissangathvam

nissangathvae nirmohathvam

nirmohathvae nishchala thaththvam

nishchalathaththvae jeevanmukthih

Purport or Bhaava

Step 1 Attachment with the 'REAL' (Sat-Sangatwam) leads to detachment (Nis-Sangatwam) with the 'UNREAL'

Step 2 This detachment (with UNREAL) extinguishes the Illusion (Nir-Moha-twam)

Step 3 Devoid of the Illusion (false body ideation & ego) we attain the stability of mind (Nits-Chala-Tat -Twam)

Step 4 This stability of mind and focus on the inner - Self Supreme (Nits-Chal -Tat -Twam) results in understanding firmly that every one of us is a form of the Almighty and that we are all equally created. This results in the ultimate happiness here itself, while we are alive (Jeevan Mukti), because we no more divide ourselves on any basis like caste, creed, gender, colour, wealth and so on. Then, all the evils of in fighting and inner fighting, we are rid of. Isn't it the happiness par supreme !!

We have to clearly reflect on the deeper purport of the word 'SAT' and A-SAT here.

Normally, we all understand the meaning of 'Sat-Sangatwam’ as association with good and godly natured people or engaging ourselves in recitals, rituals and chants etc. True, may be these are essential stepping stones to calm our mind and help us reach the ‘Goal’ of Happiness. In fact, nine types of means are prescribed in the Bhagavatam by Veda Vyasa (see 7th canto – verse 47 and 48) to attain to the final Goal. These means are only the means but are
not the end (goal) by themselves. We are always confused and interchange these means for the Goal and get more preoccupied and become anxious about the means and lose sight of the real Goal. We have been strongly warned about this in Srimad Bhagavad Geeta itself (chapter 2, verses 42-44 and chapter 17, verse 6) 

When we look at the commentaries and analysis on Bhaja Govaindam, we are given to understand the word ‘Sat’ means - the REAL. The concept of the REAL is elucidated in Viveka Choodamani by Sri Sankaracharya – REAL perception is the understanding that every creature is a reflection of God and we are all equal. The body-centric ideation and ego with all the associated divisions in our mind is the A-SAT (unreal) to which we all cling.

So, the Staircase for our ascent to the ultimate Happiness is in our clear understanding of the SAT and A-SAT and developing intense attachment with the SAT and equally strong detachment with the A-SAT - The 'Satsangatwae Nissangatwam'. Step by step - this leads to Jeevan Mukti.

Bye till next week, Best wishes to all,

Dr Sarma

Tuesday, November 18, 2008

The Flow Chart for our downfall

Dear Friends,

Greetings to you all. Last week, I couldn't post any message on this blog due to other preoccupations. I am now continuing with the ideas already dealt with in the previous post, where in we discussed the evil effects of desires and craving. The following two slokas are also from Srimad Bhagavad Geeta from the 2nd chapter, Samkhya Yogam, verses 62-63, where in the Lord gives the sequence of steps - like a flow chart - which spell our doomsday and result in total destruction of us. Let us understand them, so that we can try and meticulously avoid falling prey to this downhill path.

ध्यायतो विषयान् पुंसः संगस्तेषूपजायते ।

संगात् सञ्जायते कामः कामात् क्रोधोभिजायते ॥

क्रोधाद्भवति संमोहः संमोहात् स्मृतिविभ्रमः ।

स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात् प्रणश्यति ॥

ధ్యాయతో విషయాన్ పుంసః సంగస్తేషూపజాయతే

సంగాత్ సంజాయతే కామః కామాత్ క్రోధోభిజాయతే||

క్రోధాద్భవతి సమ్మోహః సమ్మోహాత్ స్మృతివిభ్రమః

స్మృతిభ్రంశాద్బుద్ధినాశో బుద్ధినాశాత్ ప్రణశ్యతి ||

dhyaayatho vishayaan pumsah sangasthaeshoopajaayathae

sangaath sanjaayathae kaamah kaamaath krodhobhijaayathae ||

krodhaadhbhavathi sammohaah sammohaath smtrthivibhramah

smtrthibhramshaadh budhdhinaasho budhdhinaashaath pranashyathi ||

Purport or Bhaava

The Slippery Steps for Man's Doomsday

Step 1 -  Incessent negative (wrong) thoughts about the sensual pleasures - lead to

Step 2 - Growing mental anxiety to fulfil them - this leads to

Step 3 - Perpetualtion of desires and craving for them - when unfulfilled they beget

Step 4 - Anger (never our desires will be fully satisfied) - this is dangerous and leads to

Step 5 - Delusion (that we are right - loose control on our actions & words) - this leads to

Step 6 - Loss of perception of the end results of our desire prompted actions- it causes

Step 7 - Crash of discriminative ability (or wisdom) - Devoid of this, sure we end up in

Step 8 - Doomsday and Perish

Take a close look at these seven steps which cause our total downfall. The idea here is, each step leads to incresaingly complex next stage. If we act and interrupt this chain of events, we can save ourselves or else we perish. It becomes complex to interrupt in the later steps and we should arrest this in the early part of this flow of events; Best done at the first step of incessant negative thoughts related to sensual plesaures. Sage Sri Veda Vyasa has carefully constructed this flow chart for us, to apply in our lives. He has emphasized what will happen if we get channelized into negative thoughts. We shall see a corollary of this from Jagad Guru Sri Adi Sankara in our next post.

That is all for now. Bye till next post,


Dr Sarma

Sunday, November 2, 2008

The Kaama and its notorious power

Dear Friends, 

This week's post is from Sreemad Bhagavad Geeta, our sacred scripture by Sri Veda Vyasa. These are from the third Canto, the Karma Yoga, verses 36 and 37. There are several intersting questions raised by Arjuna (for our sake). The following is, one among such, with a proper reply from the Lord.

अर्जुन उवाच
अथ केन प्रयुक्तोयं पापं चरति पूरुषः ।
अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ॥

అర్జున ఉవాచ
అథ కేన ప్రయుక్తో అయం పాపం చరతి పూరుషః |
అనిచ్ఛన్నపి వార్ష్ణేయ బలాదివ నియోజితః ||

Arjuna uvaacha

aTha kaena prayukthO ayaM paapaM charathi pooruShaH |
anichChannapi vaarShNaeya balaadhiva niyOjithaH ||

Purport or Bhaava

Arjuna inquisitively questions the Lord

O! Lord Krishna (VaarshNaeya = born in the family of VrishiNis or Yadavas)! But, impelled by what (forceful reason) does man commit sin? Though loath to (unwilling to commit) sin, much against his wishes, constrained, as it were, by force he is driven to commit sin.

The inquisitive question is couched in such familiar words; it appears as though it is raised by some student like us. In fact Veda Vyaasa raised this here, for the sake of us, speaking through the mind of the disciple, Arjuna. Everyone understands intellectually what is RIGHT and what is WRONG, (who doesn’t know the moral and legal codes!) but it is only when one acts, invariably gets tempted to do the WRONG. Always, there is an inner war in all of us between our IDEOLOGY (the human in us) and our ACTION (the beast in us). The question here is what is the exact nature of the SATAN-in-our-bosom, which thus systematically loots away the good in us? It looks as though some impelling extraneous force is making us commit sin though we are unwilling to do so. Is it so?

श्री भगवानुवाच

काम एष क्रोध एष रजोगुण समुभ्दवः ।
महाशनो महापाप्मा विध्द्-येनमिह वैरिणम् ॥

శ్రీ భగవానువాచ

కామ ఏష క్రోధ ఏష రజోగుణ సముద్భవః
మహాశనో మహాపాప్మా విద్ధ్యేనమిహ వైరిణమ్ ||

Shree bhagavaan uvaacha

kaama ESha krODha ESha rajOguNa samudhbhavaH
mahaashanO mahaapaapmaa vidhDhyaenamiha vairiNam ||

The Lord says to Arjuna: "Listen, I shall tell you who that enemy is of whom you have asked- who is the source of all evil"

The Bhagavaan affirmatively answers this conundrum (difficult problem)

It is the excessive desire or craving (Kaama) and it is the wrath (intense rage or anger of epic scale). The former is born out of extreme passionate activity (Rajas). The later is the resultant product of the former. The Kaama (we must for sure know) is voracious, of insatiable hunger, all devouring and is the greatest sinner. Let us know this thoroughly as our worst enemy ever.

Very often, we are reminded of the SIX internal enemies that conquer us if we do not attempt to subdue them. They are: Kaama (excessive desire or craving), KrOdha (intense anger or wrath), LObha (lust or perpetual craving for more and more of what we have got), MOha (illusion or the false understanding of what is right and wrong and the false perception of body-centric ideation), Madha (Ego or excessive self-centric arrogance that we are the supreme), Maathsarya (Vengeance and hatred). Of these SIX, only TWO are emphasized here in this reply by the Lord. Let us see the interplay of these SIX internal foes. 

The fundamental cause is the Kaama (craving). If it is fulfilled, we crave for more and more (show me one person who is satisfied with what is already granted!) and that results in LObha (Lust) and repeated fulfillment automatically begets the Madha (Ego). If the Kaama (craving) is not satisfied or meets with obstacles, it leads to KrOdha (intense rage or wrath) and also begets Maathsarya (hatred) on seeing those who have their desires fulfilled. All these five culminate in the sixth, the MOha (illusion).

Thus, if the Kaama is in full swing, born out of projected, eccentric, tangential and passionate activity – also called the Rajas, all its close associate culprits make happy inroads into our bosom and become permanent residents there. Thus, armed by the company of the five other terrorists, the fundamental culprit Kaama annihilates the good in us and perpetuates the beast in us.

Hence, the Lord has warned all of us (as though he is warning Arjuna) to be aware of this Kaama, the inner SATAN-in-our-bosom, and beware of this notorious criminal. The desire (Kaama) enshrouds the wisdom in us. It is this craving that forces men to commit sin. Desire may be defined as: A constant agitation of the mind, expressing as an uncontrollable impatience to gain something – simply can be termed craving.

We will continue in the next few weeks on looking at the echo of this message from the pens of other great saints and prophets. Till then, bye. With best wishes to all.

Dr Sarma

Saturday, October 25, 2008

The Divine Mother Explained

Dear Friends,

Greetings and Best Wishes to You and Family on the Diwali Occassion.

Last week we have seen a post on the concept of the Divine mother from the Soundarya Lahari by Jagad Guru Sri Adi Sankaracharya. Similar expression and echo of the concept is seen here in the poetry of Sri Pothanamathya. Sri Pothana (surname Bammera) (శ్రీ బమ్మెర పోతనామాత్య) is easily the most famous household name among all Telugu poets. His master creation, Andhra Maha Bhaagavathamu (ఆంధ్ర మహా భాగవతము) is the Telugu rendition of the ever revered scripture in Sanskit - the Bhaagavatha Puranam by Sage Veda Vyasa.

Poetry is usually classified based on its ease of understandability, into three types. The easiest and sweetest is called the Dhraakshaa Paakam (ద్రాక్షా పాకము) meaning - like ready made grape juice. Moderately difficult, yet nectrine poetry is called the Ikshurasa Paakam (ఇక్షురస పాకము) meaning, we have to masticate and extract the sweetness just as from sugarcane; [Ikshu (ఇక్షు) = sugarcane]. The third order of poetry is called the Naarikelha Paakam (నారికేళ పాకము) meaning like the ripe coconut - we need to take out the outer thick fibrous cover, break the shell, scrape the white kernal and use it to prepare very tasty food and finally drink the coconut water inside - meaning a lot of effort and knowledge is required to imbibe such poetry. [Naarikaela (నారికేళ) is coconut]. 

Our Pothana's poetry is belongs to the first type - the Dhraakshaa Paakam (ద్రాక్షా పాకము)

1. అమ్మలగన్న యమ్మ ముగురమ్మల మూలపుటమ్మ చాల పె

   ద్దమ్మ సురారులమ్మ కడుపారడిపుచ్చినయమ్మ తన్ను లో

   నమ్మిన వేల్పుటమ్మల మనమ్ముల నుండెడియమ్మ దుర్గ మా

   యమ్మ కృపాబ్ధి యీవుత మహత్త్వ కవిత్వ పటుత్వ సంపదల్.

1. ammalaganna yamma mugurammal moolaputamma chaala pe

    dhdhamma suraarulamma kadupaaradi puchchinayamma thannu lo

    nammina vaelputammala manammula nundediyamma Durga maa

    yamma krupaabdhi yeevuta mahaththwa kavithwa patuthwa sampadal.

2. కొందరు కలదందురు నిను

    కొందరులేదందురీమే గుణి గాదనుచున్

    కొందరు కలదని లేదని

    కొందలమందుదురు నిను గూర్చి భవానీ !

2. kondharu kaladhanduru ninu

    kondharu laedhandhur eeme gunigaadhanuchun

    kondharu kaladhani laedhani  

    kondhalamandhudhuru ninu goorchi bhavaanee

3. నీ యంద సంభవించును

    నీ యంద వసించి యుండు నిఖిల జగంబుల్

    నీ యంద లయము బొందును

    నీ యుదరము సర్వ జనన స్థానము దేవీ !

3. nee yandha sambha vinchunu

    nee yandha vasinchi yundu nikhila jagambul

    nee yandha layamu pondhunu

    nee udaramu sarva janana sthaanamu daevee.

Purport or Bhaava

1. O ! Divine Mother, you are the mother of all mothers, you are the one, primordial (primeval) to the three famous goddesses, Lakshmi, Parvathi and Saraswathi, You are of insurmountable greatness. You are the one who cause misery and sorrow to the hearts of the mothers of all wicked (raakshasa) ones (by annihilating the wicked). All the celesteal demi goddesses ever worship you in their hearts for their prosperity. May be, we call you as DURGA (Dukh + Ga = Durga, meaning One who drives away all Dukha or sorrow) or better still rever you as our dearest Mother. May your mercy grant us the highest proficiency in whatever profession we have chosen !

2. Some always assert that You are existing (in a form). Some others assert that You are non existing in any formal name or form, emphasizing that you are beyond all qualities and attributes. Yet others ponder over on the intricacies of your existence and non existence. What can one say? (It is very much okay to worship the formal (saakaara) Almighty. It is equally okay to worship the formless (niraakaara) Almighty.)

3. All this sentient and insentient matter originates from You, takes shelter and nourishment in You and finally gets dissolved in You. Isn't Thy Uterus, the birth place of one and all. (By this, the poet means that the Divine Mother is verily mother Nature itself.) 

With best wishes, Bye till next week

Dr Sarma

Friday, October 17, 2008

Concept of the Divine Mother

Dear Friends,

Best wishes to you all. We have just gone through the 'Navarathri' season and we are heading for another most important festival for us, the 'Deepavali'. Our best wishes to you all for Happy Diwali.

In this post, let us see the concept of the Divine Mother as explained by Jagad Guru Sri Adi Sankararachaya in his master creation, the 'Soundarya Lahari'. This is the 97th slokam from it.

गिरां आहुर् देवीं - द्रुहिण गृहिणीं आगम विदो

हरेः पत्नीं पद्मां - हर सहचरीम् अद्रितनयां ।

तुरीया कापि त्वं -दुरधिगमननिस्सीम महिमा

महा माया विश्वं - भ्रमयसि परब्रह्म महिषी ॥ 

giraam aahur dhaeveem – dhruhina gruhineem aagama vidho
haraeh pathneem padhmaam – hara sahachareem adhri thanayaam |
thureeyaa kaapi thvam – dhuradhigamana nisseema mahimaa
mahaa maayaa vishvam – bhramayasi para brahma mahishee ||

గిరా మాహు ర్దేవీం - ద్రుహిణ గృహిణీ మాగమవిదో
హరేః పత్నీం పద్మాం - హర సహచరీమ్ అద్రితనయాం |  
తురీయా కాపి త్వం - దురధిగమననిస్సీమ మహిమా
మహా మాయా విశ్వం - భ్రమయసి పర బ్రహ్మ మహిషీ ||

Purport or Bhava

The very eminent and learned Saints, quoting from the highest scriptures, often describe you as Goddess Saraswathi - the consort of Lord Brahma, or as Goddess Lakshmi Devi - the wife of Adi Vishnu, or as Goddess Parvathi who is the part and parcel of Lord Shiva. In reality, I (Sankaracharya) understand you as that immutable energy, which one can't qualify or quantify as 'this or that' and that which is even supreme and totally different from the above three. Who, in this whole universe can comprehend You, the Supreme! Perhaps, you can be realized to some extent only by those blessed few, who have the comprehension of all the wisdom in totto and who understand that every living being is Thy form and Thy energy and so respect the dignity of one and all. It is Your sentient energy only which propels this whole universe, throbbing and bubbling with life ever everywhere.

పరబ్రహ్మ మహిషివగు ఓ తల్లీ! పరమ వేదాంతులు నిన్నే బ్రహ్మ దేవుని భార్యయగు వాగ్దేవి సరస్వతి గాను, నిన్నే ఆది విష్ణువునకు భార్యయగు శ్రీ లక్ష్మిగాను, నిన్నే హరునకు సహచరియైన పార్వతీ దేవిగాను వచించుచున్నారు. కాని, నీవు నిజమునకు ఈ ముగ్గురుదేవేరులకంటే నాల్గవదియును, ముగ్గురి శక్తి సమ్మేళితమునును, ఇది అది యని నిర్వచింప రానిదియును, అతి కష్టముచేత గాని పొందశక్యము గానిదియును, అపారమగు మహిమోపేతమును అగు శుద్ధ విద్యాంతర్గమైన పరతత్వమవై ప్రాపంచ చక్రమును త్రిప్పుచున్నావు.

We shall see from Srimad Bhagavatham about similar ideas on Divine Mother next week. That is all for now and bye till next week.



Thursday, October 9, 2008

Mahishasura Mardini - by Adi Sankaracharya

Please click the above link. Also see the post on 'Navarathri' just below this post.

Dear Friends, Greetings!

On this festive occasion of Ayudhapuja and Vijaya Dasami. Please see this wonderful poetry by Adi Saankaracharya on Mahishasura Mardini. Popularly this chant is known as 'Ayigiri Nandini'. You can see the PowerPoint presentation with interpretation, download the script of this chant in Telugu. To download them on to your computer right click on the link and choose 'save target as'. To download the audio click on the link and you will see 19 mp3 files. You may download any one by right click and selecting 'save target as'.

Best wishes

Dr Sarma

Monday, October 6, 2008

The Nava Rasa Filled Navaraathri

Dear Friends,
We are now in the 'Navarathri ' festive season. This is called 'Sharan-Navarathri' - occurs in October. There is another 'Vasant-Navarathri' occurs in spring. (we will see about it when we come to spring season).
Now, the first three days from Paadyami of Aaswajuja (lunar) month are to be filled with devotion to goddess Lakshmi - for the enrichment of physical possessions like wealth, health, roopam, strength, progeny, cattle etc. The second three days are to be filled with devotion to goddess Sarswathi- for the enhancement of intelligence, wisdom, mental maturity and calmness etc. The final three days are to be filled with devotion to goddess Parvathi - for enhancement of spiritual well being, equality towards all, equinamity in pain and sorrow, service to fellow beings etc.
With that, the three sets of Nine night's (Nava rathri) contemplation comes to an end. Night here signifies ignorance. Getting rid of the ignorance through the worship of the above three goddesees (Our inner Self-Supreme) - is dawn. Firstly for physical empowerment, secondly for mental enhancement and finally for spiritual upliftment(moksha/emancipation) - Moksha never means attaining to Swarga or impeachable place in heaven. It is the experience of Bliss or absolute happiness here and here itself and allowing every other being their right to their share of happy living.
The 10th day is 'Vijaya Dasami' - The Dawn (day) of Victory (of Virtue over Vice).
In this context, I present here a slokam that explains the Divine Mother as an embodiment of 'Nava Rasas'.
This is the 51 slokam (out of 100) in the 'Soundarya Lahari' - sanskit poetry on the Divine Mother, gifted to mankind by Jagad guru Adi Sankaraachaya. The genius in Adi Sankaracharya, beholds these Nava Rathris as the nine rasas or the mental modifications of our emotions. He advises us to contemplate on the Divine Mother, the inner Supreme-Self for our self upliftment and ascent on to the dignified pedastal of a true Human Being. Look at this enthralling flow of poetic beauty - The work - non compare.

शिवे शृंगारार्द्रा - तदिर जने कुत्सन परा

स रोषा गंगायां - गिरिश चरिते विस्स्मयवती ।
हराहिभ्यो भीता - सरसिरुह सौभाग्य जननी
सखीषु स्मेरा ते मयि - जननि दृष्टिस्स करुणा ॥

శివే శృంగారార్ద్రా - తదిర జనేకుత్సన పరా
స రోషా గంగాయాం - గిరిశ చరితే విస్స్మయవతీ
హరాహిభ్యో భీతా -సరసిరుహ సౌభాగ్య జననీ
సఖీషు స్మేరా తే మయి - జనని దృష్టిస్స కరుణా

Sive shringaara ardhraa - thadhira jane kuthsana paraa,
sa roshaayaa gangaayaam - Girisa charithe vissmayavathee
Haraahibhyo bheethaa, sarasiruha saubhaagya jananee
sakheeshu smaeraa thae mayi - janani dhrishtis sa karunaa

Bhava in Telugu

తల్లీ! నీ దృష్టి నవరస భరితమై యొప్పుచున్నది,యెట్లన
వర్ణింపనలవి కానిది - అయినను సాహసించు చుంటిని
శివునియందు మిక్కిలి శృంగార రసము
శివేతర శతృవులయందు భీభత్స రసము
గంగా దేవిని చూచునపుడు రోష రసము
నీ నాధుని చరిత్రలందు విస్మయ రసము
స్వామి పాముల దండలు చూచునపుడు భయ రసము
యెఱ్ఱ కలువల కాంతితో నీ కనులలో వీర రసము

నీ చెలికత్తెలతో (లక్ష్మీ, సరస్వతులు) మంద హాస రసము
నా వంటి దీనులను చూచునపుడు కరుణ రసము
ఈ విధముగా ఎనిమిది రసములు ఒప్పారు చున్నవి
తొమ్మిదవ రసమైన శాంత రసమునకు లొటేమియూ లేదు
అది నీ రూప లావణ్య జన్య సహజ రసమే కదా!

Purport in English
O! Divine Mother, I very well comprehend you as the the embodiment of the Nava Rasas.
You are SRINGARA RASA personified while you glance at Lord Shiva
You are BHEEBHATHSA RASA personified when you torture our enemies
You are ROSHA (ENVY) RASA personified when you see your Sapathni - Ganga Maata
You are ASCHARYA RASA personified, amazed at the Lord Shiva's accomplishments
You are apparantly casting BHAYA RASA filled looks on the Snake Garlands on the Lord
Your orange red colured lotus eyes explain me VEERA RASA in your commited looks
In your lighter moods with Lakshmi, Sarswathi etc., I perceive the gentle smile or HAASA RASA
When you cast your slanted looks on the needy fellows like me (Sankaracharya), KARUNA RASA out pours
I forget not, that you, yourself, are the embodiment of SANTHA RASA which is rather sublime and embudeded in the above eight modifications or RASAs.
Thus you are the Goddess of Worship of this Nava Rathri - filled within thyself the NAVA RASAs.
Next week, we will see a Slokam explaining us "Who is this Divine Mother ?". This will also be from Adi Sankaracharaya, the Greatest Saint of all time, further explaning us about the attributes of Self-Supreme. It will be the 98th slokam from the very same 'Soundarya Lahari'
Please bear with me for this lenghthy post this time.
See you next week, Bye till then.
Best wishes for Ayudha Pooja, Durga Pooja and Vijaya Dasami to you all,
Ever Yours

Wednesday, October 1, 2008

Let's strive to be humane

Dear Friends,

This week we have the famous Bhajan written in Gujarathi by another all time great master, a Gujarati poet-saint Bhagat Narsinh Mehta of the 15th century (1408-80). Sri Mehta is widely acknowledged as the father of Gujarati poetry. He is a contemporary of Sri Annamacharya of Telugu. Their poetry has many similarities. Sri Mehta’s poetry encompasses Bhakti, Jnana, Erotic Mysticism and Advaita Philosophy. His principal works are Harsamenang Pado (Songs of the Garland time), Prabhati yaug (The Morning Hymns), Vaishnava Jana to Tene (Him We May Very Well Call a Vaishnav). The last one is presented here. This song is a very favourite hymn for Mahatma Gandhiji. It can be readily understood by those who can understand Sanskrit or Hindi. I present here the Hindi and Telugu transliteration along with a brief purport line by line.

If you desire to listen to this song, please click play button on the player below. It will take a few minutes for the song to be downloaded from the website. Please be patient. Please scroll down line by line to see the script of the song while you listen to the song. (I do not know the copy right source of this mp3 file. I acknowlege greatfully its link here, as it is bhajan song of great relevance). This is a humble presentation on the eve of Mahatma's birthday.

वैष्णव जन तो तेने कहिये, जे पीड़ परायी जाणे रे

వైష్ణవ జన తో తేనే కహియే, జే పీఢ పరాయీ జాణే రే

vaishnava jana tho thaene kahiye je peeD parayee jaaNe re

A perfect human being is one who perceives other's miseries as his own

पर दुःखे उपकार करे तोये, मन अभिमान ना आणे रे

పర దుఃఖే ఉపకార్ కరే తోయే, మన్ అభిమాన్ నాఆణే రే 

para dhuhkhe upakaar kare tOyae. mana abhimaan naa aaNae re

Ever ready to serve others in grief, he never lets vanity and ego get to his head

सकळ लोक मान सहुने वंदे, नींदा न करे केनी रे

సకల లోకమాన్ సహునే వందే, నిందా న కరే కేనీ రే

sakala lokamaan sahune vandae, nindaa na kare kenee re

Bowing to everyone humbly and he never insults anyone

वाच काछ मन निश्चळ राखे, धन धन जननी तेनी रे

వాచ్-కాఛ మన్ నిశ్చళ్ రాఖే, ధన్ ధన్ జననీతేనీ రే

vaach-kaaCha man nishchal rakhae, dhan dhan jananee thenee re

His speech, deeds and thoughts are pure; O! Blessed is the mother who has such a son

सम ढ्रुष्टि ने तृष्णा त्यागी, पर स्त्री जेने मात रे

సమ దృష్టీ నే తృష్ణా త్యాగీ, పర స్త్రీ జేనే మాత రే 

sama dhrushtee ne thrishNaa thyaagee, para sthree jenae maata re

In his vision everyone is equal, he lives sans lust, He reveres every woman as his mother

जिहवा थकी, असत्य ना बोले, पर धन नव झाली हाथ रे

జిమ్హా థకీ, అసత్య నా బోలే, పర-ధన నవ ఝాలీ హాథ్ రే

jimhaa thakee, asatya naa bOlae, para dhan nava jhaalee haath re

Ever truthful and his tongue never utters a lie, He never covets other's wealth even in a dream

मोह माया व्यापे नहिँ जेने, द्रिढ़ वैराग्य जेना मन मान रे

మోహ మాయా వ్యాపే నహీఁ జేనే, ధృఢ వైరాగ్య జేన మన్ మాన రే 

moha maayaa vyaapae naheen jenae, dhridha vyaraagya jaenaa man maana re

Mundane modifications of mind hold him not, His mind is deeply rooted in renunciation of the unreal

राम नाम सुन ताळी लागी, सकळ तीरथ तेना तन मान रे

రామ నామ్ సున్ తాళీ లాగీ, సకళ తీర్థ్ తేనా తన్ మాన రే 

Rama naam sun thaalee laagee, sakaLa theerth thaenaa than maana re

Ever contented in rejoicing with his inner Self-Supreme, He beholds all holy places ever to be present in him

वण-लोभी ने कपट रहित छे, काम-क्रोध निवार्या रे

వణ లోభీ నే కపట్ రహిత్ ఛే, కామ క్రోధ నివార్యా రే

vaNa lObhee kapat rahith Che, kaama kroDh nivaarya re

He has conquered wealth, greed, deceit, lust and anger

भणे नरसैय्यो तेनुन दर्शन कर्ता, कुळ एकोतेरतरया रे 

భణే నరసైయ్యో తేనున్ దర్శన్ కర్తా, కుల యేకో తేర్ తరయా రే

BhaNe Narasaiyyo thenun darshan kartaa, kula yakother thrayaa re

The very association of us with such a perfect being, emphasizes poet Narsinh, saves us and our family from the effects of our sins through innumerable generations.

The above narration of the virtues of a perfect 'human being' is to inculcate self introspection in us and help us to try and ascend from beastiality to humanity. This is not to classify others and criticize their actions. If each one of us try and live as humane a life as possible, the whole world will then be in perfect order. Then, we all will have the right to call ourselves as human beings and say we are a step evolved than other animals in the animal kingdom. Lest, we degrade ourselves to the level of beasts.

Lets all remember that we are not 'Human Walkings', 'Human Eatings', and 'Human Breathings'.

We are all 'Human Beings'. Let us strive to justify the word 'being' (existing with positive vibrant life and making sure that every one else enjoys the same)

Bye for now. See you all next week. Please give your valuable feed back


Dr Sarma

Here is the original Gujarathi Text of this song

વૈષ્ણવ જન તો તેને કિહયે, જે પીડ પરાયી જાણે રે
પર દુખ્ખે ઉપકાર કરે તોયે, મન અિભમાન ના આણે રે

સકળ લોક માન સહુને વંદે, િનદા ન કરે કેની રે
વાચ કાછ મન િનશ્છળ રાખે ધન ધન જનની તેની રે

સમદૃષ્િટ ને તૃષ્ળા ત્યાગી પરસ્ત્રી જેને માત રે
િજહ્વા થકે અસત્ય ન બોલે પરધન નવ ઝાલે હાથ રે

મોહ માયા વ્યાપે નિહ જેને દૃઢ વૈરાગ્ય જેના મન મા રે
રામ નામ શુ તાળી રે લાગી સકળ તીરથ તેના તન માં રે

વળ લોભી ને કપટ રિહત છે કામ ક્રોધ િનવાર્યા રે
ભળે નરસૈયો તેના દર્શન કરતા કુળ એકોતર તાર્યા રે

Monday, September 22, 2008

We need to be judicious

Dear friends, Vanakkam (Namaskar)

Our Tamil pals, need no introduction of the subject given below. For the sake of others, Thirukkural (திருக்குறள்) (తిరుక్కురళ్), also known as the Kural (couplet), is easily one of the best ever written scriptures on human values and ethics, not only for India but for the whole world. Thiruvalluvar (திருவள்ளுவர்) (తిరువళ్ళువర్), is the master creator of this timeless treatise. It is a classic of couplets or Kurals (1330 rhyming Tamil couplets) or aphorisms organised into 133 chapters. Each chapter has a specific subject ranging from "ploughing a piece of land" to "ruling a country" expounding various aspects of human life. This week's post is taken from the Thirukkural


யாகாவார் ஆயினும் நாகாக்க காவாக்கால்

சோகாப்பர் சொல்லிழுக்குப் பட்டு

యాకావార్ ఆయిణుమ్ నాకాక్క కావాక్కాల్

సోగాప్పర్ సొల్లిళుక్కు ప్పట్టు.

yakavaar aayiNum naakaakka, kaavaakkaal

sogaappar sollizhukkuppattu.

Purport or Bhaava

Anything else you may be careless to guard, but not the tongue;

for, even a slightest slip of it, sure drowns you in misery.

This is what its meant in brief.

I see here an interesting point for all of us to take note of.

Our tongue is endowed with two great powers, one is the speech and the other is the taste sense. Of course, we need to guard this wonderful apparatus of ours both while we utter some thing and while we taste some thing. If we are not careful in what we eat and are lured by the extraneous taste of food, setting aside the nutritive values of food, I am sure we end up in eating all unhealthy, oily, crunchy, crispy food. If we do not guard the tongue from improper and unhealthy eating, needless to say we will be tomorrows victims of the deadly diseases of this era - the heart attacks, stokes, diabetes, hypertension, cholesterol problems, obesity and what not!

So, by these two aphoristic lines, Sri Thiruvalluvar urges all of us to be judicious in using this great asset of ours, the tongue.

Let us ever remember, its the tongue which begets us excellent health and also wins us friends everywhere, provided we are good masters in controlling it and in using it to derive all the benefits.

Bye for now. See you all next week.



Tuesday, September 16, 2008

Today is the best day to act

This week's poem is a sankeertana from Sri Annamacharya. Sri Annamacharya is easily one of the all time great masters. He is a great saint, philosopher, scholar, composer, poet, musician, musicologist and above all a true teacher of human values - all in One. He composed about 30,000 songs of which about 12,000 only are now available. In this song he just echoes the meaning of the slokam which we have seen in the previous post, the slokam from Adi Sankaracharya. For people who know Telugu, this song is self explanatory. For non Telugu brethren, I have given below the brief purport.

కడలుడిపి నీరాడగా తలచు వారలకు

కడలేని మనసునకు కడమ యెక్కడిదీ?

దాహామణగిన వెనుక తత్వమెరిగెదనన్న

దాహమేలణగు తా తత్వమేమెరుగూ!

దేహంబుగల అన్ని దినములకునూ పదార్ధ

మోహమేలుడుగూ తా ముదమేల కలుగూ !!

ముందరెరిగిన వెనుక మొదలూ మరచెదనన్న

ముందరేమెరుగూ తా మొదలేల మరచూ!

అందముగ తిరువేంకటాద్రీశు మన్ననల

కందువెరిగిన మేలు కలనైన లేదూ !!

Kadaludipi neeraadagaa thalachu vaaralaku

kadalaeni manasunaku kadama yekkadidhee?

dhaahaamaNagina venuka thathvamerigedhananna

dhaahamaelaNagu thaa thathvamaemerugoo!

dhaehaMbugala anni dhinamulakunoo padhaarDha

mOhamaelaNagu thaa mudhamaelaAO galugoo !!

muMdharerigina venuka modhaloo marachedhananna

muMdharaemerugoo thaa modhalaela marachoo!

aMdhamuga thiruvaeMkataadhreeshu mannanala

kaMdhuverigina maelu kalanaina laedhoo!

The Bhaava or Purport

Will there ever be an end for those who wait for the waves in the ocean to stop to take a dip? Will there ever be an end for the various modifications and turmoils created in our minds?

If we say, let us first quench our sensual thirsts and desires, then we can think of realizing our true poetntial, will there ever be a day by which all our worldly and bodily desires come to an end? Will we ever realize our true potential and focus on true ascent? How can there be no craving and clinging towards all the mundane things as long as we are body-centric? When will we experience the peace by pursuing these means?

If we say, let us know all about that Bliss Absolute now and experience it without any special effort, then we may probably consider relinquishing our craving and clinging; - how can in such a case we experience the Infinite Bliss? How can we shun the body-centric attachments?

(These various differences in the name and form of beings are man-made and these divide and further divide us infinitely and leave us alone and never allow us to understand that everyone is great as us, if not more. Once we cast off our Ego and the Body concept, then, what way we can claim our superiority or grieve for our inferiority?

Best wishes and bye till next week,