[racchabanda] రచ్చబండ కవితలు

 

Want to waltz*

 

అనగనగగ నగా పోలండ్ లో ఒక షోపాన్ ఉన్నాడా

గిరగిరగిర గరా మనలను మరి గిర్రున  తిప్పాడా

బిరబిరబిర రగా జనులను బరి మీదకు పిలిచాడా

గలిబిలిబిలి లిగా పియానోపై తను మోతలు చేశాడా

తెలితెలితెలి గిలా లలనలు ఒక డేన్స్ తాము చేసారా

తెలతెలతెల గగా హంసలు స్టేజి మీద  మరి ఎగిరాయా

వడివడివడి డిగా టికెట్లు కొని జనులు పడి చూసారా

కలకలకల లగా పులగము మరి ఇక్కడ నేను రాసానా

 

Lyla

 

*Les Sylphides Mazurka.  Op. 33. No.2. F. Chopin

Why don't we sleep on time like normal people do!  What's wrong with us!



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[racchabanda] మాత్రాసమక వృత్తముల అమరిక #mAtrAsamaka vRttamula amarika#

 

మాత్రాసమక వృత్తముల అమరిక - 

బేసి // సరి 

ష + ర/లగ // అ + ర/లగ - వైతాళీయము

ష + ర/య // అ + ర/య - ఔపచ్ఛందసిక 

ష + భ/గగ // అ + భ/గగ - ఆపాతలిక 

ష - IIIIII, UIIII, IIUII, IIIIU, UUII, IIUU, UIIU, UUU

అ - IIUIIII, IIIIUII, UUIIII, IIUUII, IIIIUU, UIIUII, IIUIIU, UIIIIU, UUUII, UUIIU, IIUUU, UIIUU, UUUU

విధేయుడు - జెజ్జాల కృష్ణ మోహన రావు
#
mAtrAsamaka vRttamula amarika - 

bEsi // sari 

sha + ra/laga // a + ra/laga - vaitALIyamu

sha + ra/ya // a + ra/ya - aupachChaMdasika 

sha + bha/gaga // a + bha/gaga - aapAtalika 

sha - #IIIIII, UIIII, IIUII, IIIIU, UUII, IIUU, UIIU, UUU#

a - #IIUIIII, IIIIUII, UUIIII, IIUUII, IIIIUU, UIIUII, IIUIIU, UIIIIU, UUUII, UUIIU, IIUUU, UIIUU, UUUU#

vidhEyuDu - jejjAla kRshNa mOhana rAvu
#

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

 

సరి పాదములలో నాలుగుకన్న లఘువులు కలిసి ఉండకూడదు. దీనిని పరిగణనలోనికి తీసికొన్నప్పుడు మనకు సరి పాదములలో అంగీకృతములైన అష్టమాత్రలు ఈ 13 మాత్రమే - 
IIUIIII, IIIIUII, 
UUIIII, IIUUII, IIIIUU, UIIUII, IIUIIU, UIIIIU
UUUII, UUIIU, IIUUU, UIIUU
UUUU

అందువలన ప్రత్యేకములైన అమరికలు 13 మాత్రమే. ఇవి అంగీకృతములు కావు - 
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
న/య/జ/గ IIIIU + UIUIU // న/న/త/ర II IIIIU + UIUIU

#
sari pAdamulalO nAlugukanna laghuvulu kalisi uMDakUDadu. dInini parigaNanalOniki tIsikonnappuDu manaku sari pAdamulalO aMgIkRtamulaina ashTamAtralu ee 13 mAtramE - 
#IIUIIII, IIIIUII, 
UUIIII, IIUUII, IIIIUU, UIIUII, IIUIIU, UIIIIU
UUUII, UUIIU, IIUUU, UIIUU
UUUU#

aMduvalana pratyEkamulaina amarikalu 13 mAtramE. ivi aMgIkRtamulu kAvu - 
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#
na/ya/ja/ga #IIIIU + UIUIU# // na/na/ta/ra #II IIIIU + UIUIU#
#

 

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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www.telugubhakti.com Digest Number 4718

5 Messages

Digest #4718
1.1
Srimad Bhagavad Gita by p_gopi_krishna
2.1
Sri Satya Sai Baba by p_gopi_krishna
3a
Satsangam by p_gopi_krishna
4.1
Quotable Quote by p_gopi_krishna

Messages

Thu Jul 12, 2018 6:58 am (PDT) . Posted by:

p_gopi_krishna

We may have scars, but we don't have to be scarred




To have scars means to have some physical marks. To be scarred means to feel insecure and inferior because we let those marks define us. We may be scarred not just by bodily marks, but also by any resentment-inducing material limitation.




How can we avoid becoming scarred?




By understanding that we are more than our bodies. The Bhagavad-gita (02.13) states that we are unchanging souls living in changing bodies. The body acts like a vehicle carrying us souls on our multi-life journey of spiritual evolution towards our eternal destination: our all-attractive, all-loving Lord, Krishna. To keep evolving, we need to focus on our destination.




Suppose we rent a car that has some scratches. Though we will notice those scratches, we won't let them affect us inordinately, knowing that they don't hamper the car's capacity to take us to our destination.




Similarly, our scars don't hamper our body's capacity to take us towards Krishna.




We can progress towards him by practicing bhakti-yoga, wherein we serve him with all our present material resources, including our body. He looks beyond our looks to our outlook. If we serve him with a devotional attitude, he is pleased by whatever service we do with whatever we have. And he rewards us with deep spiritual realizations.




One precious realization is that every body comes with some weakness; our scars are just one such weakness. What if some people obsess over those scars? We don't have to be one of them, nor do we have to take them seriously. Then, how can we fulfill our need for relationships and belonging? By connecting with Krishna's devotees. Like him, they look beyond looks with a devotional outlook and encourage us to do the same.




By cultivating spiritual knowledge internally and spiritual association externally, we can transcend our scars.




Think it over:




What is the difference between having scars and being scarred?

How does spiritual knowledge change our vision of our scars?

How can we avoid being affected by people who obsess over externals?




Read more https://www.gitadaily.com/we-may-have-scars-but-we-dont-have-to-be-scarred/ https://www.gitadaily.com/we-may-have-scars-but-we-dont-have-to-be-scarred/



Thu Jul 12, 2018 6:59 am (PDT) . Posted by:

p_gopi_krishna

When you suspect the strength of the foundation of a house, you are afraid to enter it; when you suspect the skill of the manufacturer, you are nervous to ride in the car. The present times have become an age of fear, anxiety and ashanti (absence of peace) because people do not have deep faith in the Creator. Bhishma, Shankara and other Jnanis (wise ones) knew that the Lord is the basis (Aadhara) for all creation and had no fear at all. In recent times, Mahatma Gandhi relied on the Lord's Grace and His Might and won freedom for the Nation. Know that the Lord is the unseen foundation on which your life is built. He is your source, sustenance and strength. Without His Will, no leaf can turn, no blade of grass can quiver. What firmer foundation can you desire than this? Having known the Lord, the Omnipotent Power as the mainspring of your life, you should not fear any more!

Thu Jul 12, 2018 7:05 am (PDT) . Posted by:

p_gopi_krishna

Pleasure and Pain

by Sri Swami Sivananda




Pleasure is a particular mental state. It is a kind of exhilaration. Raga (attraction) causes pleasure. Dvesha (repulsion) causes pain. The mind expands itself in a moment of pleasure. It contracts in a moment of pain. They both are only relative states of mind. Really pleasure and pain have no real, lasting existence. What is really pleasure for one man may be pain to another. What is pleasure to a man at a particular time is pain to the same man at another time. The first two cups of milk give you some pleasure. The third cup induces distaste, and the fourth cup nausea and retching. There is no real, everlasting pleasure in the objects of the world.




Pleasure and pain are not two separate entities by themselves. They are the obverse and the reverse sides of the same coin. The difference is not in kind but in the application. They are a pair of the opposites, each interacting differently. Both pleasure and pain are subjective. Both of them can be mentally converted through a strong will, by the change in your Bhavana or mental attitude Many vegetarian students from India, who go abroad for higher or special studies, become avid meat-eaters. Meat was repulsive to them when they were at their homes. Mere sight of meat would then induce in them disgust. How is it that they are able to relish meat with avidity, now? All this takes place by simple change in the attitude of thinking caused by external influences.




There is fluctuation in pleasure and pain. There is no continuous wave of pleasure and pain in the mind. If there is a continuous wave of pain, man will not be able to live even for a few days. The mind cannot always dwell on pain or pleasure. It is a great blessing. If you are in constant anxiety of death, then you may actually die in a short time. The varied objects of the world serve as diverting agents for the mind.





Amidst all pleasures of various kinds, fear, foreboding, care and worry blight your happiness and give you pain. There is a wave of pleasure for five minutes, and then it is followed by a wave of pain for the next five minutes. This rhythm continues throughout the life of man. Watch carefully your feelings through introspection. You will find that they are a jumble of mixed emotions. Therefore, on the spiritual path, culturing of emotions constitutes a vital Sadhana. The man who has no control over emotions is like a dry leaf tossed about by the vagaries of the wind. Here self-control and sublimation play an effective role. Little elations should not make you lose your head. Little feelings of depression, caused by little things, should not break your heart.



Thu Jul 12, 2018 7:08 am (PDT) . Posted by:

p_gopi_krishna

"What is the meaning of life and the world, and of the relationship of the individual soul with Brahman? Whence are we born? Whereby do we live? On what are we established? What is the goal of life? How to attain the goal? Destined by whom do we live through various conditions of pain and pleasure? These are some of the great problems of life." - Swami Sivananda



Thu Jul 12, 2018 10:08 am (PDT) . Posted by:

swamypvap

When the the eight knowledge based systems of an ardent devotee are down due to submission to Eswara through Saashthaanga Pranaamam ,the consolidated total knowledge is dissolved in Laya Kaaraka/Eswara who is in all Bhutamulu (beings) as Atma/ Chidaananda Rupam and the devotee undergoes the spiritual bliss as Sat Nidhi/Nava Nidhi

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

[racchabanda] రచ్చబండ కవితలు

 

Moral

 

శ్రీ రామ శ్రీ రామ శ్రీ రామ

అని రాస్తుంది మా అమ్మ రామకోటి.

 

రాడు రాముడు, లెక్కగ వర్ణాల

ఎక్కువ తక్కువలు గణించే

మా అమ్మ తాటాకుల చప్పుళ్లకు.

 

పుణ్యం, స్వర్గం, భక్తి, మోక్షం

ఆమె నమ్మినవి, కోరినవి 

అన్నీ వస్తాయి ననుగన్న మా యమ్మ

మా యమ్మ, మా అమ్మకు.

 

రాడు రాముడు, పాదముతో

రాల్గరగించు వాడతడు.


Lyla



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