Om
Dhyan Pram Karasarasude
Pustakam Shankha Chakre Vipradhinas Patiguruchire Pandarike Nishunah
Amla Nasri Ramrta Kshatayi Ramshabipalavayana Mam
Aavirbhuya Dhanaka Mahimaana Seva Gathishah
Namaste Praneshah
Pranata Vibhavaya Vanimaga Hanuma
Swamin Rama Priyatama Hanuman Guruguna
Namah Stubhyam Bhima Prabhalatama
Krishnesh Tapa Gavan Namah Shri Manmath Vah
Prathishah Sudrshanno Jaya Jaya
Shri Gurubhyo Namaha
Janamadhyasveto Nmayadhitaratas Charate Shubhijna Swaraj
Tene Brahmardaya Adhikavaye Muhyantiyam Surayaha
Tejo Vari Vardham Yatha Vinimayo Yatra Trisar Gomarsha
Dhamana Sve Nasadha Nirastakuhakam Satyam Paramchimahi
Narayana Namaskritya
Naranchai Vanarottamam Devim Sarasvatem Vyasam Tato Jaya Mudhiraye
Bhagavata da, Chintakarige Vandanegal
Yasvara Dhruva Charithaya
Hissena Das Vajasnalahaam Yogniyebhavi
Yogini RAASASYAANDI SHLOKA VEDA VYASARATHU
I have so much hope that I will be able to do it.
I have not done it and I am not able to prove it.
There is no virtue in it.
I don't know the meaning of proof.
Someone can give money for the work,
for printing the book,
for cutting the percent.
The Vedic scholars
have given the literature in the world of literature to
the extent that it can be called a reference.
Appaya Nirali,
Alankarava,
Rasiyan Yathihakidava,
Kubalayananda, whatever it is.
Shringara Ratha is a very
important thing for a poet.
People don't listen to it with compassion.
No one likes a tragedy that gives
death and illness to the end.
It is of no use.
No matter what the problem is,
they will do a good thing at the end of the play.
It happens only in the story and the film.
It is like that.
It doesn't happen in real life.
People know that the end is bad.
But people don't see the bad.
It is not a tragedy.
It is not a tragedy.
So,
Shringara is a story without Shringara,
without happiness,
without love and compassion.
In that, Shringara is described in another way.
Vipralambha Shringara is described as a sad Shringara.
So,
to show how their relationship is,
they have given a poem.
Yogini means a woman yogi.
If a woman is a yogi, she is a yogini.
This is what the Sanskrit language says.
A woman yogi does
not sleep,
does not be careful,
does not do asana.
She does not drink water.
She is always thinking only about Bhagavan.
In that way,
a woman yogi is a woman who is a viyogini.
A viyogini is a woman who is left behind.
The reason why Megha Dhoota and Kalidasan became
famous is because of Vipralambha Shringara.
Shrapagrasthanadeksha is far away.
He sends messages to Megha.
I am a yogini.
This is a
woman's name.
Men have names.
But in this shloka, the woman's name is yogini.
A woman yogini does not show herself in the outside world.
She does not do any work in the outside world.
She is a Brahman.
She does not do asana or drink water.
She is constantly meditating.
Namana.
I am not eating.
I am not tasting anything.
I am drinking water.
I am living like a yogi.
Dhyatma,
Dhyayam Kevalam Tvaham.
Dhyayam Kevalam Tvaham.
Kevalam is
a view point.
It is a very beautiful view point.
Sakshi Chetak Kevalo Nirgunascha.
This is all Vedic literature.
I have said that.
This word is not a big deal.
It is a wonderful thing.
Shwetaswathar Upanishad says,
He is the one who is the most independent.
He is the one who is completely free from all things.
He has no fear or anxiety.
He is the one who
has no limits or limits.
Even if there are billions of universes in the universe,
this word of knowledge will not be found anywhere else.
That is what he says.
Dhyayam Kevalam Tvaham.
Kevalam means to come.
For her,
for a yogi,
it means to come.
I am meditating, I am thinking,
I am thinking about my husband.
I am not interested
in food.
I am not interested in water.
How can I sleep?
Where am I?
For her, it means to come.
Yogini Kevalam Dhyayati Tadvatsa.
Yogatanya, how can I, only I,
only to meditate on Bhagavan,
This much is the matter.
In meditation,
this is a matter only the meditator knows,
in meditation,
there is no need to make any circumstances or relationships.
If done, it will be lost.
Only pure thought of Bhagavan is needed.
In the past,
she saw Bhagavan everywhere.
Jale shalura kurmaadi roopena.
Ekopyanantatayataha bahuroopaihi anantakaihi.
She saw Bhagavan from infinite forms.
If you have to think about anything,
what does all the gods say to you?
Sulavitri,
if she had seen Bhagavan from infinite forms,
she could have taken him to him.
What happens?
If the shloka is so clear,
the moment she says that she saw Bhagavan everywhere,
she is not bothered about anything,
she is not bothered about anything,
when she says this, if she is an IQ person,
does she say that she saw his father?
Does she say that she saw her husband?
If she is a woman, why?
If she is a lion, why?
If she is a god, why is she meditating?
It did not happen.
Bhagavan was being seen everywhere.
antara bahishtat sarvam vyapyanaragana sthithaha.
Narayana was present everywhere,
the object was different, he saw the adhishtana,
in the adhishtana, he saw Bhagavan.
viyogini madithale kurana helatthathe
andhithane yogani.
the world.
But they are sitting in Brahmacharya.
This is the fourth part of the Yamada Patta.
They don't ask for anything.
What is there?
Brahmacharya is a big problem for them in Yamada.
If they get rid of it,
Brahmacharya's Balanam is to tell any vow today.
It doesn't matter if it is a father's vow,
or a god's vow,
or a day after,
or the day after,
or the day after,
Brahmacharya is the one who tells the vow.
It is Brahmacharya who performs the rituals.
So, what is the vow that Brahmacharyas perform?
There is no vow.
It is not a vow.
It is a vow that they perform.
It is a vow that the family members perform.
The family members and the ancestors perform it.
It is a vow for both.
For the one who does the rituals,
the vow is,
if there is no food today,
it is Brahmacharya.
If there is food the day after,
it is Brahmacharya.
It is a vow.
In any vow, there is no rule that is wrong.
It is a vow for the one who performs it.
If the ancestors perform it,
they also perform it.
It is a ritual.
But the one who gets rid of it is the one who does the rituals.
The main part of the ritual is,
especially in most of the temples in Subramanya,
the pooja is not to go home.
If it is not to go home,
it means it is in Brahmacharya.
If it is not to go home,
then there is no point in keeping the food in the mat.
What does that mean?
If it is not to go home,
then it means the family members do not go home.
It is a curse.
Home is like a wife.
After the pooja is over.
It is in some temples,
in Kerala,
and in some places here.
The rituals and the rules.
So, it is good to have food.
It is not bad for them.
But this is the science.
Samarthasthahasurovarghaha niyantum yaminam yaman
There are 12 Yamas.
I had the opportunity to talk about all the Yamas.
But what happened is,
Yoni Prabhavati, who is a youngster,
asked,
What is this Yudhvani doing?
We had a whole army.
Who sent her?
Yoni Prabhavati, Natrabalai, Karomikim,
When they get together,
they talk about what they will do.
How will they perform the rituals?
Natau nudhavasmin prabhavetam shishau dhruve
Tapasvi gala tapasannu baridumadalu
namariliyatakanta arudu astrakulu bereive
Idharalle serpadayadat.
Adhu bandaridu vartade.
Adhu yanu kezhidare kamakrodho.
Tapasvinam tapohantum dhau matsahaya karinam
Natau nudhavasmin prabhavetam shishau dhruve
Hagaagi maguvinalli sittu,
kama,
ithe alla kelesamannu.
Kamadindale krodho barudu.
Kamad, krodho, abhijayate.
Adinda summane summane krodho baruvudu illa.
Hagaagi kamakrodhagulu kelesamaduvudu illi vinige,
Enmalli inda matte samasya madikodatara.
Nodi devathegala samasya e githe.
Chanaagithu.
Avare valage kuthukondu madistare tapasu,
Avare varagi ninda donne vadikalige nodatare.
Bhutalim bhishanakaram preshe amyadhyatha dhruve.
Hosath ondu bagiyanu matti yoshane
madikondu randhu.
Ivani goskara.
Innondu kadai lindadu kanli illa,
helli illa,
gothi illa.
Dhruvanan allinda ebbisileke,
bhootagganagala padayannu kalasudu.
Bhutalim bhishanakaram.
Bhayankara akaara.
Noduvaagale hedari odubeg.
Inn yavakalaku dammaya andhru tapasu madudu
illa.
Arithiyaagirathakkantha bhootagadanagalanu,
bhootali.
Ali indare rashi.
Kalisi kodathene
Indra thirumavana madidu.
shrutiye,
gurugala nilayalli kottadu.
Acharyaman purusho vedanta shrutiye,
gurugala nilayalli
kottadu matra karanagatthe,
upyogake varatthe,
illa adhari illa.
Veda panchamavedau.
Ithi
eradu.
Geethe shigri shirakampi thatha,
likitha paataka ha.
Artha helathathu.
Iddaddanu
odithane, avanu prayochana illa.
Pata agathe,
kustagathallide odithane,
barthene helidhre,
sari illa.
Ninike helikottidhana.
Aithane amshad, thatha likitha paataka ha.
Ivaru paataka
aathamaralli serathare.
Kustagan odithare,
ivathi aarigu odh likki barthode.
Yavaksharadalli
printakthode.
Neni kasta illa.
Adhinda prayochana illa.
Odhi helu ovaninda.
Kannada anavadu
idheiga, odhikonu barthane.
Alli hige erudu anthane.
Yantha bejavaddari manushu nodiyava
andhre, kelidhre alli erudu hige.
Molla katha aithalla.
Alli erudu ishte.
Haagathu
reyake helikki, kelikki ogovegu.
Sampadaneke vandu dhaari aithu.
Bhagavathu vandu sampadaneke
dhaari aithu vandure ishtu dodda durantha.
Kasta.
Iral.
Higaage aneka puranagal alli
bandha suddhigal idhu.
Kalisi gotta betalaha rakshasaha ghoraha simmadhyascha mahamrgaha
tamabhyeyu mahatmanam
buddhimohaya bhishanaha.
Vandamante betalagalu.
Naa yariga thamash
maalike ilithane betala anthe ilathe.
Adhi illide betalagalu vandamonta.
Adhu atyanta
kruruvaage irathakanta vastu golu.
Nanaa nanaa roopagalu.
Nandantu do roopagalali iru.
Nani
mudhalige chandamama vothaayiru vaga.
Nani ella vothi idhu.
Adhar alli ella varti ithu.
Haagathu chitra puttagal alli idhuthu chandamama dhali chanda ithu.
Adhar alli ella ella varudhu.
A mozhalaya more.
Inni ayaavadu ene eno.
Iyegi vekkadhrastu kasimadu vastu madathe idhuru.
Vettu vedam vyasarige sammadhavadu sangathi,
vyasaradanu kottidhare.
Adhu nanige mathe
sikkidhu.
Nanaka aga vothi illa.
Yastu sadhya untu astu bagayinda pranigala sankalana srishti
ellide.
Adhanu betalagalu vondha karithare.
Vichitra vichitra.
Ramayanadalli Valmiki
vappai heliddan astu.
Avanigu sigil illa thumba.
Athu go gotheril illavo.
Adhar yastu vichitra
idhe endare aneka kannugalu,
aneka thalegalu,
yaavudho praniya kannugalu,
yaavudho praniya
kivigalu, yaavudho praniya maikayikalagalu,
yaavudho reethidhu eno eno, adhi hege nadithave,
hege hoktave, ennude arthamaga dast vichitra.
Haagagi devaralli idhanu nodudhu apachara
thala.
Adhenu dodda sangathi alla.
She shegithane kellidhare.
Achara edhattare.
Saavira hedai
idhe,
ondu kivi elli kundala idhe,
kayyelli ayudhagali idhe,
anantara bala idhe enda.
Sariye, sariye.
Thappala.
Garudanige kokku idhe,
rekke idhe andhare.
Nama yaava chitra
adhur yaava prathime adhur garuda haagiddane nodi.
Shastriyavagi elli illa.
Garudanige acharya
madhura tandrasara prakara adhre kokku beku.
Tutti doddi iru beku.
Iga mooganne kokku
madikondu,
baai illa dante madi,
enda dha vichitra maditare.
Avanige moogu doddi iru
illa.
Hel illa.
Acharu lamma nasa antha karili illa.
Veerga nasa antha hel illa.
Paksha
thonda samanvitha haan.
Estra erodu senithi avadhu kellidhare,
avanige beeku kokku mathe
rekke.
Parshu dali rekke itthu,
edhru nalli kokku itthu.
Avanu kokku sametha idhu, adhiru
na baai,
adharalli tutti, extension.
Ast. Nanumatra garudana chitra madiddhene, janak
adhu asathu kaanatadhe.
Nanage shatra vanna chitra dali taruvadhu thumba ishta.
Jana takollike
varodu illa.
Janakke yavathu nolidhru vandu sampradaya antha.
Adhi yen sampradaya arathagavu
illa.
Halethu anathakshana adhu saree iraveke
anathakkanda vandu adboothavada nambike.
Haage
idhre avuru madhvacharanu vappirili illa.
Nan kelludu haagaadhu nemige halethu e saree
haagidhre.
Acharanu yaake vappthiri?
Adhikki ninidhe vappikolli.
Adhi eke haagadhu.
Adhanda
badalavane houdhadhare madhvachari helidhu vappikolli.
Madhvachari pakshatonda samanithaha
garudaha anthe adhithane.
Garudamurthy naage maadi sittu golli.
Adhinda pranigala rupantaragalana
otthukonda,
hididukonda aneka rakshasara,
bethalagala vandu.
Bethalaha.
In thumba varnaane
maaduthare.
Avagala kathayan.
Mathe nevu nidheyiladhene kaanodhu bedha.
Bethalaha, rakshasaha, ghora
avanatharo dhruva.
Avanige en hedrikyaagudhila.
Avan dhruva.
Gatti mutti nava.
Namagaagadhala
kezhiye bilichikondu.
Mathe naalayu kathai illa.
Agagi mathe ellinidha avagalane odisuvudhuna.
Madhvanu katha.
Enna bandhu vittu iga.
Kalisidha ane indhra.
Ibaari barudu matra agatthe.
Mathe
ogudhila.
Enna unsarthi odisuvekuna.
Buthalaha, bethalaha,
rakshasaha, ghora, simadhyascha
mahamruga.
Krura mruggal bhenkar thumma manitheyu.
Atheke trasa entha ha samayaa.
Avunu thanna
mayi indha,
kaichalakad indha,
shakti indha enu maaditha ennu bhagavathe helavudhila.
Shabda
haakide.
Trasa entha samayaa.
Hedarisidru.
En hedarisidru.
Ege hedarisidru.
Vatheyila.
Viverane, innandu kadayil vedhvi asura kodatha.
Acharya kodalila, madhvacharya helavudhila.
Madhvacharya
idiye bhagavathake elliyu poora varalikogalila.
Na helitha akshana.
Bhagavathathpariyam entha
saakagatthe.
Entha saakagatthe.
Enna saakagudhila.
Vekadastu baaki iratthe.
Inname bhagavathathpariyakke
tipani entha kottara,
ethekintha attupala agatthe.
Berekade serisidhu.
Nan praladha varadakke,
drova varadakke, helidha agi onnamme agathe.
Bhagadalli, adhan tipani elli puranagala,
annu vivaranagal annu seris bittere.
Adho dodadha agiratthe.
Acharya summani elli thondare
varatthe,
shastrake virodha varatthe,
nirane kodalike mandarasthe.
Katheyanu vipalogodislikke
varalila, ethe nodikodali endha bittru.
Atha nimige bittath.
Elli thappathathe, shastrake
virodha varatthe,
sangathi elli,
chathva elli jari hogatthe,
atha ke aur kodakke.
Udikigonu.
Uditha kattikodali endha.
Athane elli thathva virodha enna ella.
Tradha entha sumayi annuvatakke,
thamma mahime endha,
thamma mayai endha,
kaichola kadhi endha,
avalanna hedarisidhru.
Asthe.
Hege ennu bekkathu nodikolli.
Udikikolli.
Atharell virodha agalela,
thathva virodha enna varalila,
summanethe.
Eegu vanthu.
Tamabheyu mahatmanam budjimohaya.
Bhishanaha.
Udigihakiddhare ella kadhe endha pranigolu bandithave,
hi pranigal anthavugulu bandithave.
Athake raakshasaha govara helathane.
Avarinda rakshanayennu maadikollathi upayeve
enna antha reethiyavugulu onthe helidhru.
Astu bheekshanamaagide,
bandhu muddigehakidhare,
muddimohaa.
Astu veshavan naakonne elli,
nodade idhare.
Athake buddimohaaya, olaginda thalai kedisili
koskar, yor prabhava beirlikin inthru antha.
Entha vanannu dhruva helidhare, tamabheyuru
mahatmanam elathare.
Agada sangati endha, vedavi aathru aptare.
Vasudevas sarvamithi
samahatma sudurlabha.
Krishnanagire,
vyasana nodi,
adhu haagiyare vegnoni.
Vasudevas sarvamithi
samahatma sudurlabha.
Mahatma yaru kellidhare,
ellavu vasudevan ankhe ellide,
ellakadiyu vasudevan
iddane.
Ivun athe jeppum madathayirudhu.
Vasudevan tharvane jeppum madathayirudhu.
Atharinde
ivun mahatma dha antha helikollathane.
Allu helidhava rajane helathane.
Mahan kavihi
endha.
Mahatma iddane nan anon odisi pitte anthane.
Avani hodandi ninda paritapadalli
kanatha erebeg.
Yachcharadalli kandirebeg anon yathare enu antha.
Astu dodda vanon
raja.
Haagagi mahatmanima ellakade devara
arivu iruvannu noduvava antha vanige elli
thondare agathe.
Athanda vichitra vichitra akaaradalli bandiratakka vedalagalannu,
rakshasarannu,
pranigalannu kandu,
kushipadatha iddane.
Haagagi thumma roopadalli devara banda iga.
Monne
monne varage kappe,
anantra, koorma ella itthu.
Ivat agalla.
Innesht vichitra roopakal, vikaara
roopakal,
kaadinalli irabarada sothkogal varalik suruvaathu.
Kaadinalli pranigalu matra iddu,
iga pranigalannu otthu ninda manushyar varalik suru maadidu.
Manushya deha,
vikaara roopa,
vaiKKhyandu hi,
kapaniHa,
apidhenu,
nivannaHwa baknatterru papaniHa,
haradini,
kaadmashi gapsa.
As
krikana watashi izhanda cand natuurlijk,
is eating a baby's skin,
and is a fatty,
and a glutton.
This is your Delhi.
This is your Delhi.
Who is the killer?
Sunithi Rasya,
Yamada Tasyaru Peda Samatha,
Pishachi Samanuprata,
Ruroda Prasadukkita,
Sunithi Rasya, Yamada Tasyaru Peda Samatha.
Sunithi, not Sunithi, but Pishachi.
Pishachi
Samanuprata, Ruroda Prasadukkita.
Sunithi,
eating a baby's skin, and is a fatty, and
a glutton.
Sunithi, not Sunithi, but Pishachi.
Sunithi Paramotharmaha Nivarthasamad Adharmataha.
Sunithi,
Sunithi,
Sunithi,
Sunithi,
Sunithi,
Sunithi,
Sunithi,
Sunithi,
Sunithi,
Sunithi,
Paramothahrama Nivarthasam Adharmataha
closed minds.
What you eat will change the meaning of the shloka.
yogini ma viyogini
viyogini
In Vipralamodha,
they say that the viyog of a woman
is called a beauty.
That is not right.
Because there
there is no love, affection, and compassion.
When a woman gets a love property,
she will develop love.
But you should ask for the love of a mother's child.
A mother's child should be a mother's child.
People don't know that a father's child is a mother's child.
They don't know the difference between a mother and a father.
A father doesn't know the difference between a mother and a father.
It is natural.
Because a father is not a mother and a mother is not a father.
It is easy to say.
It is all bogus.
It is easy to say.
A mother's intellect is in the mind.
A father's intelligence is in the mind.
If that was the case,
he wouldn't have become a father.
When he becomes a father,
he should have a father's mind.
If that is the case, it is good.
It is useless.
If a mother is dead,
she will be responsible for her child.
If a father is dead,
he will be responsible for his child.
If a father is dead,
he will be responsible for his child.
It is easy.
A father does everything.
It is natural.
It is like that everywhere.
I was thinking about you.
I left you.
I left my mother and child.
I left my mother and child.
It is good to say.
But it is not good to say in a demonic way.
When a demon comes and tells his child,
he should say,
I don't have food,
I don't have sleep,
I don't have anything.
When he says that,
we don't know what the demon is.
When a mother stands in front of a demon,
in the form of a mother,
a mother
who has abandoned her child,
that is yoga.
The child is in a state of shock.
I have attained siddhi.
I will come.
I have said that.
It is gone.
The invocation that was recited by
the mother was answered by the father.
The mother cannot leave him if he asks for a child?
He is grew up.
money
doesn't touch the gene pool and put
together the molecules in a chainent.
I was always asking, when will you come?
People here used to ask, where is Dhruva?
Today, Dhruva is here again.
I used to ask,
where is Dhruva?
We have to come to the Haldi Parade.
When God comes,
we will go there.
I will give you a place,
Jayateertha Acharya.
Whenever you ask, they say, I have a leg.
Whatever the program is, I will arrange it.
So, if you are in trouble, sit down.
I have said this time, there is no ground floor.
It is all ground floor.
If you want, sit down.
If not, sit down.
I have spoken this time only.
I have had fever for 2-3 days.
I will finish the talk by agreeing to one thing.