[racchabanda] నెమ్మికందము - 739 #nemmikaMdamu - 739#

 

నెమ్మికందము - 739 

నీవెదురుగ నుండఁగ నొక 
నీవే నాకెదురుగాను, - నీవుండనిచో 
నీవే కనబడెదవుగా 
నావీక్షణములకు నిజము - నలు దెసలందున్ 

విధేయుడు - మోహన 
#
nemmikaMdamu - 739 

nIveduruga nuMDa@Mga noka 
nIvE nAkedurugAnu, - nIvuMDanichO 
nIvE kanabaDedavugA 
nAvIxaNamulaku nijamu - nalu desalaMdun 

vidhEyuDu - mOhana 
#

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www.telugubhakti.com Digest Number 4622

1 Message

Digest #4622
1

Message

Fri Mar 30, 2018 11:01 pm (PDT) . Posted by:

swamypvap

Eswara as Sarva Vyapakam(infinite in space) and Anantam(infinite in time) is Achintyam(unthinkable). Eswara is also an embodiment of Karuna (compassion) and Chidaanandam. Then a million dollar question arises in mind that how to contemplate on Eswara in Dhyanam (meditation) so as to realize the everlasting happiness.
The answer to this complex problem is to meditate on Prabhu Rama because Prabhu Rama as Dharma Swarupam and as Satya Swarupam is Chintyam(thinkable). As stated in Srimad Ramyanam, Prabhu Rama is endowed with sixteen Sat Gunamulu (virtues) and accordingly Prabhu Rama is Sat Guna Sampannam (Paripoornam) as Mahaneeya Gunaatmajam and as Maryada Purushottama Swarupam.. Eswara as Nirgunam is the center of that Paripoornam(circle). As such a Dhyanee can contemplate on the sixteen Sat Gunamulu (great virtues) of Prabhu Rama in Dhyanam to arrive at the center/Eswara.
Gurudeva Hanuman as Ekadasa Rudra Avataaram and as Prabhu Rama Bhaktam has connection with Eswara as well as Prabhu Rama like the radius of that Paripoornam(Vruttam). As Chiranajive(immortal form) Gurudeva Hanuman as connection with Prabhu Rama and with the devotees of Prabhu Rama. Keeping this philosophy in mind Sat Guru Goswamy Tulasidas says in Sri Hanuman Chalisa that if a devotee bows down at the lotus feet of Sri Hanuman in mind then that devotee would be free from Dehaatma Buddi and thus the devotee would be free from any Mano Vikaaram (displacement) which is the root cause for all Klesamulu(sorrows). This enlightenment takes place due to the truth Gurudeva Hanuman comes along with Prabhu Rama, Lakshman and Mata Sita and stays in the Hrudayam(mind) of that devotee under the Krupa(grace) of Gurudeva Hanuman. Due to this enablement, the devotee of Rama meditates on Prabhu Rama and reaches the center/ Eswara of that Pravruttam /Prajhnanam(circle) as described above by travelling along the radius under the Krupa(grace) of Gurudeva Hanuman. The reason being that Prabhu Rama as Satguna Saandram/ Sampannam is same as Nirugunam Eswara The reason behind this truth is that Santushthi (perfect satisfaction) is Ruchi Rahitam(without taste) just like Kshuda(hunger). This is the reason why Prabhu Rama treated the forest(Adavi) and Ayodhya alike. Thus as empowered by Prabhu Rama Bhakti and as enlightened by Sri Rama Bhaavam in Hrudayam (mind), the devotee would attain Siddi(success) in the form of realization of Eswara as Atma/Sakshe.


www.telugubhakti.com  - A one stop Bhakti and Cultural portal.

[racchabanda] వాణి, హర్షవర్ధన, హిమాస్పద - అష్టపది 33 #vANi, harshavardhana, himAspada - ashTapadi 33# Must-read article

 

వాణి, హర్షవర్ధన, హిమాస్పద - అష్టపది 33  

నిన్న వాణి వృత్తమునుగుఱించి చెప్పినాను. చంపకోత్పలమాలలో మొదటి చతుర్మాత్రను తొలగిస్తే ఈ వృత్తము లభిస్తుందని కూడ తెలిపినాను. ఇప్పుడు ఒక ప్రయోగము చేద్దామా?  ఈ వాణి వృత్తమునకు చివర ఒక చతుర్మాత్రను (గగము లేక స-గణము) తగిలిద్దామా? అలా చేసినప్పుడు మనకు రెండు వృత్తములు పుడుతాయి. అవి - 

వాణి - ర/న/భ/భ/ర/లగ UIU III - UII UII - UIUIU
17 అత్యష్టి 44475 

1) వాణి + UU = హర్షవర్ధన - ర/న/భ/భ/ర/య/గ 
UIU III - UII UII - UIUIU UU
19 అతిధృతి 44475 

2) వాణి + IIU = హిమాస్పద - ర/న/భ/భ/ర/జ/లగ 
UIU III - UII UII - UIUIU IIU
20 కృతి 437691 

ఈ రెండు వృత్తములను నిశితముగా పరిశీలిస్తే, వీటికి ప్రతి పాదములో మూడు అష్ట మాత్రలు, ఒక చతుర్మాత్ర ఉన్నాయి. శ్రీజయదేవుడు విరివిగా వ్రాసిన అష్టపదుల లక్షణము ఇది. కావున హర్షవర్ధన, హిమాస్పద వృత్తములు అష్టపదుల నిర్మాణమునకు మూసలుగా ఉపయోగ పడుతాయి. క్రింద ప్రతి వృత్తమునకు రెండు ఉదాహరణములు. ఇవన్నియు చతుష్పదులే. ఐనా అష్టపదికి సరిపోయేటట్లు ద్విపదలుగా చూపబడినవి.. ఒక ధ్రువమును (పల్లవిని) కూడ చేర్చినాను పాడుకొనుటకై. పాదాంతములోని ద్రుతమును పాడేటప్పుడు వర్జించి ముందున్న హల్లును సాగదీయవచ్చును, ఉదా. వచ్చెన్ -> వచ్చే. 

మాధవా యనఁగ - మానస మయ్యెను - మందిరమ్ముగా నేఁడే 
రాధతో మనఁగ - రంజిలగా నతి - రమ్య వేళ యీనాఁడే
 
సారసాక్ష నను జేరఁగ రావా 
స్ఫారమైన నును బ్రేమము తేవా ... ధ్రువము (1)

హ్లాద మీయఁగను - హాసపు కాంతుల - హర్షవర్ధనా రారా 
మీఁద క్రిందులగు - మేనిఁక పొంగిడు - మేరుపర్వతాకారా 

సారసాక్ష నను జేరఁగ రావా 
స్ఫారమైన నును బ్రేమము తేవా ... (2) 

ఈవసంతమున - నింపిడు రంగుల - నీవనమ్ము శోభించెన్ 
బూవు లందముగ - మోదము నిచ్చుచుఁ - బుల్కరించఁ గంపించెన్ 

సారసాక్ష నను జేరఁగ రావా 
స్ఫారమైన నును బ్రేమము తేవా  ... (3)

రావదేల నను - రంజిలఁ జేయఁగ - రత్నహారి రంగేశా 
దేవళమ్ము హృది - దీప్తుల నిండెను - దేహ మిత్తు నీకీశా 

సారసాక్ష నను జేరఁగ రావా 
స్ఫారమైన నును బ్రేమము తేవా ... (4)

మత్తకోకిలలు - మత్తిలి పాడఁగ - మంచి నాదమే వినఁగా 
చిత్త మయ్యె నొక - సింధువుగా నిట - చెల్వమే సదా కనఁగా 

సారసాక్ష నను జేరఁగ రావా 
స్ఫారమైన నును బ్రేమము తేవా ... (5) 

మెత్తమెత్తగను - మెల్లని గాలులు - మేని దాఁకఁగా ముదమే 
ముత్తియమ్ము లన - మొగ్గలపైఁ జిఱు - బొట్టు లా హిమాస్పదమే 

సారసాక్ష నను జేరఁగ రావా 
స్ఫారమైన నును బ్రేమము తేవా .... (6) 

చందనమ్ము గడు - చల్లఁగఁ బూసెద - చారుదేహ సత్వరమై 
స్యందనమ్ముపయిఁ - జక్కఁగ రమ్ముర - సంధ్యవేళలో వరమై 

సారసాక్ష నను జేరఁగ రావా 
స్ఫారమైన నును బ్రేమము తేవా ... (7) 

నందనందనుఁడ - నాదరిఁ జేరర - నామనోహరా రమణా 
ముందు నిల్చి స్మర - మోహన రాగపు - ముద్దులిమ్ము మారమణా 

సారసాక్ష నను జేరఁగ రావా 
స్ఫారమైన నును బ్రేమము తేవా ... (8) 

విధేయుడు - జెజ్జాల కృష్ణ మోహన రావు
#
vANi, harshavardhana, himAspada - ashTapadi 33  

ninna vANi vRttamunugu~riMchi cheppinAnu. chaMpakOtpalamAlalO modaTi chaturmAtranu tolagistE ee vRttamu labhistuMdani kUDa telipinAnu. ippuDu oka prayOgamu chEddAmA?  ee vANi vRttamunaku chivara oka chaturmAtranu (gagamu lEka sa-gaNamu) tagiliddAmA? alA chEsinappuDu manaku reMDu vRttamulu puDutAyi. avi - 

vANi - ra/na/bha/bha/ra/laga #UIU III - UII UII - UIUIU#
17 atyashTi 44475 

1) vANi + #UU# = harshavardhana - ra/na/bha/bha/ra/ya/ga 
#UIU III - UII UII - UIUIU UU#
19 atidhRti 44475 

2) vANi + #IIU# = himAspada - ra/na/bha/bha/ra/ja/laga 
#UIU III - UII UII - UIUIU IIU#
20 kRti 437691 

ee reMDu vRttamulanu niSitamugA pariSIlistE, vITiki prati pAdamulO mUDu ashTa mAtralu, oka chaturmAtra unnAyi. SrIjayadEvuDu virivigA vrAsina ashTapadula laxaNamu idi. kAvuna harshavardhana, himAspada vRttamulu ashTapadula nirmANamunaku mUsalugA upayOga paDutAyi. kriMda prati vRttamunaku reMDu udAharaNamulu. ivanniyu chatushpadulE. ainA ashTapadiki saripOyETaTlu dvipadalugA chUpabaDinavi. oka dhruvamunu (pallavini) kUDa chErchinAnu pADukonuTakai. pAdAMtamulOni drutamunu pADETappuDu varjiMchi muMdunna hallunu sAgadIyavachchunu, udA. vachchen -> vachchE. 

mAdhavA yana@Mga - mAnasa mayyenu - maMdirammugA nE@MDE 
rAdhatO mana@Mga - raMjilagA nati - ramya vELa yInA@MDE
 
sArasAxa nanu jEra@Mga rAvA 
sphAramaina nunu brEmamu tEvA ... dhruvamu (1)

hlAda mIya@Mganu - hAsapu kAMtula - harshavardhanA rArA 
mI@Mda kriMdulagu - mEni@Mka poMgiDu - mEruparvatAkArA 

sArasAxa nanu jEra@Mga rAvA 
sphAramaina nunu brEmamu tEvA ... (2) 

eevasaMtamuna - niMpiDu raMgula - nIvanammu SObhiMchen 
bUvu laMdamuga - mOdamu nichchuchu@M - bulkariMcha@M gaMpiMchen 

sArasAxa nanu jEra@Mga rAvA 
sphAramaina nunu brEmamu tEvA  ... (3)

rAvadEla nanu - raMjila@M jEya@Mga - ratnahAri raMgESA 
dEvaLammu hRdi - dIptula niMDenu - dEha mittu nIkISA 

sArasAxa nanu jEra@Mga rAvA 
sphAramaina nunu brEmamu tEvA ... (4)

mattakOkilalu - mattili pADa@Mga - maMchi nAdamE vina@mgA 
chitta mayye noka - siMdhuvugA niTa - chelvamE sadA kana@MgA 

sArasAxa nanu jEra@Mga rAvA 
sphAramaina nunu brEmamu tEvA .... (5) 

mettamettaganu - mellani gAlulu - mEni dA@Mka@MgA mudamE 
muttiyammu lana - moggalapai@M ji~ru - boTTu lA himAspadamE 

sArasAxa nanu jEra@Mga rAvA 
sphAramaina nunu brEmamu tEvA ... (6) 

chaMdanammu gaDu - challa@Mga@M bUseda - chArudEha satvaramai 
syaMdanammupayi@M - jakka@Mga rammura - saMdhyavELalO varamai 

sArasAxa nanu jEra@Mga rAvA 
sphAramaina nunu brEmamu tEvA ... (7) 

naMdanaMdanu@MDa - nAdari@M jErara - nAmanOharA ramaNA 
muMdu nilchi smara - mOhana rAgapu - muddulimmu mAramaNA 

sArasAxa nanu jEra@Mga rAvA 
sphAramaina nunu brEmamu tEvA ... (8) 

vidhEyuDu - jejjAla kRshNa mOhana rAvu
#

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www.telugubhakti.com Digest Number 4621

4 Messages

Digest #4621
1
HUMBLE SUBMISSION by swamypvap
2
Live straem Carnatic Music Karthik Moozhikulam by "Ravi Mamparambath" adhyathmikam
3
Stream at 8:30 PM IST on 30-03-2018 by "Ravi Mamparambath" adhyathmikam
4
YOGA  RAHASYAM by swamypvap

Messages

Thu Mar 29, 2018 12:47 am (PDT) . Posted by:

swamypvap

I request all the valuable members of the Telugu Bhakti Group to read the message bearing the title KAAMA DAHANA RAHASAYAM and offer their valuable comments on the subject.

Thu Mar 29, 2018 2:16 am (PDT) . Posted by:

"Ravi Mamparambath" adhyathmikam

Live streaming starts at 9:00 pm IST today (29-03-2018)Carnatic Music Karthik Moozhikulam

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Carnatic Music Karthik Moozhikulam

Vocal : Karthik Moozhikulam Violin : Cherthala Ramachandran Mridangam : Thuravoor Sailesh Idakka : P. Nandakumar...
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Om Namo NarayanayaDr. M. R. Ravi

Sent from Yahoo Mail. Get the app

Thu Mar 29, 2018 8:49 pm (PDT) . Posted by:

"Ravi Mamparambath" adhyathmikam


Cheppad Vamanan Namboothiry, Akasavani Thrissur, Sundara Narayana Gananjali

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Cheppad Vamanan Namboothiry, Akasavani Thrissur, Sundara Narayana Gananjali

Vocal : Cheppad Vamanan Namboothiry, All India Radio, Thrissur Violin : Sraddha Ravindran Mridangam : Kallidaiku...
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Om Namo NarayanayaDr. M. R. Ravi
Sent from Yahoo Mail. Get the app

Thu Mar 29, 2018 9:18 pm (PDT) . Posted by:

swamypvap

Yoganm means union of Prana Sakti of a Jiva(individual) and its source namely Gayatri Sakti/Atma Sakti.
The food we eat,water,air and sunlight contain Prana Sakti(solar energy) as the trees and plants make food in the presence of the sunlight and this process is known is photo synthesis.Lord Aditya is Praja,Prana and Rithu Karta.
Thus the Prana Sakti(energy) goes in to our body through the in take of food, water, air and sunlight etc.
Eswara as Sarva Vyapakam and Anantam is in Sarva Bhutamulu as Atma.
Eswari as Sarva Vyapakam and Anantam is in Sarva Bhutamulu as Gayatri Sakti/ Atma Sakti.
Eswara and Eswari are inseparable like the Sun and the sunlight
The Gayatri Sakti/Atma Sakti divides the Sakti(energ) drawn due to the intake of food in to five types of Prana Sakti to activate the five sensual organs. one more form of Sakti in the form of subtle energy (Sukshma Sakti) is also formed during the division and it activates the boss of the five senses namely Manasu (mind).
Due to Jiva Bhaavam(individual feeling), Buddi is subjected to Deha Bhavam(Ajhnana Bhaavam as Deham is Anityam and Dukkha Daayakam as Jhadam/mortal. Manasu(mind) as dictated by its boss, Buddi (intellect) which is under the influence of Sareera Bhaavam/ Jhada Bhaavam/ignorance experiences the worldly pleasures/pains through the five sensual organs which act as as the interacting agents with the world. Thus Manasu (mind) lives in the worldly matters ans remains always Bahirmukham (outwards).
Thus the prana Sakti escapes in to the Lokam(world) through Buddi, Manasu and Pancha Jhnana Indriyamulu as energy can be neither created nor destroyed .
A yogi under the Krupa(grace) of a Sat Guru withdraws the all the types Prana Sakti and consolidates all the types Prana Sakti in One. As energy saved is energy produced, the consolidated Prana Sakti reaches back its source/origin and becomes one with all and ever pervading Eswara Sakti/Atma Sakti. This process is known as Yoga Prakriya.
As per the saying "Deepamundaga Ellu Chhaka Pettukonvale), a jiva(person) should attain the above union of Prana Sakti and its source Atma Sakti before death snatches away Pranamulu like a thief.
Once the energy is withdrawn from the different organs like Manasu and Jhnana Indriyamulu, they become inactive/non functional. The human body is like an earthen pot. When a pot develops a small hole,it stops retaining the filled up water. This fact implies that it is not serving the purpose for which it has been purchased. Then we throw away the pot irrespective of its good shape and look. This fact implies that it goes back to its origin namely earth.
Exactly on the same lines when Buddi becomes one with Eswara/Atma, under the direction of a Sat Guru through Yoga Prakriya as explained above, then Manasu(mind) and the five senses would be non functional , and a Jiva(person) reaches back his/her origin Eswara/Atma as JivaEswarikyam. The reason being Jivuylu are Anekam and Eswara/Atma as Ekam is the origin/(Aadharam) for all Jivulu just like the number One in the Number System because any number can be derived by addition of ones but not Eswara who is infinite in time and space.
www.telugubhakti.com  - A one stop Bhakti and Cultural portal.

[racchabanda] వాణి(నీ) లేక మేదినీ #vANi(nI) lEka mEdinI#

 

వాణి(నీ) లేక మేదినీ - 

ఆధారము - వృత్తరత్నాకరము, హేమచంద్రుడు

వాణి(నీ) లేక మేదినీ - న/జ/భ/జ/ర/గ 
16 అష్టి 11184 

IIII UIU III - UIU IUU చంపకమాలవలె - 

కలకల నాద మింపలరఁ - గమ్మఁగాఁ గవిత్వ 
మ్మలలుగఁ బొంగఁగాఁ ద్వరగ - నంబుజాక్షి రావా 
మలవలె నిన్నుదల్చితిని - మానసమ్మునందున్ 
తెలుఁగున దేనెలూరగను - దీపి నింపు వాణీ 

మనమున నిన్ను దల్వ నిఁక - మాట లేల నాకున్ 
వినఁగను నీదు వాక్కులను - బ్రేమ నిండె నాలోఁ 
గనఁగను మేదినిన్ గవిత - కంపనమ్ము నిండెన్ 
నెనరున బుట్టి సంతసము - నిండి పొంగి పొర్లెన్ 

III IU IU III - UI UI UU త్ర్యస్రగతిలో - 

ప్రణయములో ముదమ్ము నిడ - రమ్ము వేగ రాణీ 
వినుము సకీ పదమ్ములను - బ్రేమతోఁ బ్రియమ్మై 
వనజముఖీ సదా యమృత - వాణి నీదె గాదా 
తనన తనా తానా తనన - తాన తాన తానా 

వదనములో సదా నవులు - వంద పూల వెల్గై 
హృదయములో మధూదయపు - నృత్య మయ్యె విందై 
సదమలమౌ సుధారసము - సంతసంపు ధారల్ 
ముదమిడు నీ వసంతమున - బూలబాల లెందున్ 

విధేయుడు - జెజ్జాల కృష్ణ మోహన రావు 
#
vANi(nI) lEka mEdinI - 

aadhAramu - vRttaratnAkaramu, hEmachaMdruDu

vANi(nI) lEka mEdinI - na/ja/bha/ja/ra/ga 
16 ashTi 11184 

#IIII UIU III - UIU IUU# chaMpakamAlavale - 

kalakala nAda miMpalara@M - gamma@MgA@M gavitva 
mmalaluga@M boMga@mgA@M dvaraga - naMbujAxi rAvA 
malavale ninnudalchitini - mAnasammunaMdun 
telu@Mguna dEnelUraganu - dIpi niMpu vANI 

manamuna ninnu dalva ni@Mka - mATa lEla nAkun 
vina@Mganu nIdu vAkkulanu - brEma niMDe nAlO@M 
gana@Mganu mEdinin gavita - kaMpanammu niMDen 
nenaruna buTTi saMtasamu - niMDi poMgi porlen 

#III IU IU III - UI UI UU# tryasragatilO - 

praNayamulO mudammu niDa - rammu vEga rANI 
vinumu sakI padammulanu - brEmatO@M briyammai 
vanajamukhI sadA yamRta - vANi nIde gAdA 
tanana tanA tAnA tanana - tAna tAna tAnA 

vadanamulO sadA navulu - vaMda pUla velgai 
hRdayamulO madhUdayapu - nRtya mayye viMdai 
sadamalamau sudhArasamu - saMtasaMpu dhAral 
mudamiDu nI vasaMtamuna - bUlabAla leMdun 

vidhEyuDu - jejjAla kRshNa mOhana rAvu 
#

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[racchabanda] సుమకేసరము #sumakEsaramu#

 

సుమకేసరము - 

సుకేసర లేక ప్రభద్రక వృత్తమును మీకు 1 జూలై 2016 పరిచయము చేసినాను. దానికి మఱొక ఉదాహరణము - 

సుకేసర లేక ప్రభద్రక - న/జ/భ/జ/ర 
15 అతిశక్వరి 11184 

IIII UIU III - UIUIU చంపకమాలవలె 

మధురము మాధవమ్ము గద - మంజులమ్ముగా 
సుధలను జిందుచుండె నతి - సుందరమ్ముగా 
వదలఁగఁ జాల నిన్ను మది - వాసుదేవ నీ 
కదలను జెప్పు నాకుఁ గల - గానమయ్యెడున్ 

IIII UIUI - IIUI UIU విఱుపుతో 

మధురము మాధవమ్ము - మదనోత్సవమ్ములే 
సుధలను జిందుచుండె - సుమరాశి తావితో 
వదలఁగఁ జాల నిన్ను - వదనమ్ముఁ జూపుమా 
కదలను జెప్పు నాకు - కమలాక్ష కమ్మఁగా 

సుకేసరములోని మొదటి రెండు లఘువులను ఒక గురువుగా చేద్దామా? అలా చేయగా లభించిన వృత్తమును సుమకేసరము అని పిలువ దలచినను. 

సుమకేసరము - భ/ర/న/ర/లగ UII UIU III UIUIU
14 శక్వరి 5591

UII UIU III - UIUIU ఉత్పలమాలవలె 

రాగసుధారసమ్ము మది - త్రాగుచుండె నీ 
యోగము నాది యయ్యె పెఱ - యోగమేలకో 
భోగము నాకు నబ్బెఁగద - పుణ్య మిద్ది యే 
యాగము సేయఁగా నవని-యందుఁ బ్రాప్తమౌ 

చంద్రుని సోదరీ యమృత - సారమిమ్ము నా- 
కేంద్రుని చెల్లి కల్పసుమ - కేసరమ్ములన్ 
దంద్రపు సంధ్యలో నొసఁగు - త్రాగు నీటిలో 
సంద్రపు తీరమందు సర-సమ్ము లాడుచున్ 

UII UIUI - IIUI UIU విఱుపుతో 

నవ్వకు మిప్పు డిట్లు - నను జూచి నవ్వ కా 
పువ్వుల నేరలేను - పులకించి పోవఁగా 
దివ్వెల వెల్గులోన - తెలఁబోయె దృక్కులే 
మువ్వల మ్రోఁతలోని - ముదమందు వ్రాలెదన్ 

మ్రోడు చిగుర్చగాను - బువులందు రంగులన్ 
జూడు వసంతమందు - సుమకేసరమ్ములన్  
వాడిన దెల్ల వెండి - వనమందుఁ గ్రొత్తఁగా 
నాడెను బచ్చగాను - హరుసమ్ము నీయఁగా 

విధేయుడు - జెజ్జాల కృష్ణ మోహన రావు
#
sumakEsaramu - 

sukEsara lEka prabhadraka vRttamunu mIku 1 jUlai 2016 parichayamu chEsinAnu. dAniki ma~roka udaaharaNamu - 

sukEsara lEka prabhadraka - na/ja/bha/ja/ra 
15 atiSakvari 11184 

#IIII UIU III - UIUIU# chaMpakamAlavale 

madhuramu mAdhavammu gada - maMjulammugA 
sudhalanu jiMduchuMDe nati - suMdarammugA 
vadala@Mga@M jAla ninnu madi - vAsudEva nI 
kadalanu jeppu nAku@M gala - gAnamayyeDun 

#IIII UIUI - IIUI UIU# vi~ruputO 

madhuramu mAdhavammu - madanOtsavammulE 
sudhalanu jiMduchuMDe - sumarASi tAvitO 
vadala@Mga@M jAla ninnu - vadanammu@M jUpumA 
kadalanu jeppu nAku - kamalAxa kamma@MgA 

sukEsaramulOni modaTi reMDu laghuvulanu oka guruvugA chEddAmA? alA chEyagA labhiMchina vRttamunu sumakEsaramu ani piluva dalachinanu. 

sumakEsaramu - bha/ra/na/ra/laga #UII UIU III UIUIU#
14 Sakvari 5591

#UII UIU III - UIUIU# utpalamAlavale 

rAgasudhArasammu madi - trAguchuMDe nI 
yOgamu nAdi yayye pe~ra - yOgamElakO 
bhOgamu nAku nabbe@Mgada - puNya middi yE 
yAgamu sEya@MgA navani-yaMdu@M brAptamau 

chaMdruni sOdarI yamRta - sAramimmu nA- 
kEMdruni chelli kalpasuma - kEsarammulan 
daMdrapu saMdhyalO nosa@Mgu - trAgu nITilO 
saMdrapu tIramaMdu sara-sammu lADuchun 

#UII UIUI - IIUI UIU# vi~ruputO 

navvaku mippu DiTlu - nanu jUchi navva kA 
puvvula nEralEnu - pulakiMchi pOva@MgA 
divvela velgulOna - tela@MbOye dRkkulE 
muvvala mrO@MtalOni - mudamaMdu vrAledan 

mrODu chigurchagAnu - buvulaMdu raMgulan 
jUDu vasaMtamaMdu - sumakEsarammulan  
vADina della veMDi - vanamaMdu@M grotta@MgA 
nADenu bachchagAnu - harusammu nIya@MgA 

vidhEyuDu - jejjAla kRshNa mOhana rAvu
#

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www.telugubhakti.com Digest Number 4620

2 Messages

Digest #4620

Messages

Wed Mar 28, 2018 4:06 am (PDT) . Posted by:

swamypvap

When the deity of Kaamam by name Manmadha had tried to influence Eswara (Nirvikaaram) opened his third eye(Agni Netram/Jhnana Netram). When the wife of Manmadha by name Rati had prayed to Eswara for mercy, Eswara as Karuna Avataram blessed Manmadha by converting him into Ananga (without body). Hence (Kaamam) has become an invisible/ internal force since that day. Thus the above episode signifies that as long as a Jiva(individual) is attached with Sareeram (body)/Jadham/ Anityam/mortal which is subjected to Dahanam(burning) in due course of time, the concerned person would be overpowered by lust (Kaamam).
If Kaamam is not fulfilled, the affected person would be subjected to anger(Krodham) as he/she starts finding faults with the related people or things or places little realizing that anger if it is not controlled by a person, then in turn it destroys that person.
Suppose Kaamam(lust) is fulfilled then the concerned person would come under the influence of Madam(arrogance) and becomes self centered and starts feeling self important and starts disrespecting/disowning the related people.
Due to the influence of Madam(self pride), an affected person would come under the control of Moham(attachment) with the related persons and or with the sensual objects and or with the places and starts treating the persons or the things as his/her parts of the body. As the body is Anityam and Dukkha Daayakam (temporary and trouble causing), it implies that the concerned person is under the effect of Ajhnanam/ignorance.
Under the control of attachment (Moham) with the related persons/sensual objects without realizing that they are Anityam (temporary) and ultimately cause Dukkham (sorrow), an affected person would be influenced by Lobham(miserliness) as the concerned person observes and feels that many people are deprived of the those sensual pleasures that he/she is enjoying . This finding in turn induces an element of fear of losing the sensual objects either by theft or fire or decay or misplacement etc. Due to this fear in mind, the concerned person puts his/her life to torture by not using them either for his/her own sake or for the benefit of others,
Under the control of miserliness (Lobham), an affected person notices that some people who are in possession of the sensual objects enjoy life where as he/she is not enjoying. Secondly the affected person also observes that some people are richer than him in terms of resources.These two findings make a person subjected to Lobham to develop Maatsaryam (jealousy ) towards such people.
Under the influence of Matsaryam (jealousy), an affected person develops crave for more materialistic things. Thus a victim of Maatsaryam(Jealousy) comes under the influence of Kaamam(lust). Thus a Jiva (person) who is deeply attached with the body (Sareeram) gets involved in an unending cycle consisting of Arishat Vargam(six internal/ invisible enemies) namely Kaamam,Krodham, Madam,Moham,Lobham and Maatsaryam and makes his/her life as a hell.
This above situation is due to the truth that Eswara as Ekam is Satyam where as Anekam is Maya(illusion) even though Satyam(Ekam) is the basis for Anekam (Maya). Thus there is no maximum limit to the number of materialistic objects that one can think of to acquire. Above this fact, the hard truth is that the sensual pleasures are temporary and end up with misery and frustration. So the real happiness in the sensual experiences is a myth. This truth implies that possession of the sensual/ materialistic objects never leads to Samtrupti/full satisfaction irrespective of the quality and or quantity. In fact, we do not enjoy the sensual pleasures and the reality is that the sensual objects enjoy us. The reason being time does not pass only we are passing/nearing death day by day. This truth implies that the sensual organs lose their capabilities as the age advances and the perfect satisfaction remains as a big question mark and mean while death occurs as per the pre- determined schedule.
So the unique solution to the above complex problem is to bow down to Eswara(Tri Shuula Paanhim) and pray for Traya Sareera Nirmuulanam/Dahanam.


Wed Mar 28, 2018 9:42 am (PDT) . Posted by:

swamypvap

When the deity of Kaamam by name Manmadha had tried to influence Eswara as Nirvikaaram and Trinetram opened his third eye(Agni Netram/Jhnana Netram). On knowing this incident, Pativrata Rati, the wife of Manmadha had prayed to Eswara for mercy. Eswara as Karuna Avataram blessed Manmadha by converting him into Ananga (without body). Hence (Kaamam) has become as an invisible/ internal force since that day. Thus the above episode signifies that as long as a Jiva(individual) is attached with Sareeram (body)/Jadham/ Anityam/ mortal which is subjected to Dahanam (burning) in due course of time, then the concerned person would be overpowered by lust(Kaamam).
If Kaamam is not fulfilled, the affected person would come under the control of anger(Krodham) as he/she feels that the concerned people and or things and or places are at fault and as such they are responsible for the failure little realizing that anger if it is not controlled by a person, then in turn it destroys that person.
Suppose Kaamam(lust) is fulfilled then the concerned person would come under the influence of Madam(arrogance) and becomes self centered and starts feeling self important and starts disrespecting/ disowning others.
Due to the influence of Madam(self pride), an affected person would come under the control of Moham(attachment) with the useful persons and or with the sensual objects and or with the places and starts treating the persons or the acquired things as his/her parts of the body. As the body is Anityam and Dukkha Daayakam (temporary and trouble causing), it implies that the concerned person is under the effect of Ajhnanam/ignorance.
Under the control of attachment (Moham) with the useful persons/sensual objects acquired without realizing that they are Anityam (temporary) and ultimately cause Dukkham (sorrow), an affected person would be influenced by Lobham (miserliness) as the concerned person observes and feels that many people are deprived of those sensual pleasures which he/she is enjoying . This finding in turn induces an element of fear of losing the sensual objects due to either theft or fire or wear and tear or decay or misplacement etc. Due to this fear in mind, the concerned person puts his/her life to torture by not using them either for his/her own sake or for the benefit of others.
Under the control of miserliness(Lobham), an affected person notices that some people who are in possession of the sensual objects indulge in sensual pleasures where as he/she is not enjoying due to fear. Secondly the affected person also observes that some people are richer than him in terms of resources. These two findings make a person who is a victim of Lobham to develop Maatsaryam (Jealousy) towards such people.
Under the influence of Matasaryam (Jealousy), an affected person develops crave for more materialistic things. Thus a victim of Maatsaryam(Jealousy) comes under the influence of Kaamam(lust) again. Thus a Jiva (person) who is deeply attached with the body (Sareeram) gets involved in an unending cycle consisting of Arishat Vargam(six internal/ invisible enemies) namely Kaamam, Krodham, Madam, Moham, Lobham and Maatsaryam and makes his/her own life as a hell.
The above situation is due to the truth that Eswara as Ekam is Satyam where as Anekam is Maya(illusion) even though Satyam(Ekam) is the basis for Anekam (Maya). Thus there is no maximum limit to the number of materialistic objects that one can aspire to possess. Above this fact, the hard truth is that the sensual pleasures are temporary and end up with misery and frustration. So the real happiness in the sensual experiences is a myth like Mruga Trushna. A thirsty deer sees the shiny false water and tries to quench its thirst by it in a desert. It runs for a short distance to drink water till a point water disappears. The mirage shifts ahead. It further runs after it aiming at the shimmering glaze which creates an illusion of water. It now runs until that point to again find the water vanishing. This goes on till a stage arrives where the deer falls down tired, more thirsty, parched and disappointed. This truth implies that possession of the sensual/ materialistic objects never leads to Samtrupti/ full satisfaction irrespective of the quality and or quantity. In fact, we do not enjoy the sensual pleasures and the reality is that the sensual objects enjoy us. The reason being time does not pass we are only passing/nearing death day by day. This truth implies that the sensual organs lose their capabilities as the age advances and the perfect satisfaction remains as a big question mark and meanwhile death occurs as per the pre-determined schedule.
So the unique solution to the above complex problem is to bow down to Eswara as Tri Shuula Paanhim) and pray for Traya Sareera Nirmuulanam/Dahanam.









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