ద్వైతము సుఖమా?

పల్లవి:  ద్వైతము సుఖమా? అద్వైతము సుఖమా?

అనుపల్లవి: చైతన్యమా! విను సర్వ సాక్షీ!
విస్తారముగాను తెల్పుము నాతో (ద్వైతము)

చరణం: గగన పవన తపన భువనాద్యవనిలో
నగధరాజ శివేంద్రాది సురలలో
భగవద్భక్త వరాగ్రేసరులలో
బాగ రమించే త్యాగరాజార్చిత (ద్వైతము)

-- శ్రీ త్యాగరాజ స్వామి (వారి ఆరాధన సందర్భంగా పుష్య మాస బహుళ పక్ష పంచమీ )
 
"ఎందరో మహానుభావులు అందరికీ వందనాలు"  అన్న త్యాగరాజ స్వామి వారే ఈ జటిలమైన ప్రశ్న ని శ్రీ రాముల వారినే అడిగారు.

For English: http://sahityam.net/wiki/Dvaitamu_sukhama

సర్వం బ్రహ్మమయం

sarvaM brahmamayam rE rE sarvam brahmamayam (pallavi)

1. kim vacanIyam kimavacanIyam kim racanIyam kimaracanIyam - sarvam
2. kim paThanIyam kimapaThanIyaM kim bhajanIyam kimabhajanIyaM - sarvam
3. kim bOdhavyam kimabOdhavyam kim bhOktavyam kimabhOktavyam - sarvam
4. sarvatraH sadA hamsadhyAnam kartavyam bhO mukti nidAnam - sarvam

-- SrI sadASiva brahmEndra kIrtana 
సర్వం బ్రహ్మమయం రే రే సర్వం బ్రహ్మమయం (పల్లవి)

1. కిం వచనీయం కిమవచనీయం కిం రచనీయం కిమరచనీయం - సర్వం
2. కిం పఠనీయం కిమపఠనీయం కిం భజనీయం కిమభజనీయం - సర్వం
3. కిం బోధవ్యం కిమబోధవ్యం కిం భోక్తవ్యం కిమభోక్తవ్యం - సర్వం
4. సర్వత్రః సదా హంసధ్యానం కర్తవ్యం భో ముక్తి నిదానం - సర్వం
-- శ్రీ సదాశివ బ్రహ్మేంద్ర కీర్తన 

Now my own "English" words!!

Everything ever filled with Brahman! Everything ever filled with Brahman!!

what to talk? what not to talk? what to write? what not to write?
what to study? what not to study? what to worship? what not to worship?
what to understand? what not to understand? what to consume/enjoy? what not to consume/enjoy?
Everywhere always meditate Hamsa that is the duty and the treatment for release/realization

వృద్ధులు - పూజనీయత

జ్ఞానవృద్ధో ద్విజాతీనాం క్షత్రియాణాం బలాధికః
వైశ్యానాం ధాన్యధనవాన్ శూద్రాణామేవ జన్మతః

మహాభారతం, సభాపర్వం 38 అధ్యాయం 17 శ్లోకం, భీష్ముడు శిశుపాలుడితో

jnAnavRddhO dvijAtInAM kshatriyANAM balAdhikaH
vaiSyAnAM dhAnyadhanavAn SUdrANAmEva janmataH

mahAbhAratam, sabhAparvam 38 adhyaayam 17 SlOkam, bhIshma to SiSupAla
In the brahmaNas one who has grown in jnAna (knowledge), in the kshatriyas one who has grown powerful, in the vaiSyas one who has grown in wealth and in the Sudras one who has grown merely by age are eligible to be worshipped.

--from SrI pullela SrIrAmaCandruDu gAri mahAbharata sAra sangrahamu

--On the occassion of pushya maasa, pUrnimA, pushyamI nakshatram - "thaipUsam"

కూర్మ చింతనం

कूर्मः चिन्तयते पुत्रान् यत्र वा तत्र वा गतान्
चिन्तया वर्थयेत्पुत्रान् यथा कुशलिनः तथा
तव पुत्रास्तु जीवन्ति त्वम् त्राता भरतर्षभ​!

తాబేలు (కూర్మము) తన పిల్లలు ఎక్కడ ఉన్నా వాటిని గూర్చి తలుస్తూ (చింతన చేస్తూ) ఉంటుందట. అవి పెరుగుతాయట. ఆ విధంగా పుత్రులను పెంచావు. నువ్వే నా పుత్రులను బ్రతికించావు.

-- కుంతి విదురుని తో (మహాభరతం, ఆది పర్వం 206.12)

"A tortoise just thinks about its children where ever they are. Just by the parent tortoise thinking about them the children grow up and be protected. In the same way you have protected my children."

-- These are the words of Kunti to Vidura in Mahabharata, Adi parvam 206 chapter, 12th Sloka

Just like a parent tortoise, a Guru can take care of his disciples just by thinking about them. My Guru protects me just in this way which makes me remember this verse.

on Intutive Knowledge by Swami Vivekananda

Today, 12th January 2013 is the 150th birth anniversary of Swami Vivekananda. He has influenced several people and I am one among them. (See my past post on his influence on me- http://nonenglishstuff.blogspot.in/2011/11/blog-post_21.html )

Would like to put up a simple thought of Swami from "Swami Vivekananda an Intuitive Scientist" - http://www.chennaimath.org/istore/product/swami-vivekananda-an-intuitive-scientist/

om tat sat

రస దృష్టి

शिवे शृंगारार्द्रा तदितरजने कुत्सनपरा
सरोषा गङ्गायां गिरिशचरिते विस्मयवती ।
हराहिभ्यो भीता सरसिरुह सौभाग्य जननी
सखीषु स्मेरा ते मयि जननि दृष्टिः स करुणा ॥


శివే శృంగారార్ద్రా తదితరజనే కుత్సనపరా
సరోషా గఞ్గాయాం గిరిశచరితే విస్మయవతీ  ।
హరాహిభ్యో భీతా సరసిరుహ సౌభాగ్యజననీ
సఖీషు స్మేరా తే మయి జనని దృష్టిః సకరుణా ॥

SivE SRMgArArdrA taditarajanE kutsanaparA
sarOshA ga~ngAyAm giriSacaritE vismayavatI
harAhibhyO bhiitaa sarasiruha saubhAgyajananI
sakhIshu smErA tE mayi janani dRshTiH sakaruNA

-- saundarya laharI (51 slOka) of Adi SankarAcArya

The expression towards Siva is sRingAra, others (who feel they are 'Men' in front of you) kutsana i.e., disgust or bhIbhatsa. towards Ganga it is rOsha i.e., raudra. Listening to the narrations of giriSa i.e, Siva the expression is vismaya i.e, adbhuta or wonderment. Thy eyes show the expression of fear i.e, bhIta or bhayAnaka rasa towards the 'ahi' the snakes that adore Lord Siva. The red tinge like the red-lotus in the eyes signify the vIra rasa that generates the saubhAgya. Towards thy sakhIs i.e, friends, hasya rasa is expressed. Towards me (the devotee) thy expression is always karUnA i.e. compassion.

Out of nava rasas, eight are covered above and "sAnta rasa" is not. Why? divine mother's nature is pure sAta which is the basis of all the rest of rasas.

om tat sat

జడ భరత ఆఖ్యానము - Jada Bharata's Teaching

Srimad Bhagavatam is a PurANa. The primary difference between modern history and purANa:

The modern history can only tell Mr X was born on so and so date, he has conquered so and so country, he acted such and such way and he died on so and so date. That's it.

Where as an ItihAsa (iti + hA + asau means "this is how it happened!") of a purANa explains why Mr. X was born as Mr.X, What happened during & after Mr.X's lifespan and what is the conclusion to be derived from the incident of Mr.X's narration. So, the reader can immediately benefited by learning from Mr. X's mistakes and start following the righteous path (i.e., dharma)

There is absolutely no compulsion to study purANas and ItihAsAs if one is not interested in knowing true and useful history of mankind.

Narration of Jada Bharata:

Bharata (This country is called as bhArata varsha due to him being the emperor of this land!) was the son of Rishabdeva. He righteously ruled this land for a long time and while he was still healthy and capable, retired to forests giving up all the worldly attachments.

Towards end of his life sitting at the bank of river Gandaki he saw a small baby deer floating in the water. He rescued it and started looking after the deer. He has developed attachment to the deer and in the final stage of his life thinking of the deer he died.

Due to the attachment to the deer while dying, he was born as a deer in the next life. Due to his penance in past life, he remembered his past life of King Bharata and lived the life of deer with devotion to Lord Hari near a temple and in the due course he left the deer's body.

As the next birth, he was born in a Brahmin family to pious Brahmana posessing sama, dama, tapas and tyaga. But he remembered his life as a deer as well as the King Bharata and started being indifferent to the worldly pleasures. There by he was called as JaDa. (non responsive) He was called as adhama brAhmaNa and jaDa bharata by fellow citizens.

King RahoogaNa going to meet sage kapila needed ONE bearer of his palanquin. He has seen jaDa bharata on the path and employed as the bearer. As jaDa bharata missed the steps and gone out of sync with other bearers thereby causing discomfort to the King RahoogaNa. Having repeatedly scolded by the King, Sage jaDa bharata makes a statement:

"You are talking of path, porter and punishment (to me), but none of these exist for me. If there is load, it is for the one who carries it; path is for the walker. Fat, thin, sickness, hunger, pain, fear, quarrel, desire, young, old, sleep, love, hate, anger, pretty and ugly are all present in a person who is body-conscious, they are not in me. All that you say apply only to the body, not to the Atma. 'I am king, you are servant,' such feelings are only in the practical world, not in Adhytma (spiritual world.) If you think you should punish me, you may punish, or beat the body; it will not affect me. I live in my own world, unconcerned about the body. Your punishment will be like grinding powdered stone or like beating a lifeless stone."

With these words, King RahoogaNa realized that the person carrying his palanquin was a great sage and comes down and falls at the feet of jaDa bharata.

There is a wonderful discussion that follows between the King and jaDa bharata leading to the discourse of ultimate truth.

So, this brief is shared here for the readers to study the bharata akhyAna from Fifth Canto of Srimad Bhagavata PurANa.

om tat sat.