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    , Sun Tzu,   


    The supreme art of war is to subdue the enemy without fighting.

    -Sun Tzu



     
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    , , , Tolstoy,   


    The two most powerful warriors are patience and time.
    -Leo Tolstoy



     
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    , , , ,   


    Svarüpa of the Ätmä

    Lord Yama then describes the svarüpa of the Ätmä,

    Tr. – That is not comprehensible by sound, touch, is form-less, un-decaying, tasteless, not subject to time, odourless, beginning less and without end. It is distinct from Mahat and is ever constant. Knowing this one becomes free from the jaws of death. (I.3.15)

    -Katha Upanishad, Chapter 1, Verse 3.15



     
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    If it could be talked about, everyone would have told their brother.

    -Chuang Tzu



     
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    The ultimate abstraction takes place in mathematics where words are replaced by symbols and where the operations of connecting the symbols are rigorously defined. In this way, scientists can condense information into one equation, i.e. into one single line of symbols, for which they would need several pages of ordinary writing.

    ―Fritjof Capra, The Tao of Physics



     
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    Atom, , Physics, ,   


    “Subatomic particles do not exist but rather show ‘tendencies to exist’, and atomic events do not occur with certainty at definite times and in definite ways, but rather show ‘tendencies to occur’.”

    ―Fritjof Capra, The Tao of Physics



     
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    , , , Seneca,   


    Adversities strengthen the mind, as labour does the body.

    -Seneca



     
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    Diligence, , , ,   


    I long to accomplish a great and noble task, but it is my chief duty to accomplish small tasks as if they were great and noble.

    -Helen Keller



     
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    , Longevity, ,   


    A prayer for long life 

    A hundred autumns may we see.
    A hundred autumns may we live.
    A hundred autumns may we know.
    A hundred autumns may we grow.
    A hundred autumns may we thrive.
    A hundred autumns may we be.
    A hundred autumns may we bide.
    A hundred, yea, and even more.

    -Atharva Veda, Book 19, Hymn 67



     
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    Atheism, , , ,   




     
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    , , , Paul Kalanidhi, , , Verification   


    Struggle toward the capital-T Truth, but recognize that the task is impossible—or that if a correct answer is possible, verification certainly is impossible.

    In the end, it cannot be doubted that each of us can only see part of the picture. The doctor sees one, the patient another, the engineer a third, the economist a fourth, the pearl diver a fifth, the alcoholic a sixth, the cable guy a seventh, the sheep farmer an eighth, the Indian beggar a ninth, the pastor a tenth. Human knowledge is never contained in one person. It grows from the relationships we create between each other and the world, and still it is never complete. And truth comes somewhere above all of them, where, as at the end of that Sunday’s reading: the sower and reaper can rejoice together. For here the saying is verified that “One sows and another reaps.” I sent you to reap what you have not worked for; others have done the work, and you are sharing the fruits of that work.

    ―Paul Kalanithi, When Breath Becomes Air



     
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    Existentialism, , , , , ,   


    The problem, however, eventually became evident: to make science the arbiter of metaphysics is to banish not only God from the world but also love, hate, meaning—to consider a world that is self-evidently not the world we live in. That’s not to say that if you believe in meaning, you must also believe in God. It is to say, though, that if you believe that science provides no basis for God, then you are almost obligated to conclude that science provides no basis for meaning and, therefore, life itself doesn’t have any. In other words, existential claims have no weight; all knowledge is scientific knowledge.

    ―Paul Kalanithi, When Breath Becomes Air



     
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    , , ,   


    There is a tension in the Bible between justice and mercy, between the Old Testament and the New Testament. And the New Testament says you can never be good enough: goodness is the thing, and you can never live up to it. The main message of Jesus, I believed, is that mercy trumps justice every time.

    ―Paul Kalanithi, When Breath Becomes Air



     
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    , , Quality of life,   


    At those critical junctures, the question is not simply whether to live or die but what kind of life is worth living. Would you trade your ability–or your mother’s–to talk for a few extra months of mute life? The expansion of your visual blind spot in exchange for the small possibility of a fatal brain hemorrhage? Your right hand’s function to stop seizures? How much neurological suffering would you let your child endure before saying that death is preferable? Because the brain mediates our experience of the world, any neurosurgical problem forces a patient, and family, ideally with a doctor as a guide, to answer this question: What makes life meaningful enough to go on living?

    ―Paul Kalanithi, When Breath Becomes Air



     
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    , , ,   


    If the unexamined life was not worth living, was the unlived life worth examining?

    ―Paul Kalanithi, When Breath Becomes Air



     
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    , , , Striving   


    Years ago, it had occurred to me that Darwin and Nietzsche agreed on one thing: the defining characteristic of the organism is striving.

    ―Paul Kalanithi, When Breath Becomes Air



     
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    , , Medicine, ,   


    The physician’s duty is not to stave off death or return patients to their old lives, but to take into our arms a patient and family whose lives have disintegrated and work until they can stand back up and face, and make sense of, their own existence.

    ―Paul Kalanithi, When Breath Becomes Air



     
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    , , , ,   


    Science may provide the most useful way to organize empirical, reproducible data, but its power to do so is predicated on its inability to grasp the most central aspects of human life: hope, fear, love, hate, beauty, envy, honor, weakness, striving, suffering, virtue.

    ―Paul Kalanithi, When Breath Becomes Air



     
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    , ,   


    Infinity is the mathematical possibility that can make miracles happen.



     
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    , , , , ,   


    O Earth, my mother! O Wind, my father! O Fire, my friend! O Water, my good relative! O sky, my brother! Here is my last salutation to you with clasped hands! Having cast away infatuation with its wonderful power, by means of an amplitude of pure knowledge resplendent with merits developed through my association with you all, I now merge in Supreme Brahman.

    -Verse 100, Vairagya Shatak



     
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    , , , ,   


    In enjoyment, there is the fear of disease;
    In social position, the fear of fall;
    In wealth, the fear of hostile kings;
    In honour, the fear of humiliation;
    In strength, the fear of enemies;
    In beauty, the fear of old age;
    In scriptural erudition, the fear of opponents;
    In virtue, the fear of seducers;
    In the body, the fear of death.

    All the things of the world pertaining to men are attended with fear.
    Renunciation alone is fearless.

    -Verse 31, Vairagya Shatak

    https://ia802605.us.archive.org/28/items/VairagyaShatakam/VairagyaSatakam.pdf



     
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    , , , Sannyasi,   


    Never forget and teach to your children that as is the difference between a firefly and the blazing sun, between the infinite ocean and a little pond, between a mustard seed and the mountain Meru, such is the difference between the householder and the sannyasin!

    Swami Vivekananda of the Puri order



     
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    Meaning of Shiv Tandav Stotram 

    Meanings from greenmesg.org

    जटाटवीगलज्जलप्रवाहपावितस्थले (Jattaa-Attavii-Galaj-Jala-Pravaaha-Paavita-Sthale): On the Ground made Holy by the Sacred Water Pouring out and Flowing down from the Huge Matted Hair [of Shiva] which is like a Forest [Shiva is Dancing]
    जटा (Jattaa) = Twisted Hair as worn by ascetics, Matted Hair
    अटवी (Attavii) = Forest
    गल (Gala) = Oozing
    जल (Jala) = Water
    प्रवाह (Pravaaha) = Flowing or Streaming forth
    पावित (Paavita) = Cleansed, Purified
    स्थल (Sthala) = Ground, Place, Spot


    गलेऽवलम्ब्य (Gala-Avalambya): Supporting [His] Neck
    गल (Gala) = Neck
    अवलम्ब (Avalamba) = Support, Prop


    लम्बितां (Lambitaam): Hanging down
    लम्बित (Lambita) = Hanging down


    भुजङ्गतुङ्गमालिकाम् (Bhujangga-Tungga-Maalikaam): The Lofty Garlands of Serpents
    भुजङ्ग (Bhujangga) = Snake, Serpent
    तुङ्ग (Tungga) = Lofty, High
    मालिका (Maalikaa) = Garland


    डमड्डमड्डमड्डमन्निनादवड्डमर्वयं (Ddamadd-Ddamadd-Ddamadd-Ddaman-Ninaadavadd-Ddamar-Vayam): [His] Damaru is Weaving out the Sound – Damad, Damad, Damad, Damad
    डमड् (Ddamadd) = Damad, the Sound of Damaru
    डमड् (Ddamadd) = Damad, the Sound of Damaru
    डमड् (Ddamadd) = Damad, the Sound of Damaru
    डमड् (Ddamadd) = Damad, the Sound of Damaru
    निनाद (Ninaada) = Sound, Noise
    डमरु (Ddamaru) = Damaru
    वय (Vaya) = One who Weaves, Weaver


    चकार (Cakaara): Performed, Did
    कृ (Kr) = To do


    चण्डताण्डवं (Canndda-Taannddavam): Passionate Tandava Dance
    चण्ड (Canndda) = Fierce, Passionate
    ताण्डव (Taannddava) = Tandava Dance


    तनोतु (Tanotu): Please Extend
    तन् (Tan) = Spread, Extend


    नः (Nah): Us


    शिवः (Shivah): Sri Shiva


    शिवम् (Shivam): Auspiciousness
    शिव (Shiva) = Auspicious


    जटाकटाहसम्भ्रमभ्रमन्निलिम्पनिर्झरी (Jattaa-Kattaaha-Sambhrama-Bhraman-Nilimpa-Nirjharii): His Matted Hair like a Caldron is Revolving, and Revolving with it is the River Goddess Ganga
    जटा (Jattaa) = Twisted Hair worn by ascetics, Matted Hair
    कटाह (Kattaaha) = Caldron, anything shaped like Caldron
    सम्भ्रम (Sambhrama) = Whirling round
    भ्रम (Bhrama) = Wandering, Roaming, Turning Round, Revolving
    निलिम्प (Nilimpa) = A God
    निर्झरी (Nirjharii) = A River


    विलोलवीचिवल्लरीविराजमानमूर्धनि (Vilola-Viici-Vallarii-Viraajamaana-Muurdhani): [The Strands of His Matted Hair] which are like Creepers are Waving up and down like Waved, and His Forehead is Shining
    विलोल (Vilola) = Moving to and fro, Rolling, Waving
    वीचि (Viici) = Wave
    वल्लरी (Vallarii) = A Creeper, anything climbing signifying Curled Hair
    विराज (Viraaja) = Shining, Brilliant
    मूर्धन् (Muurdhan) = The Forehead, Head, the Highest part


    धगद्धगद्धगज्जलल्ललाटपट्टपावके (Dhagad-Dhagad-Dhagaj-Jvalal-Lalaatta-Patttta-Paavake): On the Surface of His Forehead is Burning a Blazing Fire with the sound – Dhagad, Dhagad, Dhagad
    धगद् (Dhagad) = Dhagad, the sound of burning
    धगद् (Dhagad) = Dhagad, the sound of burning
    धगद् (Dhagad) = Dhagad, the sound of burning
    ज्वलत् (Jvalat) = Blazing Fire, Flame
    ललाट (Lalaatta) = Forehead, Brow
    पट्ट (Patttta) = A Flat or Level surface of anything
    पावक (Paavaka) = Fire, Pure, Clear, Bright, Shining


    किशोरचन्द्रशेखरे (Kishora-Candra-Shekhare): A Young Moon [Shining on the] Peak [i.e. Head]
    किशोर (Kishora) = Youth
    चन्द्र (Candra) = Moon
    शेखर (Shekhara) = Peak, Summit, Crest


    रतिः (Ratih): Delight
    रति (Rati) = Pleasure, Enjoyment, Delight in


    प्रतिक्षणं (Prati-Kssannam): Every Moment
    प्रति (Prati) = Every
    क्षण (Kssanna) = Moment


    मम (Mama): my


    धराधरेन्द्रनन्दिनीविलासबन्धुबन्धुर (Dharaa-Dharendra-Nandinii-Vilaasa-Bandhu-Bandhura): The Supporter of the Earth and the Daughter of the Mountain King, the Beautiful [Divine Mother] is [His] Companion [in His Divine] Sports
    धरा (Dharaa) = Bearer, Supporter, the Earth
    धर (Dhara) = Mountain
    इन्द्र (Indra) = Chief, King
    नन्दिनी (Nandinii) = A Daughter
    विलास (Vilaasa) = Sport, Play
    बन्धु (Bandhu) = Connection, Relation, Friend
    बन्धुर (Bandhura) = Curved, Rounded, Pleasant, Beautiful, Charming


    स्फुरद्दिगन्तसन्ततिप्रमोदमानमानसे (Sphurad-Diganta-Santati-Pramodamaana-Maanase): The Horizon is Shaking [by the force of Tandava] and the Mind is filled with Excessive Joy
    स्फुरत् (Sphurat) = Trembling, Shaking
    दिगन्त (Diganta) = The end of the Horizon, Remote distance
    संतति (Samtati) = Stretching or Extending along, Expanse, Continuity, Uninterruptedness
    प्रमोद (Pramoda) = Excessive Joy, Delight, Gladness
    मानस (Maanasa) = belonging to Mind


    कृपाकटाक्षधोरणीनिरुद्धदुर्धरापदि (Krpaa-Kattaakssa-Dhorannii-Niruddha-Durdhara-Aapadi): The Flow of Whose Graceful Side Glance can Restrain even the Unrestrainable Calamities
    कृपा (Krpaa) = Pity, Tenderness, Compassion
    कटाक्ष (Kattaakssa) = A Glance or Side Look
    धोरणी (Dhorannii) = An Uninterrupted series, Tradition
    निरुद्ध (Niruddha) = Held Back, Withheld, Restrained
    दुर्धर (Durdhara) = Difficult to be carried, Unrestrainable, Irresistible
    आपद (Aapada) = Misfortune, Calamity, Distress


    क्वचिद्दिगम्बरे (Kvacid-Digambare): Sometimes [in the Mind of the] Digambara
    क्वचिद् (Kvacid) = Sometimes
    दिगम्बर (Digambara) = Sky-Clothed signifying Ever-Free


    मनो (Mano): Mind
    मनस् (Manas) = Mind


    विनोदमेतु (Vinodametu): Divine Sports
    विनोद (Vinoda) = Sport


    वस्तुनि (Vastuni): Materializes
    वस्तु (Vastu) = Thing


    जटाभुजङ्गपिङ्गलस्फुरत्फणामणिप्रभा (Jattaa-Bhujangga-Pinggala-Sphurat-Phannaa-Manni-Prabhaa): The Lustre of the [Red] Pearls on the Raised Hoods of the Reddish-Brown Serpents on His Matted Hair who are Throbbing [are smearing the directions]
    जटा (Jattaa) = Matted Hair
    भुजङ्ग (Bhujangga) = Snake, Serpent
    पिङ्गल (Pinggala) = Reddish-Brown
    स्फुरत् (Sphurat) = Trembling, Shaking
    फण (Phanna) = The expanded Hood of a Serpent
    मणि (Manni) = Jewel, Gem
    प्रभा (Prabhaa) = Light, Splendour, Radiance


    कदम्बकुङ्कुमद्रवप्रलिप्तदिग्वधूमुखे (Kadamba-Kungkuma-Drava-Pralipta-Digvadhuu-Mukhe): The Directions [i.e. Sky] are appearing like the Face of a Bride Collectively Smeared with Liquid Saffron [by the Red Pearls on the Raised Hoods of the Serpents]
    कदम्ब (Kadamba) = Kadamba flower, Multitude, Collection
    कुङ्कुम (Kungkuma) = Saffron, Red dye
    द्रव (Drava) = Melted, Liquefied
    प्रलिप्त (Pralipta) = Sticking to, Smeared
    दिश् (Dish) = Direction
    वधू (Vadhuu) = Bride
    मुख (Mukha) = Face


    मदान्धसिन्धुरस्फुरत्त्वगुत्तरीयमेदुरे (Mada-Aandha-Sindhura-Sphurat-Tvag-Uttariiya-Medure): [His] Upper Garment is Shaking like the Thick Skin of an Intoxicated Elephant
    मदान्ध (Madaandha) = Blind through Drunkenness or Passion, Intoxicated
    सिन्धुर (Sindhura) = An Elephant
    स्फुरत् (Sphurat) = Trembling, Shaking
    त्वच् (Tvac) = Skin, Hide
    उत्तरीय (Uttariiya) = An Upper or Outer Garment
    मेदुर (Medura) = Thick


    विनोदमद्‍भुतं (Vinodam-Adbhutam): [My Mind is Experiencing an] Extraordinary Thrill
    विनोद (Vinoda) = Sport, Pastime, Pleasure
    अद्‍भुत (Adbhuta) = Extraordinary, Marvellous


    बिभर्तु (Bibhartu): [My Mind is being] Carried [away]
    भृ (Bhr) = To Bear, Carry


    भूतभर्तरि (Bhuuta-Bhartari): Sustainer of Beings
    भूत (Bhuuta) = Beings
    भर्तरि (Bhartari) = Maintainer, Sustainer


    सहस्रलोचनप्रभृत्यशेषलेखशेखर (Sahasra-Locana-Prabhrty-Ashessa-Lekha-Shekhara): Sahasralochana [often refers to Indra Deva] and Others forming an Unending Line of Heads
    सहस्र (Sahasra) = Thousand
    लोचन (Locana) = Eye
    प्रभृति (Prabhrti) = etc, beginning with
    अशेष (Ashessa) = Without Remainder, All, Entire
    लेख (Lekha) = Line, Stroke
    शेखर (Shekhara) = Top of the Head, Crown


    प्रसूनधूलिधोरणी (Prasuuna-Dhuuli-Dhorannii): Incessant Dust Produced [by the Dancing Feet]
    प्रसून (Prasuuna) = Born, Produced, Flower
    धूलि (Dhuuli) = Dust
    धोरणी (Dhorannii) = An Uninterrupted Series


    विधूसराङ्घ्रिपीठभूः (Vidhuusara-Angghri-Piittha-Bhuuh): The Dust-Coloured Feet [Dancing on the] Earth
    विधूसर (Vidhuusara) = Dust-Coloured
    अङ्घ्रि (Angghri) = Foot
    पीठ (Piittha) = Seat, Throne
    भू (Bhuu) = Earth


    भुजङ्गराजमालया (Bhujangga-Raaja-Maalayaa): The Garland of the King of Serpents
    भुजङ्ग (Bhujangga) = Snake, Serpent
    राज (Raaja) = King
    माला (Maalaa) = Garland


    निबद्धजाटजूटकः (Nibaddha-Jaatta-Juuttakah): Bound on the Matted Hair
    निबद्ध (Nibaddha) = Bound, Fettered
    जटा (Jattaa) = Twisted Hair worn by ascetics, Matted Hair
    जुट (Jutta) = Matted Hair


    श्रियै (Shriyai): Beauty and Auspiciousness of Sri
    श्रि (Shri) = Beauty and Auspiciousness of Sri


    चिराय (Ciraaya): Long Lasting
    चिर (Cira) = Lasting a long time


    जायतां (Jaayataam): To take place, happen
    जन् (Jan) = To be Born or Produced, Come into Existence


    चकोरबन्धुशेखरः (Cakora-Bandhu-Shekharah): [The Moon on the] Top of His Head is a Friend of the Cakara birds [because Cakara birds drink only moonlight]
    चकोर (Cakora) = Cakora Bird [drinks moonlight]
    बन्धु (Bandhu) = Friend, Relation
    शेखर (Shekhara) = Top of Head


    ललाटचत्वरज्वलद्धनञ्जयस्फुलिङ्गभा (Lalaatta-Catvara-Jvalad-Dhanan.jaya-Sphulingga-Bhaa): On the Surface of His Forehead is Burning a Spark of Fire and Spreading its Lustre
    ललाट (Lalaatta) = Forehead, Brow
    चत्वर (Catvara) = A levelled spot of ground prepared for a sacrifice
    ज्वलत् (Jvalat) = Blazing Fire, Flame
    धनंजय (Dhanamjaya) = Fire
    स्फुलिङ्ग (Sphulingga) = Spark of Fire
    भा (Bhaa) = Lustre, Splendour


    निपीतपञ्चसायकं (Nipiita-Pan.ca-Saayakam): Who Absorbed the Five Arrows [of Kama Deva]
    निपीत (Nipiita) = Drunk in, Absorbed, Imbibed
    पञ्च (Pan.ca) = Five
    सायक (Saayaka) = Arrow


    नमन्निलिम्पनायकम् (Naman-Nilimpa-Naayakam): Who made the Chief God [of Kama] Bow down
    नमस् (Namas) = Bow, Obeisance, Reverential Salutation
    निलिम्प (Nilimpa) = A God
    नायक (Naayaka) = Lord, Chief


    सुधामयूखलेखया (Sudhaa-Mayuukha-Lekhayaa): Nectar-Rayed-Stroke [of the Crescent Moon]
    सुधा (Sudhaa) = Nectar or Honey
    मयूख (Mayuukha) = a Ray of Light, Flame, Brightness, Lustre
    लेख (Lekha) = a Line, Stroke, a Writing


    विराजमानशेखरं (Viraajamaana-Shekharam): Shining on the Top of His Head [is the Crescent Moon]
    विराज (Viraaja) = Shining, Brilliant
    शेखर (Shekhara) = a Peak, Summit, Crest


    महाकपालिसम्पदेशिरोजटालमस्तु (Mahaa-Kapaali-Sampade-Shiro-Jattaalam-Astu): May we also receive the Wealth of the Great Kapali contained in His Matted Hair
    महत् (Mahat) = Great, Large
    कपालि (Kapaali) = Sri Shiva
    सम्पद् (Sampad) = Attainment, Prosperity, Possession, Wealth
    शिरस् (Shiras) = Head, Skull
    जटा (Jattaa) = Twisted Hair as worn by ascetics, Matted Hair
    अस्तु (Astu) = Let it Be, Be it so


    करालभालपट्टिकाधगद्‍धगद्‍धगज्ज्वलद् (Karaala-Bhaala-Pattttikaa-Dhagad-Dhagad-Dhagaj-Jvalad): The Terrible Surface of His Forehead is Burning with the Sound – Dhagad, Dhagad, Dhagad, Dhagad
    कराल (Karaala) = Opening wide, Cleaving asunder, Dreadful, Terrible
    भाल (Bhaala) = Forehead, Brow, Splendour, Lustre
    पट्टिका (Pattttikaa) = a Tablet, Plate
    धगद् (Dhagad) = The Sound of Burning [symbolically]
    धगद् (Dhagad) = The Sound of Burning [symbolically]
    धगद् (Dhagad) = The Sound of Burning [symbolically]
    ज्वलत् (Jvalat) = Blazing fire, Flame


    धनञ्जयाहुतीकृतप्रचण्डपञ्चसायके (Dhanan.jaya-([A]): The Fire [on His Forehead] Performed the Sacrifice of the Mighty possessor of the Five Arrows
    धनंजय (Dhanamjaya) = Fire
    आहुति (Aahuti) = Offering Oblations with Fire, Calling, Invoking
    कृत (Krta) = Made, Done, Performed
    प्रचण्ड (Pracanndda) = Terrible, Furious, Formidable, Passionate
    पञ्चन् (Pan.can) = Five
    सायक (Saayaka) = Missile, Arrow


    धराधरेन्द्रनन्दिनीकुचाग्रचित्रपत्रक (Dharaa-Dhara-Indra-Nandinii-Kucaagra-Citra-Patraka): The Tandava Dance is Drawing Various Pictures on the Bosom of the Earth [signifying Creation] – the Earth which is a part of the Daughter of the Mountain
    धरा (Dharaa) = Bearer, Supporter, the Earth
    धर (Dhara) = Holding, Bearing, the Mountain, Womb
    इन्द्र (Indra) = Indra Deva, Best, Excellent, the Chief
    नन्दिनी (Nandinii) = Daughter
    कुच (Kuca) = Breast
    अग्र (Agra) = Front, Tip, Foremost Part
    चित्र (Citra) = Picture, Sketch, Various, Variety of Colours, Variegated
    पत्र (Patra) = Leaves


    प्रकल्पनैकशिल्पिनि (Prakalpana-Eka-Shilpini): He is the One Artist who Creates
    प्रकल्पन (Prakalpana) = Placing in, Raising to
    एक (Eka) = One
    शिल्पिन् (Shilpin) = Artist, Craftsman


    त्रिलोचने (Tri-Locane): Three-Eyed
    त्रि (Tri) = Three
    लोचन (Locana) = Eye


    रतिर्मम (Ratir-Mama): My Mind is Extremely Delighted
    रति (Rati) = Pleasure, Enjoyment, Delight in, Rest, Repose
    मम (Mama) = of me


    नवीनमेघमण्डली (Naviina-Megha-Mannddalii): The Orb of the New Clouds
    नवीन (Naviina) = New, Fresh, Young
    मेघ (Megha) = Cloud, a Mass, Multitude
    मण्डल (Mannddala) = Circle, Orb, Ring


    निरुद्‍धदुर्धरस्फुरत् (Niruddha-Durdhara-Sphurat): The Throb [of the Tandava] has Restrained the Unrestrainable [New Clouds]
    निरुद्ध (Niruddha) = Held Back, Withheld, Restrained
    दुर्धर (Durdhara) = Difficult to be Carried or Suffered, Unrestrainable , Irresistible
    स्फुरत् (Sphurat) = Trembling, Shaking


    कुहूनिशीथिनीतमः (Kuhuu-Nishiithinii-Tamah): Darkness of the Night of the New Moon
    कुहू (Kuhuu) = The New Moon
    निशिथ (Nishitha) = Midnight, Night
    तमस् (Tamas) = Darkness, Gloom, Ignorance, Illusion


    प्रबन्धबद्धकन्धरः (Prabandha-Baddha-Kandharah): [The Tandava] has Bound [the Clouds] around His Neck
    प्रबन्ध (Prabandha) = Connection, Band, Tie, Composition
    बद्ध (Baddha) = Bound, Tied, Captured, Imprisoned, Joined
    कन्धर (Kandhara) = Neck


    निलिम्पनिर्झरीधरस्तनोतु (Nilimpa-Nirjharii-Dharas-Tanotu): The Bearer of the River Goddess, Please Extend
    निलिम्प (Nilimpa) = A class of Supernatural Beings, A God
    निर्झरी (Nirjharii) = A River
    धर (Dhara) = Holding, Bearing, the Mountain, Womb
    तन् (Tan) = To Extend, Spread, Diffuse


    कृत्तिसिन्धुरः (Krtti-Sindhurah): Elephant Hide
    कृत्ति (Krtti) = Skin, Hide
    सिन्धुर (Sindhura) = an Elephant


    कलानिधानबन्धुरः (Kalaa-Nidhaana-Bandhurah): The Container of the Curved Digit of the Moon
    कला (Kalaa) = A small part of anything, part of Moon, a division of Time, Art
    निधान (Nidhaana) = Containing anything, Depositing, Storing, Preserving
    बन्धुर (Bandhura) = Curved, Rounded, Pleasant, Beautiful, Charming


    श्रियं (Shriyam): Beauty and Prosperity
    श्रि (Shri) = To cause to Lean or Rest on, Spread or Diffuse, Light, Lustre


    जगद्धुरंधरः (Jagad-Dhurandharah): The Bearer of the Universe
    जगत् (Jagat) = World, Universe
    धुरंधर (Dhuramdhara) = Bearing a Yoke or a Burden, Helping another, Chief, Leader


    प्रफुल्लनीलपङ्कजप्रपञ्चकालिमप्रभा (Praphulla-Niila-Pangkaja-Prapan.ca-Kaalima-Prabhaa): The Black Lustre of the Universe [referring to halahala poison] is appearing like a Blooming Blue Lotus
    प्रफुल्ल (Praphulla) = Blooming, Expanded, Opened wide
    नील (Niila) = Blue, Dark-Blue
    पङ्कज (Pangkaja) = Mud-Born, Lotus
    प्रपञ्च (Prapan.ca) = Expansion, Manifoldness, Diversity, Expansion of the Universe, the Visible World
    कालिमन् (Kaaliman) = Blackness
    प्रभा (Prabhaa) = to Shine, Light, Splendour, Radiance, Beautiful Appearance


    वलम्बिकण्ठकन्दलीरुचिप्रबद्धकन्धरम् (AValambi-Kannttha-Kandalii-Ruci-Prabaddha-Kandharam): Resting within His Throat like a Girdle which He Himself has Restrained by His Will
    अवलम्ब (Avalamba) = Hanging down, Support, Prop
    कण्ठ (Kannttha) = the Throat, the Neck
    कन्दल (Kandala) = the Cheek, Girth, Girdle
    रुचि (Ruci) = Light, Lustre, Splendour, Liking, Relish
    प्रबद्ध (Prabaddha) = Bound, Tied, Fettered, Suppressed
    कन्धर (Kandhara) = Neck


    स्मरच्छिदं (Smarac-Chidam): Who is the Destroyer of Smara, the Kama Deva
    स्मर (Smara) = Kama Deva, the god of love
    छिद् (Chid) = to Cut off, to Destroy


    पुरच्छिदं (Purac-Chidam): Who is the Destroyer of Tripurasuras
    पुर (Pura) = a Fortress, Castle, City, House, Tripurasura
    छिद् (Chid) = to Cut off, to Destroy


    भवच्छिदं (Bhavac-Chidam): Who is the Destroyer of the Delusion of Worldly Existence
    भव (Bhava) = the Worldly Existence, the World
    छिद् (Chid) = to Cut off, to Destroy


    मखच्छिदं (Makhac-Chidam): Who is the Destroyer of the Sacrifice of Daksha
    मख (Makha) = Festival, Sacrifice, Cheerful
    छिद् (Chid) = to Cut off, to Destroy


    गजच्छिदान्धकच्छिदं (Gajac-Chida-Andhakac-Chidam): Who is the Destroyer of Gajasura and Andhaka
    गज (Gaja) = Elephant, Gajasura
    छिद् (Chid) = to Cut off, to Destroy
    अन्धक (Andhaka) = Demon Andhaka
    छिद् (Chid) = to Cut off, to Destroy


    तमन्तकच्छिदं (Tam-Antakac-Chidam): Who is the Restrainer of Yama
    तम् (Tam) = Exhausted, Suffocated
    अन्तक (Antaka) = Yama
    छिद् (Chid) = to Cut off, to Destroy


    भजे (Bhaje): To Worship
    भज् (Bhaj) = To Revere, Adore


    अखर्वसर्वमङ्गलाकलाकदम्बमञ्जरी (Akharva-Sarva-Manggalaa-Kalaa-Kadamba-Man.jarii): Who is the Non-Diminishing Source of Auspiciousness for the Welfare of All and the Source of all Arts which He Manifests like a Cluster of Blossoms
    अखर्व (Akharva) = Not Shortened or Mutilated
    सर्व (Sarva) = All
    मङ्गल (Manggala) = Auspicious, Felicity, Welfare, Happiness
    कला (Kalaa) = A small part of anything, part of Moon, a division of Time, Art
    कदम्ब (Kadamba) = Kadamba tree and flower, a Multitude, Assemblage, Collection
    मञ्जरी (Man.jarii) = a Cluster of Blossoms, a Flower, Bud, a Shoot


    रसप्रवाहमाधुरीविजृम्भणामधुव्रतम् (Rasa-Pravaaha-Maadhurii-Vijrmbhannaa-Madhu-Vratam): [From His Tandava Dance is] Surging forth the Nectar of Sweetness in the form of Arts expressing His Sweet Will
    रस (Rasa) = Juice, Nectar, Syrup
    प्रवाह (Pravaaha) = Stream, River, Flowing or Streaming forth
    माधुरी (Maadhurii) = Sweetness, Loveliness, Charm
    विजृम्भ् (Vijrmbh) = to Open the Mouth, Expand, Spread out, Blossom
    मधु (Madhu) = Honey, Sweet, Charming, Delighful
    व्रत (Vrata) = Will, Command, Obedience, Service


    स्मरान्तकं (Smara-Antakam): Who brought an End to Smara [i.e. Kama Deva]
    स्मर (Smara) = Kama Deva, the god of love
    अन्तक (Antaka) = Yama, Making an End, Causing Death


    पुरान्तकं (Pura-Antakam): Who brought an End to the Tripusasuras
    पुर (Pura) = a Fortress, Castle, City, House, Tripurasura
    अन्तक (Antaka) = Yama, Making an End, Causing Death


    भवान्तकं (Bhava-Antakam): Who brings an End to the Delusion of Worldly Existence
    भव (Bhava) = the Worldly Existence, the World
    अन्तक (Antaka) = Yama, Making an End, Causing Death


    मखान्तकं (Makha-Antakam): Who brought an End to the Sacrifice [of Daksha]
    मख (Makha) = Festival, Sacrifice, Cheerful
    अन्तक (Antaka) = Yama, Making an End, Causing Death


    गजान्तकान्धकान्तकं (Gaja-Antaka-Andhaka-Antakam): Who brought an End to Gajasura and Demon Andhaka
    गज (Gaja) = Elephant, Gajasura
    अन्तक (Antaka) = Yama, Making an End, Causing Death
    अन्धक (Andhaka) = Demon Andhaka
    अन्तक (Antaka) = Yama, Making an End, Causing Death


    तमन्तकान्तकं (Tam-Antaka-Antakam): Who Restrained Yama
    तम् (Tam) = Exhausted, Suffocated
    अन्तक (Antaka) = Yama, Making an End, Causing Death
    अन्तक (Antaka) = Yama, Making an End, Causing Death


    जयत्वदभ्रविभ्रमभ्रमद्‍भुजङ्गमश्वसद् (Jayat-Vada-Bhra-Vibhrama-Bhramad-Bhujanggama-Shvasad): His Eyebrows are Moving To and Fro Expressing His Mastership and His Movements are Rolling the Serpents who are Spewing out their Hot Breath
    जय (Jaya) = Conquest, Victory, Triumph
    वद (Vada) = Speaking, a Speaker
    भ्रू (Bhruu) = an Eyebrow, the Brow
    विभ्रम (Vibhrama) = Moving To and Fro, Rolling or Whirling about
    भ्रम (Bhrama) = Wandering, Roaming, Turning Round, Revolving, A Whirlpool, A Circle
    भुजंग (Bhujamga) = Snake, Serpent
    श्वस् (Shvas) = to Breathe, Respire


    विनिर्गमत्क्रमस्फुरत्करालभालहव्यवाट् (Vinirgamat-Krama-Sphurat-Karaala-Bhaala-Havya-Vaatt): The Terrible Third Eye on His Forehead which is like an altar for Oblation is Throbbing in Succession and Emitting Fire
    विनिर्गम (Vinirgama) = Going out, Departure from, Spreading about
    क्रम (Krama) = Uninterrupted or Regular progress, Order, Series, Succession
    स्फुरत् (Sphurat) = Trembling, Shaking
    कराल (Karaala) = Opening wide, Cleaving asunder, Dreadful, Terrible
    भाल (Bhaala) = Forehead, Brow, Splendour, Lustre
    हव्य (Havya) = anything to be offered as an Oblation, Sacrificial Gift or Food
    वाट् (Vaatt) = an exclamation on performing a sacrifice


    धिमिद्धिमिद्धिमिध्वनन्मृदङ्गतुङ्गमङ्गल (Dhimid-Dhimid-Dhimidhvanan-Mrdangga-Tungga-Manggala): The Mridangam is Incessantly Sounding the Auspicious Beats of Dhimid, Dhimid, Dhimid, Dhimid
    धिमिद् (Dhimid) = Dhimid, the Sound of Drum [symbolical]
    धिमिद् (Dhimid) = Dhimid, the Sound of Drum [symbolical]
    धिमिद् (Dhimid) = Dhimid, the Sound of Drum [symbolical]
    धिमिद् (Dhimid) = Dhimid, the Sound of Drum [symbolical]
    मृदङ्ग (Mrdangga) = Mridanga, a kind of Drum
    तुङ्ग (Tungga) = Lofty, High, Prominent
    मङ्गल (Manggala) = Auspicious, Felicity, Welfare, Happiness


    ध्वनिक्रमप्रवर्तितप्रचण्डताण्डवः (Dhvani-Krama-Pravartita-Pracanndda-Taannddavah): With the Succession of Beats [from Mridangam] which are Rolling out, Shiva is Dancing His Passionate Tandava Dance
    ध्वनि (Dhvani) = Sound, Voice, Word
    क्रम (Krama) = Uninterrupted or Regular progress, Order, Series, Succession
    प्रवर्तित (Pravartita) = caused to Roll on or forward, set in Motion, Set up, Established
    प्रचण्ड (Pracanndda) = Terrible, Furious, Formidable, Passionate
    ताण्डव (Taannddava) = Tandava Dance


    दृषद्विचित्रतल्पयोर्भुजङ्गमौक्तिकस्रजोर् (Drssad-Vicitra-Talpayor-Bhujangga-Mauktika-Srajor): [When will I] see the sameness between a Variegated Comfortable Bed [and Hard Ground], Value between a Garland made of Serpent Pearls [and a Lump of Clay]
    दृश् (Drsh) = To See, Behold
    विचित्र (Vicitra) = Variegated, Many-Coloured, Manifold, Diverse
    तल्प (Talpa) = a Couch, Bed, Sofa
    भुजंग (Bhujamga) = Snake, Serpent
    मुक्त (Mukta) = Let Loose, Set Free, a Pearl
     (Ja) = a Garland


    गरिष्ठरत्नलोष्ठयोः (Garissttha-Ratna-Losstthayoh): a Highly Valued Gem and a Lump of Clay
    गरिष्ठ (Garissttha) = Excessively Heavy, Most Venerable
    रत्न (Ratna) = a Jewel, Gem, Precious Stone, a Gift
    लोष्ट (Losstta) = a Lump of Earth or Clay, Clod


    सुहृद्विपक्षपक्षयोः (Suhrd-Vipakssa-Pakssayoh): Between a Friend and an Enemy
    सुहृद् (Suhrd) = a Friend, Ally
    विपक्ष (Vipakssa) = an Opponent, Adversary, Enemy
    पक्ष (Pakssa) = Follower, Friend, a Feather, the Shoulder, Position, Multitude


    तृणारविन्दचक्षुषोः (Trnna-Aravinda-Cakssussoh): Between Grass-like Eye and Lotus-like Eye
    तृण (Trnna) = Grass, Herb, blade of Grass, Straw
    अरविन्द (Aravinda) = Lotus
    चक्षु (Cakssu) = the Eye


    प्रजामहीमहेन्द्रयोः (Prajaa-Mahii-Mahendrayoh): Between an ordinary Subject and the King of the World
    प्रजा (Prajaa) = People, Subjects, Offspring, Family
    मही (Mahii) = the Great World, the Earth
    महेन्द्र (Mahendra) = the Great Indra, King


    समप्रवृत्तिकः (Sama-Pravrttikah): Equality of Conduct
    सम (Sama) = Same, Equal, Similar, Like
    प्रवृत्ति (Pravrtti) = Moving onwards, Coming forth, Activity, Conduct, Behaviour


    कदा (Kadaa): When
    कदा (Kadaa) = When, How


    सदाशिवं (Sadaashivam): Sri Sadashiva
    सदाशिव (Sadaashiva) = Sri Sadashiva


    भजाम्यहम् (Bhajaamy-Aham): I Worship
    भज् (Bhaj) = To Revere, Adore
    अहम् (Aham) = I


    निलिम्पनिर्झरीनिकुञ्जकोटरे (Nilimpa-Nirjharii-Nikun.ja-Kottare): [When will I Dwell] In a Cave within the Dense Woods by the side of the River Goddess Ganga
    निलिम्प (Nilimpa) = A class of Supernatural Beings, A God
    निर्झरी (Nirjharii) = A River
    निकुञ्ज (Nikun.ja) = an Arbour, a Bower, a Thicket
    कोटर (Kottara) = the Hollow of a Tree, Cave, Cavity


    वसन् (Vasan): Dwell
    वस (Vasa) = Dwelling, Residence


    विमुक्तदुर्मतिः (Vimukta-Durmatih): Free from Sinful Mental Dispositions
    विमुक्त (Vimukta) = Set Free, Liberated
    दुर्मति (Durmati) = Bad Disposition of Mind, Envy, Hatred


    सदा (Sadaa): Always, Ever, Every Time;


    शिरःस्थमञ्जलिं (Shirahstham-An.jalim): [Keeping] Hands on the Forehead [during Worship]
    शिरस् (Shiras) = Head, Skull
    अञ्जलि (An.jali) = Open Hands placed side by side as a mark of Supplication, Reverence, Salutation


    वहन् (Vahan): Keeping
    वह (Vaha) = Carrying, Bearing


    विमुक्तलोललोचनो (Vimukta-Lola-Locano): Free from Rolling of the Eyes [signifying lustful tendencies]
    विमुक्त (Vimukta) = Set Free, Liberated
    लोल (Lola) = Moving hither and thither, Rolling, Desirous, Greedy, Lustful
    लोचन (Locana) = Eye


    ललामभाललग्नकः (Lalaama-Bhaala-Lagnakah): [Worship Shiva] applying the Sacred Mark on the Forehead
    ललाम (Lalaama) = Having a Mark on the Forehead, having any Mark or Sign
    भाल (Bhaala) = Forehead, Brow, Splendour, Lustre
    लग्नक (Lagnaka) = Surety, Bondsman, Bail


    शिवेति (Shiveti): of Shiva


    मन्त्रमुच्चरन्कदा (Mantram-Uccaran-Kadaa): When will I Utter the Mantras [of Shiva]
    मन्त्र (Mantra) = a Mantra, a Vedic Hymn, a Prayer or Song of Praise
    उच्चरण (Uccaranna) = Uttering, Articulating
    कदा (Kadaa) = When, How


    सुखी (Sukhii): Happy, Joyful
    सुखिन् (Sukhin) = Happy, Joyful, Possessing or Causing Happiness


    भवाम्यहम् (Bhavaamyaham): [When will] I be
    भव (Bhava) = the Worldly Existence, the World, state of Being
    अहम् (Aham) = I


    इमं (Imam): This


    हि (Hi): For, Because, on account of, Indeed, Certainly;


    नित्यमेवमुक्तमुत्तमोत्तमं (Nityam-Evam-Uktam-Uttamottamam): [Those who] Regularly [Recite this] Greatest of the Great Hymn] which has been Uttered
    नित्य (Nitya) = Continual, Eternal, Constantly dwelling in or devoted to
    एव (Eva) = Exactly so, in this Manner
    उक्त (Ukta) = Uttered, Said, Spoken
    उत्तमोत्तम (Uttamottama) = The Best among the Best


    स्तवं (Stavam): Praise, Eulogy, Hymn;


    पठन्स्मरन्ब्रुवन्नरो (Patthan-Smaran-Bruvan-Naro): Person [who] Recite and Contemplates [on this Hymn]
    पठ (Pattha) = Reading, Recitation
    स्मर (Smara) = Kama Deva, the god of love, Remembering, Recollecting
    ब्रुव (Bruva) = Calling one’s self by a name without any real title to it


    विशुद्धिमेतिसंततम् (Vishuddhim-Iti-Santatam): [Recites this] Uninterruptedly with Purity of Mind
    विशुद्धि (Vishuddhi) = Complete Purification, Purity
    इति (Iti) = Refers to something that precedes
    संतत (Samtata) = Stretch or Extended along, Woven together, Continuous, Uninterrupted


    हरे (Hare): In Hara [i.e. Sri Shiva]
    हर (Hara) = Hara, another name of Sri Shiva


    गुरौ (Gurau): In Guru
    गुरु (Guru) = Guru, a Spiritual Preceptor


    सुभक्तिमाशु (Subhaktim-Aashu): [Recites this] with Great Devotion will Quickly Advance [towards Shiva]
    सुभक्ति (Subhakti) = Great Devotion
    आशु (Aashu) = Fast, Quick


    याति (Yaati): Advance towards [Shiva]
    या (Yaa) = To go towards


    नान्यथा (Na-Anyathaa): There is No other Way or Refuge
     (Na) = Not
    अन्यथा (Anyathaa) = Otherwise, in a different manner


    गतिं (Gatim): Refuge, Going, Moving, Arriving at, Obtaining;


    विमोहनं (Vimohanam): Confusion, Perplexity


    देहिनां (Dehinaam): signifies Person
    देहिन् (Dehin) = Having a Body, a Living Creature, Man


    सुशङ्करस्य (Su-Shangkarasya): Deep [Contemplation] on Shankara
    सु (Su) = Good, Excellent, Much, Greatly
    शङ्कर (Shangkara) = Shankara, another name of Sri Shiva


    चिन्तनम् (Cintanam): Thinking, Reflecting upon, Consideration


    पूजावसानसमये (Puuja-Avasaana-Samaye): During the Time of Completion of the Puja [Worship]
    पूजा (Puujaa) = Worship, Honour, Veneration, Reverance, Adoration
    अवसान (Avasaana) = Conclusion, Termination
    समय (Samaya) = Occasion, Time, Juncture, Circumstance


    दशवक्त्रगीतं (Dasha-Vaktra-Giitam): This Song of the Ten-Headed Ravana
    दश (Dasha) = Ten
    वक्त्र (Vaktra) = the Mouth, Face


    यः (Yah): He Who


    शम्भुपूजनपरं (Shambhu-Puujana-Param): After Completing the Puja [Worship] of Shambhu
    शम्भु (Shambhu) = Shambhu, another name of Sri Shiva
    पूजन (Puujana) = Worship, Reverencing, Honouring
    पर (Para) = Following, Succeeding, Highest, Supreme


    पठति (Patthati): Recite [with Devotion]
    पठ (Pattha) = Reading, Recitation


    प्रदोषे (Pradosse): Evening, the first part of the Night


    तस्य (Tasya): of him


    स्थिरां (Sthiraam): Firm, Steadfast, Still


    रथगजेन्द्रतुरङ्गयुक्तां (Ratha-Gaja-Indra-Turangga-Yuktaam): Chariots Yoked with King of Elephants and Horses [signifying Prosperity]
    रथ (Ratha) = Chariot
    गज (Gaja) = Elephant, Gajasura
    इन्द्र (Indra) = Indra Deva, Best, Excellent, the Chief
    तुरंग (Turamga) = a Horse
    युक्त (Yukta) = Yoked, Joined, United


    लक्ष्मीं (Lakssmiim): Devi Lakshmi, Prosperity


    सदैव (Sadaiva): Always
    सदा (Sadaa) = Always, Ever, Every Time
    एव (Eva) = Exactly so, in this Manner


    सुमुखीं (Sumukhiim): Show Her Graceful Face
    सु (Su) = Good, Excellent, Much, Greatly
    मुख (Mukha) = the Mouth, Face, Countenance


    प्रददाति (Pradadaati): Will Bestow
    प्रद (Prada) = Giving, Yielding, Granting, Bestowing


    शम्भुः (Shambhuh): Shambhu, another name of Sri Shiva




     
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    , , , , Tecumseh,   


    When your time comes to die, be not like those whose hearts are filled with fear of death, so that when their time comes they weep and pray for a little more time to live their lives over again in a different way. Sing your death song, and die like a hero going home.

    ―Tecumseh



     
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    , , , ,   


    Be a loner. That gives you time to wonder, to search for the truth. Have holy curiosity. Make your life worth living.

    ―Albert Einstein



     
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    , , , , ,   


    Everything we hear is an opinion, not a fact. Everything we see is a perspective, not the truth.

    ―Marcus Aurelius



     
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    , Kathopanishad, ,   


    Abiding in the midst of ignorance, thinking themselves wise and learned, fools go aimlessly hither and thither, like blind led by the blind.

    -Kathopanishad Chapter 2, v. 5



     
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    , , , , ,   


    Rather than love, than money, than fame, give me truth.

    -Henry David Thoreau



     
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    , Men, , Technology   


    Men have become the tools of their tools.

    -Henry David Thoreau



     
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    , , , ,   


    If a man walks in the woods for love of them half of each day, he is in danger of being regarded as a loafer. But if he spends his days as a speculator, shearing off those woods and making the earth bald before her time, he is deemed an industrious and enterprising citizen.

    -Henry David Thoreau



     
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    , , ,   


    Many men go fishing all of their lives without knowing that it is not fish they are after.

    -Henry David Thoreau



     
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    , , Walking   


    An early-morning walk is a blessing for the whole day.

    -Henry David Thoreau



     
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    , , , Today, Usha Vandanam   


    Usha Vandanam : Salutation of the dawn 

     

    उषावंदनम्
    Salutation of the dawn
    
    अद्य भावय सुदिनम्!
    Look to this Day!
    जीवभूतः काल एषः । प्राणस्य प्राणः ।
    For it is Life, the very Life of Life.
    अस्मिन् स्वल्पकाले सत्यमये तव सतः सत्यं तिष्ठति
    In its brief course lie all the
    Verities and Realities of your Existence;
    विकासानन्देन
    The Bliss of Growth,
    कर्मश्रिया
    The Glory of Action,
    सौन्दर्यशोभया ।
    The Splendor of Beauty;
    ह्यस्तु स्वप्नः ।
    For Yesterday is but a Dream,
    श्वस्तु आभासः ।
    And Tomorrow is only a Vision;
    कर्मकुशलतया आचरिते अद्य
    But Today well lived makes every
    गतदिनानि आनन्दस्वप्नमयानि भवन्ति ।
    Yesterday a Dream of Happiness, and every
    भाविदिनानि आशाप्रभया ज्वलन्ति ।
    Tomorrow a Vision of Hope.
    अतः सुदिनं अद्य सम्यक् भावय!
    Look well therefore to this Day!
    एषा उषाभिवन्दना!
    Such is the Salutation of the Dawn.


     
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    , , , ,   


    The world is full of magical things patiently waiting for our wits to grow sharper.

    -Bertrand Russell



     
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    , John Piper, , ,   


    If you don’t feel strong desires for the manifestation of the glory of God, it is not because you have drunk deeply and are satisfied. It is because you have nibbled so long at the table of the world. Your soul is stuffed with small things, and there is no room for the great.

    ―John Piper, A Hunger For God



     
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    , , , , ,   


    Desire is merely the fixation of the mind on an idea. Get it out of its groove by denying it attention.

    -Nisargadatta Maharaj



     
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    , Inquiry, Kalama Sutta, , Prudence,   


    Buddha passes through the village of Kesaputta and is greeted by its inhabitants, a clan called the Kalamas. They ask for his advice: they say that many wandering holy men and ascetics pass through, expounding their teachings and criticizing the teachings of others. So whose teachings should they follow? He delivers in response a sermon that serves as an entry point to the Dhamma.

    Kalama Sutta

    Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon rumor; nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a notion that has been pondered over; nor upon another’s seeming ability; nor upon the consideration, ‘The monk is our teacher.’ Kalamas, when you yourselves know: ‘These things are good; these things are not blamable; these things are praised by the wise; undertaken and observed, these things lead to benefit and happiness,’ enter on and abide in them.

    -Buddha, Anguttara Nikaya Vol 1, 188-193 P.T.S. Ed



     
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    , , ,   


    Sell your cleverness and buy bewilderment.

    -Rumi



     
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    , Dissatisfaction, , , ,   


    In the abundance of water,
    The fool is thirsty.

    -Bob Marley, Rat race



     
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    , , , , Utility   


    …and who the cap fit, let them wear it…

    -Bob Marley, Who the cap fit

    Meanings:
    1. If a description applies to you, then accept it. If it describes you, it probably is you.
    2. If something serves a purpose, then don’t dispose of it.



     
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    Alexis de Tocqueville, , , ,   


    Equality is a slogan based on envy. It signifies in the heart of every republican: “Nobody is going to occupy a place higher than I.”

    There is, in fact, a manly and lawful passion for equality which excites men to wish all to be powerful and honored. This passion tends to elevate the humble to the rank of the great; but there exists also in the human heart a depraved taste for equality, which impels the weak to attempt to lower the powerful to their own level, and reduces men to prefer equality in slavery to inequality with freedom.

    —Alexis de Tocqueville, Democracy In America



     
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    , Poverty, , , , Weakness   


    As you simplify your life, the laws of the universe will be simpler; solitude will not be solitude, poverty will not be poverty, nor weakness weakness.

    ―Henry David Thoreau



     
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    Basava, Kannada, , , Vira Shaivism   


    The pot is a God. The winnowing fan is a God. The stone in the street is a God. The comb is a God. The bowstring is also a God. The bushel is a God and the spouted cup is a God.

    Gods, gods, there are so many there’s no place left for a foot. There is only one God. He is our Lord of the Meeting Rivers.

    –Basava



     
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    , , , , Talking, William Faulkner,   


    Talk, talk, talk: the utter and heartbreaking stupidity of words.

    ―William Faulkner, Mosquitoes



     
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    , , , ,   


    Stupidity is the same as evil if you judge by the results.

    ―Margaret Atwood, Surfacing



     
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    , , , , , ,   


    When practitioners of Zen fail to transcend the world of their senses and thoughts, all they do has no value. Yet, when senses and thoughts are obliterated all the roads to universal mind are blocked and there is no entrance. The primal mind has to be recognised along with the senses and thoughts. It neither belongs to them nor is independent of them. Don’t build your understanding on your senses and thoughts, yet don’t look for the mind separate from your senses and thoughts. Don’t attempt to grasp Reality by pushing away your senses and thoughts. Unobstructed freedom is to be neither attached nor detached. This is enlightenment.

    Huang-Po



     
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    , Kuo-An Shih-Yuan, , , ,   


    I have returned to the root and effort is over. From the first there has been no one to see or hear anything. There is nothing outside of my true home. Rivers quietly flow and red flowers bloom.

    Kuo-An Shih-Yuan



     
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    , , , , ,   


    Unfettered like a wafting mist I give myself up to where the wind wants me to be.

    Ryokan



     
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    Bassui, , , , ,   


    A student once asked master Bassui, ‘Are you saying that someone who sees his own nature and is free from delusion is innocent of error, even if he does something which breaks the Buddhist precepts?’ He replied, ‘If someone’s actions come from their essential nature, how could they be breaking the precepts?’



     
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