[racchabanda] తరుణ #taruNa#

 

తరుణ - 

ఆధారము - కల్పితము 
స్ఫూర్తి - త్యాగరాజ కృతి "కరుణాజలధి దాశరథి" యందలి అనుపల్లవి - తరుణారుణనిభచరణాఽసురమదహరణా శ్రితజనశరణాఽద్భుతగుణ 

తరుణ - స/న/న/భ/న/జ/న/స IIU IIII IIU IIII IIU IIII IIU 
24 సంకృతి 8322556 

ఎనిమిది మాత్రల (2+6, 4+$, 6+2) విఱుపుతో, ప్రాస యతితో - 

వనజాక్షుని గన - మనసే కరగెను - ప్రణయ స్వరములు కదలెన్ 
దినయామినులను - విన గీతికలను - జిన కోరిక మది మెదలెన్ 
కను మూయఁగ నవ - దనిశ మ్మిట హృది - వనరెన్ విరహపు వెతలన్ 
విను మిప్పుడె హరి - నను జేరుము వడి - కని చెప్పుము బలు కతలన్  

5,3 మాత్రల విఱుపుతో, ప్రాసయతి - 

వినవేల మనసు - నిను వేగఁ బిలిచె - దినమెల్ల గడచెఁ గదరా 
కనులిందు వెదకెఁ - దనువెల్లఁ గదలెఁ - బ్రణయాన హృదిని వ్యధరా 
వినువీథి నడుమ - వనజారి వెలిఁగెఁ - దనరారె గగన తలమే 
కనరార త్వరగ - ఘననీల వపువు - నునుకాంతి ప్రణయ ఫలమే 

మొదటి రెండు పాదములలో 5,3; చివరి రెండు పాదములలో ఎనిమిది మాత్రల విఱుపు, అక్షరసామ్య యతి - 

దయఁ జూప నిదియె - తరుణమ్ము గదర - దరిసించ నగునొ వరదా 
భయమయ్యె హృదిని - భరియించ నవదు - భగవంత వెతయు వలరా 
పయనమ్మున గడు - వయినమ్ముగ నొక - పథమొక్కటి గన నగునా 
జయమంగళముగ - జగమం దలరెడు - సరసా నిను గన నగునా 

ఖండగతిలో IIUI IIIII UIII - IIIU IIIII IU అక్షరసామ్య యతితో -  

అరుణమ్ము గగనమున నెందు గన - నరుసమై పులుఁగులట జనెన్ 
తరుణమ్ము సుమధురము సాయమున - త్వరగ రమ్మరుణ రవిఁ గనన్ 
కిరణాల నుదయశశి చీఁకటిని - గెలుచు వెన్నెలల వెలుఁగుతో 
సరసాల నుడుల నొక గీతికను - సరిగఁ బాడుమిఁక యెలుఁగుతో

ఆఱు మాత్రలు IIUII IIIIU - IIIIII UIIII IIU అక్షరసామ్య యతితో - 

విరబూసిన యలరులతోఁ - బ్రియతమ కిఁక నిచ్చెద సరములుగా  
స్వరసింధువు తరఁగలతో - సరసిజముఖి ముంచెద స్వరములుగా 
నరవిందపు టరుణిమతో - నలరి వెలిఁగె నాకస మొక నదిగా 
దరుణమ్మిది హరుసముతోఁ - ద్వరగ మురియఁ గైతల చిఱు గదిగా  

విధేయుడు - జెజ్జాల కృష్ణ మోహన రావు
#
taruNa - 

aadhAramu - kalpitamu 
sphUrti - tyAgarAja kRti "karuNAjaladhi dASarathi" yaMdali anupallavi - taruNAruNanibhacharaNA@2suramadaharaNA SritajanaSaraNA@2dbhutaguNa 

taruNa - sa/na/na/bha/na/ja/na/sa #IIU IIII IIU IIII IIU IIII IIU# 
24 saMkRti 8322556 

enimidi mAtrala (2+6, 4+$, 6+2) vi~ruputO, prAsa yatitO - 

vanajAxuni gana - manasE karagenu - praNaya svaramulu kadalen 
dinayAminulanu - vina gItikalanu - jina kOrika madi medalen 
kanu mUya@Mga nava - daniSa mmiTa hRdi - vanaren virahapu vetalan 
vinu mippuDe hari - nanu jErumu vaDi - kani cheppumu balu katalan  

5,3 mAtrala vi~ruputO, prAsayati - 

vinavEla manasu - ninu vEga@M biliche - dinamella gaDache@M gadarA 
kanuliMdu vedake@M - danuvella@M gadale@M - braNayAna hRdini vyadharA 
vinuvIthi naDuma - vanajAri veli@Mge@M - danarAre gagana talamE 
kanarAra tvaraga - ghananIla vapuvu - nunukAMti praNaya phalamE 

modaTi reMDu pAdamulalO 5,3; chivari reMDu pAdamulalO enimidi mAtrala vi~rupu, axarasAmya yati - 

daya@M jUpa nidiye - taruNammu gadara - darisiMcha naguno varadA 
bhayamayye hRdini - bhariyiMcha navadu - bhagavaMta vetayu valarA 
payanammuna gaDu - vayinammuga noka - pathamokkaTi gana nagunA 
jayamaMgaLamuga - jagamaM dalareDu - sarasA ninu gana nagunA 

khaMDagatilO #IIUI IIIII UIII - IIIU IIIII IU# axarasAmya yatitO -  

aruNammu gaganamuna neMdu gana - narusamai pulu@MgulaTa janen 
taruNammu sumadhuramu sAyamuna - tvaraga rammaruNa ravi@M ganan 
kiraNAla nudayaSaSi chI@MkaTini - geluchu vennelala velu@mgutO 
sarasAla nuDula noka gItikanu - sariga@M bADumi@Mka yelu@MgutO

aa~ru mAtralu #IIUII IIIIU - IIIIII UIIII IIU# axarasAmya yatitO - 

virabUsina yalarulatO@M - briyatama ki@Mka nichcheda saramulugA  
svarasiMdhuvu tara@MgalatO - sarasijamukhi muMcheda svaramulugA 
naravimdapu TaruNimatO - nalari veli@Mge nAkasa moka nadigA 
daruNammidi harusamutO@M - dvaraga muriya@M gaitala chi~ru gadigA 

vidhEyuDu - jejjAla kRshNa mOhana rAvu
#

__._,_.___

Posted by: "J. K. Mohana Rao" <jkmrao@yahoo.com>
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www.telugubhakti.com Digest Number 4753

8 Messages

Digest #4753
1.1
Sri Satya Sai Baba by p_gopi_krishna
1.2
Sri Satya Sai Baba by p_gopi_krishna
1.3
Sri Satya Sai Baba by p_gopi_krishna
2.1
Positive Life by p_gopi_krishna
4a
Satsangam by p_gopi_krishna
5.1
Srimad Bhagavad Gita by p_gopi_krishna
5.2
Srimad Bhagavad Gita by p_gopi_krishna

Messages

Sun Aug 26, 2018 5:36 pm (PDT) . Posted by:

p_gopi_krishna

Devotion helps you attain the bliss of merging with God most easily by channelising towards Him the mental agitations, the sensory and emotional urges. The various modes of worshipping the Lord in temples depict this concept. You will find various ceremonies, from 'awakening of God' in the early dawn to 'putting the Lord in bed' late at night. These ceremonies are intended to heighten and promote the devotional trends of the wavering mind. Each incident helps sublimation of the appropriate emotion, in a peculiarly charming manner. In the sublimity of that experience, the agitation of lower emotions decline and disappear. The mundane and vulgar feelings of ordinary life become elevated to the status of worship and dedication to the Almighty Presence. The Lord evokes in you the emotion you associate with Him. When the Lord is conceived as the Most Loved One, as Jayadeva, Thukaram, Surdas, Radha, and Meera conceived Him, He manifests Himself as the nearest and the dearest and showers bliss! Sri Saty Sai Baba



Sun Aug 26, 2018 5:56 pm (PDT) . Posted by:

p_gopi_krishna

The flag is the symbol of victory, celebrating the joy of Independence. Each nation has its own flag. Pay attention to another flag to symbolise another laudable victory over one's lower instincts, impulses, passions, emotions and desires - the flag that has to be unfurled in every human heart. When you achieve that victory, you will become the true inheritors of Bharatiya culture. Everyone must love their motherland. But that should not lead to hating the other's motherland. Hence you must pray, "May all the world be happy and peaceful." Always remember that your peace and happiness are linked with the world's peace and happiness. Any act of hatred or violence committed by you will pollute the atmosphere of the world. When you adore any living being, the adoration reaches God, for He is in every being. Insult any living being and the insult too reaches God. So, expand love towards all, everywhere. Sri Satya Sai Baba



Sun Aug 26, 2018 5:57 pm (PDT) . Posted by:

p_gopi_krishna

The eyes, the ears, the nose and the hand are the different limbs of the body. Body is a limb of the society. Society is a limb of mankind. Mankind is a limb of nature. Nature is a limb of God. It is because of the impact of modern education that man is misusing his limbs. The Vedas teach that all the education that one acquires should be utilised for the welfare of society. The Vedas say, Sarvaloka hite ratah (one should involve in the service of society). Sarvajnanopa sampannah (one should be a treasure of wisdom), and Sarva samudita gunaihi (one should cultivate all good qualities). After education, one should work for the welfare of society and the world at large. One should not have the narrow feeling that one's family alone should be happy. Without the world, where is the family? Man and his family are dependent on society and the world at large. So, the individual and the family can be happy only when the world is safe and secure. Sri Satya Sai Baba



Sun Aug 26, 2018 5:40 pm (PDT) . Posted by:

p_gopi_krishna

The Road to success is not straight

There is a curve called failure

A loop called confusion

Speed bumps called friends

Red lights called enemies

Caution lights called family

You will have flats called jobs,



But, if you have a spare called determination

An engine called perseverance

Insurance called faith

A driver called God


You will make it to a place called Success!



Sun Aug 26, 2018 5:46 pm (PDT) . Posted by:

p_gopi_krishna

Divine Relics at Dakshin Dinajpur




The district of Dakshin Dinajpur is home to many archaeological and temple art sites of great interest to the Vaisnavas. For example, Dakshin Dinajpur is the place where Lord Krsna's son Aniruddha fled with Usha, resulting in the battle between Krsna and Bana.




A part of the undivided Dinajpur district of erstwhile Bengal, it was known as Pundra Vardhan Bhukti in ancient times. West Dinajpur District was created in 1947 at the time of partition of India, with the rest of the Dinajpur district being apportioned to Bangladesh. According to Brihath Katha Kosh, the famous Jain Guru of the Maurya Emperor, Chandra Gupta was the son of a Brahmin of Devakota in Pundra Vardhan. The eastern portion of Dinajpur was known as Panchanagari and Devakot was the capital, the ruins of which are still found in and around Bangarh in Gangarampur, PS.



In the centre or Bangarh is a large heap of bricks which were once the palace of Raja Bana. At Shivbati, a little distance from the northeast corner of the city, more heaps of brick are the ruins of a temple of Virupakshya Shiva. King Bana was a worshipper of Lord Shiva, and he excavated Tapan Dighi in Tapan PS to offer tarpan to Shiva.




About half a mile west from the northern end of the palace was the house where Usha, daughter of King Bana, used to live. She was in love with Aniruddha, the son of Krishna. Aniruddha fled with Usha, and the road he followed is still known as Ushaharan Road. Usha's love for Aniruddha brought about total destruction for her father and his empire, as memorialized in the place called Narayanpur, on the other side of river Brahmani, where the great battle between Krishna and Bana is said to have taken place.




The demon Bana was the eldest son of Bali, who in turn was the grandson of Prahlad. Bana was a great devotee of Siva, and Siva offered him his own representative in the form of a natural linga for worship (banrchartham krtam lingam.




About 10 miles away from Bangarh is a place called Kardaha in Tapan P.S. Here the palms of Bana were cut in the battle by Krishna. They are said to have fallen here, where the funeral of Bana also took place. In the riverbed of the Tangon, which now houses the Bangshihari Police Station, the stone relics of another ancient temple are visible when the river water recedes.




A good number of places in the Dakshin Dinajpur district are associated with the epic stories. In Mahabharata it is said that the Pandavas, going incognito, took shelter in the palace of King Birat. The ruins of this place are found at Bairhatta, a village in Harirampur PS. It's also said that here Kichaka, the army chief of King Birat, was killed by Bhima, when the former tried to establish illicit relations with Draupadi. A tank at Bairhata is still called Kichaka Kunda.




Dehaband, an area full of mounds about 15 km away from Birhatta, is said to be the location of the palace of Kichak. An ancient shami tree, a unique specimen in this region, is seen at the entrance of the village. Here, Nakula kept the arms of the Pandavas hidden before entering the Palace.




A village in the locality has been named Pancha Bhaya (five brothers) after the Pandavas. A number of places like Karandighi, Karnajora, and Karanji in the neighbouring area memorializes the Pandavas' association with the great warrior Karna.




During the Mauryan period Jainism flourished in this area. The river Punarbhava was one of the most important river routes from Pundra Bardhan Bhukti to Pataliputra and Indraprastha at that time. The area became an important centre of Jainism, and the Jain Prajna Pana mentions the name of Kotivarsa..




In the 6th and 7th century AD, many of the kings preceding Harshavardhan were devotees of the Sun god, Lord Surya, and there is abundant evidence of sun worship in this region. In Tapan thana, an old sandstone image of Surya is kept, which belongs to perhaps the 7th century AD. At Bairhatta, another piece of stone carved in the image of Surya was recovered.




More recently, during a re-excavation of Bhabna Dighi at Kokil village in Harirampur Police Station by the Panchayat in June 1994, a very beautiful stone image of the Sun god was discovered. This one belongs to an earlier period, around the 7th century AD.




Another beautiful black stone image of Surya about 3½ ft. high was recovered from criminals, and is now being kept at Tapan Thana building. It is an exquisitely beautiful image, perhaps belonging to the Gupta period.




According to Ramcharita Manasha, Barendra Bhumi was the homeland (Janakbhu) of the Palas. Gopal, the first king of the Pala dynasty, is said to have hailed from here. Reference may be made to the Pancha Gour-Gour empire of Emperor Dharma Pal. In fact, the gradual extension of Pundra Vardhan Bhukti began under the Palas. It comprised number of Mandals, and each Mandal is comprised of several vishayas. Kotivarsha, mentioned earlier, was a Vishaya situated on the river Punarbhava. It has also been mentioned in the inscriptions as the most important Vishaya.




Though Dharma Pala (c. 77O-810 A.D.) was a great patron of Buddhism and set up more than fifty Buddhist monasteries in different parts of his empire, he was not averse to Hinduism. He himself established a four-faced Shiva image at Buddha Gaya. At Aminpur village in Kushmandi Police Station, a five-faced Ban Linga has been discovered. At Dehabandh village in Kushmandi PS, one Shiva Linga is seen on the roadside along with four goddesses with folded palms engraved on four sides. It is a unique image belonging to the Gupta age. A similar sandstone image has been kept at the District Library. Other beautiful sculptures from the Gupta period can be seen at the Library Museum.




A passage in Raj Tarangini refers to the existence of a Kartikeya Temple in Pundra Bardhan, from the 8th century AD. In Kushmandi another black stone Kartikeya image has been discovered, likely belonging to a little later period.




Several mounds at Dhampara and Danagram indicate the existence of various other historical sites in the area. The ruins of the famous Jagdalla Mahabehar mentioned in Ramcharita can still be seen under thick bamboo groves in a village called Jagadalla in Banshihari Block.




The Buddhist scholars who became famous in Tibet, like Bibhuti Chandra, Danshila, Mokshakar Gupta and Subha Kar Gupta, were associated with this Mahabehar. It is said that Sanskrit texts were actually translated to Tibetan at Jagadalla. The presiding Deity here was Abolokiteswar. This famous centre of Buddhist culture and education was demolished by Bakhtiyar Khilji in 12O2-03 A.D.




After the death of Dharma Pal, Deva Pal reigned for about forty years. He constructed the Somepuri monastery which is near Paharpur. In Tapan Police Station, a few Buddha images have been found, one of which can be seen at the College Museum. In Kumarganj Police Station one village near Daudpur is named Buddha Nath Dham. Quite a large number of Buddhist images representing the Mahayana pantheon and belonging to the Pala period have been found in different parts of this district.




The decline of the Pala dynasty began in the later half of the 9th century A. D. For some time the Pratihar got control over North Bengal. In Dinajpur (now in Bangladesh) an inscription pillar of the Pratihar King, Mahendra Pal, son of King Bhoja, has been found. A prosperous village on the bank of river Srimati in Itahar PS is called Pratirajpur




Narayan Pal (C. 854-908 AD) some how was retained in Gour region. A record refers to the construction of a Shiva temple by Narayan Pal somewhere near Punarbhava. Gopal-II's inscription on copper plates have also been found in the district.




Mahipal (C988-1038 AD) was famous for his construction activities. He restored and repaired many monasteries and Buddhist monuments. Traditions have associated the name of Mahipal with a number of Tanks. One such big tank called Mahipal Dighi can be seen in Banshihari Block. At that time big monasteries existed at Tapan and Vikahar in Tapan PS, Devikot in Gangarampur Police Station, Dehabandh and Amalahar in Kushmandi P.S.




Tantrik Buddhism flourished in Bengal at this time under the Chandras. King Gopi Chandra belonged to this dynasty. Atish Dipankar is said to have been born in that royal family. The kingdom of Nayapal was invaded by King Karnya from the west. Karnya defeated the Pal king and destroyed many monasteries. Dipankar Sri Jnan was then in the court of Magadha. He made sincere efforts to bring peace, and through his good offices, a treaty was concluded. Dipankar left India for Tibet some time in 1038-1042 AD.




During the reign of Mahipal-Il (C1072-75 AD) Divyok organised a revolt against the Palas. He usurped the throne and made his position secure in Barendra Bhumi. Rudaka and Bhima succeeded, one after another.




Alter Vijay Sen, Ballal Sen became the King of Bengal. His dominion comprised, among others, Barendra Bhumi. Lakshman Sen had his second capital at Lakshmanavati in Gour. Biswarup Sen was also called Goureswar.




The early Sen kings were followers of Shaivism. A few beautiful black stone Shiva Parvati images have been recovered in the District. One such image can be seen at the District Library museum. Another exquisite image has been kept at Balurghat Treasury.




The royal seal of the Sens was engraved with the image of Sadashiva. A few beautiful images of Ganga and Yamuna have also been found in the District. A relief depicting a lady lying with a child by her side, attended by females and with miniature figures of Shiva at the top (found at Gangarampur), are thought to represent either the scene of Krishna's nativity or the birth of Kartikeya (Kumar Sambhava).




The later rulers of the Sen dynasty were Vaishnavas. Hundreds of Vishnu images built of black stone, exquisitely decorated, have been found in almost every prosperous village in the District. The last addition to such collection is the black stone Deity found in village Kaigram in Balurghat Police Station, in March 1994. It has been kept at Balurghat Thana.




Another beautiful piece depicting Vishnu, measuring 32 inches by 16 inches, was discovered during re-excavation of Bhabna Dighi in Harirampur Police station. This piece has been kept in the Banshihari Block office.




The last king of Sen dynasty, Keshab Sen, came to power in 1225 AD. He was a Sun worshiper and some Sun images of his time have been found in the District.




Mention may be made about a few black stone images of the Sen period, which stand unique in the locality. One such image is that of Ardhanarishwar, recovered from Dehabandh, now kept at Kushmandi Block office. Another interesting image is that of Varahi (the goddess associated with Lord Varaha) recovered from Bairhatta and now kept at Harirampur Thana.




Broken pieces of a Chandi image with Godhika were found at the bottom of Bairhatta and a huge, eight foot high image believed to be Mahismardini (although it may be a Buddhist goddess) are found lying at Bhikahar. These deserve special mention.




At Sarbamangala village about 10km away from Shivabati in Gangarampur PS, one black stone eight-armed Mahismardini image, about 2 1/2 ft. high, and another eighteen-armed Chandi image, about 2 ft. high, are kept in a mandir. Under a tree in front of the mandir, a number of broken stone images of Mahismardini, Surya and Vishnu are found.




It appears that a sculptor of the late Sen period lived here. It is also presumed that there were some sculptor families in this area in ancient times. The village now called Patharpunji in Tapan PS indicates that stones were brought from Rajmahal hills by boat, up the river Punarbhava. The stones were likely stored in that village and in other places, used for stone carving by the local artists.





https://www.indiadivine.org/divine-relics-at-dakshin-dinajpur/ https://www..indiadivine.org/divine-relics-at-dakshin-dinajpur/



Sun Aug 26, 2018 5:49 pm (PDT) . Posted by:

p_gopi_krishna

The true significance of Raksha Bandhan



The Festival of Rakhi has a special place in the hearts of all sisters and brothers, because on this day, they reinstate the commitment to their pure relationship. But does it hold the same richness that it began with? Do we know why it started or has it become 'just one of those things we Indians do'? We know the literal meaning of Rakshabandhan – the bondage of protection and as per tradition, sisters apply 'tilak' on the forehead of their brothers, tie a colourfully decorated "rakhi' or thread on their brother's wrist, and offer sweets as a token of their love. In return, the brother vows to protect his sister under all circumstances and of course, gives his sister 'kharchi' or a gift. But do we stop to wonder what happens if the brother is younger than the sister or if both of them live miles apart, or what if a girl does not have any brothers? Do only females need protection? Are their brothers immune to sorrow and problems? This is not an attempt to make a mockery of our auspicious festival, but is it celebrated with the correct attitude? Today, it seems to be more commercialized – what with all the different sizes and designs of Rakhis and the greeting cards that we find in the stores. All of our Indian festivals have a reason behind them; all we need to do is use our intellect to appreciate our rich culture.




Raksha bandhan is the festival of brother and sister, of strong feeling of love and care between them;tied with the sheer thread of silk. Celebrate the festivity and send this page to your brother or sister to show your affection, to say them you care.




Raksha bandhan has a much deeper spiritual explanation. It is a reminder that as souls, we are children of the One Supreme Soul, our Spiritual Father.. Its true significance lies in portraying the vice-less and pure love between brother and sister. The 'tilak' is a symbol of awakening one's awareness of "Soul-consciousness" – i.e. realization of being a Soul, or divine light energy, and NOT the physical body. It is also a sign of being victorious. Victory here signifies overpowering man's greatest enemy - the VICES of anger, sex-lust, greed, attachment , ego…… Tying a "rakhi" is a symbol of a bond of chastity or purity in thought, word and deed. We face difficulties when we come under the influence of the vices and commit wrong actions. No action goes fruitless – good or bad, we will face the consequences. So, when we make a pledge to God - that we will not allow our thoughts, words or our deeds to be ruled by the vices - God bestows on us Divine wisdom, becomes our true protector and liberator, and showers us with unlimited peace and happiness! Under His canopy of protection, we can be truly safe.




Sweetening of the mouth is symbolic of the victory we will feel when we overcome the vices. God does not ask us for money or elaborate gifts – all He asks is that we give up the vices that are deeply hidden in the 'pockets of the souls.' We have to earn our happiness and security – we do not need to be dependent on anyone.



At the present time, fear is one the biggest diseases spreading in our world. By staying in soul-consciousness and re-affirming our vow to God, the Almighty, we can bring about a world of purity, peace and prosperity! This is how to truly celebrate Rakshabandhan.




This is the next best thing to celebrate rakhi together personally



Sun Aug 26, 2018 5:51 pm (PDT) . Posted by:

p_gopi_krishna

Our mistakes are not Krishna's plan, but Krishna's plan accommodates our mistakes




Some people say, "Everything is God's plan."




Is it really? Are our mistakes his plan? If some people become alcoholics or commit suicide, did God plan that they ruin their lives?




Gita wisdom explains that Krishna has a plan for our ultimate well-being: he wants us to realize our spiritual identity and destiny, thereby relishing eternal love for him. For this plan to work expeditiously, we need to play our part. How? By learning to love him and to live harmoniously with his will. If we act otherwise, giving in to our mind's shortsighted impulses, those actions are our mistakes; Krishna didn't want us to make those mistakes. Nonetheless, Krishna's plan is so resilient that it isn't foiled by our lapses – it accommodates those wrong choices.




To illustrate, consider the example of driving to a destination along an unfamiliar route, being guided by Google Maps. Suppose the Map app tells us to turn right, but we turn left. The app doesn't quit; it immediately re-calibrates and shows us a modified route. Similarly, if we make a mistake, Krishna doesn't abandon us; he still stays in our heart and keeps guiding us to come back on track. The Bhagavad-gita (18.61) states that he always accompanies us during our worldly wanderings.




Of course, mistakes aren't inconsequential. While driving, if we take a wrong turn, we prolong our drive. Similarly, if we make wrong choices, we delay our spiritual growth and may even have to incur karmic consequences. But still, we will never be deprived of Krishna's unfailing love and untiring guidance.




Thus, knowing that Krishna has a plan for us brings positivity; knowing that we need to play our part responsibly brings gravity. And serving him with positivity and gravity propels us to life's supreme destination: Krishna's eternal ecstatic abode.




Think it over:




What is Krishna's plan for us?

How does Krishna's plan accommodate our mistakes?

How can we infuse our life-journey with positivity and gravity?





Read more https://www.gitadaily.com/our-mistakes-are-not-krishnas-plan-but-krishnas-plan-accommodates-our-mistakes/ https://www.gitadaily.com/our-mistakes-are-not-krishnas-plan-but-krishnas-plan-accommodates-our-mistakes/



Sun Aug 26, 2018 5:59 pm (PDT) . Posted by:

p_gopi_krishna

Maturity means to acknowledge that no one is obliged to fulfill our needs

When infants are hungry, they just cry and expect others to come running to fulfill their need. However, when adults are hungry, they aren't expected to do the same – they are expected to make some practical arrangement to get food.

Growing up centers on recognizing that others aren't obliged to fulfill our needs. It's not that our needs aren't important; it's just that fulfilling them is our responsibility, not anyone else's. This shift in responsibility applies not just to our physical needs, but also to our emotional needs.
For example, when we face problems, we may need attention, not just solution – we may need our loved ones to empathize with us by giving us quality time. Instead, if they just offer a solution and move on, we may feel neglected, even rejected. Feeling that they don't care for us, we may sink into loneliness, self-pity and depression. The Bhagavad-gita (18.35) cautions that habitual negative emotions characterize the mode of ignorance.
Raising us above ignorance, Gita wisdom explains that all our needs are ultimately fulfilled by Krishna. And he may fulfill different needs by using different people as instruments. Many of our needs may be fulfilled by those closely related to us such as a life-partner or a parent or a spiritual guide. But they may not be able to fulfill all our needs, nor are they obliged to. Instead of expecting too much from them, we can look upwards to Krishna, pray for help and express that prayer tangibly by engaging in his loving service. Reciprocating with us, he will duly connect us to someone appropriate who will act as his instrument for harmoniously addressing our need.
When we thus become mature and engage purposefully in Krishna's service, he will, through his multifarious manifestations, provide us fulfillment.
Think it over:
How does growing up change the way our needs are fulfilled? How is Krishna the ultimate fulfiller of all our needs? What can we do when some loved one doesn't fulfill our particular need?
Read more https://www.gitadaily.com/maturity-means-to-acknowledge-that-no-one-is-obliged-to-fulfill-our-needs/ https://www.gitadaily.com/maturity-means-to-acknowledge-that-no-one-is-obliged-to-fulfill-our-needs/



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

[racchabanda] కోర్కె యుండఁగలదే

 

కోర్కె యుండఁగలదే
====================

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తన్వీ వృ.

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శారద పాదాంబుజములఁ గొల్వన్ సంతసమౌఁగద యెవరికి నైనన్!
కోరిన పద్యాలొసఁగెడి తల్లిన్ గొల్చుట మోదమె యగుఁగద నీకున్!
..జారిన ఛందంబిడదయ తృప్తిన్! సాగదు వేగమె పరుగుల తోడన్!
..బోరని పించున్ నడకను జూడన్! మ్రొక్కెద వేరొకటిడవయ స్వామీ!

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శా.
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..రక్షాబంధము గట్టునట్టి దినమో రాజీవపత్రేక్షణా
..అక్షయ్యంబగు జ్ఞానమీయఁగలవా యానందసంధాత్రివై
..రక్షించున్ గద జ్ఞానమొక్కటె యిలన్ రాకుండ నేయాపదల్ 
..భిక్షాపాత్రము నిండనిమ్ము వడిగా విజ్ఞాన భిక్షాన్నమున్

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నేనే రక్షగ నుందునీకు నిలపై నిత్యమ్ము నేచోటనున్
నేనే యిచ్చెదఁ గోరు జ్ఞానమదియున్ నిశ్శంకగాఁ బ్రేమతో
వాణీపుత్రివి యంచుఁ బల్క బుధులున్ వ్రాయింతు మోదమ్ముగా
వేనోళ్ళంగొనియాడ సాధుజనులున్ వీక్షించి నీ వైఖరిన్

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"రక్ష" నూ.వృ ( త,జ,భ,జ,జ,త,గ --12 )

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కోరంబనిలేదు నీకు నెదియున్ గొఱఁతైన యట్లేయెడన్
ఏరైనటు పారుచుండుఁ బలుకుల్ హితవైన వాక్యాలతో
వారింపఁగ లేని వేగమగుచున్ బరుగెత్తు నాశ్చర్యమై
సారమ్మును గ్రోలి తృప్తిఁ బడయన్ జగమంత నిక్కంబుగా

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హారంబుల నల్లుచుండు పనియే యనిశమ్ము నైపుణ్యమున్
తీరైనవి శోభలీను సరముల్ త్రిపురేశికానందమై
వేరే నగలేల యంచుఁ దనకున్ బ్రియమారఁగా దాల్చఁగా
నేరోజును నీకుఁ గూడ మదిలో నెనలేని సంతోషమే

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వారమ్ములు దొర్లిపోవ వడిగా వనజాక్షి సైదోడుగా
వేరొక్కరు వ్రాయలేని గతిలో విరచించుచున్ సత్కృతుల్
మీరావలె భక్తిపూర్ణవగుచున్ మృడురాణి నర్చించఁగా
వేరొక్కటి కోర్కె యుండఁగలదే వినుతించి ప్రార్థించఁగా

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4:55 PM
08-25-2018

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ఆర్కైవ్.ఆర్గ్ వద్ద యేదో గ్రంథమును జూస్తున్నప్పుడు "తన్వీ" వృత్తము కనిపించినది.వెంటనే అదే వృత్తములో "కోరిన పద్యాలిడెదను వడిగా. కూర్పఁగఁ దీయుము కలమును వేగన్" అనే వాక్యములో పలికి, మొదటి పద్యములోని మొదటి రెండు పాదములనివ్వగానే నడక బోర్ గొట్తున్నదని అనగానే అవే తరువాతి పాదాలుగా వ్రాయించి, ఛందము మార్చి శార్దూలవిక్రీడితములో రెండవ పద్యములో పలికించి సమాధానమన్నట్లుగా ఒక శా.వి, దానిలో కొంతమార్పు జేసి మిగిలిన పద్యములు వ్రాయించారు. మార్చి యిచ్చిన వృత్తము నా దగ్గర పట్టికలలో కనబడలేదు. అందువలన నాకు తోచిన విధముగా నామకరణము చేశాను.
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తన్వీ-- గణములు -భ,త,న,స,భ,భ,న,య -- యతి 12

ఛందస్సులలో మార్పులే గాని పలుకులు మాత్రము మామూలే )-:


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Posted by: suprabha u <saarada@yahoo.com>
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