Guest guest Posted July 25, 2007 Report Share Posted July 25, 2007 Thank you Gopi Garu. Namasthe. Wish You A Happy And A Prosperous New Year. " Though one may conquer a thousand times a thousand men in battle, the person who conquers himself is the greatest warrior. " Budha " Before flooding India with socialistic or political ideas, first deluge the land with spiritual ideas. " ...... Swami Vivekananda " " Tuesday, July 24, 2007 2:55:04 PM www.telugubhakti.com Digest Number 654 There are 8 messages in this issue. Topics in this digest: 1. Another brilliant and inspiring editorial from the Vedanta Kesari Paritala Gopi Krishna 2a. THE NECESSITY OF RELIGION Paritala Gopi Krishna 3a. Pujya Ramsukhdasji Maharaj Paritala Gopi Krishna 3b. Pujya Ramsukhdasji Maharaj Paritala Gopi Krishna 3c. Pujya Ramsukhdasji Maharaj Paritala Gopi Krishna 4a. Swami Sivananda Vani Paritala Gopi Krishna 5a. Inspiring Thoughts Paritala Gopi Krishna 6. VOICE OF THE RISHIS - 58 jajisarma Messages ______________________ 1. Another brilliant and inspiring editorial from the Vedanta Kesari Posted by: " Paritala Gopi Krishna " p_gopi_krishna p_gopi_krishna Mon Jul 23, 2007 9:40 am ((PDT)) Dear Devotees in TBP, Love and Love alone.... Though it is a lengthy post, I wish and request every devotee to read this post thoroughly and fully so as to chew and digest it fully. It helps many of us. Love and Love alone.... P. Gopi Krishna ==== Another brilliant and inspiring editorial from the Vedanta Kesari https://www. sriramakrishnama th.org/magazine/ vk/2007/07- 2-1.asp A Routine Issue 'Follow a routine.' This is the one customary advice given by all spiritual masters to anyone who shows interest in living a spiritually conducive life. Though it might look rather simplistic and plain, this formula contains much wisdom. But like every other counsel given by spiritual masters, one needs to examine this too with faith and care in order to understand its role in spiritual life. This fair and unbiased analysis helps in averting dangers and pitfalls that hide behind its sheer plainness. *The Rationale* A better word for routine would be discipline. But the word discipline tends to conjure up an image of a school-drill or standing in a queue at a ticket window, or keeping in one's lane while driving. In order to avoid these associated meanings, let us keep to the word routine. Routine means a fixed way of doing things, or a regular series of movements. It is also used sometimes in a disapproving sense ('a routine matter,' i.e., not requiring much attention). If we stretch its meaning further, we arrive at the word rhythm which in turn means a strong pattern. Whatever be its various shades of meaning, the word *routine* means, in a spiritual context, trying to follow a set of physical and mental disciplines *consciously* . It is a simple fact: those who seek to channel their spiritual aspirations must devise a routine for themselves and stick to it. Of course, most people have a routine, at least some semblance of it. But their routine is often determined by professional pressures or economic values, and not spiritual values. They *have* to go to office in order to earn money, they *have* to rush to the college, or else they may suffer an attendance deficit, and so on. Examples can be multiplied to illustrate how our routine is fixed by the needs and urgencies of our professional and social requirements. 'Have to, or else!' is their guiding principle. One often sees hordes of people getting up early to catch the morning train or bus to their place of work or study, and rushing back in the evening for the same purpose. It is all a routine affair, everywhere. A person seeking to live a spiritual life, however, will have to change or reset his priorities-- and follow it with same earnestness as with which onefollows one's office-routine. He must fix up a *dinacharya* (daily routine) around certain spiritual practices--a fixed time for rising, meditation, reading from a spiritual classic, worship, and service. His routine should reflect his desire to fulfil his spiritual aspirations. This means rearranging his life around spiritually helpful activities. For example, in order to devote time to his spiritual practices, he may have to get up earlier than the usual time. To rise early, one has to sleep early. Both are interdependent. Not only rising early in the morning, but one's whole day should be so regulated that when one returns to one's spiritual practices in the evening, one has enough energy, time and inclination to do it. The point is that we must become *conscious* of our spiritual needs and try to fulfil them. It is a curious fact about human nature that while people understand the importance of hard work in earning money or acquiring worldly positions, when it comes to spiritual matters, most people do not feel the importance of hard work. At that time, they suddenly want to 'surrender their everything to God!' If only things were that easy! A more powerful reason for following the routine-formula lies in the fact that it is the best way to strengthen our will power. Everyone knows the role played by will power in our daily life. The stronger a person's will, the greater are the chances of his success in every field of life. We often fail because we have a weak will power, and this is a widespread problem. In order to strengthen the will, therefore, one has to exercise it daily. One cannot strengthen the will when one falls into a crisis requiring a strong will to come out of it. One has to keep strengthening the will even when *apparently* it is not needed. After all, it is pointless to ask a man to learn swimming when he is drowning. Swimming has to be learnt and perfected so that one does not drown. Following the routine plays a vital role in strengthening the will. We are often swayed by our moods and impulses. Following a routine means sacrificing momentary impulses and sticking to what one has decided to follow. In fact, it is all a question of how keen we are about it. An athlete wanting to run a cross-country race never complains of getting up early in order to go for his stamina-building sessions. He feels bad if he does *not* get up. A man seeking inner change through spiritual practices must think alike. A yet more strong reason for following the routine-formula comes from the fact that it requires strength to carry on one's resolve-- alone. 'The most important step in learning concentration, ' writes Eric Fromm, 'is to learn to be alone with oneself.'1 Most people do things because others do it; they are just part of a mob. But a person devoted to his ideal may have to differ in this matter. Maybe everyone around him is fast asleep, but a spiritual seeker rises up, washes up and sits down for his meditation. Is it not a case of strength and love for the ideal? A deep commitment to his own self-improvement? Routine-formula is actually aimed at creating fresh, better *samskaras*, or the deep thought patterns that guide and practically make us what we are. Every action, besides producing a result, also leaves behind a residue in the mind (a* samskara*). This residue is the seed from which an action or a tendency to do that action springs forth again. We are all hapless prisoners of *samskaras*. In order to come out of this *samskaras*, we need to cultivate new, fresh, better *samskaras*. Says Swami Vivekananda: Go on doing good, thinking holy thoughts continuously, that is the only way to suppress base impressions. Never say any man is hopeless, because he only represents a character, a bundle of habits, which can be checked by new and better ones. Character is repeated habits, and repeated habits alone can reform character.2 A careful routine creates new pathways in our mind and then walking the spiritual path becomes relatively less strenuous. Patanjali, the great teacher of Yoga, states that one attains success in creating better and holy *samskaras* by repeated practice. He further says that this practice should be accompanied by consistent efforts carried on for a long time without interruption and with great love and respect for what one is doing.3 Says an eminent authority on spiritual life: Perseverance is very important, in this connection. No temporary failure, however disgraceful or humiliating, should ever be used as an excuse for giving up the struggle. If we are learning to ski, we are not ashamed when we fall down, or find ourselves lying in some ridiculous entangled position. We pick ourselves up and start again. Never mind if people laugh, or sneer at us. . . No failure is ever really a failure unless we stop trying altogether-- indeed, it may be a blessing in disguise, a much-needed lesson.4 Routine is an act of creating hunger for higher life. By meditating at a fixed time, for instance, we develop an appetite for it. Sri Ramakrishna used to refer to a peacock which was fed with a bit of opium by a person at a fixed time. The peacock would return exactly at the same time and wait for its doses! Like- wise when one develops a habit for spiritual practices, the mind begins to expect it. Sri Ramakrishna himself used to train those who lived with him to be regular in their practices. Lakshmi Devi, Sri Ramakrishna' s niece once recalled: 'The Master did not sleep much at night. When it was still dark outside he would move around the temple garden, and while passing near the nahabat he would call: " O Lakshmi, O Lakshmi. Get up. Ask your aunt [Holy Mother Sri Sarada Devi] to get up also. How long will you sleep? It is almost dawn. The crows and cuckoos are about to sing. Chant the name of the Divine Mother. " 'Sometimes in winter, when the Master would call me, Mother, while lying under her quilt, would whisper to me: " Keep quiet. He has no sleep in his eyes. It is not the right time to get up, and the birds have not yet started singing. Don't respond. " But if the Master did not get any response, he would pour water under the doorsill, and since we slept on the floor we had to get up without delay. Even so, sometimes our beds got wet.'5 *Pitfalls of the Routine-Formula* There are, however, some valid arguments against the effectiveness of routine-formula. One of them is that it makes one insensitive and mechanical. Rightly so. Adhering to a routine can make one mechanical and mere mechanical performance of a spiritual practice will defeat the very purpose it aims at. One may be externally and visibly busy with spiritual practices, but internally, focused elsewhere. Sri Ramakrishna had a great disciple, Saint Durgacharan Nag, Nag Mahashaya as he used to be called. His father was very much attached to him, but the old man used to do a lot of japa. Once when he was told, 'Your father is a great devotee', Nag Mahashaya replied, 'What can he achieve? He is much attached to me. An anchored boat does not move.' There is a story behind this saying. One moonlit night, some drunken men took it into their heads to go on a boat ride. They went to the ghat, hired a boat, sat at the oars and started rowing. They rowed and rowed the whole night. Early in the morning, when the effect of drink had gone, they found to their surprise that they had not moved an inch. 'What is the matter? What is the matter?', they asked one another. They had forgotten to raise the anchor!6 To remove the anchor, obviously, one needs something more than routine. Along with visible practice of spiritual disciplines, there should be right attitude towards life; one should be willing to revise one's conception of life and intensify one's loyalty to the spiritual ideal. This is possible through an objective self-analysis and resetting of one's inner paradigms. Mechanical and insensitive attitude is only a by-product of something deeper. In this context, one may recall the *Chandogya Upanishad*'s wise counsel: Only that which is done with knowledge, faith and meditation, that alone becomes more powerful.7 This is the best way to counter the danger of monotony: be equipped with knowledge of 'why' and 'how' our mind works. Having understood it, we should pour our whole faith and allegiance to it. There may be occasions when we have to make adjustments in our routine for a pressing reason--illness, travel, or any other urgency-- but we must return to our set routine--the earlier, the better. If we are not careful, the mind will discover false reasons for postponing it for some more time. 'Each soul is potentially divine,' says Swami Vivekananda. To manifest this divinity is the purpose of spiritual life. It is in this context that we should understand the routine-formula. It is, essentially speaking, a 'vidhi'-a method, which, when followed in right spirit leads one to inner awakening and self-transformation. *The Story of Early Rising* One should also remember that a routine is only a means to and end, and not the end in itself. If this is not kept in mind, routine- formula becomes more an obstacle than an aid. The following humorous story illustrates this point. It is often narrated in order to draw our attention to the pitfall of mechanically following a routine. Raghava was a sincere spiritual aspirant. He would get up early in the morning, at 4:00, and religiously sit down for his one-hour meditation. He had been doing it for a long time. He was so used to it that he would not even use an alarm clock to wake him up. Punctual and regular in his practice, Raghava never made any show of it to anyone. One day, however, he could not get up at his scheduled time. When he woke up, it was past 4:30, and birds were already chirping. He got up with a start, finished his ablutions, and sat down for his daily meditation-- which was brief that day. He was upset the whole day about it. He decided to set himself back to his routine from the next day onwards. Next morning, however, right at four, he was woken up by some unknown person who told him, 'Get up. Sit for meditation.' He immediately got up and began his routine, but later wondered who the person was who woke him up. Raghava had not mentioned it to anyone. How then could someone, without his telling, know his previous day's events? He decided to make a private enquiry. Next morning, he woke up slightly earlier than the usual, with the hope that that someone may come again. He was right. But to his great surprise, that someone just disappeared and Raghava could not speak to him. He decided to be more cautious the next day. Next morning, he got up much earlier than four, and was waiting to be woken up. 'Get up. Sit for meditation,' he heard the familiar voice, and sprang up and caught the fleeing person who tried hard to release himself from Raghava's grip. 'Who are you?' asked Raghava. 'Oh! Leave me alone,' replied the figure. 'No. You must tell me who you are and why you wake me up daily,' demanded Raghava. 'Well, I am nobody. Why do you worry as long as you are woken up everyday?' But when Raghava insisted further, the figure revealed its identity. 'You know, I am actually your *papa-purusha* (personification of sin or bad samskaras).' '*Papa-purusha* ?' asked Raghava in sur- prise, 'Why should you, of all persons, wake me up for meditation? I don't understand what you mean.' 'You see,' explained the *papa-purusha* , 'You are so very regular in your practice of meditation. I know you never miss it. But the other day when you did not get up on time, I found you were upset the whole day and were praying to God with great intensity. That intensity almost killed me and made me breathless. I therefore decided to wake you up everyday so that you keep up to your practice rather than get into that mood of intensity again.' Saying this, the *papa-purusha* disappeared, leaving Raghava nonplussed. The moral of the story is, as we keep following a routine, it gives rise to a subtle ego (called *sattvika ahamkara*) and we should be on guard about it. The idea is that routine itself should not become a stumbling block. A scaffolding that is used for construction of a building after all, is not the building itself. One very powerful danger that inflexible, to-the-letter- adherence to the routine-formula throws up is the creation of a self-assured feeling of false security. There are people who believe that it is sufficient to follow the routine and there ends everything. They think that their hour of meditation will cleanse them of all the wrong things that may happen at other times and do not bother to examine their lives in general. They are regular and punctual in their practices but their life outside their customary spiritual practices is not strictly regulated by a higher ideal. They seem to maintain double standard of life--one that of doing spiritual practice at a set hour and the other, living a causal, unprincipled life. What a dangerous state of mind! *To sum up*, following a routine is essential for channelling one's higher aspirations and create fresh, better samskaras. One must, however, be careful about certain hazards of following a routine such as monotony and a false sense of security. Keeping all these pros and cons in mind, one must not lose sight of the goal of spiritual practices-*- transcending* the pairs of opposites which bind us to the world of relativity. Until we go beyond it, we must follow the routine zealously like the proverbial farmer who, in spite of repeat crop-failures, continues to follow his hereditary profession with devotion and optimism. Messages in this topic (1) ______________________ ______________________ 2a. THE NECESSITY OF RELIGION Posted by: " Paritala Gopi Krishna " p_gopi_krishna p_gopi_krishna Mon Jul 23, 2007 9:42 am ((PDT)) Posted by: " Uttishthata " uttishthata Wed Jul 18, 2007 7:58 pm (PST) THE NECESSITY OF RELIGION - Swami Vivekananda Apart from the consideration of the question how far these facts claimed by religions are true, we find one characteristic common to them all. They are all abstractions as contrasted with the concrete discoveries of physics, for instance; and in all the highly organised religions they take the purest form of Unit Abstraction, either in the form of an Abstracted Presence, as an Omnipresent Being, as an Abstract Personality called God, as a Moral Law, or in the form of an Abstract Essence underlying every existence. In modern times, too, the attempts made to preach religions without appealing to the supersensuous state of mind have had to take up the old abstractions of the Ancients and give different names to them as " Moral Law " , the " Ideal Unity " , and so forth, thus showing that these abstractions are not in the senses. None of us have yet seen an " Ideal Human Being " , and yet we are told to believe in it. None of us have yet seen an ideally perfect man, and yet without that ideal we cannot progress. Thus, this one fact stands out from all these different religions, that there is an Ideal Unit Abstraction, which is put before us, either in the form of a Person or an Impersonal Being, or a Law, or a Presence, or an Essence. We are always struggling to raise ourselves up to that ideal. Every human being, whosoever and wheresoever he may be, has an ideal of infinite power. Every human being has an ideal of infinite pleasure. Most of the works that we find around us, the activities displayed everywhere, are due to the struggle for this infinite power or this infinite pleasure. But a few quickly discover that although they are struggling for infinite power, it is not through the senses that it can be reached. They find out very soon that that infinite pleasure is not to be got through the senses, or, in other words, the senses are too limited, and the body is too limited, to express the Infinite. To manifest the Infinite through the finite is impossible, and sooner or later, man learns to give up the attempt to express the Infinite through the finite. This giving up, this renunciation of the attempt, is the background of ethics. Renunciation is the very basis upon which ethics stands. There never was an ethical code preached which had not renunciation for its basis. The Complete Works of Swami Vivekananda Volume 2 [ Page : 61 ] (Delivered in London) ------------ --------- --------- --------- --------- --------- - QUOTE OF THE DAY: Books are infinite in number and time is short. The secret of knowledge is to take what is essential. Take that and try to live up to it. - Swami Vivekananda Messages in this topic (5) ______________________ ______________________ 3a. Pujya Ramsukhdasji Maharaj Posted by: " Paritala Gopi Krishna " p_gopi_krishna p_gopi_krishna Mon Jul 23, 2007 9:42 am ((PDT)) BRING YOURSELF TO JUSTICE AND FORGIVE OTHERS. A man has no right to consider anyone bad. The evil that is perceived in someone, is not in him, rather it is fleeting. The flaw in human nature is that he forgives himself for the evil that he does, but on perceiving evil in another, brings them to justice. The duty of a spiritual aspirant is to bring himself to justice and forgive others. Being a part of God, everyman is inherently flawless. " Ishvar Ansh Jeev Avinashi, Chetan Amal Sahaj Sukhraasi. " (Manasa, Uttara 117:2) Therefore we should not establish evil in anyone. It is improper to consider anyone bad by perceiving the fleeting evil which visits them. Another person may be bad or good, but by us considering them bad, we are inviting that evil in us. By considering others bad, bad thoughts will be born in our mind, and they will cause enmity, anger, partiality etc With the manifestation of these evils in us, our actions become impure. Therefore we should not establish evil either in ourselves or in others. Establishing evil is neither for our welfare, nor the others. Messages in this topic (21) ______________________ 3b. Pujya Ramsukhdasji Maharaj Posted by: " Paritala Gopi Krishna " p_gopi_krishna p_gopi_krishna Mon Jul 23, 2007 11:22 pm ((PDT)) EVERYTHING GLORIOUS IS HIS MANIFESTATION " Yadaadityagatam tejo jagbhaasayate khilam Yaccandramasi yaccaagnau tattejo vidhi maamakam. " (Gita 15:12) Lord says - " The light (coming from Me) of the sun that illumes the whole world, and which is in the moon and in the fire - know that light to be Mine. " (Gita 15:12) Comments - It is man's nature to be attracted towards a thing that has an impact on him, and that which is significant. By assuming a relationship with and attaching to material objects, (body, wife, son and riches etc) man being established in these material things, and enamoured by them, he begins to see and regard these material things as significant. Rather he does not see the significance of God. The Lord, in order to efface the influence of worldly objects from the mind of the embodied soul, therefore describes His own splendor and glories. He discloses the secret, that whatever significance or splendor there is in the material objects, it is really (essentially) His, as all of these are illumined by His light only, not their own. The supremely glorious and illumed One is Him alone. And it is only through His splendor and glory that all are illumed. In Gita 2:55 the Lord declares that desire appears in the mind, even though they are not of the mind, just like the light appears in the sun, it illumes the entire world, but that light is essentially God's. This verse addresses the unique power of God, that illumines the sun, which illumines the world, and reflects in the moon, the fire, the stars, the lightening etc. One may wonder, how splendorous and glorious God Himself must be? By reflecting in this manner, man can naturally be attracted and will gravitate towards God. Everything that is glorious and splendid, that a man is attracted to, is a manifestation of the splendor of God. Messages in this topic (21) ______________________ 3c. Pujya Ramsukhdasji Maharaj Posted by: " Paritala Gopi Krishna " p_gopi_krishna p_gopi_krishna Mon Jul 23, 2007 11:22 pm ((PDT)) BE GOOD, BY NOT REPEATING EVIL. When a spiritual aspirant following the path of action renounces evil, then Karma Yoga bears fruit in the form of Self Realizaiton. Evil is given up in three ways - 1) Not to do anything bad to any one 2) Not to consider any one bad 3) Not to wish anyone bad. Without renouncing evil, a man cannot be a karma yogi (perform selfless actions). A man does something evil to another when he himself becomes evil (bad). Without becoming evil himself, he cannot do evil to anyone. The reason is - as is the doer, so are his actions - this is a rule. Actions depend on the doer. Therefore first and foremost a man should accept that he is a spiritual aspirant or a seeker of truth, or a devotee. When a doer is a spiritual aspirant, how can he perform any action which is contrary to what a spiritual aspirant should not do? No evil is done to anyone by a aspirant. Not only that, he even does not do evil to those who harm him, and instead takes pity on them. By returning evil for evil, evil will not be removed, but instead it will increase. A man can be freed from evil, by not returning evil for evil, but instead returning good for evil. No man can be totally bad and certainly cannot be bad for all. A man can be totally good, but he can never be totally bad. The reason is that evil is unnatural, fleeting and artificial. Evil has no independent existence. If an evil action is not repeated, it is annihiliated. The main duty of a spiritual aspirant is to not repeat the evil done once. If a spiritual aspirant does not repeat the evil, he does not remain bad, rather he becomes good. Messages in this topic (21) ______________________ ______________________ 4a. Swami Sivananda Vani Posted by: " Paritala Gopi Krishna " p_gopi_krishna p_gopi_krishna Mon Jul 23, 2007 11:22 pm ((PDT)) IGNORANCE The mind is a creation of avidya! (ignorance) and it is the effect of avidya. The mind is filled with delusion ¬ this is why it tempts you and makes you go astray. If you can destroy the cause of the mind by getting knowledge of the supreme self, the mind is nowhere; it dwindles into an airy nothing. The whole experience of duality, made up of perceiver and perceived, is pure imagination. There is no ignorance apart from the mind. On the destruction of the mind, all is destroyed. The mind's activity is the cause of all appearance. On account of illusion you think that the outside objects are separate from you and real. As long as there is mind there are all these distinctions ¬ big and small, high and low, superior and inferior, good and bad, etc., ¬ but the highest truth is that there is no relativity. If you can transcend the mind by constant and profound meditation on atman you will be able to attain a state beyond the pairs of opposites wherein lies supreme peace and highest knowledge. The first thought is the 'I¬thought'. As this 'I-thought' is the base of all other thoughts, egoism is the seed for the mind. The idea of 'I' brings in its train the idea of time, space and other potencies. With these environments, the name 'jiva' (soul) accrues to it. And contemporaneously with it there arise buddhi (intellect), memory and manas (mind) which is the seed of the tree of desire. You cannot realise God if you have the slightest trace of egoism, or attachment to name and form, or the least tinge of worldly desire in the mind. Try to minimise egoism little by little. Root it out by self¬sacrifice, by karma yoga, by self¬surrender, or by vedantic self¬enquiry. Whenever egoism asserts itself, raise the question within yourself: " What is the source of this little 'I' " ? Again and again ask this question and, as you remove layer after layer, the onion dwindles to nothing. Analyse the little 'I' and it becomes a non¬entity. The ego is the Lord for whose entertainment the dance is performed and the objects of the senses are his companions. The intellect is the dancing girl and the senses are the persons who play on the instruments which accompany the dance. The saksi (witnessing soul) is the lamp which illumines the scene. Just as the lamp, without moving from its place, furnishes light to all parts ¬ so too, the saksi from its unchangeable position illumines everything situated inside or outside. Messages in this topic (15) ______________________ ______________________ 5a. Inspiring Thoughts Posted by: " Paritala Gopi Krishna " p_gopi_krishna p_gopi_krishna Mon Jul 23, 2007 11:22 pm ((PDT)) IF I CAN If I can throw a single ray of light, Across the darkened pathway of another; If I can aid some soul to clear sight Of light and duty and thus bless my brother; If I can wipe from any human cheek a tear I shall not have, then, lived in vain while here, If I can guide some erring to truth, Inspire within his heart a sense of duty; If I can plant within the soul of a rosy plant A sense of light, a love of truth and beauty; If I can teach one man that God and Heaven are near; I shall not have, then, lived in vain while here; If from my mind I can banish doubt and fear And keep my life attuned to truth, love and kindness; If I can scatter light and hope and cheer And help and remove the curse of mental blindness; If I can make joy more, more hope, less pain I shall not have, lived in vain while here; If by life’s road side I can plant a tree; Beneath whose shade some wearied head may rest Though I may never share its shade or see Its beauty I shall yet be truly blessed Though no one knows my name. Do all the good you can, By all the means you can, In all the ways you can, In all places you can, At all the times you can, To all the people you can, As long as you can …. John Wesley Messages in this topic (16) ______________________ ______________________ 6. VOICE OF THE RISHIS - 58 Posted by: " jajisarma " jajisarma jajisarma Mon Jul 23, 2007 11:44 pm ((PDT)) PRIYA BHAGAVAT BANDUVULLARA! VOICE OF THE RISHIS: 58 COURTESY: SHRI RAPARLA JANARADHANA RAO NAMOSTU RAMAAYA SA LAKSHMANAAYA --RAMAYANA: SUNDARAKANDA 13-59 After his futile searching for Sita Devi at several places in Lanka, Hanuman felt great depression for his failure in his mission to trace out the kidnapped Sita. Here Maharshi Vaalmiki, the `Adikavi', " the first of all " touches upon the tender human side of man, the feeling of despair in the life of man, when confronted with several failures in life. Hanuman was no ordinary deputy, sent by Rama, to find out the whereabouts of Sita. Still his hurdles proved formidable. At this point, he felt himself giving up his life fasting (Praayopavesa), a suicide of sorts, instead of returning. A sudden flash of hope on seeing a woman at a distance who was long braided and tying it to the branch of tree to hang herself. Hanuman felt a doubt that that must be Sita. Hanuman then chants the sloka---------- " Namostu Raamaya, sa Laxmanaya Devyaishacha thasayai, janakatmajaayeih Namostu Rudrendriya manilebhyo Namostu Chandraarka marud ganebhyaha " " I bow to Sri Rama, Lakshmana to the angels, to Sita to Gods Rudra, Chandra, Sun the wind and the legion of heavenly demigods " . When he chanted this sloka with " Beeja Aksharaas " his spirits revived and soon after he found out Sita, his mission succeeding. It is said whosoever in critical despair reads this sloka with a devotional heart, would always succeed in his endeavor. Such is the miraculous power this sloka as is said. Messages in this topic (1) ______________________ ______________________ www.telugubhakti.com - A one stop Bhakti and Cultural portal. ------ Quote Link to comment Share on other sites More sharing options...
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