[racchabanda] రచ్చబండ కవితలు

 

Beckon

 

నిన్నన -అతి హాయి రేయిలో

సుతి మెత్తగా శయ్యన

శంఖపు సుడుల సడులన్ని చూర్ణమై,

సంకీర్ణమై,

ఒరులు వినరానంత సూక్ష్మాతిసూక్ష్మమై

అదిమి అణచిన

అర్ణవ ఘోషను,  మెదడులో

నేను నిమంత్రించాను.

 

ఘుంఘునాయింతు నేడంత కంఠాన

ఆ వేవేల మేళాల సాగరుని గుసగుసలు;

వీడిరాకున్నది నా మేధ -ఆతని

విచిత్రపు మిశ్రంపు

వాసనల మోహనాదాలను.


Lyla



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www.telugubhakti.com Digest Number 4659

11 Messages

Digest #4659
1
2.1
Srimad Bhagavad Gita by p_gopi_krishna
2.2
Srimad Bhagavad Gita by p_gopi_krishna
2.3
Srimad Bhagavad Gita by p_gopi_krishna
2.4
Srimad Bhagavad Gita by p_gopi_krishna
2.5
Srimad Bhagavad Gita by p_gopi_krishna
2.6
Srimad Bhagavad Gita by p_gopi_krishna
2.7
Srimad Bhagavad Gita by p_gopi_krishna
2.8
Srimad Bhagavad Gita by p_gopi_krishna
3.1
Sri Satya Sai Baba by p_gopi_krishna

Messages

Thu May 10, 2018 10:29 pm (PDT) . Posted by:

swamypvap

The highest level of knowledge of a human being ends with Maanava Deham (human body) only as mind can not think beyond Deham(Anityam). Accordingly mind is always deeply attached with it and is always engaged in the sensual pleasures. The entire research is meant for making the human body comfortable. As Maanava Deham is subjected to changes, mind is also subjected to changes(vikaaramulu). Change(Vikaaram) is the root cause for Klesam(sorrow)as it makes Buddi/ intellect to carry out tecno-economic analysis based on merits and demerits. As Deham(body) like the body of a car is subjected to wear and tear, no doctoral work could ensure perfect happiness/pleasure.
Deham(body) needs to be scrapped when death occurs keeping the environmental hazards in view. Thus ultimately the human life ends with misery and frustration.
The only arrow to destroy sorrow is to surrender to a Sat Guru. Sharanam to Divya Charanamulu of Sri Hanuman acts as Rama Saram(arrow) and blesses Saantam(perfect peace) by causing end(Antham) to Ranham(war) against Sareera Abhimaanam.

Fri May 11, 2018 6:17 am (PDT) . Posted by:

p_gopi_krishna

The power of habit is terrible – and terrific




Habit can be terribly powerful. When people get caught in some bad habits such as smoking or drinking, they find quitting those habits almost impossible – it appears that habits have a power bigger than theirs.




The key in dealing with habits is understanding that even if habits can't be rejected, they can be replaced. Whatever habits we have, they serve some need. To the extent we cultivate a positive habit that fulfills the need fulfilled by a negative habit, to that extent freeing ourselves from the negative habit becomes easier.




The power of habit is value-neutral. That is, if we do something repeatedly, that creates impressions within our mind, and those impressions then propel us to do that thing again and again. The particular action being done doesn't matter to the mind – repetition creates an impression that leads to the proposition for further repetition. Therefore, rather than being alarmed by the power of our negative habits, we can use habit's value-neutrality to power our positive habits.




The Bhagavad-gita (02.60) acknowledges that giving up our lower habits of sensual indulgence is extremely difficult. But then it (02.62) recommends that we replace those habits with the habit of devotional contemplation. When we learn to fix our mind on Krishna, we get a higher pleasure that enables us to resist lower pleasures.




Habits of sensual indulgence serve our need for pleasure, though, of course, they give a lot of trouble eventually. When we see that our need for pleasure can be fulfilled in a healthier and more enduring way by connecting ourselves with Krishna, then we start habituating ourselves to positive devotional things. And the power of that devotional habit will work for us. By steady cultivation of such a habit, its power can become a terrific power that frees us from our sensual habits.





Read more http://www.gitadaily.com/the-power-of-habit-is-terrible-and-terrific/ http://www.gitadaily.com/the-power-of-habit-is-terrible-and-terrific/



Fri May 11, 2018 6:26 am (PDT) . Posted by:

p_gopi_krishna

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्।

तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः।।2.37।।




हतः slain वा or प्राप्स्यसि (thou) wilt obtain स्वर्गम् heaven जित्वा having conquered वा or भोक्ष्यसे (thou) wilt enjoy महीम् the earth तस्मात् therefore उत्तिष्ठ stand up कौन्तेय O son of Kunti युद्धाय for fight कृतनिश्चयः resolved.




హతో వా ప్రాప్స్యసి స్వర్గం జిత్వా వా భోక్ష్యసే మహీమ్.

తస్మాదుత్తిష్ఠ కౌన్తేయ యుద్ధాయ కృతనిశ్చయః৷৷2.37৷৷




హతః slain వా or ప్రాప్స్యసి (thou) wilt obtain స్వర్గమ్ heaven జిత్వా having conquered వా or భోక్ష్యసే (thou) wilt enjoy మహీమ్ the earth తస్మాత్ therefore ఉత్తిష్ఠ stand up కౌన్తేయ O son of Kunti యుద్ధాయ for fight కృతనిశ్చయః resolved.





If you are killed you will attain heaven, or if you win you will enjoy the earth. Therefore, O Arjuna, rise up with determination for fighting.



Fri May 11, 2018 6:31 am (PDT) . Posted by:

p_gopi_krishna

सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ।

ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि।।2.38।।




सुखदुःखे pleasure and pain समे same कृत्वा having made लाभालाभौ gain and loss जयाजयौ victory and defeat ततः then युद्धाय for battle युज्यस्व engage thou न not एवम् thus पापम् sin अवाप्स्यसि shalt incur.




సుఖదుఃఖే సమే కృత్వా లాభాలాభౌ జయాజయౌ.

తతో యుద్ధాయ యుజ్యస్వ నైవం పాపమవాప్స్యసి৷৷2.38৷৷




సుఖదుఃఖే pleasure and pain సమే same కృత్వా having made లాభాలాభౌ gain and loss జయాజయౌ victory and defeat తతః then యుద్ధాయ for battle యుజ్యస్వ engage thou న not ఏవమ్ thus పాపమ్ sin అవాప్స్యసి shalt incur.





Treating happiness and sorrow, gain and loss, and victory and defeat with equanimity, engage in battle for the sake of battle. Thus you will not incur sin.



Fri May 11, 2018 6:35 am (PDT) . Posted by:

p_gopi_krishna

सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ।
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि।।2.38।।
सुखदुःखे pleasure and pain समे same कृत्वा having made लाभालाभौ gain and loss जयाजयौ victory and defeat ततः then युद्धाय for battle युज्यस्व engage thou न not एवम् thus पापम् sin अवाप्स्यसि shalt incur.

సుఖదుఃఖే సమే కృత్వా లాభాలాభౌ జయాజయౌ.
తతో యుద్ధాయ యుజ్యస్వ నైవం పాపమవాప్స్యసి৷৷2.38৷৷
సుఖదుఃఖే pleasure and pain సమే same కృత్వా having made లాభాలాభౌ gain and loss జయాజయౌ victory and defeat తతః then యుద్ధాయ for battle యుజ్యస్వ engage thou న not ఏవమ్ thus పాపమ్ sin అవాప్స్యసి shalt incur.
Treating happiness and sorrow, gain and loss, and victory and defeat with equanimity, engage in battle for the sake of battle. Thus you will not incur sin.



Fri May 11, 2018 8:34 am (PDT) . Posted by:

p_gopi_krishna

एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां श्रृणु।

बुद्ध्यायुक्तो यया पार्थ कर्मबन्धं प्रहास्यसि।।2.39।।




एषा this ते to thee अभिहिता (is) declared सांख्ये in Sankhya बुद्धिः wisdom योगे in the Yoga तु indeed इमाम् this श्रृणु hear बुद्ध्या with wisdom युक्तः endowed with यया which पार्थ O Partha कर्मबन्धम् bondage of Karma प्रहास्यसि (thou) shalt cast off.




ఏషా తేభిహితా సాంఖ్యే బుద్ధిర్యోగే త్విమాం శ్రృణు.

బుద్ధ్యాయుక్తో యయా పార్థ కర్మబన్ధం ప్రహాస్యసి৷৷2.39৷৷




ఏషా this తే to thee అభిహితా (is) declared సాంఖ్యే in Sankhya బుద్ధిః wisdom యోగే in the Yoga తు indeed ఇమామ్ this శ్రృణు hear బుద్ధ్యా with wisdom యుక్తః endowed with యయా which పార్థ O Partha కర్మబన్ధమ్ bondage of Karma ప్రహాస్యసి (thou) shalt cast off.





Commentary: Lord Krishna taught Jnana (knowledge) to Arjuna till now. (Sankhya Yoga is the path of Vedanta or Jnana Yoga? which treats of the nature of the Atman or the Self and the methods to attain Self-realisation. It is not the Sankhya philosophy of sage Kapila.) He is now giving to teach Arjuna the technic or secret of Karma Yoga endowed with which he (or anybody else) can break through the bonds of Karma. The Karma Yogi should perform work without expectation of fruits of his actions? without the idea of agency (or the notion "I do this")? without attachment? after annihilating or going beyond all the pairs of opposites such as heat and cold? gain and loss? victory and defeat? etc. Dharma and Adharma? or merit and demerit will not touch that Karma Yogi who works without attachment and egoism. The Karma Yogi consecrates all his works and their fruits as offerings unto the Lord (Isvararpanam) and thus obtains the grace of the Lord (Isvaraprasada).



Fri May 11, 2018 8:41 am (PDT) . Posted by:

p_gopi_krishna

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते।

स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्।।2.40।।




न not इह in this अभिक्रमनाशः loss of effort अस्ति is प्रत्यवायः production of contrary results न not विद्यते is स्वल्पम् very little अपि even अस्य of this धर्मस्य duty त्रायते protects महतः (from) great भयात् fear.




నేహాభిక్రమనాశోస్తి ప్రత్యవాయో న విద్యతే.

స్వల్పమప్యస్య ధర్మస్య త్రాయతే మహతో భయాత్৷৷2.40৷৷




న not ఇహ in this అభిక్రమనాశః loss of effort అస్తి is ప్రత్యవాయః production of contrary results న not విద్యతే is స్వల్పమ్ very little అపి even అస్య of this ధర్మస్య duty త్రాయతే protects మహతః (from) great భయాత్ fear.





Commentary If a religious ceremony is left uncompleted, it is a wastage as the performer cannot realise the fruits. But it is not so in the case of Karma Yoga because every action causes immediate purification of the heart.In agriculture there is uncertainty. The farmer may till the land, plough and sow the seed but he may not get a crop if there is no rain. This is not so in Karma Yoga. There is no uncertainty at all. Further, there is no chance of any harm coming out of it. In the case of medical treatment great harm will result from the doctors injudicious treatment if he uses a wrong medicine. But it is not so in the case of Karma Yoga. Anything done, however little it may be, in this path of Yoga, the Yoga of action, saves one from great fear of being caught in the wheel of birth and death. Lord Krishna here extols Karma Yoga in order to create interest in Arjuna in this Yoga.



Fri May 11, 2018 11:46 am (PDT) . Posted by:

p_gopi_krishna

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन।

बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्।।2.41।।




व्यवसायात्मिका one-pointed बुद्धिः determination एका single इह here कुरुनन्दन O joy of the Kurus बहुशाखाः many-branched हि indeed अनन्ताः endless च and बुद्धयः thoughts अव्यवसायिनाम् of the irresolute.




వ్యవసాయాత్మికా బుద్ధిరేకేహ కురునన్దన.

బహుశాఖా హ్యనన్తాశ్చ బుద్ధయోవ్యవసాయినామ్৷৷2.41৷৷




వ్యవసాయాత్మికా one-pointed బుద్ధిః determination ఏకా single ఇహ here కురునన్దన O joy of the Kurus బహుశాఖాః many-branched హి indeed అనన్తాః endless చ and బుద్ధయః thoughts అవ్యవసాయినామ్ of the irresolute.





Commentary: Here, in this path to Bliss there is only one thought of a resolute nature; there is single-minded determination. This single thought arises from the right source of knowledge. The student of Yoga collects all the dissipated rays of the mind. He gathers all of them through discrimination, dispassion and concentration. He is free from wavering or vacillation of the mind.The worldly-minded man who is suck in the mire of Samsara has no single-minded determination. He entertains countless thoughts. His mind is always unsteady and vacillating. If thoughts cease, Samsara also ceases. Mind generates endless thoughts and this world comes into being. Thoughts, and names and forms are inseparable. If the thoughts are controlled, the mind is controlled and the Yogi is liberated.



Fri May 11, 2018 12:14 pm (PDT) . Posted by:

p_gopi_krishna

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्िचतः।

वेदवादरताः पार्थ नान्यदस्तीति वादिनः।।2.42।।




याम which इमाम् this पुष्पिताम् flowery वाचम् speech प्रवदन्ति utter अविपश्चितः the unwise वेदवादरताः taking pleasure in the eulogizing words of the Vedas पार्थ O Partha न not अन्यत् other अस्ति is इति thus वादिनः saying.




యామిమాం పుష్పితాం వాచం ప్రవదన్త్యవిపశ్ిచతః.

వేదవాదరతాః పార్థ నాన్యదస్తీతి వాదినః৷৷2.42৷৷




యామ which ఇమామ్ this పుష్పితామ్ flowery వాచమ్ speech ప్రవదన్తి utter అవిపశ్చితః the unwise వేదవాదరతాః taking pleasure in the eulogizing words of the Vedas పార్థ O Partha న not అన్యత్ other అస్తి is ఇతి thus వాదినః saying.





Commentary Unwise people who are lacking in discrimination lay great stress upon the Karma Kanda or the ritualistic portion of the Vedas, which lays down specific rules for specific actions for, the attainment of specific fruits and extol these actions and rewards unduly. They are highly enamoured of such Vedic passages which prescribe ways for the attainment of heavenly enjoyments. They say that there is nothing else beyond the sensual enjoyments in Svarga (heaven) which can be obtained by performing the rites of the Karma Kanda of the Vedas.There are two main divisions of the Vedas -- Karma Kanda (the section dealing with action) and Jnana Kanda (the section dealing with knowledge). The Karma Kanda comprises the Brahmanas and the Samhitas. This is the authority for the Purvamimamsa school founded by Jaimini. The followers of this school deal with rituals and prescribe many of them for attaining enjoyments and power here and happiness in heaven. They regard this as the ultimate object of human existence. Ordinary people are attracted by their panegyrics. The Jnana Kanda comprises the Aranyakas and the Upanishads which deal with the nature of Brahman or the Supreme Self.Life in heaven is also transitory. After the fruits of the good actions are exhausted, one has to come back to this earth-plane. Liberation or Moksha can only be attained by knowledge of the Self but not by performing a thousand and one sacrifices. Lord Krishna assigns a comparatively inferior position to the doctrine of the Mimamsakas of performing Vedic sacrifices for obtaining heaven? power and lordship in this world as they cannot give us final liberation.



Fri May 11, 2018 4:38 pm (PDT) . Posted by:

p_gopi_krishna

Embodiments of Love! First and foremost, reduce your attachment to the body. As your attachment to the body increases, your suffering also increases. The body is the temple of God. Think that this is not your body but the temple of God. The body is sacred as God resides in it. It is God's gift to man. Hence, use the body for performing sacred deeds and attaining bliss therefrom. When you share bliss with others, you will experience divinity. Continue your spiritual practices. But remain always suffused with the feeling that God is in you, above you, below you and around you. Never think that God is away from you. "I am not alone. God is with me." Strengthen this feeling in you and shape your life accordingly. Lead your life with love.



Fri May 11, 2018 9:43 pm (PDT) . Posted by:

swamypvap

Mata Eswari as Maangalya Dhaarini in the capacity as Patni of Eswara grants all the four Arhamulu (objectives) to be achieved by a person in his/her life time. The four Arthamulu are Dharmam, Artham, Kaamam and Moksham.
At the instance of Eswara Jhnana Swarupini and Karuna Swarupini Mata Eswari , Jagath Prabhu Eswara had taken the poison(Halahalam) and saved all the Jivulu and Jagath when it was posing the greatest threat to the existence of Jagath that the Jagath ever had experienced.
Thus the Maangalyam of Mata Eswari has become a symbol of all Subhamulu (fortunes) ever since. Accordingly if we bow down to Mata Eswari as her children Mata blesses us with all Subhamulu.

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[racchabanda] కల్యాణము లేక ఆకేకరము #kalyANamu lEka aakEkaramu#

 

కల్యాణము లేక ఆకేకరము - 

ఆధారము - యక్షగానము, వాగ్వల్లభ
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కల్యాణము లేక ఆకేకరము - త/న/స UU IIII IIU
9 బృహతి 253

కల్యాణ ఘడియ వడిలోఁ 
గుల్యమ్ములుగ ముదములే 
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#
kalyANamu lEka aakEkaramu - 

aadhAramu - yaxagAnamu, vAgvallabha
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kalyANamu lEka aakEkaramu - ta/na/sa #UU IIII IIU#
9 bRhati 253

kalyANa ghaDiya vaDilO@M 
gulyammuluga mudamulE 
tulyammu galade yidi kai-
valyammu delupu gu~rutul 

rAkASaSiyu rajanilO 
nAkEkaramu nayanamul 
rAkEMdumukhi nanu ganan 
rA kaugilini nosa@Mga@MgA 
(aakEkaramu = ardhanimIlitamu)

rAvA nanu gana@M dvaragA 
dEvI chi~runagavulatO 
nIvE rasamaya dhuniyA 
bhAvammula sumavaniyA 

vidhEyuDu - jejjAla kRshNa mOhana rAvu
#

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Posted by: "J. K. Mohana Rao" <jkmrao@yahoo.com>
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