Wednesday, 21 December 2011

from somebody's post - the courage -what it means

Sadhguru cites an anecdote. Three generals from the US Army met on a tour of the Grand Canyon. The first General bragged about the courage and obedience in his battalion, and boomed, "Private Peter". Private Peter came running. The General pointed at the Grand Canyon and said, "Leap across the canyon, NOW!" Private Peter ran full speed and took off. You know where he landed.

The second general laughed. "That's nothing. See this. Trooper Higgens!," he yelled. Higgins arrived. "Fly across the canyon." The man flapped his hands, and you know what happened.

The third general kept quiet. "What about yours?" they asked. "Hey you," he said to one of his men. "See that river down below? I want you take this message to the headquarters. Go down the canyon, cross that river and go." The soldier looked down and said, "General, it looks like you have been at your whiskey again. I'm doing no such stupid thing."

"See?" said the third general, "This is real courage."

So be a little more courageous in your friendships. Be ready to lose them. If you care about your friends, you must do what is good for the other; not just for yourself

Friday, 16 December 2011

mounathil oru varthai

mounathil oru varthai

thh;j;ijfs;  tHpfhl;ofsha;
rkaj;jpy; mJnt tHpaha;
vg;nghJ vg;go vd;gJ
mjw;F kl;Lnk bjupa[k;
MapDk; thh;j;ijfspd; nky;
ghyk; fl;Lfpnwhk;
thh;j;ijfspd; nky;
nfhgk; bfhs;fpnwhk;
thh;j;ijfshy; Vkhe;jjha;
vz;zp FkWfpnwhk;
mij ehk; MSik bra;a ntz;oaij
kwe;J ek;ik MSik bra;a mDkjpf;fpnwhk;
,jw;F bgah;jhd; khiaah>

thh;j;ijfSlndna nghuhof; bfhz;oUe;jhy;
bksdj;ij vd;W Urpg;gJ>
nfl;fnth >gjpy; brhy;ynth ahUkpy;iy>
mjdhnyh vd;dnth
MshSf;F xU tpahf;fpahdk;
mjpy; xU rkhspg;g[
bra;J Koj;jJk; xU Mde;jk;

xd;W kl;Lk; g[upfpwJ
xU rhuhh;f;F  re;njfk;
xU rhuhh;f;F  nfs;tpfs;
kw;WbkhUtUf;F gr;rhjhgKk; gupfhrKk;
,d;Dk; rpynuh  igj;jpak; vd;gh;
ntW tifapdnuh gf;jp vd;fpd;wdh;
vth; brhy;tjpYk; cz;ikapy;iy
,J vdf;F kl;Lnk bjupe;j cz;ik

ehd; btWknd ehdhf
ehnd vd;idj; bjhiyf;Fk; ehs; ntz;o
me;j btw;wplj;jpy;
FUtha; ePa[k; mkh;e;jplnt
Fiwfs; midj;Jk; nghf;fplnt

ehd; btWknd ehdhf
thh;j;ijfisa[k; bksdj;ija[k;
vd;Ds; fiuj;jpl ntz;o
vd;whtJ c';fs; bjhlh;g;g[  vy;iyf;Fs;
ehd; tuhtpl;lhy; -
mg;nghJ mwpe;J bfhs;tPh;fs;
c';fs; czh;t[fs; vy;yhk;
vd; thh;j;ijfspd; nky; my;y
vd;nky; kl;Lnk vd;gij
c';fs; tpHpePh; ckf;Fr; brhy;Yk;

MapDk; thh;j;ijfSld; tpisahL';fs;
thH;f;ifia mJ urpf;f itf;Fk;
rpy rkak; ek;ik ehnk
Urpf;f itf;Fk; - mJ kl;Lky;y
mjd; vy;iyia mHfha; czh;j;Jk;
me;j vy;iyf;nfhl;il fle;J
 eP';fSk; ehDk; bksdj;jpy; gpuntrpg;nghk;
gpd; mjpy; fiue;J ,Ug;nghk;

Rthkp R#he;jh

thandanaiya ? viduthalaiya?

jz;lidah> tpLjiyah>

Fw;wk; rhl;;lg;glhkny
jPh;g;g[ thrpj;jdh;

epuguhjp vd epWgpf;f
vdf;Fk; bjupatpy;iy
Fw;wthsp vd mth;fshYk;
Ch;$pjk; bra;a ,aytpy;iy

MapDk; re;njfj;jpd; ngupy;
jPh;g;g[ vGjg;gl;lJ
jz;lid vd;gJk;
tpLjiyaha; czh;tJk;
rpiwgl;ltdpd; ifapy;jhd;
vd;wpUf;f fz;L
vd;Ds; gf;Ftk; bfhz;nld;

jw;nghija tHf;fpw;fhf ,y;yhtpl;lhYk;
Vnjh xU Kd;tpidf;fhf ehd;
,j;jUzk; mDgtpf;f ntz;Lk;

nghfl;Lk; fhuzk; vJthapUg;gpd;
fz;KLtjw;Fs; mtdJ tpUg;gj;ij
mtd; fhyoapy; rkh;g;gpf;f ntz;Lk;
kuzj;jpd; EiHthapypy;
kuzkpy;yh mikjpa[lDk;
ke;jQhr g[d;difa[lDk;     

Rthkp R#he;jh 17-08-2009

Thursday, 1 December 2011

J.Krishnamoorthy - on Gossip- some thing that helped me lot for not to do

Question : - Gossip has value in self-revelation, especially in revealing others to me. Seriously , why not use gossip as a means of discovering what is? I do not shiver at the word ' gossip' just because it has been condemned for ages.

krishnamurti :  I wonder why we gossip?  Not because it reveals others to us. And why should others be revealed to us? why do you want to know others? Why this extraordinary concern about others? First of all, why do we gossip? It is a form of restlessness, is it not? Like worry, it is an indication of restless mind.

Why this desire to interfere with others, to know what others are doing, saying? It is a very superficial mind that gossips, isn't it? - an inquisitive(curious/ interested/ inquiring/questioning/probing) mind which is wrongly directed. The questioner seems to think that others are revealed to him by his being concerned with them --- with their doings, with their thoughts, with their opinions. But do we know others if we don’t know ourselves?

Can we judge others, if we do not know the way of our own thinking, the way we act, the way we behave? Why this extraordinary concern over others? is it not an escape, really, this desire to find out what others are thinking and feeling and gossiping about? Doesn't it offer an escape from ourselves?  Is there not in it also the desire to interfere with others lives? Isn't our own life sufficiently difficult, sufficiently complex sufficiently painful, without dealing with others', interfering with others? is there time to think about others in that gossipy, cruel, ugly manner? Why do we do this? You know, everybody does it. Practically everybody gossips about somebody else. why?

I think, first of all, we gossip about others because we are nor sufficiently interested in the process of our own thinking and our own action. We want to see what others are doing and perhaps, to put it kindly, to imitate others. Generally, when we gossip it is to condemn others, but stretching it charitably, it is perhaps to imitate others. Why do we want to imitate others? Doesn't it all indicate an extraordinary shallowness on our own part? It is an extraordinarily dull mind that wants excitement, and goes outside itself o get it.

In other words, gossip is a form of sensation, isn't it?, in which we indulge. It may be a different kind of sensation , but there is always this desire to find excitement, distraction. If one really goes into this question deeply, one come back to oneself, which shows that is is really extraordinarily shallow and seeking excitement from outside by talking about others. Catch yourself that next time you are gossiping about somebody: if you are aware of it , it will indicate an awful lot to you about yourself.  Don't cover it up by saying that you are merely inquisitive about others. It indicates restlessness, a sense of excitement, a shallowness, a lack of real, profound interest in people which has nothing to do with gossip.

The next problem is , how to stop gossip.  That is the next question, isn't it? when you are aware that you are gossiping, how do you stop gossiping? If it has become a habit, an ugly thing hat continues day after day, how do you stop it? Does the question arise? when you know you are gossiping, when you are aware that you are gossiping, aware of all its implications, do you then say to yourself, "How am I to stop it?" Does it not stop of its own accord, the moment you are aware that you are gossiping? The "how" does not arise at all. The " how" arises only when you are unaware: and gossip indicates a lack of awareness.

Experiment with this for yourself the next time you are gossiping, and see how quickly, how immediately you stop gossiping when you are aware of what you are talking about, aware that your tongue is running away with you.  It does not demand the action of will to stop it. All tat is necessary is to be aware, to be conscious of what you are saying and to see the implications of it. you don't have to condemn or justify gossip. Be aware of it and you will see how quickly you stop gossiping: because it reveals to oneself one's own ways of action, one's behaviour, thought-pattern; in that revelation, one discovers oneself, which is far more important than gossiping about others, about what they are doing, what they are thinking, how they behave.

Most of us who read daily newspapers are filled with gossip, global gossip. It is all an escape from ourselves, from our own pettiness, from our own ugliness.  We think that through a superficial interest in world events we are becoming more and more wise, more capable of dealing with our own lives.  All these, surely, are ways of escaping from ourselves, are they not?  In ourselves we are so empty, sallow; we are so frightened of ourselves. we are so poor in ourselves that gossip acts as a form of rich entertainment, as escape from ourselves. 

We try to fill that emptiness in us with knowledge, with rituals, with gossip, with group meetings - with the innumerable ways of escape, so the escapes become all-important, and not the understanding of what is.  The understanding of what is demands attention; to that one is empty, that one is in pain, needs immense attention and not escapes, but most of us like these escapes, because they are much more pleasurable, more pleasant. 

Also when we know ourselves as we are, it is very difficult to deal with ourselves; that is one of the problems with which we are faced. we don't know what to do. when I know that I am empty , that I am suffering, that I am in pain, I don’t know what to do, how to deal with it. so one resorts o all kinds of escapes.

The question is, what to do? Obviously, of course, one can not escape; for that is most absurd and childish. But when you are faced with yourself as you are, what are you to do? First, is it possible no to deny or justify it but just to remain with it, as you are? -- which is extremely arduous(difficult/hard/labourious/demanding), because the mind seeks explanation, condemnation, identification.  If it does not do any of those things but remains with it, then it is like accepting something.

If I accept that I am brown, that is the end of it; but if I am desirous of changing to a lighter colour, then the problem arises.  To accept what is is most difficult; one can do that only when there is no escape and condemnation or justification is a form of escape. Therefore when one understands the whole process of why one gossips and when one realizes the absurdity of it, the cruelty and all the things involved in it, then one is left with what one is ; and we approach it always either to destroy it ,or to change it into something else.

If we don't do either of those things but approach it with the intention of understanding it, being with it completely, then we will find that it is no longer the thing that we dreaded (fear/anxity/terror). Then there is a possibility of transforming that which is.

Wednesday, 30 November 2011

Man and The Mountains - that i got

The Man who desended from
mountains made me crazy and
brought me to the dream foothills
But the mountains he showed
to climb makes me ecstatic
and pulling me to go beyond
the man stands like mountain
and the mountain speaks like man
utter idiot me
don't know anything except his name
atleast he could have hide
the mountains from my eyes
so i could have settled in the plains
but now ......?
just demanding to take me to hills
swami sushantha

Tuesday, 8 November 2011

No Latch in the door

no latch in the door
but i am not yet free bird

no fort in the land
yet i am in the prison

no king or people to serve
but i am busy myself

seeking the sky to decent
but termites eating me up

want to be silent and still
but moving with the sound allways

can you burn my dreams, words and thoughts
and make me to live in the moment

my dear sadhguru
if you not do who else?

swami sushantha



vg;nghJk; fisg;g[whj
xh; Ma[jk;

Mapuk; Kiw ntiy
bra;atpy;iy bad;whYk;
mjw;Fk; xU fhuzj;ij cUthf;fyhk;

vjph; vjpuhf bray;gLgth;fsplj;jpYk; Tl
vt;tpj btl;fKkpd;wp xl;of; bfhs;Sk;
xnu ez;gd;

,itfshy; thH;f;ifiaa[k;
thh;j;ijfisa[k; mHfhf;ft[k; ,aYk;
mh;j;jkw;wjhft[k; bra;a ,aYk;

ftpij / fw;gid/ fh;ktpid
vJthapDk; rup
fhuzkpy;iyapdpy; caph; thHhJ
,lk; bghUs; Vty; czh;e;J
,g;g{f;fis khiyahf;f bjupe;jhy;
,t;t[yifna bty;yyhk;

MapDk; ,t;tw;g[jk;
fhjypYk; fy;yiwapYk;
ntiy bra;ahJ
kw;wgo mHfhd mk;rk;
urpf;fj; bjupgth;fSf;F

Friday, 20 May 2011

my offering

moment to moment
you are penetrating thro my breath
which makes me to stand firm 
in the earth- the lotus feet of shiva

the mud particles in the dress
and the contact with my feet
paves the way for me to walk
and takes me to the peak of the mountains

the people who stands before me 
eminates the words and presence of my master
and makes me to to live in benevolence

Oh! my shamboo
me not worth even to uttar your sacred name
but still i have nothing to chant

whatever i do
it is my offering to you
where ever you put me
that is your lotus feet for me
because i have nobody else 
no body else 

swami sushantha

Thursday, 19 May 2011

As Abirami battar says -what else i need

epd;Wk; ,U;eJk; fple;Jk; ele;Jk; epidg;gJd;id
vd;Wk; tz';FtJ cd;kyh;jhs; vGjhkiuap;d;
xd;Wk; mUk;bghUns mUns cikna
,kaj;J md;Wk; gpwe;jtns mHpahKj;jp Mde;jnk

Tamil Transliteration

nindrum irundhum kidamdhum nadandhum ninaippadhu unnai
enrum vanunguvadhu unmalarththall ezhu thamaraiyin
ondrum arumporu le arule umaiye imayaththu
andrum pirandhavale azhiyamuthi aanthame


In States inanimate, frozen, dead and wakefulness
You are the anchor of my mind! 
Thy feet ridiculing the flower Lotus soft
Are the targets of my salutation! 
The essence of the divine commandments unwritten! 
Daughter of the serene Himalayas! 
Hey Uma the graceful, the ultimate reality
Ye everlasting Bliss and heavenly Abode! 

Simple Meaning: 

Abhirami! You are beyond comprehension; grace is your form; you were born in the Himalayan Mountain; you are immortal bliss; you are immersed in the rare Vedas; whether I am going strong or weak or defeated, whatever be the state I meditate on you only; I worship your feet only.

Saturday, 23 April 2011

idhuvum un viruppamae

வேண்டத்தக்க தறிவோய்நீ வேண்டமுழுதுந் தருவோய்நீ
வேண்டும் அயன்மாற் கரியோய்நீ வேண்டி என்னைப் பணிகொண்டாய்
வேண்டி நீயா தருள்செய்தாய் யானும் அதுவே வேண்டின் அல்லால்
வேண்டும் பரிசொன் றுண்டென்னில் அதுவும் உன்றன் விருப்பன்றே. 501

அன்றே என்றன் ஆவியும் உடலும் எல்லாமுங்
குன்றே அனையாய் என்னைஆட் கொண்டபோதே கொண்டிலையோ
இன்றோர் இடையூ றெனக்குண்டோ எண்தோள் முக்கண் எம்மானே
நன்றே செய்வாய் பிழை செய்வாய் நானோ இதற்கு நாயகமே.

bghUs; - 
 vdf;F vd;d ntz;Lk; vd;gij mwpe;jtd; eP.  vd; Mirapdhy; ehd; ntz;Ltij midj;ija[k; mspg;gtd; eP.  Mdhy; gpuk;kh / tp#;q  Kjyhdth;fs; ntz;oa nghJk; juprdk; je;jplhj eP/  vd;ida[k; xU bghUl;lha; miHj;J  epd; gzp bra;jpl  fl;lisapl;L mUs; g[upe;jha;.  ehd;  nfl;Fk; Kd;dnu vdf;F mUs; g[upe;jha;/ ahDk; mijna ntz;of; bfhz;oUe;jij ehd; mwpe;jpnyd;. <rnd ,g;go vy;yhKkha;  ePna  tpahgpj;J ,Ue;jhYk;/  vdf;Fs;  xU vz;zk; cUthFkhdhy;  mJ Tl cdnjahFk;. (mtdpd;wp mqt[k; mirahJ vd;gJ nghy mJ Tl cd; tpUg;gnk ad;wp vdJ my;y)
eP vd;id Ml;bfhz;l nghnj vd; cly; bghUs; Mtp midj;ija[k; MSik bra;jpltpy;iynah / mg;go ,Ue;Jk; ,d;W vdf;F xU ,ila{W Vw;gl eP mDkjpf;fyhFkh> Kf;fz; cila rptnd  eP ey;ynj bra;jhYk; rup my;yJ  gpiHna  bra;jhYk;  rup ehd; cdf;F  btWk; fUtpjhd;.  eP elj;Jk; ehlfj;jpy; btWk; xU ghj;jpuk;jhd;. 

Friday, 22 April 2011

in Bhaja Govindham - Adi Sankara

-+jaTilo muNDii luJNchhitakeshaH
kaashhaayaambarabahukRitaveshhaH .
pashyannapi cana pashyati muuDhaH
udaranimittaM bahukRitaveshhaH .. (14)

$onyh Kz;o Y}";rpjnf#
fh#hak;gu  gQ%f;fpujnt#
g#;ae; egprd g#;ajp =nlh
cjuepkpj;jk; gQ%f;fpujnt#


There are many who go with matted locks, many who have clean shaven heads, many whose hairs have been plucked out; some are clothed in saffron, yet others in various colors — all just for a livelihood. Seeing truth revealed before them, still the foolish ones see it not. Stanza attributed to Totakacharya.

,iwtid czUtjw;fhf rpyh; $lhKo tsh;f;fpd;wdh;. rpyh; bkhl;il aoj;Jf; bfhs;fpd;wdh;. rpyh;  fh#ha  t!;j;jpuj;ij mzpfpd;wdh;. rpyh gytpjkhd fyh;fspy; cilfis mzpfpd;wdh;.  ,it vy;yhnk btWk; tapw;Wg;gpiHg;gpw;fhf kl;Lnk. rj;jpakhdJ vg;nghJnk ek; Kd; tpahgpj;J epw;fpwJ Mdhy; xU Kl;lhs; mij fz;lhYk; czUtjpy;iy.

Note :- this should not be understood as sankara says both sanyasi and samsari is same . Here he describes from the state of hightened awareness. here he talks about the importance of  attaining the state within otherwise no use of what ever role u take in outward world. The strengthening point for this , the same adisankara sung few verses in "kowpeena panchagam" a song which talks about the glory of beings who live just with loin cloth

who is this?

ahh; ,J>

ahiunah Vkhw;Wtjha;
vz;zp bgUik bfhs;fpnwd;

ahuplnkh njhw;Wtpl;ljha;
vz;zp tUj;jkilfpnwd;

ahiunah btd;Wtpl;ljha;
vz;zp fh;tkilfpnwd;

ahiunah milantz;Lbkd
vd;Ds; nkhfk; bfhs;fpnwd;

ahUf;nfh nrit bra;tjha;
vd;id Kd;dpWj;Jfpnwd;

gpwe;j ehs; Kjy; ,wf;Fk ;jUzk; tiu
vg;nghJk; vd;Dld; ,Ug;gJ
" ehd; "    kl;Lk;jhnd
,jpy;     " ahh; "
vg;go EiHe;jhh;fs;>

Mahrj;jpy;  fz;fis   =o............



tpsf;Ffspd; xspapy;
vd; epHiy
mf';fhuj;jpd; typ

Thursday, 21 April 2011

Moment of Death

No one knows his/her moment of death except few. The few who knows it and goes thro it with out any drama is really fortunate.

No matter how i am, what is in my hand at that moment is incomplete even if i bcome complete by myself

What i left at that moment , something will be thrown to dust bin something will bloom by itself no matter where it goes

there is no guarantee for anything except this one moment in anybody's life and it happens only once

but still it pains because u need to leave what u have , only that moment we know how we attached ourself with what we created

let i enjoy my moment of death , in every moment of  my life till the last moment

oh! shamboo
make this happen for you by your grace

born to die

jFjpapd;ik  vd;gijna
jFjpahff;  bfhz;L
cd; fhyo  thH;fpnwd;

fhjYk;  fhkKk;
vid tpl;Lg;  gpupatpy;iy vd;whYk;
fUiza[k;  "hdKk;  Ny;bfhz;l
fUtiuapd;  thrypy;  fiu  nrh;j;Js;sJ

fh#haKk;  rup  fyh; cilfSk;  rup
vy;yhnk xU $hd; tapw;Wf;Fj;jhd;
Mjpr';fud; brhd;dJ mt;tg;nghJ vd; epidtpy;

ntz;Lk; tpUg;gk; xd;Wz;bld;dpy;
mJt[k; ce;jd;  tpUg;gd;nw
jpUthrfk; Vndh  xU thrfkha;  gsPbubd

rptdtd; vd; rpe;ija[s; epd;w mjdhy;.....
Mf vd; g[j;jpa[k; vz;zKk; mtDilajh>
njhd;wpa  fzj;jpy;  kiwe;jJ  vz;zk;
kdnkh / epidnth/ g[j;jpnah/ mf';fhunkh
vJ ehd;>

ehd; ahh;>
vd; gjpy; vJthapDk; mit
fhyj;jhy; g[we;js;sg;gLfpwJ

rptdha; eP ,Uf;ifapy;
ehDk; rptbkdr; brhy;tJk;
ntz;lhk; ,e;j bgha; vdf;F
ePna  rptdha;  ,Ue;Jbfhs;
eP kl;Lnk rptdha; ,U

cd;id  rptdha;  fhz;gjhnyna
cd; mqf;fj;jpw;F  jFjpailfpnwd;
cd; ehkj;ijna  !;kuzk;  bra;fpnwd;

ehd; gf;jDky;y  gukDky;y
Myhy Re;jud; -  cd;
mqf;fj;jpw;fhf  Mirg;gl;ltd;
me;j !;guprj;jpw;fhfnt
cd;id !;kuzk; bra;gtd;
mij urpg;gjw;fhfnt
bjhiyit tpUk;g[fpwtd; - vd;Ds;
bjhiye;J nghtij tpUk;g[fpwtd;