[racchabanda] రచ్చబండ కవితలు

 

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ఎందుకు నా అభ్యంతరమందిరముకు వచ్చేవో

అందుకు నీకుందా అనుమతి!

 

జలపాతపు ఒడ్డు తిన్నెపై

తీరికగా నా పాదాలకు మామిడి

తోరణమొకటి రచించేటప్పుడు, తిలకించేందుకు

రావచ్చని నీతో చెప్పానా!

 

రానే వస్తివి, చిత్రకారుడవు; రాసిపో! నా చెక్కిలిపై

ఒక చిన్న పద్మమును. 

రంగులివిగో, 

ఎన్నాళ్లుగానో అనుకుంటున్నా 

నాకన్నా చక్కని బొమ్మ రాస్తావేమో చూస్తా.

 

Lyla



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www.telugubhakti.com Digest Number 4717

7 Messages

Digest #4717
2
KAPHAALA MOKSHAM by swamypvap
3.1
Quotable Quote by p_gopi_krishna
4.1
Srimad Bhagavad Gita by p_gopi_krishna
5a
Paramahamsa Yogananda by p_gopi_krishna
6

Messages

Wed Jul 11, 2018 3:08 am (PDT) . Posted by:

swamypvap

Eswara as Parama Padam is Gamyam (destination) of our Jivana Yaanam(life journey).

Accordingly one should recall Eswara to mind(Eswara Smaranam) at the time of Maranam(death) as the last call. Every body makes the first call to Eswara immediately after birth(Jananam) through crying. .

In order to ensure Antya Kaala Smaranam of Eswara, one should make a practice of remembering Eswara immediately on waking up(Jananam) and as many times as possible during the day time and invariably before going to bed/sleep at night(death) on regular basis.

Wed Jul 11, 2018 3:08 am (PDT) . Posted by:

swamypvap

Life is a big war. In order to achieve success in the form of peace, one has to surrender to Eswara because Saranam means Samanam(total relief) from Ranam(war).
Narikelham(coconut) signifies the human head and its shell represents the human skull/personal ego(Ahamkaram). Narikelha Jalam(coconut water) points out to Eswara Jhnanam/Eswari) and the white copra signifies Eswara as Ananda Rupam
This is the significance behind the spiritual practice of breaking a coconut and offering water and copra to Eswara as Saadam(food) and receiving back as Prasaadam (Anugraham)/grace after Grahanam(acceptance) by Eswara.
This personal ego is an effect of Kaarana Sareeram(cause for birth). it is the hardest substance to break. In order to achieve peace, it needs to be broken through seeking refugee in Eswara when one is alive very much.
Burning a human body after death is also Eswara Aarathana. Accordingly the skull of a dead body(Ahamkaram) is broken as part of the cremation just like a coconut is broken and is offered to Eswara in a worship.
Hence one needs to break Ahamkaram (personal ego) when one is alive very much so as to attain Moksham (freedom) from Deha Moham through bowing down to Eswara. Eswara as Sava Bhahsma Lepanaaya enlightens us to treat this Sareeram(Anityam) as Bhashmam (ash).

Wed Jul 11, 2018 8:06 am (PDT) . Posted by:

p_gopi_krishna

We may have a great vehicle, but we won't get anywhere unless we get into it




Suppose we want to go to a particular destination and have a good vehicle for getting there. Still, we need to get into it and drive it; otherwise, that vehicle won't do us much good, even if it looks good in our parking lot.




When we gain spiritual knowledge, we understand that life's supreme destination is the absorption of our consciousness in Krishna, who is our all-attractive Lord, the source of unending joy. For cultivating absorption in him, the process of bhakti-yoga is a powerful vehicle: it can take our consciousness towards him easily, swiftly and joyfully. Easily because those who remember Krishna steadily attain him easily (Bhagavad-gita 08.14). Swiftly because those who fix their mind on him are soon delivered from material existence (12.07). And joyfully because the process of connecting with him is itself joyful (09.02).




Though bhakti is a powerful vehicle, we still have to get into it and drive it. The fuel for the bhakti vehicle is our desire for Krishna. Without such desire, our consciousness stays where it is, no matter how long we go through the motions of devotion.




Why might we practice bhakti mechanically, without desiring Krishna? Because we may see it not spiritually, but ornamentally – as a cultural or traditional activity that makes us look good in society's eyes. With this conception, we practice bhakti ritualistically and so don't access Krishna's sublime sweetness. Experiencing very little higher taste, we stay stuck with our worldly tastes, thus stagnating spiritually.




If we are caught in a spiritual rut, how can we come out? By associating with devotees whose hearts are energized by a strong longing for Krishna. When we practice bhakti in their midst, their divine longing animates our heart, propelling us towards eternal ecstatic absorption in Krishna.




Think it over:




For attaining Krishna, how is bhakti-yoga a powerful vehicle?

What happens when we practice bhakti ritualistically?

How can we make our bhakti practices transformational?





Read more https://www.gitadaily.com/we-may-have-a-great-vehicle-but-we-wont-get-anywhere-unless-we-get-into-it/ https://www.gitadaily.com/we-may-have-a-great-vehicle-but-we-wont-get-anywhere-unless-we-get-into-it/



Wed Jul 11, 2018 9:27 am (PDT) . Posted by:

p_gopi_krishna

* Words of Wisdom - 1 * Paramahansa Yogananda ACCOMPLISHMENT Efficiency that leads to success is developed through concentration and meditation. The unlimited Creative Principle within you is the source of all art and wisdom. When you want to create something important, sit quietly and meditate deeply upon it. You will be guided by creative Spirit, but you should also exercise determination in accomplishing you objective. Awaken initiative, which is the creative faculty within you - a spark from the divine Creator. You must do something which will show that God's creative principle is active within you. With unflinching steadiness go forward on your path, knowing that the Infinite Power sustains you. -----///-----


Wed Jul 11, 2018 7:37 pm (PDT) . Posted by:

swamypvap

The sole purpose of carrying Eswara Paadukulu on one`s head is to kill one`s self pride(Ahmakaram).
The prime aim of drinking Eswara Paada Udakam is to overpower one`s personal ego(Ahmakaram).
The main objective of performing Saashthaanga Pranaamam in front of Eswara is to surrender to Eswara in totality.

Wed Jul 11, 2018 11:32 pm (PDT) . Posted by:

swamypvap

Eswara is within all of us as Atma/ Sakshe in Chidaananda Rupam(Niyya Anandam)
Eswari is within all of us Eswara Chaitanya Rupini (Consciousness of Eswara)
Eswari as Eswarakari is Eswara Jhnana Rupini and as Maya Vilaasini is Branthi Rupini.
Jhnanam(knowledge) is embedded in the eight Angamulu(body parts) in the form of Ahamkaram (personal ego) , Buddi(intellect), Mind(Manasu) and the five senses.
In order to undergo Eswara Vibhuti (Anandam), one has to summit the Jhnanam as distributed in the eight parts as stated above to Eswara through performing Saashthaanga Pranamam to Eswara(surrender to Eswara in totality)..

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

[racchabanda] వైతాళీయములను ఎన్ని విధములుగా వ్రాయ వీలగును? #vaitALIyamulanu enni vidhamulugA vrAya vIlagunu?#

 

వైతాళీయములను ఎన్ని విధములుగా వ్రాయ వీలగును? 

వైతాళీయములు మాత్రాసమక అర్ధసమ చతుష్పదులు. 
సరి పాదములు - 6 మాత్రలు + ర/లగ 
బేసి పాదములు - 8 మాత్రలు + ర/లగ

మాత్రలలో బేసి స్థానములో గురువు ఉండ రాదు. జ-గణము నిషిద్ధము. 6 మాత్రలు మొత్తము 13. 

అవి - IIIIII, UIIII, IUIII, IIUII, IIIUI, IIIIU, UUII, UIIU, IIUU, UIUI, IUIU, IUUI, UUU. ఇందులో బేసి పాదములలో IUIII, IIIUI, UIUI, IUIU, IUUI నిషిద్ధము. సరిపాదములలో కూడ ఇవి నిషిద్ధము. 

బేసి పాదములు - 8 విధములు
సరి పాదములు - 16 విధములు (U, II పై 8 విధములకు) 
అనగా వైతాళీయమును 128 విధములుగా వ్రాయ వీలగును. అందులో రెండు పాదములలోని అమరికలు ఒకే విధముగా నుండునట్లు ఉండే 16 అమరికలు ప్రత్యేకము. అవి క్రింద ఇవ్వబడినవి. 

న/న/ర/లగ IIIIII + UIUIU // న/న/స/జ/గ II IIIIII + UIUIU
న/న/ర/లగ IIIIII + UIUIU // భ/న/జ/ర U IIIIII + UIUIU

భ/స/జ/గ UIIII + UIUIU // స/న/జ/ర II UIIII + UIUIU 
భ/స/జ/గ UIIII + UIUIU // త/న/ర/లగ U UIIII + UIUIU 

స/స/జ/గ IIUII + UIUIU // న/జ/జ/ర II IIUII + UIUIU 
స/స/జ/గ IIUII + UIUIU // భ/భ/ర/లగ U IIUII + UIUIU 

న/య/జ/గ IIIIU + UIUIU // న/న/త/ర II IIIIU + UIUIU
న/య/జ/గ IIIIU + UIUIU // భ/స/ర/లగ U IIIIU + UIUIU

త/జ/ర UUII + UIUIU // స/భ/ర/లగ II UUII + UIUIU
త/జ/ర UUII + UIUIU // మ/స/జ/గ U UUII + UIUIU

భ/త/ర UIIU + UIUIU // స/స/ర/లగ II UIIU + UIUIU
భ/త/ర UIIU + UIUIU // త/య/జ/గ U UIIU + UIUIU

స/త/ర IIUU + UIUIU // న/య/ర/లగ II IIUU + UIUIU
స/త/ర IIUU + UIUIU // భ/మ/జ/గ U IIUU + UIUIU

మ/ర/లగ UUU + UIUIU // స/మ/జ/గ II UUU + UIUIU
మ/ర/లగ UUU + UIUIU // మ/త/ర U UUU + UIUIU

పై అమరికలలో అన్ని గురువులు, అన్ని లఘువులు అంత బాగుండవు వినుటకు. 

విధేయుడు - జెజ్జాల కృష్ణ మోహన రావు
#
vaitALIyamulanu enni vidhamulugA vrAya vIlagunu? 

vaitALIyamulu mAtrAsamaka ardhasama chatushpadulu. 
sari pAdamulu - 6 mAtralu + ra/laga 
bEsi pAdamulu - 8 mAtralu + ra/laga

mAtralalO bEsi sthAnamulO guruvu uMDa rAdu. ja-gaNamu nishiddhamu. 6 mAtralu mottamu 13. 

avi - #IIIIII, UIIII, IUIII, IIUII, IIIUI, IIIIU, UUII, UIIU, IIUU, UIUI, IUIU, IUUI, UUU#. iMdulO bEsi pAdamulalO #IUIII, IIIUI, UIUI, IUIU, IUUI# nishiddhamu. saripAdamulalO kUDa ivi nishiddhamu. 

bEsi pAdamulu - 8 vidhamulu
sari pAdamulu - 16 vidhamulu (#U, II# pai 8 vidhamulaku) 
anagA vaitALIyamunu 128 vidhamulugA vrAya vIlagunu. aMdulO reMDu pAdamulalOni amarikalu okE vidhamugA nuMDunaTlu uMDE 16 amarikalu pratyEkamu. avi kriMda ivvabaDinavi. 

na/na/ra/laga #IIIIII + UIUIU# // na/na/sa/ja/ga #II IIIIII + UIUIU#
na/na/ra/laga #IIIIII + UIUIU# // bha/na/ja/ra #U IIIIII + UIUIU#

bha/sa/ja/ga #UIIII + UIUIU# // sa/na/ja/ra #II UIIII + UIUIU# 
bha/sa/ja/ga #UIIII + UIUIU# // ta/na/ra/laga #U UIIII + UIUIU# 

sa/sa/ja/ga #IIUII + UIUIU# // na/ja/ja/ra #II IIUII + UIUIU# 
sa/sa/ja/ga #IIUII + UIUIU# // bha/bha/ra/laga #U IIUII + UIUIU# 

na/ya/ja/ga #IIIIU + UIUIU# // na/na/ta/ra #II IIIIU + UIUIU#
na/ya/ja/ga #IIIIU + UIUIU# // bha/sa/ra/laga #U IIIIU + UIUIU#

ta/ja/ra #UUII + UIUIU# // sa/bha/ra/laga #II UUII + UIUIU#
ta/ja/ra #UUII + UIUIU# // ma/sa/ja/ga #U UUII + UIUIU#

bha/ta/ra #UIIU + UIUIU# // sa/sa/ra/laga #II UIIU + UIUIU#
bha/ta/ra #UIIU + UIUIU# // ta/ya/ja/ga #U UIIU + UIUIU#

sa/ta/ra #IIUU + UIUIU# // na/ya/ra/laga #II IIUU + UIUIU#
sa/ta/ra #IIUU + UIUIU# // bha/ma/ja/ga #U IIUU + UIUIU#

ma/ra/laga #UUU + UIUIU# // sa/ma/ja/ga #II UUU + UIUIU#
ma/ra/laga #UUU + UIUIU# // ma/ta/ra #U UUU + UIUIU#

pai amarikalalO anni guruvulu, anni laghuvulu aMta bAguMDavu vinuTaku. 

vidhEyuDu - jejjAla kRshNa mOhana rAvu
#

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[racchabanda] అర్ధసమ వృత్తము వేగవతీ #ardhasama vRttamu vEgavatI#

 

అర్ధసమ వృత్తము వేగవతీ - 

ఇంతకు ముందే దీనిపైన వ్రాసినాను. కాని బేసి పాదములలోని యతి (ఛందోహంసి ఉదాహరణము ప్రకారము) నా ఉద్దేశములో సరి కాదు. సరియైన యతులతో వ్రాసినది ఈ క్రొత్త సందేశము. వేగవతీ వృత్తము మాత్రాసమక చతుష్పది ఆపాతలికయొక్క ఒక ప్రత్యేకత. 

వేగవతీ (సారసికా) - IIUII - UII UU // UII UII - UII UU

లత చేసెడు - లాస్యము నీవా 
చూతపు కోకిల - సుస్వర మీవా 
గతమిచ్చిన - కానుక నీవా 
చేతులకందని - చెల్వము నీవా 

కలవీణనుఁ - గమ్మఁగ మీటన్ 
జీకటి వెల్గుగఁ - జెచ్చెర మారెన్ 
తలపందునఁ - దథ్యము నీవే 
వేళయు దాఁటెను - వేగవతీ రా 

  IIUII - UII UU - బేసి పాదము 
U IIUII - UII UU - సరి పాదము

ఈ అర్ధసమ వృత్తమును కూడ రెండు పాదములను చేర్చి చదువ వలయునని నా ఉద్దేశము. దానికి ఉదాహరణములు - 

మనమందున - మాధవుఁడన్నన్ / సు-
స్వన మొక్కటె - చాలును నాకున్ 
ప్రణయమ్మునఁ - బ్రాణము నీవే / నా 
కనయమ్మొక - యండయు నీవే 

చినదానికి - సిగ్గు కలింగెన్ / దాఁ-
చిన ప్రాయపు - చెల్వము పూచెన్ 
కనుదోయికిఁ - గమ్మని విందా / జీ- 
వన మిచ్చిన - శ్రీల పసందా

విధేయుడు - జెజ్జాల కృష్ణ మోహన రావు
#
ardhasama vRttamu vEgavatI - 

iMtaku muMdE dInipaina vrAsinAnu. kAni bEsi pAdamulalOni yati (ChaMdOhaMsi udAharaNamu prakAramu) nA uddESamulO sari kAdu. sariyaina yatulatO vrAsinadi ee krotta saMdESamu. vEgavatI vRttamu mAtrAsamaka chatushpadi aapAtalikayokka oka pratyEkata. 

vEgavatI (sArasikA) - #IIUII - UII UU // UII UII - UII UU#

lata chEseDu - lAsyamu nIvA 
chUtapu kOkila - susvara mIvA 
gatamichchina - kAnuka nIvA 
chEtulakaMdani - chelvamu nIvA 

kalavINanu@M - gamma@Mga mITan 
jIkaTi velguga@M - jechchera mAren 
talapaMduna@M - dathyamu nIvE 
vELayu dA@MTenu - vEgavatI rA 

#  IIUII - UII UU# - bEsi pAdamu 
#U IIUII - UII UU# - sari pAdamu

ee ardhasama vRttamunu kUDa reMDu pAdamulanu chErchi chaduva valayunani nA uddESamu. dAniki udAharaNamulu - 

manamaMduna - mAdhavu@MDannan / su-
svana mokkaTe - chAlunu nAkun 
praNayammuna@M - brANamu nIvE / nA 
kanayammoka - yaMDayu nIvE 

chinadAniki - siggu kaliMgen / dA@M-
china prAyapu - chelvamu pUchen 
kanudOyiki@M - gammani viMdA / jI- 
vana michchina - SrIla pasaMdA

vidhEyuDu - jejjAla kRshNa mOhana rAvu
#

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