www.telugubhakti.com Digest Number 4769

12 Messages

Digest #4769
1.1
Quotable Quote by p_gopi_krishna
1.2
Quotable Quote by p_gopi_krishna
2
Sringeri by p_gopi_krishna
3a
Ssrimad Bhagavad Gita by p_gopi_krishna
4.1
Sri Satya Sai Baba by p_gopi_krishna
4.2
Sri Satya Sai Baba by p_gopi_krishna
4.3
Sri Satya Sai Baba by p_gopi_krishna
5.1
Srimad Bhagavad Gita by p_gopi_krishna
6.1
Satsangam by p_gopi_krishna
6.2
Satsangam by p_gopi_krishna
6.3
Satsangam by p_gopi_krishna
7a
Pilgrimage by p_gopi_krishna

Messages

Mon Sep 10, 2018 10:20 am (PDT) . Posted by:

p_gopi_krishna

Love is that holy wine which the gods distill from their hearts and pour into the hearts of men. Those only taste it pure and divine whose hearts have been cleansed of all the animal lusts. (Kahlil Gibran)



Mon Sep 10, 2018 3:05 pm (PDT) . Posted by:

p_gopi_krishna

Paramacharya - Love


To Sir Paul Duke's question as to what would be the message from His Holiness which will be carried to the West, His Holiness replied: "In all that you do, let love be the sole motive. Any deed must be with reference to another. Action implies the acted-upon as much as the agent. Let action be out of love. I am not here referring to the Gandhian gospel of ahimsa. There may be situations which demand violent action. Punishment, for instance, may be necessary. Even wars may have to be waged. But whatever be the nature of the action, the agent must act out of love. Passions such as desire and hatred, anger and malice must be totally eschewed. If love becomes the guiding principle of all deeds, then most of the ills of the world will vanish.


Mon Sep 10, 2018 10:25 am (PDT) . Posted by:

p_gopi_krishna

Sringeri Days - Post 1




Harih OM,




Dear all, over the next few weeks I will share Sri Padmanabhan Venkatraman ji's 'Sringeri Days' series, based on his experience at the peetham with the Jagadgurus and the brilliant Sri Umesha ji. The Jagadgurus require no introduction, but for those who don't know, in traditional circles, Sri Umesha ji is considered among the most accomplished mahatmas in our midst and by all accounts a Jeevanmukta; himself a student of Jyestha Mahasannidhanam and the Guru-bhai of the present Jagadguru. You will find Sri Venkatraman ji's experiences at Sringeri most insightful. He begins with his first encounter with Sri Umesha, when the latter came into his Classroom while being lectured on the Quantum Wave equation. How incredible is the human journey, to make the leap from being a college student to a siddha :)




My desire to start sharing this series is two-fold:




1) In our study of Shastra we remain mostly focused on the teaching (which is indeed desirable!), but in doing so may miss out on a helpful dose of inspiration derived from knowing about the lives of great personalities.




2) We don't always see the connection between the Teaching and it's Transformative Capacity.




The life of a Mahatma, therefore, is the End Result of the teaching, the fruit of knowledge. Sometimes the teaching takes the form of Shravanam- which we all do anyway- and sometimes it takes the form of a living, breathing, entity who has embodied the same. Their characteristics and mannerisms become a guiding light for us to hone our own, by moving in that direction. I hope through the sharing of this series, the above two are fulfilled. My thanks to Sri Venkatraman ji for sharing his experiences with us. Please find below the first post of the series. Harih Om. Prashant




Post 1:

_____________




Sringeri Days…




Bowing to the repeated requests of a few disciples of Sringeri Jagadgurus I am sharing some of my experiences through a series of posts. More I think of my 40 years of mental association with Sringeri Gurus, more i am stunned as to why it happened to me.




There is nothing remarkable in me or my life. I have never been blazing brilliant student in schools, nor have i been an erudite scholar in sanskrit or Shastra Literature. I am not a great adherent of Karma Mimamsa which has meticulously laid dow rituals from dawn to dusk; nor an I a great contemplator looking at a single word for days trying to understand the meaning. My Yoga and dhayana practice is tardy at best. I don't have a deep belief or commitment to any specific religious practice and I have a great aversion to getting entangled with Bhajans, Satsangs, discourses, visiting punya Kshetra Dhams. I can't recite Vedas properly nor can i quote any great passage from Scriptures. I don't have great attachments, relationships with family or friends ;nor am I known to be the Go To guy if any one needs help....




With all these, why did Shri Abhinava Vidyatheertha Mahaswaminah, the great Tapasvi /Yogi Jyestha Mahasannidhanam take me under his benign grace? Why did the then young successor Shri Bharati Theertha assure me that I will be dear to them wherever I go, whatever I do or don't- he declared his doors will be open for me any time.




Considering I was born in an orthodox Maadhwa family this is remarkable indeed - Madhwas hate Shankara Advaitha so much they call it Halahala , the most dangerous snake poison, and declare Shri Shankara Bahagavtpada was an incarnation of a demon sent to earth to mislead millions to hell.




The photo attached in the post shows Shri Abhinava Vidyatheertha Mahas Swaminah teaching Shri Bharati Theertha and other Sanyasis. Whenever I visited Sringeri, Jagadguru would ask me to sit through such classes - even though I could understand very little of Sanskrit. He would say that this will help my samskara and the meanings will find me over a period of time.




It all began in a radically different way far away in Chennai , some 700 Km away, in an engineering college. It was a hot summer evening in 1977 and I was delivering a lecture on Quantum Mechanics to fellow students; it was the usual extra curricular science club thing.




I was explaining the Louis De Broglie's Matter wave equation λ = h/mv (where λ is wavelength, h is Planck's constant, m is the mass of a particle, moving at a velocity v). The fellow students listened with awe as well as disinterest. It all changed in a moment into a commotion..




In walked a tall , fair, young man with a face that dazzled like thousand suns - sporting his usual pure white pant and white shirt, sacred ash adorning his broad forehead. It was R.M.Umesh. He came in with a few of his friends and sat in the first row. He was so brilliant that he could complete all requirements of a PhD even as undergrad student. He was in EEE while I was in ECE major. He was very famous in the campus for making professors squirm with his trick questions.




What is he going to ask me ? This was bothering me all through my talk , but he kept smiling at me without any interruption. I started to calm down and thought he wouldn't ask any question at all; may be i was brilliant too ! I had thought too soon.




" Is the De Broglie equation valid for all reference frames" a voice rang out. It was Umesha asking that. Every one sat up in rapt attention. The Roman circus was now open for business and the Lion was ready to pounce on the Gladiator me. "It is valid for all reference frames" , I answered.




" If so, am I a DC Generator?", he asked with an innocent smile. It took a while for me to get him and tried answering; most fo the students never understood us but sure did they enjoy my squirming under his laser sharp questioning.




As happens always, I met him outside after the lecture and he walked me towards his favorite tree behind the building .We sat there, he started talking and mentioned I should come with him and meet his Guru in Sringeri - Abhinava Vidyatheertha and his young successor Bharati Theertha. I promised I would and went home, with no idea that my life was changing for ever from that moment.




I Had not even an iota of inkling that Umesha will become a permanent thought in my mind ; or i will find a father in jyestha Mahasannidhanam and a affectionate elder brother in Bharati Theertha. Slowly and steadily i lost control of my life; it would be as per Sringeri Acharyas wishes and conveyed through mentor Umesha , many times through telepathy.




Umesha is such a recluse he would not share any photo with us. He continues to be just a thought in my mind , even after 40 years. Nearest I can point out is the protagonist character in Cho Ramaswamy's "Enge Brahmanan" series in Thuglaq Magazine.




But how do I go to Sringeri and meet Shankaracharya in close audience ? My father had passed away some 14 years back when i was just 8. So, we were very poor and had no money to make that 700 Km trip. More importantly we were an orthodox Madhwa family and family elders would excommunicate me if i ventured to meet an Advaithi Guru. In the 13th Century, Shri Poorna Prgana, a young ascetic broke away from Advaitha to form Tatva Vaada philosophy that Maadhwas followed. Why would i throw away Nectar and drink Halahala , my uncle growled at home.




So, I plotted a scheme to secretly visit Sringeri. Had to wait for a year to make it happen




(to be continued)




Prashant Parikh <prashantparikh@gmail.com>


vedanta-study@googlegroups.com









Mon Sep 10, 2018 10:39 am (PDT) . Posted by:

p_gopi_krishna

Seek freedom from weakness, not freedom in weakness




Freedom from weakness refers to freedom from the lower urges that weaken our determination to act constructively. Our weaknesses are self-destructive forces within us such as lust, anger and greed – these distract us from important things to trivial, sensual things.




Freedom in weakness refers to the freeness experienced by indulging unrestrictedly in our weaknesses, say, to attack anyone who angers us. But such freedom is like a car driver moving in any direction whenever and wherever they feel like doing so. They may hit a pole, run over pedestrians or be run over by bigger vehicles. Seeking freedom in weakness is thus the recipe for disaster.




The Bhagavad-gita states that those who devote themselves to lust and anger become bound by their desires (16.12). Being thus bound, they are dragged towards degradation and depravity. They degenerate from being lascivious and avaricious to becoming malicious and even murderous (16.13-15). Because they equate freedom with pandering to the desires that weaken them, they bind themselves – willingly and forcefully.




Gita wisdom explains that real freedom is found at the spiritual level in realizing our indestructible essence and relishing immortal love for the all-attractive supreme, Krishna. Our weaknesses misdirect our love from Krishna towards worldly objects. As these objects are inevitably temporary, obsession with them deprives us of lasting happiness. The more we become free from those weaknesses, the more we become free to love Krishna and and relish unending love and joy thereof.




Bhakti-yoga is the time-honored process to redirect our love from the world to Krishna. During our bhakti practice, if we still define freedom as freedom in weakness, we will feel deprived and practice bhakti half-heartedly. But if we redefine freedom as freedom from weakness, we will appreciate bhakti as the process towards freedom and practice it wholeheartedly, thereby attaining the supreme freedom.




Think it over:




What is the difference between freedom from weakness and freedom in weakness?

How is freedom in weakness the recipe for disaster?

How can we stop feeling deprived while practicing bhakti?





Read more https://www.gitadaily.com/seek-freedom-from-weakness-not-freedom-in-weakness/ https://www.gitadaily.com/seek-freedom-from-weakness-not-freedom-in-weakness/



Mon Sep 10, 2018 1:09 pm (PDT) . Posted by:

p_gopi_krishna

When the tree of life sends its roots into the eternal Atmic reality which is the unchanging, eternal, universal and the immanent entity of which the individual is but a spark, it will flourish grandly, yielding fragrant blossoms of loving service, and sweet and nourishing fruits of joy to all; the sweetness of virtue will render every bite and chew delightful.. This does not mean that you have to renounce hearth and home and flee to solitude or the forest. There is no guarantee that the hearth and home will not follow you into the silence and solitude of the forest; for, if your mind clings to worldly desires, you cannot escape them by simply putting some distance between you and them. You may be in the jungle, but your mind may wander in the marketplace. Similarly you may be in the marketplace, but by Sadhana(spiritual practices) you can still secure a patch of peace in the heart in the midst of the busiest thoroughfare. Sri Satya Sai Baba



Mon Sep 10, 2018 4:31 pm (PDT) . Posted by:

p_gopi_krishna

When you sing bhajans, dwell also on the meanings of the songs, and the message of each Name and Form of the God you sing. For example, when you sing 'Rama', the name should evoke in you the righteousness (Dharma) He embodied and demonstrated. When you sing of 'Radha', the greatest of the Gopis, the name should evoke in you the supramental and super-worldly love she had for Lord Krishna. When you call out to 'Shiva', the name should evoke the supreme sacrifice of the drinking of the halahala poison to save the world and sustain goodness in the Universe, and the cool Grace heightened by the cascading of Ganges and the moonlight from the crescent. Thus, know the purpose of Bhajana or Namasmarana and devote yourself wholeheartedly to it; derive the maximum benefit from the years allotted to you. Do not waste time singing bhajans as a routine, purposelessly; instead let every moment of your life be a true adoration! Sri Satya Sai Baba



Mon Sep 10, 2018 8:52 pm (PDT) . Posted by:

p_gopi_krishna

The human birth is precious. Sanctify it by leading righteous lives. Do not fritter it away. Whatever you practise any spiritual discipline or not, cultivate love for all. Offer that love as a divine offering to all. Only through love can world unity be promoted. It is because of the absence of love that all kinds of differences arise. Love is God. Live in Love. Make this the ruling principle of your life. Be considerate to everyone. Embodiments of Divine Love! Remember always that God permeates everything in the cosmos. Everything you experience is Divine. Everything you see is Divine. What you eat is Divine. The air you breathe is Divine. You cannot see the air, nor can you grasp it. Likewise you cannot grasp God. The eyes cannot see Him. He can only be experienced in the heart. He is beyond the mind. Sri Satya Sai Baba



Mon Sep 10, 2018 1:46 pm (PDT) . Posted by:

p_gopi_krishna

SRIMAD BHAGAVAD GITA - STHITAPRAJNA – CHARACTERISTICS




According to Srimad Bhagad Gita, the sensory perceptions are the barriers for gaining the divine intelligence. Ego is the byproduct of sensory perception. Ego distracts human intelligence to lose its discriminating power. Consequently, the intellect misidentifies Self for body, mind and intellect. The distractions are eradicated only through spiritual practice (sadhana) outlined in Srimad Bhagavad Gita.




It is not an easy task, but Srimad Bhagavad Gita gives complete guidance to achieve the True Human Nature and asserts that it is achievable for everyone, who is willing to take the necessary efforts, discipline and dedication. The grace of God always comes with true dedication, discipline and devotion. Action is much more important than prayer and Bhakti serves as the catalyst to complete one's obligations. The reward for the action comes along with action and action and reward are inseparable! The devotee treats action as the prayer and Prasad (peace) comes automatic when the devotee is sincere!




God identifies the person with the True Human Nature by the Sanskrit name Sthitaprajna (Perfect Yogi). The verses 55 to 72 in Chapter 2 of Srimad Bagavad Gita discussed the virtues of Sthitaprajna in greater details. A Sthitaprajna attains the discriminatory intelligence and concentration and ultimately Universal Wisdom of Eternal Peace by freeing the mind from sensory perceptions and abandoning the illusory pain and sufferings. Sthitaprajna perceives the world without conflicts and sorrows and accepts the world as it is!




अर्जुन उवाच

स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव।

स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्।।2.54।|




అర్జున ఉవాచ

స్థితప్రజ్ఞస్య కా భాషా సమాధిస్థస్య కేశవ.

స్థితధీః కిం ప్రభాషేత కిమాసీత వ్రజేత కిమ్৷৷2.54৷৷




The appellation sthita-prajna (man-of-stabilized-intellect) is virtually a nomenclature signifying man-of-Yoga who is fixed in concentration. The expression sthira-dhih has for its imports both the expression itself and its meaning 'the fixed-minded&#39;. Arjuna wants to know from Lord Krishna the characteristic marks of one who is established in the Self in Samadhi or who has steady wisdom or settled knowledge of one's identity with Brahman attained by direct discipline by realisation and is merged in the super-conscious state; how he speaks, how he sits, how he moves about and what are the characteristic marks of the sage of steady wisdom and the means of attaining that steady knowledge of the Self. Steady wisdom is settled knowledge of one's identity with Brahman attained by direct realisation.




श्री भगवानुवाच

प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान्।

आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते।।2.55।।




శ్రీ భగవానువాచ

ప్రజహాతి యదా కామాన్ సర్వాన్ పార్థ మనోగతాన్.

ఆత్మన్యేవాత్మనా తుష్టః స్థితప్రజ్ఞస్తదోచ్యతే৷৷2.55৷৷




The expression 'a man-of-stabilized-intellect&#39; denotes a man whose intellect has stabilized, i.e., has grown roots permanently on the Self. For, if that is achieved, the agitation in the form of desire born of the distraction by sense-objects comes to an end. In this verse Lord Krishna gives His answer to the first part of Arjuna's question. The sum-total of all the pleasures of the world will seem worthless for the sage of steady wisdom who is satisfied in the Self.




For in all the scriptures without exception, dealing, with spirituality, whatever are the characteristics of the man of realization are themselves presented as the disciplines for an aspirant, because these characteristics are the result of effort. And those that are the disciplines requiring effort, they become the characteristics of the man of realization. There are two kinds of sannyasa -- vidvat (renunciation that naturally follows Realization), and vividisa, formal renunciation for undertaking the disciplines which lead to that Realization. The idea is that the man of steady wisdom is a monk, who has renounced the desire for progeny, wealth and the worlds, and who delights in the Self and disports in the Self.




दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः।

वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते।।2.56।।




దుఃఖేష్వనుద్విగ్నమనాః సుఖేషు విగతస్పృహః.

వీతరాగభయక్రోధః స్థితధీర్మునిరుచ్యతే৷৷2.56৷৷




Lord Krishna gives His answer to the second part of Arjuna's question as to the conduct of a sage of steady wisdom. The mind of a sage of steady wisdom is not distressed in calamities. He is not affected by the three afflictions (Taapas) -– physical - Adhyatmika (arising from diseases or disorders in one's own body), super-natural - Adhidaivika (arising from thunder, lightning, storm, flood, etc.), and environmental - Adhibhautika (arising from scorpions, cobras, tigers, etc.). When he is placed in an affluent condition he does not long for sensual pleasures as he has gone beyond attachment, fear and anger. Only that sage whose mental attitude is free from desire and hatred in the midst of pleasure and pain, and not anyone else, is a man-of-stabilized-intellect. Even when there are reasons for grief like separation from beloved ones, his mind is not perturbed, i.e., he is not aggrieved. He has no longing to enjoy pleasures, i.e., even though the things which he likes are near him, he has no longing for them. He is free from desire and anger. A sage of this sort, who constantly meditates on the self, is said to be of firm wisdom.




यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्।

नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता।।2.57।।




యః సర్వత్రానభిస్నేహస్తత్తత్ప్రాప్య శుభాశుభమ్.

నాభినన్దతి న ద్వేష్టి తస్య ప్రజ్ఞా ప్రతిష్ఠితా৷৷2.57৷৷




The sage possesses poised understanding or evenness of mind. He does not rejoice in pleasure nor is he averse to pain that may befall him. He is quite indifferent as he is rooted in the Self. He has no attachment even for his life or body as he identifies himself with Brahman or the Supreme Self. He will not praise anybody when the latter does any good to him nor censure anyone when one does him any harm. This is the answer given by the Lord to Arjuna's query: "How does a sage of steady wisdom talk?"




यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः।

इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता।।2.58।।




యదా సంహరతే చాయం కూర్మోఙ్గానీవ సర్వశః.

ఇన్ద్రియాణీన్ద్రియార్థేభ్యస్తస్య ప్రజ్ఞా ప్రతిష్ఠితా৷৷2.58৷৷




Withdrawal of the senses is Pratyahara or abstraction. The mind has a natural tendency to run towards external objects. The Yogi again and again withdraws the mind from the objects of the senses and fixes it on the Self. A Yogi who is endowed with the power of Pratyahara can enter into Samadhi even in a crowded place by withdrawing his senses within the twinkling of an eye -- just as a tortoise keeps its limbs in its bosom -- from the sense-objects. He is not disturbed by tumultuous sounds and noises of any description.. Even on the battlefield he can rest in his centre, the Self, by withdrawing his senses. He who practises Pratyahara is dead to the world. He will not be affected by the outside vibrations. At any time by mere willing he can bring his senses under his perfect control. They are his obedient servants or instruments.




विषया विनिवर्तन्ते निराहारस्य देहिनः।

रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते।।2.59।।




విషయా వినివర్తన్తే నిరాహారస్య దేహినః.

రసవర్జం రసోప్యస్య పరం దృష్ట్వా నివర్తతే৷৷2.59৷৷




The sense objects are the food of the senses. By practising severe austerities, by abandoning the sensual objects, the objects of the senses may turn away from the ascetic but the relish or taste or longing for the objects will still remain. But, the Knowledge of the Self alone can destroy in toto the subtle Vasanas (latent tendencies) and all the subtle desires, as the essential nature of the Self is superior to the sense objects and that the realisation of this Self alone gives greater happiness than the enjoyment of sense-objects.




यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः।

इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः।।2.60।।




యతతో హ్యపి కౌన్తేయ పురుషస్య విపశ్ిచతః.

ఇన్ద్రియాణి ప్రమాథీని హరన్తి ప్రసభం మనః৷৷2.60৷৷




Except by the experience of the self, the hankering for objects will not go away. When the hankering for the sense-objects does not go away, the senses of even a wise man, though he is ever striving to subdue them, become refractory, i.e., become violent and carry away perforce the mind. Thus, the subduing of the senses depends on the vision of the self, and the vision of the self depends on the subduing of the senses. Consequently, i.e., because of this mutual dependence, firm devotion to knowledge is difficult to achieve. The aspirant should first bring the senses under his control. The turbulent senses will hurl you down into the objects of the senses, like turbulent horses will throw you down on the way. You cannot reach your spiritual destination, the abode of eternal peace and immortality or Moksha (final liberation). Thus the second question is decided.




तानि सर्वाणि संयम्य युक्त आसीत मत्परः।

वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता।।2.61।।




తాని సర్వాణి సంయమ్య యుక్త ఆసీత మత్పరః.

వశే హి యస్యేన్ద్రియాణి తస్య ప్రజ్ఞా ప్రతిష్ఠితా৷৷2.61৷৷




Conquering controlling the senses, which is difficult due to their attachment to sense-objects, he should sit focussed on Me as the Supreme object, with a calm mind. As the leaping fire fanned by the wind burns away a forest of dry trees, the mind, which is thus purified by the burning away of all impurities and devoid of attachment to the senses will destroy all the sins.. The wisdom of the Yogi who thus seated has brought all his senses under subjugation is doubtless quite steady. He is established in the Self.




ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते।

सङ्गात् संजायते कामः कामात्क्रोधोऽभिजायते।।2.62।।




ధ్యాయతో విషయాన్పుంసః సఙ్గస్తేషూపజాయతే.

సఙ్గాత్ సంజాయతే కామః కామాత్క్రోధోభిజాయతే৷৷2.62৷৷




Indeed, in respect of a person, whose attachment to sense-objects is expelled but whose mind is not focussed on Me, even though he controls the senses, contemplation on sense-objects is unavoidable on account of the impressions of sins from time immemorial. Again attachment increases fully in 'a man who thinks about sense-objects&#39;. From attachment arises desire.' What is called 'desire&#39; is the further stage of attachment. After reaching that stage, it is not possible for a man to stay without experiencing the sense-objects. 'From such desire arises anger.' When a desire exists without its object being nearby, anger arises against persons nearby. From anger there comes delusion'. Delusion is want of discrimination between what ought to be done and what ought not to be done. Not possessing that discrimination one does anything and everything. Then there follows the failure of memory, i.e., of the impressions of the earlier efforts of sense control, when one strives again to control the senses.




क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः।

स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति।।2.63।।




క్రోధాద్భవతి సంమోహః సంమోహాత్స్మృతివిభ్రమః.

స్మృతిభ్రంశాద్ బుద్ధినాశో బుద్ధినాశాత్ప్రణశ్యతి৷৷2.63৷৷




From anger arises delusion. When a man becomes angry he loses his power of discrimination between right and wrong. He will speak and do anything he likes. He will be swept away by the impulse of passion and emotion and will act irrationally. 'From the loss of memory there comes the destruction of discrimination.' The meaning is that there will be destruction of the effect of efforts made earlier to attain the knowledge of the self. From the destruction of discrimination, one becomes lost, i.e., is sunk in Samsara or worldliness.




रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्।

आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति।।2.64।।




రాగద్వేషవియుక్తైస్తు విషయానిన్ద్రియైశ్చరన్..

ఆత్మవశ్యైర్విధేయాత్మా ప్రసాదమధిగచ్ఛతి৷৷2.64৷৷




The mind and the senses are naturally endowed with the two currents of attraction and repulsion. Therefore, the mind and the senses like certain objects and dislike certain other objects. But the disciplined man moves among sense-objects with the mind and the senses free from attraction and repulsion and mastered by the Self, attains to the peace of the Eternal. The senses and the mind obey his will, as the disciplined self has a very strong will. The disciplined self takes only those objects which are quite necessary for the maintenance of the body without any love or hatred. He never takes those objects which are forbidden by the scriptures. In this verse Lord Krishna gives the answer to Arjuna's fourth question, "How does a sage of steady wisdom move about?"




प्रसादे सर्वदुःखानां हानिरस्योपजायते।

प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते।।2.65।।




ప్రసాదే సర్వదుఃఖానాం హానిరస్యోపజాయతే.

ప్రసన్నచేతసో హ్యాశు బుద్ధిః పర్యవతిష్ఠతే৷৷2.65৷৷




When the mental peace is attained, there is no hankering after sense-objects. The Yogi has perfect mastery over his reason. The intellect abides in the Self. It is quite steady. The miseries of the body and the mind come to an end. When the mind gets serene, he gets rid of all sorrows originating from contact with matter.




नास्ति बुध्दिरयुक्तस्य न चायुक्तस्य भावना।

न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्।।2.66।।




నాస్తి బుద్ధిరయుక్తస్య న చాయుక్తస్య భావనా.

న చాభావయతః శాన్తిరశాన్తస్య కుతః సుఖమ్৷৷2.66৷৷




The man who cannot fix his mind in meditation cannot have knowledge of the Self. The unsteady man cannot practise meditation. He cannot have even intense devotion to Self-knowledge nor can he have burning longing for liberation or Moksha. He who does not practise meditation cannot possess peace of mind. How can the man who has no peace of mind enjoy happiness? Desire or Trishna (thirsting for sense-objects) is the enemy of peace. There cannot be an iota or tinge of happiness for a man who is thirsting for sensual objects. The mind will be ever restless, and will be hankering for the objects. Only when this thirsting dies, does man enjoy peace. Only then can he meditate and rest in the Self.




इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते।

तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि।।2.67।।




ఇన్ద్రియాణాం హి చరతాం యన్మనోనువిధీయతే.

తదస్య హరతి ప్రజ్ఞాం వాయుర్నావమివామ్భసి৷৷2.67৷৷




The mind which constantly dwells on the sensual objects and moves in company with the senses destroys altogether the discrimination of the man. Just as the wind carries away a boat from its course, so also the mind carries away the aspirant from his spiritual path and turns him towards the objects of the senses. The mind which goes after sense-objects loses its inclination towards the pure self and ultimately succumbs to sense pleasures.




तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः।

इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता।।2.68।।




తస్మాద్యస్య మహాబాహో నిగృహీతాని సర్వశః.

ఇన్ద్రియాణీన్ద్రియార్థేభ్యస్తస్య ప్రజ్ఞా ప్రతిష్ఠితా৷৷2.68৷৷




He, who restrains the senses and controls his mind and focuses on Me, is not tossed by the waves of wrath etc., even while he is enjoying the sense-objects, as the mind is firmly set and the mind is serene. When the senses are completely controlled, the mind cannot wander wildly in the sensual grooves. It becomes steady like the lamp in a windless place. Such a person alone is a man of Yoga, a man-of-stabilized-intellect and established in the Self. Extraordinary is the man of Yoga, even while he is attending to the worldly business.




या निशा सर्वभूतानां तस्यां जागर्ति संयमी।

यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः।।2.69।।




యా నిశా సర్వభూతానాం తస్యాం జాగర్తి సంయమీ.

యస్యాం జాగ్రతి భూతాని సా నిశా పశ్యతో మునేః৷৷2.69৷৷




That which is real for the wordly-minded people is illusion for the sage, and vice versa. The sage lives in the Self. This is day for him. He is unconscious of the worldly phenomena. They are night for him, as it were. The ordinary man is unconscious of his real nature. Life in the spirit is night for him. He is experiencing the objects of sensual enjoyment. This is day for him. The Self is a non-entity for him! For a sage this world is a non-entity. The worldly-minded people are in utter darkness as they have no knowledge of the Self. What is darkness for them is all light for the sage. The Self, Atman or Brahman is night for the worldly-minded persons. But the sage is fully awake. He is directly cognising the supreme Reality, the Light of lights. He is full of illumination and Atma-Jnana or knowledge of the Self.




आपूर्यमाणमचलप्रतिष्ठं

समुद्रमापः प्रविशन्ति यद्वत्।

तद्वत्कामा यं प्रविशन्ति सर्वे

स शान्तिमाप्नोति न कामकामी।।2.70।।




ఆపూర్యమాణమచలప్రతిష్ఠం

సముద్రమాపః ప్రవిశన్తి యద్వత్.

తద్వత్కామా యం ప్రవిశన్తి సర్వే

స శాన్తిమాప్నోతి న కామకామీ৷৷2.70৷৷




The river waters enter into the sea which is full by itself and is thus the same, i.e., unchanging in shape. The sea exhibits no special increase or decrease, whether the waters or rivers enter it or not. Even so do all objects of desire, i.e., objects of sense perception like sound etc., enter into a self-controlled one, i.e., they produce only sensorial impressions but no reaction from him. Such a person will attain peace. The meaning is that he alone attains to peace, who by reason of the contentment coming from the vision of the self, feels no disturbance when objects of sense like sound, etc., come within the ken of the senses or when they do not come. This is not the case with one who runs after desires. Whoever is agitated by sound and other objects, never attains to peace.




Just as the ocean filled with waters from all sides remains unmoved, so also the sage who is resting in his own Svarupa or the Self is not a bit affected though desires of all sorts enter from all sides. The sage attains peace or liberation but not he who longs for objects of sensual enjoyment and entertains various desires.




विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः।

निर्ममो निरहंकारः स शांतिमधिगच्छति।।2.71।।




విహాయ కామాన్యః సర్వాన్పుమాంశ్చరతి నిఃస్పృహః.

నిర్మమో నిరహంకారః స శాంతిమధిగచ్ఛతి৷৷2.71৷৷




What are desired, they are called the objects of desire. These are sound and other sense-objects. The person, who wants peace must abandon all sense-objects and who is satisfied with the bare necessities of life and who does not care or has no attachment even for those bare necessities of life such as sound, touch etc. He should have no longing for them. He should be without the sense of 'mineness&#39; regarding them, as that sense arises from the misconception that the body, which is really non-self, is the self. He who lives in this way attains to eternal peace after seeing the self or attains Moksa.




एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति।

स्थित्वाऽस्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति।।2.72।।




ఏషా బ్రాహ్మీ స్థితిః పార్థ నైనాం ప్రాప్య విముహ్యతి.

స్థిత్వాస్యామన్తకాలేపి బ్రహ్మనిర్వాణమృచ్ఛతి৷৷2.72৷৷





The state described in the previous verse -- to renounce everything and to live in Brahman -- is the Brahmic state or the state of Brahman. If one attains to this state one is never deluded. He attains Moksha if he stays in that state even at the hour of his death. It is needless to say that he who gets establised in Brahman throughout his life attains to the state of Brahman or Brahma-Nirvana.



Mon Sep 10, 2018 1:52 pm (PDT) . Posted by:

p_gopi_krishna

A Positive Mind - Your Greatest Asset - Swami Chidananda
Radiant Immortal Atman! Beloved sadhaks and seekers! We have been discussing the wisdom of positivism in our mental state as opposed to the folly of negativism. Because, the mental state is the ultimate deciding factor and the antahkarana of the mind and intellect the ultimate deciding ground where your life and the ultimate outcome of your life—its fruition or its frustration—has to be worked out. Outward things are nothing, outward things are a creation of your inward state, and all outward things become nullified or overcome if your inward state is of that nature where it gathers within itself and activates its potentials and begins to become a conquering instrument.

If your interior state assumes "nashto mohah smritirlabdha tvatprasadat mayachyuta; sthito'smi gatasandehah karishye vachanam tava (Destroyed is my delusion as I have gained my memory (knowledge) through Thy grace O Krishna; I am firm, my doubts are gone; I will act according to Thy word)," if this type of robust dynamism comes to prevail in your mind, then there is no power on earth that can stand in the way of you taking your life to its ultimate pinnacle point of perfection and total fruition.. This is the simple truth. And if Napoleon declared that there was no word "impossible" in his type of dictionary, he declared a fact, he declared the simple truth.
We are constantly being faced with new situations, new circumstances. If such a situation is seen, to draw attention to that situation is necessary; otherwise, it cannot be corrected. And to focus our mind on that situation is also perhaps necessary because it sets us thinking. But to lament that situation is incorrect. I would disagree with the wisdom of it, the logic of it, the rationality of it. It is irrational, it is non-productive, it is negative, for it affects all hearers. Not only that, the very purpose of drawing attention to a specific situation is nullified, because to lament that situation demonstrates a basic and essential lack of faith in one's self, which is not Vedanta, which is totally contradictory to true and classical Vedanta.

Vedanta does not accept even a vestige of hesitation in having this faith: "I am indeed Brahman, I am indeed the Absolute, no other than the Absolute—aham brahmasmi; ahameva'vyayo'nantah suddhavijnanavigrahah, sukham duhkham na janami katham kasyapi vartate (I alone am imperishable, infinite, the form of pure Consciousness, I do not know pleasure or pain or how they can affect anybody); janma mrityurna te chittam bandhamokshau subha'subham, katham rodishi re vatsa. namarupau na te na me (You have no birth, no death, no mind; you have no bondage, no liberation, nothing good, nothing bad; why do you weep, O child. You have no name or form, nor have I any); vedanta sarasarvasvam jnanam vijnanam eva cha, ahamatma nirakarah sarvavyapi svabhavatah (This is the sum and essence of all Vedanta, this is wisdom and knowledge: I am the Atma that is formless, all-pervading by nature)." This is Vedanta.
Vedanta is a clarion call; it is a bold declaration. It is the assertion, the affirmation of a firm conviction, because it is truth. Truth is stronger than anything else, satyameva jayate (truth alone triumphs), and therefore any lamenting of a fact is contrary to the very spirit of Vedanta. Because when a situation is posited and one draws attention to the situation, the motivation should be to offer it as a challenge. Here is the situation, now what are we going to do about it?
"Kshudram hridayadaurbalyam tyaktvottishtha parantapa (Cast off this mean weakness of the heart. Stand up, O scorcher of the foes.)"—that is the call of the Gita. "Nayamatma balahinena labhyah"—that is the declaration of the Upanishads—"This Atman, O seeker, cannot be achieved or attained by the weak, by the negative, by the diffident, by those lacking in self confidence." That means those who are negative in mentality. A situation is brought to one's attention and notice so that the person may call forth all the reserves that are within, and there is an infinite power within each one. Immediately call forth these reserves and do the needful in the situation—that is the attitude!
The stuff of each individual is measured by one's response to the challenge. The attitude which ultimately made Arjuna say: "I am standing up, I have got my bow in my hand, I am ready to fight," is inherent in all healthy individuals. If you put a riddle before a group of children, they become excited and eager to solve it. They will not leave it until they get an answer. You drag the bleating lamb to the water and ask it to look at its reflection, not for it to continue to bleat like a lamb, but rather for it to roar like the lion it really is. That is the thing needful. There is no other way for a real human being who is made in the image of God, who is Divinity awaiting to be liberated, awaiting to break forth from the shackles that bind one's infinity and eternity.

That is real Vedanta, and anything other than that is to be rejected as not being part of classical Vedanta. It is to be summarily rejected; it should not be given a place for even one second. Because we are talking about the need, the importance, the wisdom, the indispensable necessity of having a positive, creative, constructive attitude and approach of the mind. That is the key, that is the only thing needful. Everything will be overcome by it, everything will be provided by it whether you are a bhakta or a Vedantin..
This indeed should be our state of mind. For that only has mind been given.. Mind has been given to us in order to conquer everything, conquer maya. And therefore the Upanishads leave no doubt about it. What was the strength of mind of Nachiketas? What was the strength of mind of Markendaya, of Savitri, of Bhagirata, of Mira? What was the strength of mind of all those great ones who achieved anything whatsoever? What was the strength of mind of Prince Siddhartha (Buddha)? He proved to us that such a state of mind is the one thing desirable, the one thing necessary, the one thing that shows the wisdom within you to overcome everything. Each one has this potential.


Mind, therefore, is your greatest asset, your greatest wealth. By some aberration, by some mistake, it has been rather regarded as a problem. It has not been properly understood. You may even consider it to be your greatest problem. If so you have to convert it into an asset, because it is an asset.. It has not been given to you to be a problem, but, on the contrary, it has been given to you to be utilised as the greatest thing that has ever been given to a being, for it throws wide open the portals to liberation and perfection. Mind is the one great endowment of the Universal Soul to the individual being. Mind is the endowment that makes man God. May you use it in a wise and positive way and become blessed!













Mon Sep 10, 2018 1:55 pm (PDT) . Posted by:

p_gopi_krishna

వాల్మీక రామాయణం సుందరకాండలో 42వ సర్గలో 32 నుండి 36 వరకు గల నాలుగు శ్లోకాలు 'జయ మంత్ర'ముగా పేర్కొన్నారు పెద్దలు. ఆ శ్లోకములు మరియు అర్థము (విద్వాన్ డా. పమిడికాల్వ చెంచు సుబ్బయ్య)
33.
జయ త్వతిబలో రామో లక్ష్మణ శ్చ మహాబలః |
రాజా జయతి సుగ్రీవో రాఘవేణాభిపాలితః ||
34.
దాసో2హం కోసలేంద్రస్య రామస్యాక్లిష్టకర్మణః |
హనుమాన్ శత్రుసైన్యానాం నిహంతా మారుతాత్మజః ||
35.
న రావణ సహస్రం మే యుద్ధే ప్రతిబలం భవేత్ |
శిలాభి స్తు ప్రహరతః పాదపై శ్చ సహస్రశః ||
36.
అర్దయిత్వా పురీం లంకామ్ అభివాద్య చ మైథిలీమ్ |
సమృద్ధార్థో గమిష్యామి మిషతాం సర్వరక్షసామ్ ||

"మహాబల సంపన్నుడైన శ్రీరామునికి జయం! మహా పరాక్రమ సంపన్నుడైన లక్ష్మణుకి జయం! శ్రీరామునికి విధేయుడుగా ఉంటూ కిష్కింధారాజ్య ప్రభువైన సుగ్రీవునికి జయం! అసహాయ శూరుడు, కోసలదేశ ప్రభువైన శ్రీరామునికి నేను దాసుణ్ణి. వాయుపుత్రుణ్ణి. శత్రుసైన్యాలను హతమార్చేవాణ్ణి. నా పేరు హనుమంతుడు. వేయిమంది రావణులైన నన్ను ఎదిరించి, నిల్వలేరు. వేలకొలదీ శిలలతో, వృక్షాలతో రాక్షసులందరినీ, లంకాపురాన్నీ నాశనం చేస్తాను. నా కార్యం ముగించుకొని, సీతాదేవికి నమస్కరించి వెళ్తాను, చూస్తుండండి."
ఇక్కడ హనుమంతుని ఉత్సాహ వాక్కులు 'జయతి' అనే మాటతో మొదలయ్యాయి. ఇందులో రామ-లక్ష్మణ-సుగ్రీవులకు జయాన్ని కోరడం జరిగింది. జయమహామంత్రమైన ఈ నాలుగు శ్లోకాలను నిత్యం భక్తి-శ్రద్ధలతో పారాయణం (జపం) చేస్తే, సర్వత్రా జయం, బాహ్య-అంత-శత్రుత్వం మీద విజయం మరియు సకల కార్య సిద్ధి కల్గి, బౌతికంగా, ఆధ్యాత్మికంగా ఆనందజీవనులవుతారని పెద్దల సూచన



Mon Sep 10, 2018 3:57 pm (PDT) . Posted by:

p_gopi_krishna

Dissemination of Knowledge

by Sri N. Ananthanarayanan




The habit of giving was ingrained in Sivananda. As a boy at Pattamadai, he shared with other children the sweets his mother gave him. At school and college, he went to help his classmates with their lessons. After he left the medical institute, he ran the Ambrosia, to earn no doubt, but equally to share his considerable knowledge of health problems with an ignorant public.. Later, in Malaya, he put to maximum use his medical knowledge by treating the sick, by contributing useful articles to periodicals, and by training the ward boys in his hospital for better jobs elsewhere. When he gained wealth and influence, he utilised both for the benefit of people in distress, who needed money, a job, a place to stay.




This trait, this desire to share what he had with others, intensified after he became a Sannyasin. Around him sprang the Satya Sevashram Dispensary. Sivananda used his past savings to buy medicines for the sick Sadhus and pilgrims. When the Swargashram Kshettar gave him curd and Ghee for his consumption, he distributed them among convalescent Mahatmas in Lakshmanjhula. When the Yatris who came to have his Darshan made him offerings of sweets and fruits, he once again redistributed them. He gave his only blanket to a needy pilgrim, himself shivering in the cold.




When Sivananda advanced in his spiritual practices, began meditating for hours on end, underwent various experiences, tapped the mine of spiritual wisdom at greater and ever greater depths, he put down those experiences on paper and grew eager to share the new-found knowledge with others. Thus were born his early spiritual tracts.




Pilgrims who met Swamiji in Swargashram began to correspond with him when they returned home. Others who read his tracts began to write to him. Sivananda replied those letters and gave spiritual advice.




This Jnana Dan or gift of knowledge possessed a characteristic which other gifts failed to have. Sivananda reasoned it thus. "Give food to the hungry" he told himself, "After a while, they will again be hungry.. Give clothes to the naked; after a while, they will again be so. Give money to the needy; and when they have spent it, they will again be in want. But give knowledge to all; and you would have given them the wherewithal to take care of themselves". His face brightened. The gift of knowledge, indeed, was the greatest gift.





http://www.dlshq.org/saints/siva_dissemination.htm http://www.dlshq.org/saints/siva_dissemination.htm



Mon Sep 10, 2018 3:09 pm (PDT) . Posted by:

p_gopi_krishna

వాట్సాప్ లో ఒకరు తన సొంతంగా ప్లాన్ చేసి తయారుచేసిన పోస్ట్. వారికి నా ధన్యవాదములు.......




12 రోజుల లో 9 జ్యోతిర్లింగాలను దర్శించుట ఎలా?

ఓం నమో గణాధి పతయే నమః ఓం నమః శివాయ




ఈ క్రింద తెలిపిన ప్లాన్ వీలైనంత తక్కువ ఖర్చు తో జ్యోతిర్లింగ దర్శనం కోసం వ్రాయబడినది. శివ భక్తులకు సాయ పడుదామన్న చిన్న ఆశ తో ఈ ప్లాన్ వ్రాసాను. ప్లాను లో వున్న రైళ్లు ప్రతి రోజు నడిచేవి. మీ అవసరాన్ని బట్టి మీకు కావలిసిన ఊరిలో మీరు విశ్రమించ వొచ్చు. శివాష్టోత్తరం లేక మీకు అవసరమైన మంత్రాలూ తీసుకుకొని గుడి లో చదవండి. లేక శివ నామం స్మరించండి. అభిషేకం కొరకు రాగి లేదా వెండి పాత్ర తీసుకు వెళ్ళండి. ఈ ప్లాన్ గుడి లో ఉంటే ఇతర భక్తులకు కూడా ఉపయోగ పడును. దయ చేసి ఈ ప్లాన్ గుడి లో నే ఉంచ గలరు. నేను మీ వంటి ఒక శివ భక్తుడిని. నేను టూర్ ఆపరేటర్ ను కాను. ఏవైనా తప్పులు ఉంటే మన్నించండి. శీఘ్రమేవ శివ దర్శన ప్రాప్తిరస్తు.

Note: రైల్వే స్టేషన్ కోడ్ ని () లోపల రాసాను.




1వ రోజు: బేగంపేట్ లో రాత్రి 9:00 కి ట్రైన్ # 57549 (ఔరంగాబాడ్ పాసెంజర్) ఎక్కి మరుసటి రోజు పొద్దున్న 6:30 కి పర్లీ రైల్వే స్టేషన్ లో దిగండి. OR మీరు విజయవాడ నుంచి యాత్ర ప్రారం భిస్తుంటే, ట్రైన్# 17206 కాకినాడ సాయి నగర్ షిర్డీ ఎక్ష్ప్రెస్స్ ఎక్కండి లేదా ట్రైన్# 17208 విజయవాడ లో సాయి నగర్ షిర్డీ ఎక్ష్ప్రెస్స్ పొద్దున్న 10.30 కి ఎక్కి, పర్లీ (PRLI) రైల్వే స్టేషన్ లో రాత్రి 12:05 కి దిగండి (ప్రయాణ సమయము 13 గంటలు).




2వ రోజు: పర్లీ రైల్వే స్టేషన్ నుండి బైజనాథ్ గుడి 3KMs దూరం లో వుంది. స్టేషన్ బైట ఆటోలు దొరుకును. ఉదయం బైద్యనాథ్ జ్యోతిర్లింగ[1] దర్శనం చేసుకున్న పిమ్మట బస్సు లో పర్భానీ () (67KMs) రైల్వే స్టేషన్ కి 10:30 AM లోగ చేరుకొని ట్రైన్# 12715 స్చఖండ్ ఎక్ష్ప్రెస్స్ 10.37 AM ఎక్కండి లేదా ట్రైన్# 17618 తపోవన్ ఎక్ష్ప్రెస్స్ 11.17 AM కి ఎక్కండి. ఔరంగాబాద్ () రైల్వే స్టేషన్ లో మధ్యాహ్నం 2:30 PM కి దిగి 30 కిలోమీటర్ల దూరం లో వున్న గ్రిశ్నేశ్వర్ జ్యోతిర్లింగాన్ని దర్శించండి. గ్రిశ్నేశ్వర్ జ్యోతిర్లింగ దర్శనము (ఇక్కడ నుంచి ఎల్లోరా గుహ 1KM దూరం లో వుంది, ఏ గుహలను పూర్తి గా చూడాలంటే ఒక రోజు పడ్తుంది) గుడి దెగ్గర లో రూమ్ తీస్కొని రెస్ట్ తీస్కోండి.




3 వ రోజు: ఔరంగాబాద్ బస్సు స్టాండు లో నాశిక్ బస్సు ఎక్కండి. నాశిక్ బస్టాండ్ (దూరం 187 కిలోమీటర్లు) ప్రయాణ సమయం 5 గంటలు. నాశిక్ బస్సు స్టాండ్ లో త్రియంబక్ కి వెళ్లే బస్సు ఎక్కి (దూరం 30 కిలోమీటర్లు) త్రియంబకేశ్వర జ్యోతిర్లింగం[3] దర్శించుకోండి (రాత్రి 9:00 PM వరకు గుడి తెరచి ఉంటుంది) దర్శనం తరువాత, గోదావరి ఆవిర్భవించిన క్షేత్రం దర్శించండి. గుడి దెగ్గర రూమ్ తీస్కొని రెస్ట్ తీస్కోండి..




4 వ రోజు: పొద్దున్నే 06:00 AM బయలుదేరి నాశిక్ బస్సు స్టాండ్ చేరుకోండి. 07:00 గంటలకు నాశిక్ బస్సు స్టాండ్ లో మంచర్ వెళ్లే గవర్నమెంట్ బస్సు (ప్రైవేట్ బస్సు ఎక్కితే లేట్ అవుతుంది) ఎక్కి మంచర్ బస్సు స్టాండ్ లో 11:00 AM కి దిగండి (దూరం 150 KMs). మంచర్ బస్టాండ్ లో భీమా శంకర్ బస్సు ఎక్కి భీమశంకర్ (61KMs, 2hours) లో భీమశంకర్ జ్యోతిర్లింగాన్ని [4] దర్శించుకొండి (బస్సు స్టాండ్ దెగ్గర లో నే గుడి వున్నది). మధ్యాహ్నం 2:00 PM కి భీమశంకర్ బస్టాండ్ లో పూణే బస్సు ఎక్కి పూణే (PUNE) రైల్వే స్టేషన్ కి చేరుకొండి (110 KMs, 3 hours). రాత్రి 7:50PM కి ట్రైన్# 11090 పూణే భగత్ కి కోతి ఎక్ష్ప్రెస్స్ ఎక్కండి. ఒక వేళారోజు గురువారం ఐతే డైరెక్ట్ సోమనాథ్ ట్రైన్ రాత్రి 7:50 PM ట్రైన్# 11088 పూణే వెరావల్ ఎక్ష్ప్రెస్స్ ఎక్కండి.




5 వ రోజు: అహ్మదాబాద్ (ADI) రైల్వే స్టేషన్ లో ప్రొద్దున్న 7:45AM కి దిగి ట్రైన్# 11464 జబల్పూర్ సోమనాథ్ ఎక్ష్ప్రెస్స్ 8:15AM కి లేదా ట్రైన్#19119 అహ్మదాబాద్ సోమనాథ్ ఎక్ష్ప్రెస్స్ 10:40 AM ఎక్కి వెరావల్ (VRL) రైల్వే స్టేషన్ లో సాయంత్రం 5:35PM కి లేదా 7:30PM కి దిగండి. అక్కడ బల్క తీర్థ్ దర్శించి, ప్రభాస్ తీర్థ్ త్రివేణి సంగమం లో స్నానం చేసి సోమనాథ్ జ్యోతిర్లింగ[5] దర్శనం చేసుకుని ట్రైన్# 19251 సోమనాథ్ ఒక ఎక్ష్ప్రెస్స్ వెరావల్ లో రాత్రి 11:10 కి ఎక్కండి.




6 వ రోజు: ద్వారకా (DWK) రైల్వే స్టేషన్ లో ప్రొద్దున్న 7:10 AM కి దిగి, ద్వారకాధీశ్ దర్శనం, నాగేశ్వర జ్యోతిర్లింగ [6] దర్శనం చేసుకుని ట్రైన్# 19006 (సౌరాష్ట్ర మెయిల్) మధ్యాహ్నం 1:00 PM కి ద్వారకా స్టేషన్ లో ఎక్కండి. { (optional) లేదా ఒక రోజు ద్వారకా లో నే ఉండి ద్వారకాధీశ్ గుడి, ఆది శంకరాచార్య మఠం, భేట ద్వారకా, భద్కేశ్వర్ మహాదేవ్ గుడి, గోపి తలాబ్, గోమతి నది దర్శించండి.}



7 వ రోజు: వడోదర (BRC) రైల్వే స్టేషన్ లో రాత్రి 12:48 AM కి దిగి, ట్రైన్# 12961 అవంతిక ఎక్ష్ప్రెస్స్ రాత్రి 1:10 AM కి ఎక్కండి. లేదా వడోదర లో రూమ్ తీస్కొని రెస్ట్ తీస్కోండి.




{8 వ రోజు: వడోదర రైల్వే స్టేషన్ నుంచి 61KMs దూరం లో సముద్రం లో వున్న స్తంభేశ్వర్ మహాదేవ్ గుడికి వేళ్ళగలరు. రాత్రి 9:50 PM కి ట్రైన్# 19309 GNC ఇండోర్ ఎక్ష్ప్రెస్స్ ఎక్కండి.}




9 వ రోజు: ఉజ్జయిని (UJN) రైల్వే స్టేషన్ లో ప్రొద్దున్న 7:20 AM లేదా 4:00 AM కి దిగి శిప్రా నది లో స్నానం చేసి మహాకాళేశ్వర జ్యోతిర్లింగ[7] దర్శనం చేసుకున్న తరువాత లోకల్ సైట్ సీఇంగ్ బస్సు ఎక్కండి. అక్కడ వున్న అమ్మ వారి శక్తిపీఠాన్ని దర్శించు కొండి. తరువాత ఓంకారేశ్వర (135 kms) బస్సు ఎక్కి, ఓంకారేశ్వర జ్యోతిర్లింగ[8] దర్శనం చేసుకోండి. పక్కనే వున్న స్వామి గజానన ఆశ్రమం లో రూమ్ తీసుకోండి.




10 వ రోజు: పొద్దున్నే నర్మదా నది లో స్నానం చేసి మళ్ళి వీలయితే ఓంకారేశ్వర జ్యోతిర్లింగాన్ని దర్శించి ఖండ్వా (70KMs) బస్సు ఎక్కి ఖండ్వా (KNW) రైల్వే స్టేషన్ కి ప్రొద్దున్న 10:00 AM లోపల చేరుకొండి. అక్కడ ట్రైన్# 11093 మహానగర ఎక్ష్ప్రెస్స్ లేదా ట్రైన్# 12167 లోకమాన్య తిలక్ టెర్మినస్ వారణాసి సూపర్ ఎక్ష్ప్రెస్స్ ప్రొద్దున్న 10:00AM కి ఎక్కండి.




11 వ రోజు: వారణాసి (కాశి) (BSB) రైల్వే స్టేషన్ కి పొద్దున్న 3:45 AM కి చేరుకొండి. కాశి లో గోదోలియా చౌక్ దెగ్గర రూమ్ లేదా డార్మిటరీ తీస్కొని ఫ్రెష్ అప్ ఐ కాశి విశ్వేశ్వర జ్యోతిర్లింగ[9] దర్శనం చేసుకోండి, తరువాత కాశి విశాలాక్షి శక్తిపీఠ దర్శనం చేసుకోండి, తరువాత తిల్ బండేశ్వర్ శివ లింగాన్ని (బెంగాలీ తొల దెగ్గర వుంది) దర్శించుకోండి (ఈ శివ లింగాన్ని దర్శించిన వారు కాశీ లో అన్ని శివ లింగాలు దర్శించినట్టే), కాల భైరవుని కూడా దర్శించుకోండి. ముఖ్యమైనది మధ్యాహ్నం 12:00 నుంచి 12:10 వరకు మణికర్ణికా ఘాట్ లో సంకల్పం చెప్పుకుని స్నానం చెయ్యాలి. ఆ సమయం లో స్నానం చేస్తే లోకం లో వున్న సకల నదులలో స్నానం చేసిన దాని కంటే ఉత్తమం (చాగంటి కోటేశ్వర్ రావు గారి ప్రవచనం). రామేశ్వరం లోని శివ లింగానికి అభిషేకం కొరకు వేరుగా ఒక పాత్ర లో గంగ జలం తీసుకో గలరు. సాయంత్రం 5:00 PM కి సికింద్రాబాద్ (SC) రైల్వే స్టేషన్ వెళ్ళుటకు ట్రైన్# 12792 సికింద్రాబాద్ ఎక్ష్ప్రెస్స్ వారణాసి రైల్వే స్టేషన్ ఎక్కండి లేదా విజయవాడ వెళ్ళుటకు ట్రైన్# 12296 సంఘ మిత్ర ఎక్ష్ప్రెస్స్ ముఘల్ సారాయి (MGS) రైల్వే స్టేషన్ లో రాత్రి 11:27PM కి ఎక్కండి. మీరు ప్రయాగ లో స్నానం చేయ్యాలంటే వారణాసి నుండి ప్రయాగ (రైలు లో ప్రయాణ సమయం 3:30 గంటలు) ముందుగా వేరే రైలు లో చేరుకొని అలాహాబాద్ (MGS) రైల్వే స్టేషన్ (ALD) (ప్రయాగ) లో స్నానం చేసి రాత్రి 8:40 కి హైదరాబాద్ వెళ్లే train#12792 సికింద్రాబాద్ ఎక్ష్ప్రెస్స్ అలాహాబాద్ రైల్వే స్టేషన్ లో ఎక్కగలరు.






12 వ రోజు: సికింద్రాబాద్ కి రాత్రి 10:00 PM కి చేరుకొండి లేదా విజయవాడ కి ప్రొద్దున్న 6:05 AM కి చేరుకొండి.



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