TSCO RNDABT PAANCK

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Nothing strengthens authority so much as silence. (Leonardo de Vinci)

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Older adults who rise and shine early every day may have sharper minds and fewer depression symptoms, a new study suggests.

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sailor Bob 

You will never find the answer in the mind

BOB: Do you see how the search goes on? How long have you been searching? Some of you may be in the search for 5-10-20 years, looking in the mind, trying to find the answer in the mind. Why haven’t you found it?
This one told you to do this..., but you will never be able to carry it for too long. 'Stop the thoughts' and all these things, or 'meditate'…
So you will never find the answer in the mind.
Recognise, that mind without that life essence can’t do anything. Life essence is doing it all.
Thought can't know, see or feel.

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MITOCHONDRIA X FREE RADICAL DAMAGE

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"Strive to increase order and discipline in your life. Discipline usually means doing the opposite of what you feel like doing. The easy roads to discipline are setting deadlines; discovering and doing what you do best and what's important and enjoyable to you; focusing on habits by replacing your bad habits and thought patterns, one-by-one, over time, with good habits and thought patterns."

-- Dave Kekich

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STILLNESS SILENCE SHIVA X MANTRA JAPA X YOGA NIDRA

 NYCADX -

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"The Buddha never said that life is suffering. He said there is suffering in life. That was his first noble truth. And he identified what that suffering is, but he went on to say that there is a cause for suffering that you can abandon, and there is a path to the end of suffering that you can develop, so that you can reach the end of suffering, all of which can be found in life.

So life isn’t just suffering. It’s important to underline that point, because so many people misunderstand the Buddha’s attitude toward happiness and suffering. Just this last weekend, I heard someone saying that the Buddha’s basic teachings are that all things are inconstant and all things are suffering. That’s not the case, either. As the Buddha once said, if there were no pleasure in the five aggregates, we wouldn’t be attached to them. They do offer pleasure. And we need to understand the different kinds of pleasure they offer, so we can use that pleasure as a means to the highest happiness or the highest pleasure: nibbana."

~ Thanissaro Bhikkhu "A Connoisseur of Happiness" (Meditations6)

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Panpsychism Interpretation 1: consciousness is just one more irreducible property of matter at a subatomic level, just like mass, charge, spin and momentum are also fundamental properties of subatomic particles. In other words, all matter has consciousness at a fundamental level. Matter, however, remains the broader and more primary matrix of reality

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Panpsychism Interpretation 2: consciousness is the intrinsic nature of matter, not just one more of its properties. However, consciousness is still considered fundamentally fragmented in exactly the same way matter is. In other words, distinct bits of matter – that is, subatomic particles – represent distinct bits of consciousness. According to this view, a single isolated electron has its own very simple form of consciousness: there is something it is like to be an isolated electron. More complex arrangements of matter, like a human brain, allegedly aggregate these bits of consciousness together to give rise to richer, integrated inner lives of the kind you and I experience.

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The difference between Interpretations 1 and 2 is subtle. While Interpretation 1 takes consciousness to be just one more irreducible property of matter – the substance of matter still existing outside consciousness – Interpretation 2 takes consciousness to be matter's intrinsic nature. According to interpretation 2, measurable properties like mass and charge are just the extrinsic – external – aspects of this intrinsic nature. That said, Interpretation 2, just like Interpretation 1, also entails that the structure of matter determines the structure of consciousness: the subatomic, fragmented building-blocks of matter still allegedly correspond to fragmented building-blocks of subjectivity

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A key problem with materialism, however, is that it has been unable to explain, even in principle, how arrangements of matter can possibly generate subjective experience. This is known in neuroscience and philosophy of mind as the 'hard problem of consciousness,' 

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But here is where panpsychism raises its head as the greatest threat on the horizon: it provides an easy escape route for the materialist. It magically 'solves' the hard problem of consciousness simply by declaring consciousness to be either an irreducible property, or the intrinsic nature, of matter. This way, it maintains our present delusion that matter – either in substance (Interpretation 1) or in structure (Interpretation 2) – is the primary aspect of reality. It threatens to usurp from us the unique opportunity we have today to face and correct our delusional worldview

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WHY PANPSYCHISM ISN'T IDEALISM OR NONDUALISM

The body of my work is a defense of what in the West is called the philosophy of Idealism. In the East, essentially the same view is entailed by the philosophies of Nondualism. According to this view, all reality consists in excitations of consciousness, there being no need to infer a material world fundamentally outside consciousness. As such, reality is akin to vibrations of a 'membrane' of pure consciousness, an idea indirectly corroborated by M-theory. The intricate patterns and regularities of these vibrations are the universe around us. Yet, in the same way that there is nothing to a vibrating membrane but the membrane itself, there is nothing to the universe but consciousness itself. The universe is a behavior of consciousness, not an ontological entity outside and independent of consciousness.

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'Pan - psychism' means literally 'soul everywhere,' which suggests an 'everywhere' outside soul, so soul can be in it. I reject that: 'all-wheres' are in consciousness/soul, in my view. There is a wonderful quote by Henry Corbin that captures this: 'it is the where, the place, that resides in the soul.' (Swedenborg And Esoteric Islam, page 14). I believe the most accurate term for this is 'Idealism,' not 'panpsychism.' If others articulate this ontology under the label 'panpsychism,' very well; what can I do? I would have chosen differently.

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panpsychism does at least represent some recognition of the role of consciousness in the universe. It's possibly a step forwards for materialists who have so far been insisting that consciousness is an emergent phenomenon, or even that it doesn't exist at all.

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mystical philosophies, which almost universally set up a mind-matter polarity which is quite similar to some forms of panpsychism, particularly Spinoza's. They of course go further - at least the non-dualist ones - and see both mind and matter as subjective/objective manifestations of an all-inclusive non-mental and non-material principle of Pure Existence/Consciousness.

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OSHO

While watching the changing world outside and the movement of thoughts and emotions within, I become aware of a presence that doesn’t change. It is impossible to define what this is in words, but I do know that it is always the same presence, that when it comes, it is everywhere and nowhere at once; that nothing I’m thinking or feeling can connect with it; that it is so still it doesn’t exist and so sublet that at times it is too alive to bear. I remember encountering this presence first as a child. Beloved Master, am I rediscovering my lost innocence?

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ZEBRA FINCHES

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Dhyan Arjuna, yes you are rediscovering your lost innocence. Religion is a rediscovery. It is something that we had known, that we had lived, but we have left far behind – so far behind that it seems almost as if it was not a reality but only a dream scene, just a faint memory, a faraway echo. But if you become meditative that echo starts coming closer, the dream starts changing into a reality and the forgotten language of innocence is suddenly remembered. Hence it is not a discovery, it is a rediscovery.

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REAL ME IS BEINGNESS, NOT LITTLE ME

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Every child is born feeling the whole universe, not knowing his separation from it. It is by slow education that we teach him to feel separate. We give him a name, we give him an identity, we give him qualities, we give him ambitions – we create a personality around him.

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ALASKA

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No matter who we are or what we are—and even though we are somewhat bound by circumstances of our karma, the effects of our past actions—we can do anything we want to in our minds. In the vault of the mind he all the chains of bondage, as well as the keys to freedom. All actions originate in the mind.  

Paramahansa Yogananda 

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I would like to share with you a beautiful story that was published in our magazine some years ago. It took place in an ashram in India. One of the young devotees who had come there to receive the training of the guru was going about his duties, and the guru was watching and noticed that this young man seemed dejected and a little depressed. So the guru went to him and said, "My boy, why are you so sad?" And the young man said, "Sir, I love to hear you speak about the teachings of the Bhagavad Gita, as you do for all of us. But the problem is I don't remember much afterwards. It just goes in one ear and out the other. The other boys casily talk about the holy teachings, and yet I know nothing. I really wonder if I'm worthy of being here. Maybe I don't belong here. 

    The guru was thoughtful for a moment. Then he turned to the young man and said, "Fetch me the coal basket." And the boy, who loved to serve and carry out anything that the master asked, returned quickly with the basket that the students used to carry coal to the cooking stove. The inside of the basket was completely black, covered with the dust of the coal that it was carrying every day. The master said to him, "Fill that basket with water from the river and bring it back to me. The boy looked befuddled and asked, "Fil it with water?" But the master said, "Don't be worried. Just do as I say."

      So the boy dipped the basket into the river, but before he could get back to the guru all the water had leaked out. But the guru said, “Do it again.” 

    Five times the boy went to the river and filled the basket with water. Each time he ran faster and faster to try to get back while there was still some water in the basket, but it was always empty by the time he got to the guru. 

     Finally the boy said, "Teacher, you have given me an impossible task! It's useless to try to bring you water in this basket.” And the guru looked at him and said, "You think it is useless? Look inside the basket The young man looked in and saw that the basket was now different-very different. It was completely clean. The water had washed away all traces of that coal dust, of that dirt and grime that had covered it. 

    And the master explained to him: "You may not remember or understand everything when we study the Bhagavad Gita and when we talk about these holy teachings. But even just lisening with patience and reverence- that is going to gradually change your consciousness until your heart is cleansed of mortal delusion and fears and darkness." And then the master put his arm lovingly around the young disciple and said, "Just remember: God is not a scholar, God is a lover. And if you seek Him sincerely, one day you will see how He has transformed you utterly.

Swami Chidananda Giri,

SRF Convocation, 2020.

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The non-eating state attained by Giri Bala is a yogic power mentioned in Patanjali’s Yoga Sutras III:31. She employs a certain breathing exercise that affects the vishuddha chakra, the fifth center of subtle energies located in the spine. The vishuddha chakra, opposite the throat, controls the fifth element, akash or ether, pervasive in the intra-atomic spaces of the physical cells. Concentration on this chakra (“wheel”) enables the devotee to live by etheric energy. 

Therese Neumann neither lives by gross food nor practices a scientific yogic technique for non-eating. The explanation is hidden in the complexities of personal karma. Many lives of dedication to God lie behind a Therese Neumann and a Giri Bala, but their channels for outward expression have been different....

~~Paramahansa Yogananda 

 Autobiography of a Yogi

( foot note of Chapter "The Woman Yogi Who Never Eats")

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Don’t feel badly if you find yourself too restless to meditate deeply. Calmness will come in time, if you practice regularly. Just never accept the thought that meditation is not for you. Remember, calmness is your eternal, true nature.

- Paramahansa Yogananda

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PMHNSA YGANANDA

When I was a teenage boy and was precociously trying to read the great philosophers, I once came upon a statement attributed to Aristotle: "The wise man is never in a hurry." 

I remember putting the book down and then picking it up and reading the sentence over and over again. What did it mean? What did being in a hurry have to do with being wise? I understood that a wise man would be compassionate, would not be mean, vain, or petty.... But why this "not be in a hurry"? Wasn't a wise man ever late? Did he or she never have to run for a bus?

I was puzzled and fascinated... This idea of never being in a hurry was actually something I could immediately apply to myself, something I could try to do. 

 The other attributes of wisdom—compassion and great knowledge and self-denial—were all well and good as ideals, things to dream about, things to inspire one.... But this "not be in a hurry presented itself immediately as something I could do.

 So I tried. Again and again, I would catch myself hurrying here and there without any real need....

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On Being Too Busy - Part 2

I would catch myself hurrying here or there without any real need for haste or, for that matter, without any real awareness of what I was  doing at all. When I caught myself like this I would immediately slow down. Sometimes I would move as though in slow motion, wondering if people passing me would think I was mad. At meals I would chew slowly, one bite at a time, instead of stuffing food into an already full mouth...

I distinctly remember one morning when I was late for school. As I was automatically rushing to get dressed and put my books together, I recalled Aristotle. But even as the aim of not being in a hurry came to me, my thoughts started to tell me that I mustn't try now or I would never be able to make the opening bell and would be marked late and .... who knows what terrors would follow from that?

What  stands out in my mind, even after all these years, is the attitude I took toward my thoughts. I simply ignored them. I simply and swiftly ignored them. I did not argue with them and I did not look for other thoughts to put against them, such as the thought that there was still enough time, that I always got to school early or that even if I was late it wouldn't really make any difference, I could always make up an excuse and even one late mark didn't matter anyway...I did not bring forth any of these thoughts at all. 

I simply turned my attention away from all my thoughts. Suddenly, swiftly, gently, without bargaining with them at all. I calmly turned my attention to putting on my shoes and socks, tying my shoes, selecting my brown sweater, assembling my notebook and textbooks, walking into the kitchen, sitting down and eating the cornflakes. 

I was not thinking of anything at all except shoes and socks, the sweater, the books, the cereal and milk. 

It seemed that, having made one .....

(To be continued )

Extract from an article published in YSS Magazine 1/2003

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“Spirituality is generated slowly, sometimes imperceptibly. Even though the meditating devotee feels that his attempts at controlling the mind are fruitless, yet if he continues with zeal, believing in the words of his preceptor, he suddenly finds RESPONSE FROM GOD, intimated THROUGH his LONG SILENT MEDITATION” 

 Paramahansa Yogananda   

 God Talks with Arjuna (The Bhagavad Gita II:1)

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A devotee, even in earlier stages of spiritual progress, who has attained calmness in meditation but later succumbs to habits of restlessness constantly feels the painful contrast — a contrast he also endures between the formerly experienced deep happiness of the meditative state and the subsequently experienced evanescent mundane pleasures if he returns to his “old ways” of materialistic habits after a deep meditation. The lustre of earthly pleasure is pale before the splendour of God-joy! From communion with the bliss of God the devotee breathes true life and happiness — once quaffed, never forgotten!

Paramahansa Yogananda 

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DNYANESHWARI

 his day in 1296 CE, Sant Jnaneshwar, a Yogi, philosopher, poet attained Samadhi at Alandi at the Siddheshwar temple complex after having a feast at Pandharpur in Maharashtra. He was then aged 21. He was also known as Dhyaneshwar. He was born as Dnyaneshwar Vitthal Kulkarni on a Janmastami day at Apegaon village in Aurangabad. Sant Jnaneshwar was from the Nath Vaishnava tradition and started the Vithoba-Krishna (Varkari) Bhakti movement at a very young age.

Sant Jnaneshwar authored, before the age of 21, ‘Dnyaneshwari’, a commentary on the Bhagavad Gita and ‘Amrutanubhav’, a composition that describes his experiences in yoga and philosophy – both in Marathi. Both these works are considered milestones in Marathi literature.

Sant Jnaneshwar’s thoughts reflected the Advaita Vedanta philosophy that emphasizes on seeking spiritual liberation through knowledge of the identity of the self as Atman, which is same as Brahman, the highest metaphysical reality. Advaita Vedantins believe the soul is not different from Brahman. Sant Jnaneshwar also believed in the oneness of Mahadev and Vishnu.

Though Sant Jnaneshwar attained Samadhi, devotees believe he is still alive. His chief disciple was Namdev who carried forward the Varkari Bhakti tradition. Details with extracts in comments section.

Note: As Hindu tithi and Gregorian calendar date don't remain same every year, date mentioned may not be exact.

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Atma is all pervasive and immovable, in advaita we don't believe that there are many Atma, we believe that there are many jeevas and these jeevas are subtle bodies and these subtle bodies alone takes rebirths again and again until it realizes itself as all pervasive and immovable Atman, which is nondual underlying reality.

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physical pain is felt by our physical body when we get physically hurt for example road accidents,cut from a knife etc...whereas mental pain which we get from experiancing emotions is felt by our subtle body(mind).

Pain is a emotion itself which a energy

Soul is emotionless or beyond all emotions,stable.

Only subtle body can feels emotion ,flow through each emotion..and body only can compile those emotions.. For example if we are depressed or sad then we will feel it and our body will compile those emotions into tears...then we can even cry also.

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Experience hameshaa mind ke kaaran aur mind me hotaa hai , atman is beyond mind, so how can it experience anything.

Wo bass drastaa hai .

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CONSPICUOUS CONSUMPTION

This is kalyuga yha lene ki pravratti adhik hai

USKE BAAD KYA - UKB

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Advaita Vedanta Group💥, [14/10/2022 08:37]

Jo vyaapak ho wo kya karsaktaa hai, jaise ye space element kucch nhi kartaa kyuki wo Vyaapak hai.

Atma wo chaitanya hai jiske kaaran sabkucch hotaa hai per jo svayam kucch nhi kartaa.

Jiski chaitanyataa se sabkucch move kartaa hai per jo svayam immovable hai.

LIKE PETROL DRIVES CAR, ELECTRICITY DRIVES MACHINE BUT DOES NOT DO ANYTHING ALONE

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Gita me khud kahaa hai ke sab karya prakriti ke teen gun he karte hai.

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U take the example of human body which is at rest...अनगिनत biochemical reactions body k andar chal rhi h lekin body me koi movement nhi dikhta h bhr se dekhne pr Usi prakar wo param tatva h achal lekin sb kuch ghatit usmein hi ho rha h!

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As per Puranas we go in 84lkh yonis according to our karmas and our last thoughts during death is a case of exception.

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Who is it that will reborn? If atman is all pervasive then definitely it can't be atman. Atman nevers takes a birth so no question of rebirth. Now if we consider sukshma sharir its Sukshma sharir1 = atma + (man buddhi chit ahankara)1 Now in next birth there is some sukshma sharir Sukshma sharir2 = atma + (man buddhi chit ahamankara)2 Now how can you say sukshma sharir 2 is rebirth of sukshma sharir1? In both the equation you were only atman. That atma at any TIME identified with man buddhi chit ahankara appears as a limited jiva. There is no relation between jivas from birth to birth. The tendecies and memory gives illusion of continuity. Truth is that we all are atman right now and the ego "I" that we feel we are will not continue in next births.

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Sookshma sharir is made up of gunas, in next birth even if there are small variations in guna which I think will be there, a new sukshma sharir is formed. And can we say its related to old sukshma sharir? I think the common way in which we think rebirth only goes well with dvaita philosphy where there are multiple selves so they can say that there is one individual self on which gunas keep on changing But if we consdier advaita there is no entity called self separate from everything, so everytime our gunas change ideally we are a new ego but memory gives us the illusion that there is some individual self over which these change in gunas are happening

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Gita 18.40 says that nothing in universe exists that is not trigunatmika. It includes sthoola deha. :)

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Ego doesn't exist in paramartha. It exists in vyavahara. 

Even right now it is constantly charging. Yet, your identification with a particular jiva is not changing.

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What is the meaning of Maya? Is it energy rhrough which god creates world or is it illusion (materialistic things)?

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Seeing things in totally different forms than they are is maya. Seeing a rope as a snake is maya. Usage of terms like energy etc cannot be used in common conversations to describe maya. These terms are used to describe how maya works and her origin.

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BRAHMAN

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COM

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Vivekachudamani, Verse 178 Verse 178: Deluding the Jīva, which is unattached Pure Intelligence, and binding it by the ties of body, organs and Prāṇas, the mind causes it to wand...

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STILLNESS SHIVA 

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I heard a scientist quoting, whenever I start to talk about quantum theory, I feel like am talking classes on Vedanta

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JFK CRSS JLSY FRZN KRMA CRSS

JFK CRSS JLSY FRZN KRMA CRSS 

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 Whatever they are or they do, they are your parents and you should respect and love them. More than anyone else they need your love and I am sure you will be able to go beyond your present feelings and get to their hearts.

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Taken from the book "The Spider's Web, Vol. 3", Chapter "Parents and Children", pg. 38, by Revered Chariji

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“The expansion of our consciousness is inversely proportional to our level of fatigue.”

— Daaji

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UBERMENSCH X STHITAPRAGYA X JIVANMUKTA

“Overman” refers to Nietzsche’s conception of a man who has literally overcome himself and human nature. In essence, an Overman is one who has superseded the bondage of the human condition and reached a liberated state — one of free play and creativity.

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Pain is necessary for positive transformation and should be embraced.

 pain (emotional, physical, existential, etc.) is an inevitable aspect of life. Most of us allow it to become a source of anxiety or deeper sadness because we feel guilty about it — we wonder why we aren’t happy. Instead, we should realize that it is through our difficult experiences that we become resilient and more appreciative of life. Thus, we should instead accept altogether that pain cannot be avoided. We should embrace it and observe it calmly.

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RA

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We’d all like to be in that kind of world where you’re at the end of a romantic movie and the couple finally gets together and everybody is so happy for them that they applaud. That doesn’t really happen that much in this world. All too often, people are jealous of other people’s good fortune. You see them happy and you feel reduced by their happiness."

~ Thanissaro Bhikkhu "Anumodana"

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STAY CALM AND GAP OUT NOW

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WITCON I AM

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“When an old man dies, a library burns to the ground.”

— African Proverb

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DTH-Shree Krishna said one who laments over living or dead is a fool.

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Sbhi ko chaitanya roop me dekhne ki drishti viksit kariye

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Twin flames and soul mates are concepts related to subtle bodies.

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Charpata Panjarika Stotra Bhaj Govindam in 18 verses

Bhaja Govindam, Bhaja Govindam,
Govindam Bhaja Mooda Mathe,
Samprapthe sannihithe kale,
Nahi nahi rakshathi dookrunj karane.

Pray Govinda, Pray Govinda,
Pray Govinda, You fool,
For all the ken with you,
Will not be there,
When your end is near.

Dhinamapi rajani, sayam pratha,
Sisira vasanthou punarayatha,
Kala kreedathi gachat yayu,
Sthadapi na munjathyasa vayu

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Daily comes the night, eve and morn.
The autumn and spring,
Comes again and again every year.
Time forever plays with life,
But desire does not desert this body forever.

Agre Vahni , prashte bhanu,
Rathrou chibuka samirpitha janu,
Karathala biksha taru thala vasa
Sthadhapi na munjathyasapasa.

The sun in the back,
And the fire behind,
Prevents biting cold during the day,
Knees meet the chin during the night,
To keep one warm.
And food comes by the daily begging,
Life is spent below a tree,
But desire does not desert this body forever.

Yavadvitho parjana saktha,
Sthavannija parivaro raktha
Paschat jeevathi jarajjara dehe,
Varthaam prucchathi ko apina gehe.

Till you are able to earn,
The wealth that everybody yearns,
All the family you love,
Will love and care.
But when the cage of your body gets old,
They would not even ask you,
“How are you?”

Jatilo mundee lunchitha kesa,
Kaashayambara bahu krutha vesha,
Pasyannapi cha na pasyathi lokaa
Hyudhara nimittam bahu krutha soka.

Men with hairs overgrown,
Men with a shaved head,
Men with a well-cut hair,
Men with ochre robes,
See the world,
But pretend they don’t,
And suffer all the way,
To fill their belly forever.

Bagavat geetha kinchid adheetha,
Gangaajalalava kanikaa peetha,
Sukrudhapi yasya murari samarcha,
Tasya yama kim kuruthe charchaam.

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Read and imbibe Bhagavat Gita,
Drink a drop of the holy Ganga,
At least once salute the Lord,
Then the God of death,
Will not bother you forever.

Angam galitham palitham mundam,
Dasanaviheenam jatham thundam,
Vruddho yathi gruheetha dhandam,
Tadapi na munjathyaasa pindam.

The limbs have become weak,
The head has become fully bald,
There are no teeth in the mouth,
And the old man totters with an aid of a stick,
But desire does not desert this body ever.

Balasthavat kreedasaktha,
Stharunasthavath tharunee saktha,
Vrudha staavath chintha magna,
Parame brahmani kopi na lagna.

The child’s mind is engaged in play,
The youths mind is engaged in his lasses charms,
The old man’s mind is full of worries,
But no one thinks of the Ultimate Truth.

Punarapi jananam punarapi maranam,
Punarapi janani jatare sayanam,
Iha samsaare khalu dusthare,
Krupayaa pare pahi murare.

Again and again one is born,
And again and again one dies,
And again and again one sleeps in the mother’s womb,
Help me to cross,
This limitless sea of Life,
Which is uncrossable, my Lord

Punarapi Rajani, punarai divasa,
Punaraip paksha, punarapi maasa,
Punarapyayanam, punarapi varsham,
Tadapi na munjityasaamarsham.

Again and again this dark nights,
Again and again this luster full days,
Again and again these months and years,
But pride and desire never leaves you forever

Vayasi gathe ka kama vikara,
Shushke neere ka kaasaara,
Nashte dravye ka parivaara,
Gnathe tathwe ka samasaara.

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Why this passion, when one totters with age,
Why the search for water in the dried up lake,
Why search for relations, when wealth dries,
There is no desire for life,
When you get real knowledge. Of truth

Naree sthana bhara nabhi nivesam,
Mithyaa mayaa mohaavesam,
Ethan mamsavasaadhi vikaram,
Manasi vichinthaya vaaram vaaram.

Seeing the seductive female form, do not fall prey to maddening delusion. That (female form) is (but) a modification of flesh and fat. Think well thus in your mind again and again.

Kasthwam Ko aham kutha ayatha?
Kaa me janani ko me thatha.
Ithi paribhavaaya sarvamasaaram,
Viswam tyakthwa swapna vichaaram.

Who am I?
Where from did I come?
Who is my mother ?
Who is my father?
Think of these,
Realize that this world,
Is but a meaningless mirage,
And Leave this dream like world

Geyam Githa , Nama sahasram,
Dhyeyam sri pathi roopamajasram,
Neyam sajjana sange chittam,
Dheyam deenajanaaya cha vitham.

Sing the Geetha,
And His thousand names,
Meditate on the Lord of Lakshmi,
Spend time with good souls,
Give all the wealth to the poor.

Yavajjevo nivasathi dehe,
Kusalam thaavath prucchathi gehe,
Gathavathi vaayou dehaapaaye,
Baryaa bhibyasthi tasmin kaye.

Till the breath is in the body,
All friends ask your welfare,
When it leaves your frame,
Even your darling wife,
Is full of fear of you , Hey fool

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Sukhadha kriyathe ramaa bhoga,
Paschatdandha sarere roga,
Yadyapi loke maranam saranam,
Tadapi na munchathi papacharanam.

It is but for pleasure,
That a lady is sought,
Slowly the body gets sick,
The only path leads you,
To your death for sure,
Still no one leaves the sinful ways.

Radhyaa charpata virachita kkandha,
Punyaapunya vivarjitha padha.
Naaham nathwa naayam loka,
Stadhapi kimartham kriyathe soka.

Like collecting strewn rags all the way,
In life one collects sin and good deeds.
Realize that me or you,
Is not the truth.
In your newly chartered path
Still why are you sad?

Kuruthe Gangaa sagara gamanam,
Vrutha paripaalana madhava dhaanam,
Gnana viheena sarvamathena,
Mukthin na bhavathi janma sathena.

Take bath in Ganga,
Take a dip in the ocean,
Observe penance,
Give money to charity.
All faiths tell you without fail,
And if you do not realize this truth,
Even in hundred lives,
You will not attain the Lord.

Yoga ratho vaa bhogaratho vaa,
Sanga ratho vaa sanga viheena,
Yasya brahmani ramathe chittam,
Nandathi nandathi nandathyeva.

You get joy,
Of meditation or passion,
Or you get joy,
In solitude or in company,
But All these are but impermanent.
Try to make your mind one,
With Para Brahmam,
That is the only permanent joy.

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Dwadasha Panjarika Stotra
(The twelve pearls of wisdom)

Bhaja Govindam, Bhaja Govindam,
Govindam Bhaja Mooda Mathe,
Samprapthe sannihithe kale,
Nahi nahi rakshathi dookrunj karane.

Pray Govinda, Pray Govinda,
Pray Govinda, You fool,
For all the ken with you,
Will not be there,
When your end is near.

Arthamanartham Bhavaya nithyam,
Naasthi thatha sukalesa sathyam,
Puthraadhapi dhana bhaajam bheethi,
Sarvathraisha vihithaareethi.

Wealth that you earn,
Has no meaning in life,
The real truth in it, is,
That it gives no pleasure,
The wealthy are but scared,
Even of him whom they beget,

Kaa thee kanthaa kasthe puthra,
Samsoroya matheeva vichitram,
Kasya twam ka kutha aayatha,
Sthathwam chinthya yadhidham braatha.

Who is your darling wife?
And who is the son whom you love,
This world is but strange,
Who are you, where from you came?
Think of these, Think of these

Maa kuru dhana jana yowana garwam,
Harathi nimishoth kaala sarvam,
Maamaya midhamakilam hithwa,
Brahmapadam twam pravisa vidhitwa.

Proud as peacock are you,
Of all the millions that you have,
And of all those who are with you,
Day in and day out,
And of the strength of youth in you.
Time, the thief is doing its job,
Of stealing them by and by,
All these are yes today and no tomorrow.

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Kaamam krodham lobham moham,
Tyakthwaathmanam bhavaya koham,
Atma jnana viheenaa mooda,
Sthepachyanthe naraka nigooda.

Leave out your passion,
Leave out your anger,
Leave out your love for money,
Leave out your yearning in life,
Think and think, who you are?
Those who find it not, are but fools,
And are always happy in hell.

Sura mandhira tharu moola nivaasa,
Sayya bhoothala majinam vaasa,
Sarvapariguha bhoga thyaaga,
Kasya sukham na karothi viraaga.

He lives in the deep dark forest,
Or below a big banyan,
Sleep he does on the bare floor,
He has given up his all,
Who in this entire world, so big,
Is as happy as he is.

Shatrou mithre puthre bandhou,
Maa kuru yathnam vigraha sandhou,
Bhava sama chitta sarvathra twam,
Vaanchasya chiraadhyadhi Vishnu twam.

You would be one with Him
If but you can see them as one,
Your enemy whom you hate,
Your friends whom you love,
Your sons whom you adore,
And all other friends who are so close.
And if this entire world.
Is to you all and the same.

Twayi mayo chaanya traiko vishnur
Vyartham kupyasi sarva sahishnu,
Sarwasaminnapi pasyaathmaanam,
Sarvathrothsyuja bhedaajnananm.

In you and in me is Govinda,
So on whom will you show your ire?
See all as one and one as all,
Leave this difference between one and one.

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Praanayamam prathyaaharam,
Nithyaa nithya viveka vichaaram,
Jaapyasametha samadhi vidhaanam,
Kurvavadhaanam mahadhava dhaanam.

Control your senses, you fool,
Withdraw from all your wants,
Try to find the difference.
Between that which is perennial,
And that which is not ,
Live and think in that He,
This is what will make you,
Decision maker supreme.

Nalinee dhalagatha jalamathi thralam,
Tadwadjjevtha mathisaya chapalam,
Viddhi vyaadhibhimaana grastham,
Lokam sokahatham cha samastham.

Like the tiny drop of water,
Floating on a lotus leaf,
The life today is here,
And tomorrow there,
This world full of aches ,
And bloated ego,
(Which is like an air filled up ball)
Is a place of sorrow.

Kaa the ashtaadasa dese chinthaa,
Vaathula thava kim naasthi niyanthaa.
Yasthaam hasthe sudhrude nibaddham,
Bhodayathi prabhavadhi viruddham.

Why this thought ,
Of eighteen countries, Hey Lunatic,
Fold your hands tight,
Think of Him,
Who controls ,
All that in you.

Satsangathwe nissamgathwam,
Nissamgathwe nirmohathwam,
Nirmohathwe nischala thatwam,
Nischala tathwe jeevan mukthi.

With good pals in this world,
You loose desire for things,
With loss of this terrible desire,
You loose passion for life,
With loss for this passion,
You realize the truth,

Gurucharanaambuja nirbhara bhaktha,
Samsarada chirabhava mukthaa,
Sendriya maanasa niyamaadevam,
Drakshyasi nija hrudayastham devam.

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With your mind trained,
By your spiritual guide,
You can cross the sea of life,
And once you cross the sea,
You can see the Govinda in your heart.

Dwadasa pancharikaamaya esha.
Sishyaanaam kadhithohyuapadesha,
Yeshaam chithe naiva viveka.
Sthe pachyanthe narakamanekam.

Twelve pearls of wisdom these,
Are taught to those,
Hungry souls,
Suffering all the life