www.telugubhakti.com Digest Number 4828

10 Messages

Digest #4828
Sri Satya Sai Baba by p_gopi_krishna
Sri Satya Sai Baba by p_gopi_krishna
Sri Satya Sai Baba by p_gopi_krishna
Satsangam by p_gopi_krishna
Satsangam by p_gopi_krishna
Srimad Bhagavad Gita by p_gopi_krishna
Srimad Bhagavad Gita by p_gopi_krishna
Srimad Bhagavad Gita by p_gopi_krishna
Quotable Quote by p_gopi_krishna
Quotable Quote by p_gopi_krishna


Thu Dec 27, 2018 2:16 am (PST) . Posted by:


Everyone has faith in the power of love. When people ask, "How can we develop our love for the Lord?" The answer is: "There is only one way - to put into practice the love in which you have faith, then that love will grow." Because you do not practice what you profess, your faith gets weakened. A plant will grow only when it is watered regularly. When you plant the seed of love, you can make it grow only by watering it with love every day. The tree of love will grow and yield the fruits of love. Men and women today do not perform those acts which will promote love. When you wish to develop love for the Lord, you must continually practice loving devotion to the Lord. Devotion should flow from the heart, as was the case with the Gopikas. Much of what passes for devotion nowadays is artificial. Develop pure and sincere devotion, and sanctify your lives.

Thu Dec 27, 2018 2:19 am (PST) . Posted by:


Embodiments of Divine Love! When the mind is turned towards things of the world, it is called Anuraga (affection or attachment) and if it is turned towards God, it is called Prema (Love or devotion). Love is the fruit of love. Love is comparable only with love. Love can offer only love. Love cannot be described by poetry. It cannot be proved by the mind or the spoken word. Hence the Vedas declare that pure love transcends mind and speech. Love is priceless and indescribably precious. Its sweetness is unexcelled. Scriptures describe nectar (Amrit) as indescribably sweet. But Love is far sweeter than nectar. Love can be got only through love. Love is a precious diamond which can be got only in the realm of love and nowhere else. The kingdom of Love is located in a heart filled with love. Love can be experienced only in a mind flowing with love and a heart filled with love.

Thu Dec 27, 2018 2:33 am (PST) . Posted by:


There was a huge halo of splendour illuminating the sky over the village when Christ was born. This meant that He, who was to overcome the darkness of evil and ignorance had taken birth, that He will spread the Light of Love in the hearts of all men and women. When you celebrate the birth of Christ, resolve to lead your life performing loving service to the weak, helpless, distressed and disconsolate. Cultivate tolerance, forbearance, charity and magnanimity. Hold dear the ideals Jesus taught and practice them in your daily lives. However, the ways in which Christmas is celebrated now shows how far people have moved away from these noble ideals! The midnight hour is revered, illumination is arranged, the Christmas tree is set up, but then, do you spend the rest of the night filling yourself with Divine Bliss? Purify your hearts, perform holy activities, and be loving towards everyone. That is the best way of celebrating Christmas.

Thu Dec 27, 2018 2:16 am (PST) . Posted by:


HariH om. It is said that the battle of Rama and Ravana was just like the battle of Rama and Ravana, because there was nothing else to compare it to! Comparisons can only be made to something of roughly similar magnitude. The Lanka Yuddha, in that sense, was otherworldly and in a league of its own. It belonged to a time too ancient to be imagined or recreated in our minds.

It is well known that even during the Mahabharata, Hanuman bhagavAn blessed Arjuna by stationing himself on his chariot flag/banner (hence kapi dhvaja). But however spectacular the Kurukshetra war, having participated in the Lanka Yuddha eons ago, it was relatively tame to Hanuman ji. His eyes would open now and then only when two Maharathis such as Arjuna and Bheeshma would engage in battle, but remained mostly disinterested. And when Hanuman roared to add to the din, along with the blowing of Pandava conches, I'm sure some Kaurava teeth would have chattered and bodies quivered in fear :)

Hanuman, like his Lord Rama, knew when to be gentle and when to unleash fury on adharmis during war. He was the ideal Bhakta, Warrior, Scholar, Friend, Minister, Emissary, and so much more.The ability to modulate one's expressions and play different roles effortlessly as the situation calls for is indeed characteristic of a Dharmi Sri Hanumate Namah!

Page Scan below from Pujya Swamiji's summary of Ramayana from his Mahabharata commentary

Thu Dec 27, 2018 2:19 am (PST) . Posted by:


'What's in a Name?' - Part 3

Harih Om. Continuing on, here's another story my Guru shared on Naam uccharan, and how the practice of assigning Dharmically or Adhyatmically relevant names is of great help.

As with the last one, this story, too, begins with a (different) King. One fine day, he went for an excursion into a forest along with his retinue. While there, he was separated from his men and wandered into its depths. He chanced across a beautiful maiden, the most exquisite creature he had ever laid eyes on; a woman of unworldly, inhuman beauty. Unsurprisingly, she wasn't human at all, but an Apsara by the name of Trailokya-sundari. The King was was totally smitten by her, and they spent many years together frolicking in the forest.

After a lengthy period of time, they encountered a Gandharva who challenged him to a duel. The King was mortally wounded in battle, and as he lay dying, He remembered how he neglected his duties as a King, left his Kingdom for ruins, and even cheated on his loving Wife, his Queen, with Trailokya-sundari. As he drew his final breaths he regretfully called out his wife's name- "O Shivaaaaa!" (shivaa is another name for pArvati) and the prana left his body.

Since he had forgone his Kingly duties, he had to go to naraka to expiate his pApa karmas. Yama Dev, the Lord of Death (and also Dharma) sent the Yama dhootas to take him away. As they were ready to escort him, they were intercepted with Siva ganas, who drove the dhootas away. When Lord Yama got wind of the situation, he arrived on earth, in turn drove off the Siva Ganas, but was suddenly confronted by Shiva bhagavan who appeared before him in a flash.
Lord Yama, always one to abide by dharma, politely questioned this interception, saying the King deserved to go to Naraka for his actions. Lord Shiva heartily agreed, however, since his final utterance had been a divine invocation (Shivaaaa!), that alone earned him the merit of spending a while in Svarga. The King was asked where he would like to spend time first- Svarga or Naraka? He answered instantly- 'Svarga!'. And so he was duly transported there

Having reached Svarga, the King enjoyed all of its pleasures for a short while, but again chanced across another figure of divine beauty, Rambha. She, however, wanted to test his longing for her, and tells the King that if he chanted a certain number of repetitions of the Shiva Panchakshari mantra, she will be his. Excited at this prospect, the King sits in Anusthana and begins chanting the mantra, though his mind is really focused on her as the goal. But over time, a certain love for the mantra begins to develop, and now he performs it in a Nishkaam manner for the love of the devata of the mantra, Shiva, himself.

When Rambha returns to fulfill her promise, he is already in deep samadhi, lost in the glory of Bhagavan. In this manner, his time in svarga gets completely spent, and now the King is transported to Naraka, but he is no longer the same person- the mantra transforms him into a punyaatmaa. Even in naraka though he experiences pain, he is free from sorrow, with Shiva's name constantly on his lips at every moment. His term in Naraka, too, comes to an end, and he takes up another janma, this time reborn as a human of Sattvik disposition; a great bhakta too. In that birth itself he attains Mukti.

And it was all well for the king- but how did it start? It all began with an unintended desperate call to the Queen named after Parvati, and that set in motion the chain of events leading to his ultimate freedom. If even unintentionally chanting Ishvara's name is of such vast benefit, imagine what we would accrue by putting our hearts fully behind it :)

The second lesson is that even the names we give to our family members- Ram, Saraswati, Krishna, Aditya, Lakshmi, etc- invoking Bhagavan's names directly or indirectly brings us, and all family members, friends, acquaintances closer to Bhagavan. And so I hope, at least to some degree, the question 'What's in a name?' has been answered. :) Om Namah Shivaya!

Thu Dec 27, 2018 2:16 am (PST) . Posted by:


On disagreements and fanaticism Disagreement over issues is not as disruptive as disagreement over the importance of the disagreements
When we see disruptive disagreements among friends who share our faith, we feel distressed. Why? Because we practice our faith to experience peace, not strife. Indeed, the specter of religious conflicts drives fence-sitters towards agnosticism, atheism or even anti-theism.
Why do such disruptions occur? Not because of the disagreements themselves; we can live with disagreements, and we often do. Disagreements over various issues are inevitable because we form our stands based on not just our faith, but on our faith's interpenetration with our life-experiences, cultures and natures. Amidst such differences, we often agree to disagree..
Why, then, do some disagreements become disruptive? Because fanatics often exaggerate the importance of the disagreements. Fanatics equate minor details of their faith with its central tenets and deem heretical anyone differing from them on those details. They may even quote scripture, but their knowledge is in the mode of ignorance – it doesn't see the whole picture but makes one small thing into everything (Bhagavad-gita 18.22).. Far from living with disagreements, fanatics live to demonize those who dare differ from them. When their attacks become personal, emotions go wild, conflicts escalate and polemical wars rip the faith apart.
How can we prevent differences from becoming disruptive? By understanding our faith holistically so as to discern the difference between principles and details. Principles are nonnegotiable, but details are adjustable. We all agree on the big issues such as the existence of God, the importance of nurturing our spiritual side, and the necessity of walking our faith, not just talking it. Why should we let these huge agreements be overshadowed by disagreements about details? After all, knowledge in goodness sees beyond surface diversity to essential unity (18.20).
By learning from mature spiritualists to discern principles and details, we can keep our perspective amidst differences.
Think it over:
Why do people who share the same faith differ on particular issues? How does fanaticism rip the faith apart? How can we prevent disagreements from becoming disruptive?

Read more https://www.gitadaily.com/on-disagreements-and-fanaticism/ https://www.gitadaily.com/on-disagreements-and-fanaticism/

Thu Dec 27, 2018 2:21 am (PST) . Posted by:


Read scripture and read from scripture – don't read into scripture For our life-journey, scripture is like a map. The Bhagavad-gita (16.24) urges us to make informed decisions based on scriptural knowledge.
Let's look at three broad ways we may approach scripture.
Read scripture: If we have moved to a new country, we may want to get an overall lay of the land. So, we may glance through the country's map.. Similarly, the world we live in is a part of a vast, unfamiliar and mysterious universe. We may want to fathom the overall scheme of things – and especially our place and purpose within it. So, we may read scripture to understand its broad worldview and its generic guidelines for living.
Read from scripture: When we are lost while driving, we may look at the map to find our route. Similarly, when we face adversity or perplexity in life, we may turn towards relevant scriptural sections. To find such sections, we need to read scripture sufficiently to at least get an overview of its content.
Read into scripture: Suppose we have heard that a particular place is filthy. If we happen to see it on the map, we may turn away derisively, even if that place is not actually filthy. Similarly, we may have been taught to believe that certain things are bad, and on encountering something similar in scripture, we may recoil from that part of scripture or even all of scripture.
For example, we may have heard about the evil of caste discrimination and may see red on reading the Gita's description of varnashrama. But the Gita actually talks about social division of labor based on qualities and activities – not discrimination based on birth, as does today's caste system.
Reading into scripture is alienating and undesirable, whereas reading scripture and reading from scripture are both illuminating and are eminently desirable.
Think it over:
How can reading scripture help us? How can reading from scripture help us? Why is reading into scripture undesirable?

Read more https://www.gitadaily.com/read-scripture-and-read-from-scripture-dont-read-into-scripture/ https://www.gitadaily.com/read-scripture-and-read-from-scripture-dont-read-into-scripture/

Thu Dec 27, 2018 2:21 am (PST) . Posted by:


Seek first to understand the question to best understand the answer Seek first to understand the question to best understand the answer
Suppose we hear a discussion between a teacher and a student. If that discussion had started because of a specific question from the student, then understanding that question would make the discussion clearer – especially if the discussion were deep, technical and wide-ranging.
Such is the content of the Bhagavad-gita. It addresses many profound life-truths, many life-purposes for people at different spiritual levels and many life-paths for furthering our spiritual evolution. Moreover, it was spoken thousands of years ago when the prevailing worldview was significantly different. That's why if we dive headlong into the Gita, we may find its intricacies overwhelming.
Making matters worse, many people take an intellectual shortcut: they overlook the Gita's complex content and look only at its context: As it was spoken on a battlefield and its student fought a war after hearing it, they presume that it must be a violence-instigating text. They conveniently overlook that millions have followed the Gita for millennia without using it to justify violence.
Given such potential pitfalls, how can we make sense of the Gita? By looking at its driving question. The Gita is essentially Krishna's answer to Arjuna's question: what is dharma? (02.07). Dharma refers not to some sectarian religious ritual, but to the universal path of harmony. It connotes the right course of action – the action that will bring us in harmony with our essential nature and the world's essential nature. On hearing the Gita, Arjuna harmonized himself with divine will (18.73).
The central question of duty and destiny – of what we are meant to do – is eternally relevant. Seeking its answer has stimulated thinkers since time immemorial, and it has illuminated the Gita's countless readers.
When studying the Gita, if we focus on this universal question, we will find the Gita easier to both assimilate and apply.
Think it over:
Why do many Gita readers find it overwhelming? Why do some Gita readers think that it instigates violence? What is the Gita's driving question? How is that question universally relevant?

Read more https://www.gitadaily.com/how-to-understand-the-bhagavad-gitas-essence/ https://www.gitadaily.com/how-to-understand-the-bhagavad-gitas-essence/

Thu Dec 27, 2018 2:17 am (PST) . Posted by:


So long as there is no feeling of
disunion amongst you, through
the grace of the Lord, I assure,
there is no danger for you. Do
not open your mind unless you
feel it will be positively beneficial.
Use agreeable and wholesome
language towards even
the greatest enemy.

(Swami Vivekananda)

Thu Dec 27, 2018 8:26 am (PST) . Posted by:


You must so adjust your heart
that you long for the weal and
welfare of all beings, including
the happiness of your enemies.
You think of all beings in distress,
vividly representing in your
imagination their sorrows and
anxieties so as to arouse a deep
compassion for them in your soul.
(Lord Buddha)
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[racchabanda] కోరి యిత్తు నీకు ..


కోరి యిత్తు నీకు


కోరి యిత్తు నీకుఁ గొండంత ప్రేమమ్ము
వారిజాక్షి సుతగ వాసి గూర్చి
చేరుకొంటివెపుడొ శ్రీమాత సన్నిధిన్ 
గోర నీకు మదిని వేరు లేదు
ఆటలందునైనఁ బాట పాడుచునున్న
మేటి భక్తి యదియె లోటు గాక
సాటి లేని ప్రేమ శారదాంబిక పైనఁ
జాటునదియె నీదు సచ్చరిత్ర 
కోటులడుగఁ బోవు కోరుకొమ్మని యన్న
జాటువడుగు విధమె, పాట కొఱకు
బాటలవియుఁ దల్లి పరమేశి కోసమే
చాట వెవరి ఘనత నోటులిడిన 
వాణికొఱకె నీవు వసుధఁ జేరిన యట్లు
పాణి యందుఁ గలము వట్టినావు
వాణి వాక్కులవియె వ్రాయుచుందువు గాని
కానమన్యమొకటి కవితలందు 
పొగడవనుచు నొరుల జగడాలు రాఁబోవు
జగతి మేలు గోరి సలుప రచన
అగజ శక్తి యదియె యందఁగా వరముగాఁ
బ్రగతి చూడనగును బలువిధాల
దీక్ష గొనిన పిదప దివ్యమౌ మేనును
రక్ష సేయఁ బలుకె ప్రాణతతిని
సాక్షి యగుచుఁ, గాచు సర్వకాలములందు 
లక్ష పనుల నున్న రాజవదన
ప్రేమ నిడెడు దీక్ష. భీతిల్లఁ బనిలేదు.
వామదేవి యెఱుఁగు వలయుదేదొ
చీమకైన హానిఁ జేయనట్టిది తల్లి 
బాములిడునె నీకు వ్రతము పేర
నమ్మి తల్లి పదము నడచుటే నయమౌను
వమ్ము సేయదుంచు నమ్మకమ్ము
కమ్మనైన ప్రేమ కాన్కలీయును గాని
చెమ్మగిల్ల నీయదమ్మ కనుల
సిద్ధమగుటె యింక స్థిరమైన మనముతో
సిద్ధ మాత యిడెడి యిద్ధి కొరకు 
వృద్ధి గూర్చుఁ గాని వికలమ్ము సేయదు
బుద్ధి దాత్రి నీదు బుద్ధినెటుల


2:30 PM


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