ప్రారబ్ధం భూజ్యమానాస్య కథం భవతి హే ప్రభో ?

ప్రారబ్ధం  భూజ్యమానాస్య  కథం భవతి  హే  ప్రభో  ?

 

భూదేవి  అడిగిన  ప్రశ్నకు  జవాబుని  మన  సత్సంగం లో  

 

 

 

 

gurusishya  samvaada  rupam lo Grahinchagalarani manavi !

 

 ||gītāmāhātmyam||

dharōvāca

bhagavan parēmēśāna bhaktiravyabhicāriṇī| prārabdhaṃ bhujyamānasya kathaṃ bhavati hē prabhō||1||

śrī viṣṇuruvāca

prārabdhaṃ bhujyamānō hi gītābhyāsarataḥ sadā| sa muktaḥ sa sukhī lōkē karmaṇā nōpalipyatē||2||

mahāpāpādipāpāni gītādhyānaṃ karōti cēt| kvacit sparśaṃ na kurvanti nalinīdalamambuvat||3||

gītāyāḥ pustakaṃ yatra yatra pāṭhaḥ pravartatē| tatra sarvāṇi tīrthāni prayāgādīni tatra vai||4||

sarvē dēvāśca ṛṣayō yōginaḥ pannagāśca yē|

gōpālā gōpikā vā'pi nāradōddhavapārṣadaiḥ| sahāyō jāyatē śīghraṃ yatra gītā pravartatē||5||

yatra gītāvicāraśca paṭhanaṃ pāṭhanaṃ śrutam| tatrāhaṃ niścitaṃ pṛthvi nivasāmi sadaiva hi||6||

gītāśrayē'haṃ tiṣṭhāmi gītā mē cōttamaṃ gṛham| gītājñānamupāśritya trī̐ llōkān pālayāmyaham||7||

gītā mē paramā vidyā brahmarūpā na saṃśayaḥ| ardhamātrākṣarā nityā svānirvācyapadātmikā||8||

cidānandēna kṛṣṇēna prōktā svamukhatō'rjunam| vēdatrayī parānandā tattvārthajñānasaṃyutā||9||

yō'ṣṭādaśajapō nityaṃ narō niścalamānasaḥ| jñānasiddhiṃ sa labhatē tatō yāti paraṃ padam||10||

pāṭhē'samarthaḥ sampūrṇē tatō'rdhaṃ pāṭhamācarēt| tadā gōdānajaṃ puṇyaṃ labhatē nātra saṃśayaḥ||11||

tribhāgaṃ paṭhamānastu gaṅgāsnānaphalaṃ labhēt| ṣaḍaṃśaṃ japamānastu sōmayāgaphalaṃ labhēt||12||

ēkādhyāyaṃ tu yō nityaṃ paṭhatē bhaktisaṃyutaḥ| rudralōkamavāpnōti gaṇō bhūtvā vasēcciram||13||

adhyāyaṃ ślōkapādaṃ vā nityaṃ yaḥ paṭhatē naraḥ| sa yāti naratāṃ yāvanmanvantaraṃ vasundharē||14||

gītāyāḥ ślōkadaśakaṃ sapta pañca catuṣṭayam| dvau trīnēkaṃ tadardhaṃ vā ślōkānāṃ yaḥ paṭhēnnaraḥ||15||

candralōkamavāpnōti varṣāṇāmayutaṃ dhruvam| gītāpāṭhasamāyuktō mṛtō mānuṣatāṃ vrajēt||16||

gītābhyāsaṃ punaḥ kṛtvā labhatē muktimuttamām| gītētyuccārasaṃyuktō mriyamāṇō gatiṃ labhēt||17||

gītārthaśravaṇāsaktō mahāpāpayutō'pi vā| vaikuṇṭhaṃ samavāpnōti viṣṇunā saha mōdatē||18||

gītārthaṃ dhyāyatē nityaṃ kṛtvā karmāṇi bhūriśaḥ| jīvanmuktaḥ sa vijñēyō dēhāntē paramaṃ padam||19||

gītāmāśritya bahavō bhūbhujō janakādayaḥ| nirdhūtakalmaṣā lōkē gītāyātāḥ paraṃ padam||20||

gītāyāḥ paṭhanaṃ kṛtvā māhātmyaṃ naiva yaḥ paṭhēt| vṛthā pāṭhō bhavēttasya śrama ēva hyudāhṛtaḥ||21||

ētanmāhātmyasaṃyuktaṃ gītābhyāsaṃ karōti yaḥ| sa tat phalamavāpnōti durlabhāṃ gatimāpnuyāt||22||

sūta uvāca

māhātmyamētadgītāyā mayā prōktaṃ sanātanam| gītāntē ca paṭhēdyastu yaduktaṃ tatphalaṃ labhēt||23||

|| iti śrīvārāhapurāṇē śrīgītāmāhātmyaṃ sampūrṇam||

 

Hare Rama Hare Rama 

Rama Rama Hare Hare

Hare Krishna Hare Krishna

Krishna Krishna Hare Hare!!

 

jillellamudi Amma sabhalu

FLASH FLASH  ఈ నెల 19 20 21 వ తేదీలలో అమ్మ కు సంబంధించిన కార్యక్రమములు బాపట్ల సమీపాలలో జరుగుచున్నవి, ఇందులో భాగముగా అమ్మ మాటలు గురించి ఎందరెందరో వక్తలు ప్రసంగించెదరు, అందులో భాగం గా విజ్ఞాన్ స్వరూప్ శ్రీ కోసూరు మురళి కృష్ణ రావు గారు ( చల్లపల్లి ) అమ్మ మాటలను అచల పరిపూర్ణ ప్రబోధకు ఎలా సరిపడినవో వివరించాబోవుచున్నారు. వివరాలు త్వరలో ...FLASH ఫ్లాష్

AMMA SPEAKS

Where is the question of good way to Atman, when every thing you see is that?
Not teaching any thing is my teaching.
That which is all-pervading is Atma. Seeing everything as Atma is Atmasakshatkara.
Adopting Sanyasa is not right; one should become a Sanyasi.
Through cognition, cognition should be annihilated.
It is with the mind only that the mind can be cognized.
He who teaches cognition is the Teacher.
Bestowing the nearness of God is Initiation.
Experience bestows faith; faith cannot bestow experience.
Only that which dispels all doubt is the real teaching.
Ignorance will be destroyed by ignorance only.
The dualities must be conquered through dualism only.
The self must be known through the self only.
Mindfulness is real worship.
Recognising all as one is unification.
Perfect equanimity at all times and in all conditions is Samadhi.
When righteousness is practiced, time itself will liberate you.
The subject of the state after death is irrelevant. If the truth about birth that had already taken place is known, what is to happen will be known.
All creatures—from smallest to the biggest—are equally capable of attainment.
The meeting point of ‘I’ and ‘thou’ is the substance and meaning of Brahman.
Practice is possible only when it yields itself to (your) effort.
The cognition that cognizes everything is Hridaya.
Vedanta is that which is not understood either by the one that expounds it or the one that listens to it.
Volition (Samkalpa) is bondage. The volition based on duality is human nature. The volition which is based on unity is Divinity.
The appearance of duality is Ignorance. All appearing as one is knowledge.
When the cognizance that cognizes is absent, people cannot recognize even with the help of a lamp.
Mind is itself the mantra. Sound is itself the Sacred Syllable (Bija or Om).
Bhakti is childhood. Yoga is youth. Jnana is old Age.
States of Consciousness are not attained; they occur not only to men, but to all creatures. They are granted.
One may remain in Samsara but Samsara should not be allowed to dwell in one’s heart.
Constant awareness itself is worship.
Recognizing dualities as Brahman constitutes Brahmananda.
Every word becomes a mantra through mindfulness.
Only he who can eat anything is a Bhikshu (Mendicant).
Divinity manifests itself in us as long as we perceive the divinity in others.
Praanaaayama is breath control, i.e., breath watched through control.
The darkness which is the basis of light is the real light.
Worship is what goes on all the time, not for one day only; nor is it what is merely recited. Continuous awareness is worship.
Mother gives what is needed, not necessarily what is desired.
Feeling ‘I am doing’ is human; feeling that HE does everything is Jnana (Knowledge); being all is
Divine.
Insight is, to see things as they are. When the necessary insight is not there, you cannot cognize the light which is there.
Although the fate of each one (while alive) is different, they meet with the same fate in the end.
All will have a blissful end. It is only a little earlier or later.

From "The Life and Teaching of Mother" by Dr. E. Bharadwaja

 Courtesy by : విశ్వజనని పరిషత్
To get more info please click here for a word document. అమా

FLASH FLASH  ఈ నెల 19 20 21 వ తేదీలలో అమ్మ కు సంబంధించిన కార్యక్రమములు బాపట్ల సమీపాలలో జరుగుచున్నవి, ఇందులో భాగముగా అమ్మ మాటలు గురించి ఎందరెందరో వక్తలు ప్రసంగించెదరు, అందులో భాగం గా విజ్ఞాన్ స్వరూప్ శ్రీ కోసూరు మురళి కృష్ణ రావు గారు ( చల్లపల్లి ) అమ్మ మాటలను అచల పరిపూర్ణ ప్రబోధకు ఎలా సరిపడినవో వివరించాబోవుచున్నారు. వివరాలు త్వరలో ...FLASH ఫ్లాష్