www.telugubhakti.com Digest Number 4660

11 Messages

Digest #4660
Srimad Bhagavad Gita by p_gopi_krishna
Srimad Bhagavad Gita by p_gopi_krishna
Srimad Bhagavad Gita by p_gopi_krishna
Srimad Bhagavad Gita by p_gopi_krishna
Srimad Bhagavad Gita by p_gopi_krishna
Srimad Bhagavad Gita by p_gopi_krishna
Srimad Bhagavad Gita by p_gopi_krishna
Srimad Bhagavad Gita by p_gopi_krishna
*A.M. and P.M.* by p_gopi_krishna
DHYANA VASTUVU by swamypvap
Sri Satya Sai Baba by p_gopi_krishna


Sat May 12, 2018 5:32 am (PDT) . Posted by:


Ditch the road that ends in a ditch

Suppose we are driving along a road, and we find that it ends in a ditch. We would immediately look for a way to avoid that ditch. The road that ends in a ditch needs to be ditched.

When we live materialistically, seeking worldly pleasures, we are driving on a road that ends in death. However, because so many people go along that road – and go along so confidently – that we presume it must be the right road.

Guarding us from such uncritical gullibility, the Bhagavad-gita (13.09) urges us to unsentimentally note that the path of materialism ends in old age, disease, death, and then rebirth. Thus, we stay fallen in the ditch of material existence.

How do we ditch the road that ends in this ditch? By redirecting our consciousness from the world to our Lord and source, Krishna. Such redirection centers on hearing spiritual wisdom (13.26). Such hearing ensures that even if we don't give up material life, we do give up the material conception of life. By hearing, we understand that we at our core are spiritual beings meant to do our various roles and responsibilities in a mood of service to Krishna. While thus practicing bhakti-yoga, we may externally go along the same road as earlier, but internally, our consciousness will rise spiritually. Eventually, though our body will perish, we as souls will be released from it to be with our Lord. Indeed, Krishna himself comes to deliver those devoted to him (12.06-07), just as a helicopter may swoop down to rescue the driver from a car poised to fall into a ditch.

To show Krishna that we want to be thus rescued, we need to practice bhakti-yoga so diligently that before our death arrives, our love for this world is superseded by our love for Krishna.

Read more http://www.gitadaily.com/ditch-the-road-that-ends-in-a-ditch/ http://www.gitadaily.com/ditch-the-road-that-ends-in-a-ditch/

Sat May 12, 2018 5:40 am (PDT) . Posted by:


Chapter I: The Yoga of Arjuna's Despondancy

I.1. (King) Dhritarashtra said(to Sanjaya): What did my people and the sons of Pandu do when they had assembled together eager for battle on the holy plain of Kurukshetra, O Sanjaya?

COMMENTARY: Dharmakshetra is that place which protects Dharma. Because it was also the land of the Kurus, it is additionally called Kurukshetra. Sanjaya is one who has conquered likes and dislikes and who is impartial. His name literally means 'he that is always victorious'.

Sat May 12, 2018 5:53 am (PDT) . Posted by:


कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्।

क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति।।2.43।।

कामात्मानः full of desires स्वर्गपराः with heaven as their highest goal जन्मकर्मफलप्रदाम् leading to (new) births as the result of their works क्रियाविशेषबहुलाम् exuberant with various specific actions भोगैश्वर्यगतिम् प्रति for the attainment of pleasure and lordship.

కామాత్మానః స్వర్గపరా జన్మకర్మఫలప్రదామ్.

క్రియావిశేషబహులాం భోగైశ్వర్యగతిం ప్రతి৷৷2.43৷৷

కామాత్మానః full of desires స్వర్గపరాః with heaven as their highest goal జన్మకర్మఫలప్రదామ్ leading to (new) births as the result of their works క్రియావిశేషబహులామ్ exuberant with various specific actions భోగైశ్వర్యగతిమ్ ప్రతి for the attainment of pleasure and lordship.

Full of desires, having heaven as their goal, they utter flowery speech quoting Vedas, leading to new births as the result of their works, and prescribe various methods abounding in specific actions, for the attainment of pleasure and power.

Sat May 12, 2018 5:58 am (PDT) . Posted by:


भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्।

व्यवसायात्मिका बुद्धिः समाधौ न विधीयते।।2.44।।

भोगैश्वर्यप्रसक्तानाम् of the people deeply attached to pleasure and lordship तया by that अपहृतचेतसाम् whose minds are drawn away व्यवसायात्मिका determinate बुद्धिः reason समाधौ in Samadhi न not विधीयते is fixed

భోగైశ్వర్యప్రసక్తానాం తయాపహృతచేతసామ్.

వ్యవసాయాత్మికా బుద్ధిః సమాధౌ న విధీయతే৷৷2.44৷

భోగైశ్వర్యప్రసక్తానామ్ of the people deeply attached to pleasure and lordship తయా by that అపహృతచేతసామ్ whose minds are drawn away వ్యవసాయాత్మికా determinate బుద్ధిః reason సమాధౌ in Samadhi న not విధీయతే is fixed.

Commentary Those who cling to pleasure and power cannot have steadiness of mind. They cannot concentrate or meditate. They are ever busy in planning projects for the acquisition of wealth and power. Their minds are ever restless. They have no poised understanding.

2.42 - 2.44 O! Partha, the unwise, who rejoice in the letter of the Vedas, say, 'There is nothing else.' They are full only of worldly desires and they hanker for heaven. They speak flowery words which offer mirth as the fruit of work. They look upon the Vedas as consisting entirely of varied rites for the attainment of pleasure and power. Those who cling so to pleasure and power are attracted by that speech (offering heavenly rewards) and are unable to develop the resolute will of a concentrated mind.

Sat May 12, 2018 12:10 pm (PDT) . Posted by:


त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन।

निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्।।2.45।।

त्रैगुण्यविषयाः deal with the three attributes वेदाः the Vedas निस्त्रैगुण्यः without these three attributes भव be अर्जुन O Arjuna निर्द्वन्द्वः free from the pairs of opposites नित्यसत्त्वस्थः ever remaining in the Sattva (goodness) निर्योगक्षेमः free from (the thought of) acquisition and preservation आत्मवान् established in the Self.

త్రైగుణ్యవిషయా వేదా నిస్త్రైగుణ్యో భవార్జున.

నిర్ద్వన్ద్వో నిత్యసత్త్వస్థో నిర్యోగక్షేమ ఆత్మవాన్৷৷2.45৷৷

త్రైగుణ్యవిషయాః deal with the three attributes వేదాః the Vedas నిస్త్రైగుణ్యః without these three attributes భవ be అర్జున O Arjuna నిర్ద్వన్ద్వః free from the pairs of opposites నిత్యసత్త్వస్థః ever remaining in the Sattva (goodness) నిర్యోగక్షేమః free from (the thought of) acquisition and preservation ఆత్మవాన్ established in the Self.

Commentary: O Arjuna, the karm-kanda portion of Vedas deal with the three gunas (attributes) of Nature (Prakriti) s Prakriti is made up of three Gunas, viz., Sattva (purity, light or harmony), Rajas (passion or motion) and Tamas (darkness or inertia). Free yourself from the pairs of opposites such as heat and cold, pleasure and pain, gain and loss, victory and defeat, honour and dishonour, praise and censure. You should be free from the thought of acquisition and preservation of things, as he who is anxious about new acquisitions or about the preservation of his old possessions cannot have peace of mind. He cannot concentrate or meditate on the Self.

Sat May 12, 2018 12:18 pm (PDT) . Posted by:


यावानर्थ उदपाने सर्वतः संप्लुतोदके।

तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः।।2.46।।

यावान् as much अर्थः use उदपाने in a reservoir सर्वतः everywhere संप्लुतोदके being flooded तावान्,so much (use) सर्वेषु in all वेदेषु in the Vedas ब्राह्मणस्य of the Brahmana विजानतः of the knowing.

యావానర్థ ఉదపానే సర్వతః సంప్లుతోదకే.

తావాన్సర్వేషు వేదేషు బ్రాహ్మణస్య విజానతః৷৷2.46৷৷

యావాన్ as much అర్థః use ఉదపానే in a reservoir సర్వతః everywhere సంప్లుతోదకే being flooded తావాన్,so much (use) సర్వేషు in all వేదేషు in the Vedas బ్రాహ్మణస్య of the Brahmana విజానతః of the knowing.

Commentary: Only for a sage who has realised the Self, the Vedas are of no use, because he is in possession of the infinite knowledge of the Self. This does not, however, mean that the Vedas are useless. They are useful for the neophytes or the aspirants who have just started on the spiritual path. All the transient pleasures derivable from the proper performance of all actions enjoined in the Vedas are comprehended in the infinite bliss of Self-knowledge.

Sat May 12, 2018 3:28 pm (PDT) . Posted by:


कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।

मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि।।2.47।।

कर्मणि in work एव only अधिकारः right ते thy मा not फलेषु in the fruits कदाचन at any time मा not कर्मफलहेतुः भूः let not the fruits of action be thy motive मा not ते thy सङ्गः attachment अस्तु let (there) be अकर्मणि in inaction.

కర్మణ్యేవాధికారస్తే మా ఫలేషు కదాచన.

మా కర్మఫలహేతుర్భూర్మా తే సఙ్గోస్త్వకర్మణి৷৷2.47৷৷

కర్మణి in work ఏవ only అధికారః right తే thy మా not ఫలేషు in the fruits కదాచన at any time మా not కర్మఫలహేతుః భూః let not the fruits of action be thy motive మా not తే thy సఙ్గః attachment అస్తు let (there) be అకర్మణి in inaction.

Commentary: When you perform actions have no desire for the fruits thereof under any circumstances. If you thirst for the fruits of your actions, you will have to take birth again and again to enjoy them. Action done with expectation of fruits (rewards) brings bondage. If you do not thirst for them, you get purification of heart and you will get knowledge of the Self through purity of heart and through the knowledge of the Self you will be freed from the cycle of births and deaths. Neither let your attachment be towards inaction thinking "what is the use of doing actions when I cannot get any reward for them" In a broad sense Karma means action. It also means duty which one has to perform according to his caste or station of life.. According to the followers of the Karma Kanda of the Vedas (the Mimamsakas) Karma means the rituals and sacrifices prescribed in the Vedas. It has a deeper meaning also. It signifies the destiny or the storehouse of tendencies of a man which give rise to his future birth.

Sat May 12, 2018 3:33 pm (PDT) . Posted by:


योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय।

सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते।।2.48।।

योगस्थः steadfast in Yoga कुरु perform कर्माणि actions सङ्गम् attachment त्यक्त्वा having abandoned धनञ्जय O Dhananjaya सिद्ध्यसिद्ध्योः in success and failure समः the same भूत्वा having become समत्वम् evenness of mind योगः Yoga उच्यते is called.

యోగస్థః కురు కర్మాణి సఙ్గం త్యక్త్వా ధనఞ్జయ.

సిద్ధ్యసిద్ధ్యోః సమో భూత్వా సమత్వం యోగ ఉచ్యతే৷৷2.48৷৷

యోగస్థః steadfast in Yoga కురు perform కర్మాణి actions సఙ్గమ్ attachment త్యక్త్వా having abandoned ధనఞ్జయ O Dhananjaya సిద్ధ్యసిద్ధ్యోః in success and failure సమః the same భూత్వా having become సమత్వమ్ evenness of mind యోగః Yoga ఉచ్యతే is called.

Commentary : Dwelling in union with the Divine perform actions merely for Gods sake with a balanced mind in success and failure. Equilibrium (of the mind) is Yoga. The attainment of the knowledge of the Self through purity of heart obtained by doing actions without expectation of fruits is success (Siddhi). Failure is the non-attainment of knowledge by doing actions with expectation of fruit.

Sat May 12, 2018 5:45 am (PDT) . Posted by:


*A.M. and P.M.*

All these days, we were made to believe that, the terms A.M. and P.M. stands for:-

A.M. - ante meridian

P.M. - post meridian

(ante of what) and (post of what ) never clarified ... !!!

(what = the subject himself is missing)

Now our ancient SANSKRUTAM texts have blown off the ambiguity and the things are now Crystal Clear

Just take a look:-

A.M. = Aarohanam Marthandasya

P.M. = Pathanam Marthandasya



The 'Sun' who is vital to the calculation remains un-mentioned. This is unthinkable and unjustifiable. That lacuna arises because it is not realized that the letters A.M. and P.M. are the initials of the hoary Sanskrit expressions (आरोहणम् मार्तडस्य्) Arohanam Martandasaya (i.e. the climbing of the sun) and (पतनम् मार्तडस्य्) Patanam Martandasaya (i.e. the falling of the sun).

-- cnu pne --

Sat May 12, 2018 5:45 am (PDT) . Posted by:


As Sarva Vyapakam and Anantam , Eswara is Achintyam(unthinkable).
The highest level of human intelligence ends with the human body(Deham) which is mortal(Anityam) and it subjected to Dahanam(burning) when death occurs.
Then a genuine doubt comes to mind that what is the unique permanent object(Nitya Vastuvu as Dhyeyam) for contemplation in Dhyanam(meditation).
Eswara as Karuna Avataram descended on to the earth as Ekadasa Avataram in immortal form as Anjani Nanadanam in the capacity as Guru Daivam to address the above stated problem. To highlight this truth the long statues(Vigrahamulu) of Guru Deva Hanuman have been been in place since time immemorial through out the country.
Accordingly if we bow down to Sri Hanuman Charanamulu, Sri Hanuman installs Prabhu Rama Bhaavam in Hrudayam.Prabhu Rama Yasassu(Kerti)/ Charitam) life is Vimalam( Nityam)/infinite in time and Raakendu Yaso Visaalam (infinite in space). Accordingly if one contemplates on the Sat Gunamulu/ Charitam of Prabhu Rama in Dhyanam (meditation) , one would be blessed with Atma Balam, Atma Buddi and Atma Vidya and there by one would be free from Dehaatama Buddi due to the Krupa(grace of Sri Hanuman.

Sat May 12, 2018 5:21 pm (PDT) . Posted by:


The mother's lap is the school for every person. It is one's first temple. The mother is one's primary wealth. To recognise this truth about one's mother is the duty of every person. There is no higher God than the mother. Only dedicated mothers can offer to the nation children who will strive for a great future for the country. Truth, sacrifice and peace are predominant qualities in women. Women are concerned about the purity and welfare of the community. Good mothers are more essential than good wives. A good wife is of value only to her husband. A good mother is a national asset. From ancient times, Indian scriptures have glorified the examples of great women like Maithreyi, Sita, and Savitri. Their lives continue to be a source of inspiration to this day. We cannot afford to forget them.

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[racchabanda] దీపీకా #dIpikA#


దీపీకా - 

ఆధారము - కల్పితము 
Facebbokలో సుప్రియా రెడ్డిగారు ప్రచురించిన  
అభ్రపథమ్మున - విభ్రమ విలసిత - శుభ్రకౌముదీ దీపికా 
అనే పంక్తి ఈ వృత్తమునకు స్ఫూర్తి. 
నడక - నాలుగు చతుర్మాత్రలు, రెండు చతుర్మాత్రలు కాని ఒక అష్టమాత్ర, ఒక పంచమాత్ర. ఇటువంటి తాళ వృత్తములకు ప్రాసయతి బాగుంటుంది. క్రింద నా ఉదాహరణములు - 

దీపికా - భ/భ/భ/న/జ/ర/ర UII UII - UII IIII - UIUIU UIU
21 ప్రకృతి 614327 

అభ్రపథమ్మున - విభ్రమ విలసిత - శుభ్రకౌముదీ దీపికా 
నా భ్రమమందు ప-రిభ్రమ సలుపు సి-తాభ్రవర్ణికా దీప్తికా 
దభ్రము కోరిక - దిగ్భ్రమ గలిగె న-దభ్ర మయ్యె నా బాధలే 
ఈ భ్రమ మాన్పఁగ - నుద్భ్రమ మొలుకఁగ - రా భ్రమించఁ సమ్మోదమై 
(సితాభ్ర = కర్పూరమువలె తెల్లని; దభ్రము = సూక్ష్మము, సన్నదనము; అదభ్ర = ఎక్కువగా; ఉద్భ్రమము = ఉద్వేగము)

ఆకసమందున - జీఁకటి దొలఁగఁగ - రాకలోనఁ జంద్రద్యుతుల్ 
మ్రాఁకులలోఁగల - యాకుల యలికిడి - నాకు నీ స్మృతిన్ దెచ్చెనే 
రాకకు వేచితి - నీకయి ప్రియతమ - నాకు దర్శన మ్మీయవా 
వేకువ వచ్చును - నాకు మిగిలినవి - గాఁకతోడ బాష్పమ్ములా 

వేణు రవమ్ములు - వీణియ పలుకులు - గానగంగలో నూర్మికల్ 
వాణికిఁ బ్రీతిగ - శ్రేణిగఁ బదముల - మేను పొంగఁగాఁ బాడుమా 
గానము నిక్కము - ప్రాణపు టమృతము - వాన జల్లుగా రాలి యీ 
మానసమందునఁ - ద్రాణము నినుపును - నేను నీవు ప్రేమించఁగా 

విధేయుడు - జెజ్జాల కృష్ణ మోహన రావు
dIpIkA - 

aadhAramu - kalpitamu 
#Facebbok#lO supriyA reDDigAru prachuriMchina  
abhrapathammuna - vibhrama vilasita - SubhrakaumudI dIpikA 
anE paMkti ee vRttamunaku sphUrti. 
naDaka - nAlugu chaturmAtralu, reMDu chaturmAtralu kAni oka ashTamAtra, oka paMchamAtra. iTuvaMTi tALa vRttamulaku prAsayati bAguMTuMdi. kriMda nA udAharaNamulu - 

dIpikA - bha/bha/bha/na/ja/ra/ra #UII UII - UII IIII - UIUIU UIU#
21 prakRti 614327 

abhrapathammuna - vibhrama vilasita - SubhrakaumudI dIpikA 
nA bhramamaMdu pa-ribhrama salupu si-tAbhravarNikA dIptikA 
dabhramu kOrika - digbhrama galige na-dabhra mayye nA bAdhalE 
ee bhrama mAn&pa@Mga - nudbhrama moluka@Mga - rA bhramiMcha@M sammOdamai 
(sitAbhra = karpUramuvale tellani; dabhramu = sUxmamu, sannadanamu; adabhra = ekkuvagA; udbhramamu = udvEgamu)

aakasamaMduna - jI@MkaTi dola@Mga@Mga - rAkalOna@M jaMdradyutul 
mrA@MkulalO@Mgala - yAkula yalikiDi - nAku nI smRtin dechchenE 
rAkaku vEchiti - nIkayi priyatama - nAku darSana mmIyavA 
vEkuva vachchunu - nAku migilinavi - gA@MkatODa bAshpammulA 

vENu ravammulu - vINiya palukulu - gAnagaMgalO nUrmikal 
vANiki@M brItiga - SrENiga@M badamula - mEnu poMga@MgA@M bADumA 
gAnamu nikkamu - prANapu TamRtamu - vAna jallugA rAli yI 
mAnasamaMduna@M - drANamu ninupunu - nEnu nIvu prEmiMcha@MgA 

vidhEyuDu - jejjAla kRshNa mOhana rAvu


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