www.telugubhakti.com Digest Number 4847

4 Messages

Digest #4847
1.1
Srimad Bhagavad Gita by p_gopi_krishna
2.1
Sri Satya Sai Baba by p_gopi_krishna
2.2
Sri Satya Sai Baba by p_gopi_krishna
3.1

Messages

Wed Jan 16, 2019 2:34 am (PST) . Posted by:

p_gopi_krishna

Possessing wealth is not the problem; being possessed by wealth is Some people think that to be spiritual is to be anti-material, to give up everything material for attaining the spiritual.

However, the Bhagavad-gita doesn't recommend such world-rejecting spirituality. It concludingly assures that Arjuna, on becoming spiritually conscious, will attain victory and prosperity (18.78).
The essence of spirituality is not the rejection of the material but the realization of the spiritual. We need to realize both our own indestructible spirituality as souls and the all-attractiveness of the supreme spiritual reality, Krishna, thereby becoming lovingly absorbed in him.
For gaining such realization, the Gita conclusively recommends bhakti-yoga (18.65-66). In this yoga of love, we lovingly connect our consciousness with Krishna and also connect with him all the things prominently present in our consciousness, such as wealth.
However, if wealth becomes the driving presence in our consciousness, the resulting greed makes us act immorally. Some greedy people start thinking of wealth as the sole way to power and pleasure. To gain wealth, they may even go to any extremes, including murdering rivals (16.14). Being thus possessed by wealth is a serious problem, even a spiritual catastrophe because it banishes thoughts of life's spiritual side from our consciousness and makes us act inhumanly.
But such dangers associated with possessing wealth doesn't mean wealth itself has to be demonized and rejected. In this world, someone has to possess wealth. Best that the virtuous and devoted possess it, for they will use it for good. In this mood, the Gita exhorts Arjuna to attain a flourishing kingdom (11.33). Arjuna is so devoted to Krishna that we could say he is possessed by Krishna. Being thus possessed, he could and would and did use wealth for society's all-round wellbeing.
If we too strive to become devoted, we can possess wealth without being possessed by it.
Think it over:
What is the essence of spirituality? What does being possessed by wealth mean? Why does the Gita exhort Arjuna to attain a flourishing kingdom?
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Wed Jan 16, 2019 2:35 am (PST) . Posted by:

p_gopi_krishna

Jealousy manifests itself in many forms, including the form of finding fault even in the Divine. People are jealous if someone earned a better name than themselves. Some are jealous of those who are more good looking than themselves. Students envy others who secure more marks in the examination. A jealous person cannot bear to see the other person who is better placed, more beautiful or more prosperous. This is a sign of human weakness. Once jealousy takes root in your mind, in due course, it will destroy all your other achievements. It promotes demonic qualities, dehumanises an individual and reduces one to the condition of an animal. Because of its egregious evil tendency, jealousy should be rooted out from the very beginning.. You must learn to enjoy another's prosperity and happiness. This is a great virtue.

Wed Jan 16, 2019 10:31 pm (PST) . Posted by:

p_gopi_krishna

If there is a boil on the body, we apply some ointment on it and cover it with a bandage until it completely heals. If you do not apply the ointment and tie the bandage around this boil, it is likely to become septic and cause great harm later on. Now and then we will have to clean it with pure water, apply the ointment again, and put on a new bandage. In the same way, in our life too there is this boil which has erupted in our body in the form of this feeling, 'I, I, I'. If you want to really cure this boil of this 'I', you must wash it every day with the waters of love, apply the ointment of faith on it and tie the bandage of humility around it. The bandage of humility, the ointment of faith, and the waters of love will be able to cure this disease that has erupted with this boil of 'I'.

Wed Jan 16, 2019 10:27 pm (PST) . Posted by:

p_gopi_krishna

A Muslim Devotee
Dr. Syed was a Muslim scholar and a great devotee of Bhagavan. His wife too became a devotee without losing her faith in the ways and conventions of the Muslim religion. She would not appear before other men. Stealthily she would come to the Ashrama, hide herself in one of the rooms and implore her husband to ask Bhagavan to come to see her. It was a most unusual request, but such was Bhagavan's grace and compassion that even this was granted. Mrs. Syed would at first keep silent, rather than talk to Bhagavan through her veil; then later she would talk to him without a veil. But it took a long time for her to venture into the Hall without a veil and sit there like everybody else.
Dr. Syed and his wife used to stay in a rented house outside the Ashrama and cook their own food. One day she felt a very strong desire to invite Bhagavan to their house for food. She nagged her husband, but he did not have the courage to request something so unusual. Meeting his wife outside the Hall was unusual enough, and twice he had asked
Bhagavan to consent to it; that Bhagavan should go to their house for food seemed unthinkable. But the intrepid lady went on pressing her husband until he became more afraid of her than of the enormity of her request and hinted her wish to Bhagavan, who smiled and kept quiet. She would not give up. She was certain that Bhagavan would grant her wish if the matter were put before him in the proper spirit and form. At last, while Bhagavan was going up the hill, Dr. Syed and his wife stood before him and told him her desire. Bhagavan just laughed and went up the hill.
When they returned home in the evening, there was quite a row in their house, she accusing him that he had not asked Bhagavan in the proper way. At last he had enough of it all and said to her: "How am I responsible? The truth of the matter is that your devotion is deficient. That is the reason why Bhagavan refused." These words of his must have touched her deeply and she sat in meditation throughout the night. She wanted by sheer intensity of prayer to bring Bhagavan to dinner. During the early hours of the morning she must have dozed. Bhagavan appeared to her in a dream or vision and told her: "Why are you so obstinate? How can I leave the Ashrama and come to your house for food? I must dine along with others, or they won't eat. Besides, as you know, people are coming from distant places, facing a lot of trouble to see me and to have food with me. How can I leave all these guests and come to your place? Feed three devotees of mine and it will be the same as feeding me. I shall be fully satisfied." In her vision she saw the three devotees whom she had to invite. One was Dr. Melkote, the second Swami Prabuddhananda and the third was myself.
She told of her vision to Dr. Syed, who invited all the three for food in his house, telling us that we could not possibly refuse. We were astonished and asked him the reason. Dr. Syed told us the whole story. We were all Brahmins and, although we were delighted to represent Bhagavan at the feast, we were afraid of what the Ashrama Brahmins would say. For a Brahmin to eat in a Muslim's house is a serious breach of convention.
Dr. Melkote was in the guest room near the flower garden. I went to him and asked him, "What are you thinking about?"
"I am thinking of the dinner at Syed's place."
"Are you going ?"
"I wonder. They are Muslims."
''If we go, we are bound to get into a lot of trouble."
"Yes, they may turn us out of the Ashrama."
"Then are you going ?"
"I am going," said Dr. Melkote. "I am taking it as Bhagavan's direct order. Otherwise, how could Mrs. Syed pick us? How could she know our names and faces so as to show us to her husband?"
"Prabuddhananda can go, for he is a sannyasi and can eat anywhere. Besides, he is not afraid of the Ashrama authorities, for he cooks his own food. But we are taking serious risks," I said. "Well," said Dr. Melkote, "we are going, and Bhagavan will attend to the risks."
In spite of these brave words Dr. Melkote was perplexed. We were to dine in a Muslim's house. Even if the food were vegetarian, what about the kitchen and vessels? What do Muslims know about the Brahmin rules and habits concerning cleanliness? How would we explain our going to a Muslim house for food? Why should we trust the vision of some Muslim lady? Could we really say that we were merely obeying Bhagavan's orders? Who would believe us? Surely not the Ashrama Brahmins! And what an assortment we three made! One was a Kanarese householder, the other an Andhra bachelor, the third a Bengali sannyasi!
The next day when the bell for dinner was rung, we three went before Bhagavan and bowed. Bhagavan did not ask us the reason, he merely looked at us. Instead of going to the dining hall with others we marched out of the Ashrama, passing before Chinnaswami who - O wonder! - did not ask us why we were going out without taking food.
Mrs. Syed got up early in the morning, swept the kitchen and washed the vessels carefully herself. She would not allow the servant girl to enter the kitchen. She had been scolded repeatedly by her relatives and the Muslim Moulvis for her devotion to a Hindu saint. She told them that while she used to say her prayers she would see the Prophet standing by her side. Since she met Bhagavan, the Prophet had disappeared and Bhagavan was coming to watch her pray. So great was her devotion!
After getting everything quite clean, she lovingly prepared dish after dish, and when we arrived, we found the food excellent. After the meal she offered us betel with her own hands.
When we were returning to the Ashrama, Dr. Melkote had tears in his eyes. He said: "I come from Hyderabad and I know well the Muslim ways and customs. A Muslim lady will give betel leaves with her own hands to nobody except her husband or a fakir (a saint). In her eyes we were fakirs, the forms Bhagavan took to go to her place."
When we returned to the Ashrama we were astonished that nobody enquired why we had not been present in the dining hall, where we had gone or what we did in a Muslim's house. How wonderfully does Bhagavan protect those who obey him!


From Ramana Smrti Souvenir
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[racchabanda] లాలినీ #lAlinI#

 

లాలినీ - 

ఆధారము - మందారమరంద చంపూ 
నడక - ఖండగతి 

లాలినీ - ర/స/జ/గ UIU II-UI UIU 
10 పంక్తి 347

ఎందుకో కన - నిప్పుడే నినీ 
డెంద మూఁగుచు - టిక్కుటిక్కనెన్ 
ముందు రా ముద-మొంద వేగమే 
సుందరీ నును - సొంపు చిందఁగా 

లాలినీ యొక - లాస్య మాడవా 
మాలినీ మణి-మాల లూఁగఁగా 
మేలు మాటల - మేలమాడవా 
వేళ మించెను - బ్రేమ పంచుమా 

సంతసాన వ-సంతకోకిలల్ 
గొంతు విప్పెను - గోమలమ్ముగా 
వంతగా వడి - బాడుచుండెఁ గ- 
వ్వింత నీలను - వేయఁగా నిటన్ 

యతి లేక - 
మాధవా మధురంపు టామనిన్ 
రాధతో నొకమాట నాడరా 
బాధ యీ విరహమ్ము నాకురా 
రాదరిన్ రమియించ రాత్రిలో 

గాలిలో నొక గీతి తేలెనే 
యేలకో యది నన్ను లేపెనే 
లీలగా నొక రూపు తోఁచెనే 
రాలె నా కనులందు నశ్రువుల్ 

విధేయుడు - జెజ్జాల కృష్ణ మోహన రావు
#
lAlinI - 

aadhAramu - maMdAramaraMda chaMpU 
naDaka - khaMDagati 

lAlinI - ra/sa/ja/ga #UIU II-UI UIU# 
10 paMkti 347

eMdukO kana - nippuDE ninI 
DeMda mU@Mguchu - TikkuTikkanen 
muMdu rA muda-moMda vEgamE 
suMdarI nunu - soMpu chiMda@MgA 

lAlinI yoka - lAsya mADavA 
mAlinI maNi-mAla lU@Mga@MgA 
mElu mATala - mElamADavA 
vELa miMchenu - brEma paMchumA 

saMtasAna va-saMtakOkilal 
goMtu vippenu - gOmalammugA 
vaMtagA vaDi - bADuchuMDe@M ga- 
vviMta nIlanu - vEya@MgA niTan 

yati lEka - 
mAdhavA madhuraMpu TAmanin 
rAdhatO nokamATa nADarA 
bAdha yI virahammu nAkurA 
rAdarin ramiyiMcha rAtrilO 

gAlilO noka gIti tElenE 
yElakO yadi nannu lEpenE 
lIlagA noka rUpu tO@MchenE 
rAle nA kanulaMdu naSruvul 

vidhEyuDu - jejjAla kRshNa mOhana rAvu
#

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[racchabanda] పికరవము #pikaravamu#

 

పికరవము - 

ఆధారము - కల్పితము
చంపకోత్పలమాలలలో మొదటి చతుర్మాత్రను తొలగించి, మిగిలిన అమరికను విలోమ దిశలో అమర్చగా జనించిన వృత్తమిది. ఇందులో మూడు అష్టమాత్రలు - UIUIU, రెండు స-గణములు, IIIUIU. క్రింద నా ఉదాహరణములు - 

పికరవము - ర/జ/జ/జ/స/లగ UIUIU - IIU IIU - III UIU 
17 అత్యష్టి 47979

నామనమ్ములో - నవనాదముతో - నయనయమ్ముగాఁ  
బ్రేమగీతియే - వినిపించెనుగా - పికరవమ్ముగా 
కామసుందరా - కనిపించవె యా - కమలనేత్రముల్ 
ప్రేమమందిరా - ప్రియరాగముతోఁ - బిలువ వేలరా 

నీవు నవ్వఁగా - నెల వెల్గులలో - నెనరు దివ్వెలే 
నీవు పాడఁగా - నినదమ్ములలో - నెనరు గీతులే 
నీవు పిల్వఁగా - నిజ మీయెడఁదన్ - నెనరు చిందులే 
నీవు రా సకీ(కా) - నెఱయౌను గదా - నెనరు మన్కిలో 

పాడమంటివా - పద మొక్కటి యీ - వరవిపంచిపై 
నాడమంటివా - నలరించఁగ నీ - యరుణ సంధ్యలో 
నేఁడు నింగిలో - నెలరాజలరున్ - నిశిని జుక్కలన్ 
వేడుకొందు నో - ప్రియ జీవములో - వెలుఁగు నింపుమా 

విధేయుడు - జెజ్జాల కృష్ణ మోహన రావు
#
pikaravamu - 

aadhAramu - kalpitamu
chaMpakOtpalamAlalalO modaTi chaturmAtranu tolagiMchi, migilina amarikanu vilOma diSalO amarchagA janiMchina vRttamidi. iMdulO mUDu ashTamAtralu - #UIUIU#, reMDu sa-gaNamulu, #IIIUIU#. kriMda nA udAharaNamulu - 

pikaravamu - ra/ja/ja/ja/sa/laga #UIUIU - IIU IIU - III UIU# 
17 atyashTi 47979

nAmanammulO - navanAdamutO - nayanayammugA@M  
brEmagItiyE - vinipiMchenugA - pikaravammugA 
kAmasuMdarA - kanipiMchave yA - kamalanEtramul 
prEmamaMdirA - priyarAgamutO@M - biluva vElarA 

nIvu navva@MgA - nela velgulalO - nenaru divvelE 
nIvu pADa@MgA - ninadammulalO - nenaru gItulE 
nIvu pilva@mgA - nija mIyeDa@Mdan - nenaru chiMdulE 
nIvu rA sakI(kA) - ne~rayaunu gadA - nenaru man&kilO 

pADamaMTivA - pada mokkaTi yI - varavipaMchipai 
nADamaMTivA - nalariMcha@Mga nI - yaruNa saMdhyalO 
nE@MDu niMgilO - nelarAjalarun - niSini jukkalan 
vEDukoMdu nO - priya jIvamulO - velu@Mgu niMpumA 

vidhEyuDu - jejjAla kRshNa mOhana rAvu
#

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