hindouisme
Ahimsâ
Ahimsa (sanskrit : अहिंसा, IAST : ahiṃsā, lit. « non-violence » est l'ancien principe indien de non-violence qui s'applique aux actions envers tous les êtres vivants. Il s'agit d'une vertu essentielle dans les religions indiennes telles que le jaïnisme, le bouddhisme, l'hindouisme et le sikhisme.
https://en.wikipedia.org/wiki/Ahimsa
Ahimsa est le plus grand Dharma, Ahimsa est la plus grande maîtrise de soi, Ahimsa est le plus grand don, Ahimsa est la meilleure pratique,
Ahimsa est le plus grand sacrifice, Ahimsa est la plus grande force, Ahimsa est le plus grand ami, Ahimsa est le plus grand bonheur, Ahimsa est la plus grande vérité, et Ahimsa est le plus grand enseignement.
Mahabharata
L'hymne à Aranyani du Rig Veda (Hymne 146, Livre X)
Rig Veda, tr. by Ralph T.H. Griffith, [1896], at sacred-texts.com
1. GODDESS of wild and forest who seemest to vanish from the sight.
How is it that thou seekest not the village? Art thou not afraid?
2 What time the grasshopper replies and swells the shrill cicala's voice,
Seeming to sound with tinkling bells, the Lady of the Wood exults.
3 And, yonder, cattle seem to graze, what seems a dwelling-place appears:
Or else at eve the Lady of the Forest seems to free the wains.
4 Here one is calling to his cow, another there hath felled a tree:
At eve the dweller in the wood fancies that somebody hath screamed.
5 The Goddess never slays, unless some murderous enemy approach.
Man eats of savoury fruit and then takes, even as he wills, his rest.
6 Now have I praised the Forest Queen, sweet-scented, redolent of balm,
The Mother of all sylvan things, who tills not but hath stores of food.
1. Déesse de la forêt et de la nature sauvage, qui semble disparaître de la vue. Comment se fait-il que tu ne cherches pas le village ? N'as-tu pas peur ?
2 A l'heure où la sauterelle répond et enfle la voix stridente de la cicala, Semblant sonner avec des cloches tintinnabulantes, la Dame des Bois exulte.
3 Et, là-bas, le bétail semble paître, Et ce qui semble être une demeure apparaît : Ou bien, le soir, la Dame de la Forêt semble libérer les vaches.
4 Ici, l'un appelle sa vache, Là, un autre a abattu un arbre : Le soir, l'habitant de la forêt croit que quelqu'un a crié.
5 La déesse ne tue jamais, à moins qu'un ennemi meurtrier ne s'approche. L'homme se nourrit de fruits savoureux, puis il se repose à sa guise.
6 J'ai loué la Reine de la Forêt, au parfum suave, à l'odeur de baume, La Mère de toutes les choses sylvestres, Qui ne cultive pas, mais qui a des réserves de nourriture.
AraNyaanii (or Aranyani) represents the earliest known reference to a forest goddess in the Indian context, and perhaps even in the world at large. The hymn to AraNyaanii in the Rig Veda is indeed an extremely rare one, and the only one of its kind. The hymn visualizes, describes and praises a feminine deity of the forest or a forest nymph. It is a short hymn of just six verses, and presents a simple narrative, drawing upon happenings in the forest and the da
The word AraNyam (neuter gender) means forest; and AraNyaanii is a feminine noun, which is used to mean goddess of the forest, or just a large forest itself.
In this hymn, AraNyaanii is described as an elusive spirit of the deep forest, who is invisible, but can be heard in the form of various sounds of the forest, by the jingling of her anklets and by her loud cry. She is the mother of all animals in the forest. She is also the benevolent provider of varieties of foods (from the forest vegetation), without having to till the land.
The hymn (suktam) to the deity (devatha) AraNyaanii is the 146th hymn in the tenth chapter (mandala) of the Rig Veda. The hymn is also repeated in the Taittiriya Brahmana of the Krishna Yajurveda. The sage (rishi) or seer (bard) of this hymn is Devamuni, and the verses (mantras) are in the poetic meter (chandas) called Anushtup.
Though we have temples dedicated to forest goddesses going by names such as Vana Durga, Banashankari, etc., in different parts of India to this day, these deities are seen as forms of Parvati or Durga, and are not the same as AraNyaanii of the Rig Veda.
A transliteration and simplified translation of the six verses of the hymn to AraNyaanii are given below.
1
araNyaanyaraNyaanyasou yaa preva nashyasi
kathaa graamam na prichchasi na tvaa bhiiriva vindathii
AraNyaani, O AraNyaani (goddess of the forest), the elusive one who wanders away
Why do you not seek the village (i.e., the civilized inhabited spaces)? Are you not afraid (of the thick forest)?
2
vruShaaravaaya vadate yadupaavati chichchikah
AaghaaTibhiriva dhaavayannaraNyaanirmahiiyate
W- hen the chirping chichchika bird responds to the roar of the vrishaarava (evidently, a forest animal)
The forest nymph runs about with sound like the clanging of cymbals (or the jingling of anklets with bells)
3
uta gaava ivaadantyuta veshmeva drushyate
uto araNyaanih saayam shakatiiriva sarjati
Also some animals like cattle seem to graze, and there (a group of trees) looks like a shelter
And in the evening the forest rattles like a cart (suggests various sounds of the forest)
4
gaamangaiSha aa hvayati daarvangaiSho apaavadhiit
vasannarNyaanyaam saayamakrukshaditi manyate
Here one is calling his cow, another has cut timber
In the evening the forest dweller thinks that he heard a cry (of AraNyaanii)
(Once darkness sets in, forest dwellers or those living on the fringes of the forest, who graze cows and cut timber during the day, leave for their abodes)
5
na vaa araNyaanirhantyanyashchennaabh- igachchhati
svaadoh phalasya jagdhvaaya yathaakaamam ni padyate
AraNyaani does not harm, unless another (hostile enemy) approaches her
(Hence), eating tasty fruit, he (the forest dweller) settles down at will
6
aanjanagandhim surabhim bahvannaamakruShiivalaam
praaha- m mrugaaNaam maataramaraNyaanimashamsiSham
I- praise AraNyaanii, the mother of beasts
who is perfumed and fragrant; and who offers varieties of food, though she does not till (the land)
Source: https://www.speakingtree.in/blog/hymn-to-a-forest-nymph-in-the-rig-veda
Kalpataru, the divine tree of life being guarded by mythical creatures Kinnara and Kinnari, flying Apsara (a female spirit of the clouds and waters in Hindu and Buddhist mythology) and Devata - 8th-century Pawon temple, Java, Indonesia. Credit: Gunawan Kartapranata - CC BY-SA 3.0
Kalpavriksha, the tree of life, also meaning "World Tree" finds mention in the Vedic scriptures.
In the earliest account of the Samudra manthan or "churning of the ocean of milk" Kalpavriksha emerged from the primal waters during the ocean churning process along with Kamadhenu, the divine cow that bestows all needs.
The tree is also said to be the Milky way or the birthplace of the stars Sirius.
The king of the gods, Indra returned with this Kalpavriksha to his abode, the paradise and planted it their. Tree also finds mention in the Sanskrit text Mānāsara.
In Indra's "Devaloka" it is said that there are five Kalpavrikshas, which are called Mandana, Parijata, Santana, Kalpavriksha and Harichandana, all of which fulfill various wishes. Kalpavriksha, in particular, is said to be planted at Mt. Meru peak in the middle of Indra's five paradise gardens.
It is on account of these wish-granting trees that the asuras waged a perpetual war with the devas as the heavenly gods who exclusively benefited freely from the "divine flowers and fruits" from the Kalpavriksha, whereas the demigods lived comparatively in penury at the lower part of its "trunk and roots".
The Parijata is often identified with its terrestrial counterpart, the Indian coral tree (Eyrthrina indica), but is most often depicted like a magnolia or frangipani (Sanskrit: champaka) tree.
It is described as having roots made of gold, a silver midriff, lapis lazuli boughs, coral leaves, pearl flower, gemstone buds, and diamond fruit. It is also said that Shiva created his daughter Ashok Sundari from a Kalpavriksha tree to provide relief to Parvati from her loneliness.
In Hindu mythology Shiva and Parvati after much painful discussions while parting with their daughter Aranyani gave her away to the divine Kalpavriksha for safe keeping.
Parvati requested Kalpavriksha to bring up her daughter with "safety, wisdom, health and happiness," and to make her Vana Devi, the protector of forests.
https://tibetanbuddhistencyclopedia.com/en/index.php/Kalpavriksha
Pilier sculpté à l'entrée d'une maison moderne, dans le haut de la rue Borgnis-Desbordes à Versailles (Quartier Saint-Louis), près de la demeure natale de Pierre-Olivier Combelles. Photo: Pierre-Olivier Combelles.
Bhaja Govindam I Manojna & Pradanya ( Om Voices Junior ) I The great classic by Adi Shankaracharya
By Sri Adi Sankaracharya (and his disciples)
The Acharya is believed to have composed the Bhajagovindam during his famous pilgrimage to Kashi (Benares). The fourteen disciples are said to have accompanied him. The story goes that when he was walking along the streets of Kashi, he was pained to observe an elderly man trying hard to learn Sanskrit grammar. At his advanced age, the remaining valuable little time of his life should have been used for worshipping the God, instead of wasting on learning a language. This prompted Sri Sankara to burst out this composition, a sort of rebuke to foolish way of living. The Acharya urges the man to turn towards God and sing His glory instead of trying to learn a language. A censure is implied when the Acharya calls the man a fool (Moodhamathe). It may be added here that the tone of Bhajagovindam is not at all soft, but somewhat striking, in spite of its exotic poetic beauty and perfection of composition. This is no wonder, because such a treatment is required to wake up man from his slumber. A milder approach would delay the matter. The matter is urgent, as the Acharya explains in the next verse, for, when the hour of death approaches without any forewarning, the hard-learned verses of grammar are not going to save the poor soul. Hence the song rightly starts without any preamble:
bhajagovindaM bhajagovindaM govindaM bhajamuuDhamate . saMpraapte sannihite kaale nahi nahi rakshati DukRiJNkaraNe .. (1)
Worship Govinda, Worship Govinda, Worship Govinda. Oh fool! Rules of Grammar will not save you at the time of your death.
mUDha jahiihi dhanaagamatRishhNaaM kuru sadbuddhiM manasi vitRishhNaam. yallabhase nijakarmopaattaM vittaM tena vinodaya chittam. .. (2)
Oh fool ! Give up your thirst to amass wealth, devote your mind to thoughts to the Real. Be content with what comes through actions already performed in the past.
naariistanabhara naabhiideshaM dRishhTvaa maagaamohaavesham. etanmaaMsaavasaadi vikaaraM manasi vichintaya vaaraM vaaram. .. (3)
Do not get drowned in delusion by going wild with passions and lust by seeing a woman's navel and chest. These are nothing but a modification of flesh. Do not fail to remember this again and again in your mind.
naliniidalagata jalamatitaralaM tadvajjiivitamatishayachapalam . viddhi vyaadhyabhimaanagrastaM lokaM shokahataM cha samastam .. (4)
The life of a man is as uncertain as rain drops trembling on a lotus leaf. Know that the whole world remains a prey to disease, ego and grief.
yaavadvittopaarjana saktaH staavannija parivaaro raktaH . pashchaajjiivati jarjara dehe vaartaaM ko.api na pRichchhati gehe .. (5)
So long as a man is fit and able to support his family, see the affection all those around him show. But no one at home cares to even have a word with him when his body totters due to old age.
yaavatpavano nivasati dehe taavatpRichchhati kushalaM gehe . gatavati vaayau dehaapaaye bhaaryaa bibhyati tasminkaaye .. (6)
When one is alive, his family members enquire kindly about his welfare. But when the soul departs from the body, even his wife runs away in fear of the corpse.
baalastaavatkriiDaasaktaH taruNastaavattaruNiisaktaH . vRiddhastaavachchintaasaktaH pare brahmaNi ko.api na saktaH .. (7)
The childhood is lost by attachment to playfulness. Youth is lost by attachment to woman. Old age passes away by thinking over many past things. But there is hardly anyone who wants to be lost in parabrahmam.
kaate kaantaa kaste putraH saMsaaro.ayamatiiva vichitraH . kasya tvaM kaH kuta aayaataH tattvaM chintaya tadiha bhraataH .. (8)
Who is your wife ? Who is your son ? Strange is this samsara. Of whom are you ? From where have you come ? Brother, ponder over these truths here.
satsaNgatve nissN^gatvaM nissaNgatve nirmohatvam.h . nirmohatve nishchalatattvaM nishcalatattve jiivanmuktiH .. (9)
From Satsangh comes non-attachment, from non-attachment comes freedom from delusion, which leads to self-settledness. From self-settledness comes Jeevan Mukti.
vayasigate kaH kaamavikaaraH shushhke niire kaH kaasaaraH . kshiiNevitte kaH parivaaraH GYaate tattve kaH saMsaaraH .. (10)
What good is lust when youth has fled ? What use is a lake which has no water ? Where are the relatives when wealth is gone ? Where is samsara when the Truth is known ?
maa kuru dhana jana yauvana garvaM harati nimeshhaatkaalaH sarvam.h . maayaamayamidamakhilaM hitvaa brahmapadaM tvaM pravisha viditvaa .. (11)
Do not boast of wealth, friends, and youth. Each one of these are destroyed within a minute. Free yourself from the illusion of the world of Maya and attain the timeless Truth.
dinayaaminyau saayaM praataH shishiravasantau punaraayaataH . kaalaH kriiDati gachchhatyaayuH tadapi na muJNcatyaashaavaayuH .. (12)
Daylight and darkness, dusk and dawn, winter and springtime come and go. Time plays and life ebbs away. But the storm of desire never leaves.
dvaadashamaJNjarikaabhirasheshhaH kathito vaiyaakaraNasyaishhaH . upadesho bhuudvidyaanipuNaiH shriimachchhankarabhagavachchharaNariH .. (12a)
This bouquet of twelve verses was imparted to a grammarian by the all-knowing Shankara, adored as the bhagavadpada.
kaate kaantaa dhana gatachintaa vaatula kiM tava naasti niyantaa . trijagati sajjanasaM gatiraikaa bhavati bhavaarNavataraNe naukaa .. (13)
Oh mad man ! Why this engrossment in thoughts of wealth ? Is there no one to guide you ? There is only one thing in three worlds that can save you from the ocean from samsara. Get into that boat of satsangha quickly. Stanza attributed to Padmapada.
jaTilo muNDii luJNchhitakeshaH kaashhaayaambarabahukRitaveshhaH . pashyannapi cana pashyati muuDhaH udaranimittaM bahukRitaveshhaH .. (14)
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.
aNgaM galitaM palitaM muNDaM dashanavihiinaM jataM tuNDam. vRiddho yaati gRihiitvaa daNDaM tadapi na muJNcatyaashaapiNDam.. (15)
Strength has left the old man's body; his head has become bald, his gums toothless and leaning on crutches. Even then the attachment is strong and he clings firmly to fruitless desires. Stanza attributed to Hastamalaka.
agre vahniH pRishhThebhaanuH raatrau chubukasamarpitajaanuH . karatalabhikshastarutalavaasaH tadapi na muJNcatyaashaapaashaH .. (16)
Behold there lies the man who sits warming up his body with the fire in front and the sun at the back; at night he curls up the body to keep out of the cold; he eats his beggar's food from the bowl of his hand and sleeps beneath the tree. Still in his heart, he is a wretched puppet at the hands of passions. Stanza attributed to Subodha.
kurute gaNgaasaagaragamanaM vrataparipaalanamathavaa daanam.h . GYaanavihinaH sarvamatena muktiM na bhajati janmashatena .. (17)
One may go to gangasagar(ganes), observe fasts, and give away riches in charity ! Yet, devoid of jnana, nothing can give mukthi even at the end of a hundred births. Stanza attributed to Sureshwaracharya.
sura ma.ndira taru muula nivaasaH shayyaa bhuutala majinaM vaasaH . sarva parigraha bhoga tyaagaH kasya sukhaM na karoti viraagaH .. (18)
Take your residence in a temple or below a tree, wear the deerskin for the dress, and sleep with mother earth as your bed. Give up all attachments and renounce all comforts. Blessed with such vairagya, could any fail to be content ? Stanza attributed to Nityananda.
yogarato vaabhogaratovaa saN^garato vaa saNgaviihinaH . yasya brahmaNi ramate chittaM nandati nandati nandatyeva .. (19)
One may take delight in yoga or bhoga, may have attachment or detachment. But only he whose mind steadily delights in Brahman enjoys bliss, no one else. Stanza attributed to Anandagiri.
bhagavad.h giitaa kiJNchidadhiitaa gaNgaa jalalava kaNikaapiitaa . sakRidapi yena muraari samarchaa kriyate tasya yamena na charchaa .. (20)
Let a man read but a little from Gitaa, drink just a drop of water from the ganges, worship murari (govinda) just once. He then will have no altercation with Yama. Stanza attributed to dR^iDhabhakta.
punarapi jananaM punarapi maraNaM punarapi jananii jaThare shayanam.h . iha saMsaare bahudustaare kRipayaa.apaare paahi muraare .. (21)
Born again, death again, birth again to stay in the mother's womb ! It is indeed hard to cross this boundless ocean of samsara. Oh Murari ! Redeem me through Thy mercy. Stanza attributed to Nityanatha.
rathyaa charpaTa virachita kanthaH puNyaapuNya vivarjita panthaH . yogii yoganiyojita chitto ramate baalonmattavadeva .. (22)
There is no shortage of clothing for a monk so long as there are rags cast off the road. Freed from vice and virtue, onward he wanders. One who lives in communion with God enjoys bliss, pure and uncontaminated, like a child and as someone intoxicated. Stanza attributed to Nityanatha.
kastvaM ko.ahaM kuta aayaataH kaa me jananii ko me taataH . iti paribhaavaya sarvamasaaram.h vishvaM tyaktvaa svapna vichaaram.h .. (23)
Who are you ? Who am I ? From where do I come ? Who is my mother, who is my father ? Ponder thus, look at everything as essenceless and give up the world as an idle dream. Stanza attributed to surendra.
tvayi mayi chaanyatraiko vishhNuH vyarthaM kupyasi mayyasahishhNuH . bhava samachittaH sarvatra tvaM vaaJNchhasyachiraadyadi vishhNutvam.h .. (24)
In me, in you and in everything, none but the same Vishnu dwells. Your anger and impatience is meaningless. If you wish to attain the status of Vishnu soon, have samabhava always. Stanza attributed to medhaatithira.
shatrau mitre putre bandhau maa kuru yatnaM vigrahasandhau . sarvasminnapi pashyaatmaanaM sarvatrotsRija bhedaaGYaanam.h .. (25)
Do not waste your efforts to win the love of or to fight against friend and foe, children and relatives. See yourself in everyone and give up all feelings of duality completely. Stanza attributed to medhaatithira.
kaamaM krodhaM lobhaM mohaM tyaktvaa.atmaanaM bhaavaya ko.aham.h . aatmaGYaana vihiinaa muuDhaaH te pachyante narakaniguuDhaaH .. (26)
Give up lust, anger, infatuation, and greed. Ponder over your real nature. Fools are they who are blind to the Self. Cast into hell they suffer there endlessly. Stanza attributed to bharativamsha.
geyaM giitaa naama sahasraM dhyeyaM shriipati ruupamajasram . neyaM sajjana saNge chittaM deyaM diinajanaaya cha vittam. .. (27)
Regularly recite from the Gita, meditate on Vishnu [thro' Vishnu sahasranama] in your heart, and chant His thousand glories. Take delight to be with the noble and the holy. Distribute your wealth in charity to the poor and the needy. Stanza attributed to sumatira.
sukhataH kriyate raamaabhogaH pashchaaddhanta shariire rogaH . yadyapi loke maraNaM sharaNaM tadapi na muJNchati paapaacharaNam.h .. (28)
He who yields to lust for pleasure leaves his body a prey to disease. Though death brings an end to everything, man does not give up the sinful path.
arthamanarthaM bhaavaya nityaM naastitataH sukhaleshaH satyam. putraadapi dhana bhaajaaM bhiitiH sarvatraishhaa vihiaa riitiH .. (29)
Wealth is not welfare, truly there is no joy in it. Reflect thus at all times. A rich man fears even his own son. This is the way of wealth everywhere.
praaNaayaamaM pratyaahaaraM nityaanitya vivekavichaaram. jaapyasameta samaadhividhaanaM kurvavadhaanaM mahadavadhaanam .. (30)
Regulate the pranas, remain unaffected by external influences and discriminate between the real and the fleeting. Chant the holy name of God and silence the turbulent mind. Perform these with care, with extreme care.
gurucharaNaambuja nirbhara bhakataH saMsaaraadachiraadbhava muktaH . sendriyamaanasa niyamaadevaM drakshyasi nija hR^idayasthaM devam. .. (31)
Oh devotee of the lotus feet of the Guru ! May thou be soon free from Samsara. Through disciplined senses and controlled mind, thou shalt come to experience the Indwelling Lord of your heart !
muuDhaH kashchana vaiyaakaraNo DukRiJNkaraNaadhyayana dhuriNaH . shriimachchhamkara bhagavachchhishhyai bodhita aasichchhodhitakaraNaH .. (32)
Thus was a silly grammarian lost in rules cleansed of his narrow vision and shown the Light by Shankara's apostles.
bhajagovindaM bhajagovindaM govindaM bhajamuuDhamate . naamasmaraNaadanyamupaayaM nahi pashyaamo bhavataraNe .. (33)
Worship Govinda, worship Govinda, worship Govinda, Oh fool ! Other than chanting the Lord's names, there is no other way to cross the life's ocean.
Adi Shankara (8th c. CE), also called Adi Shankaracharya (Sanskrit: आदि शङ्कर, आदि शङ्कराचार्य, romanized: Ādi Śaṅkara, Ādi Śaṅkarācārya, was an Indian Vedic scholar, philosopher and teacher (acharya) of Advaita Vedanta. Reliable information on Shankara's actual life is scanty, and his true impact lies in his "iconic representation of Hindu religion and culture," despite the fact that most Hindus do not adhere to Advaita Vedanta. He is seen as "the one who restored the Hindu dharma against the attacks of the Buddhists (and Jains) and in the process helped to drive Buddhism out of India." Tradition also portrays him as the one who reconciled the various sects (Vaishnavism, Shaivism, and Saktism) with the introduction of the Pañcāyatana form of worship, the simultaneous worship of five deities – Ganesha, Surya, Vishnu, Shiva and Devi, arguing that all deities were but different forms of the one Brahman, the invisible Supreme Being.
Sadhinchene I Uthara & P Unnikrishnan I Thyagaraja Pancharatna Kriti
Sadguru Tyagaraja Swami (Telugu: సద్గురు త్యాగరాజ స్వామి; 4 May 1767 – 6 January 1847), also known as Tyagayya, and in full as Kakarla Tyagabrahmam, was a saint and composer of Carnatic music, a form of Indian classical music. Tyagaraja and his contemporaries, Shyama Shastri and Muthuswami Dikshitar, are regarded as the Trinity of Carnatic music. Tyagaraja composed thousands of devotional compositions, most in Telugu and in praise of Rama, many of which remain popular today. However, only 720 of these are in vogue. Of special mention are five of his compositions called the Pancharatna Kritis (transl. "five gems"), which are often sung in programs in his honour. Tyagaraja composed Utsava Sampradaya Krithis (transl. Festive ritual compositions), which are often sung to accompany temple rituals and Divya Nama Sankeertanas (transl. Divine name compositions) which are sung as a part of concerts and in daily life.
Tyagaraja lived through the reigns of four kings of the Maratha dynasty – Tulaja II (1763–1787), Amarasimha (1787–1798), Serfoji II (1798–1832) and Sivaji II (1832–1855),[3] although he served none of them.
This pancharathna krithi has been well set on the easiest of ragas, Arabhi. This Krithi has been carved out in a language full of liberty, teasing tone, metaphor and simile without having a surfeit of adjectives – all the while arresting the attention of the singers. Thyagaraja swamigal, in this krithi, appeared to be telling the greatness of the lord in a lucid manner most enthusiastically. The style adopted in this krithi is very sweet in comparison to the other four kirthanas. Oh Lord you are an opportunist, You deceived your parents Devaki, Vasudeva as also the gopikas who surrendered to you, You mischievously smile when Yashoda innocently folded you with love at the thought that she too would be disappointed on being separated from him, You falsified the aforesaid words of Sruti and Smruti. You have somehow not come to me despite the fact that I was overjoyed in keeping your memory always in my heart, You preached patience, tolerance in the face of adversity freedom from anger, satsang etc; and coolly accepted my pujas, You give bhakti and peace, Despite all this you have steadfastly not come closer to me to the end, Thus this kirthana, a gem amongst the five kirthanas which bring out the thought and reminiscences of Shri Thayagaraja; is a great gift to the singer and bhaktas.
Pallavi:
Sadinchane Oh Manasa
Sadhinchane: Achieved!!
Oh Manasa: Oh, my mind!
Telugu (/ˈtɛlʊɡuː/; తెలుగు, is a classical Dravidian language native to the Indian states of Andhra Pradesh and Telangana, where it is also the official language. Spoken by about 96 million people (2022), Telugu is the most widely spoken member of the Dravidian language family, and one of the twenty-two scheduled languages of the Republic of India. It is one of the few languages that has primary official status in more than one Indian state, alongside Hindi and Bengali. Telugu is one of the languages designated as a classical language by the Government of India. It is the 14th most spoken native language in the world. Modern Standard Telugu is based on the dialect of erstwhile Krishna, Guntur, East Godavari and West Godavari districts of Coastal Andhra.
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Telugu has an unbroken, prolific, and diverse literary tradition of over a thousand years. Pavuluri Mallana's Sāra Sangraha Ganitamu (c. 11th century) is the first scientific treatise on mathematics in any Dravidian language. Avadhānaṃ, a literary performance that requires immense memory power and an in-depth knowledge of literature and prosody, originated and was specially cultivated among Telugu poets for over five centuries. Roughly 10,000 pre-colonial inscriptions exist in Telugu.
In the precolonial era, Telugu became the language of high culture throughout South India. Vijaya Ramaswamy compared it to the overwhelming dominance of French as the cultural language of Europe during roughly the same era. Telugu also predominates in the evolution of Carnatic music, one of two main subgenres of Indian classical music and is widely taught in music colleges focusing on Carnatic tradition.[Over the centuries, many non-Telugu speakers have praised the natural musicality of Telugu speech, referring to it as a mellifluous and euphonious language.
https://en.wikipedia.org/wiki/Telugu_language
Écoutez aussi:
Endaro Mahanubhavulu I Uthara & P Unnikrishnan I Tyagaraja
https://www.youtube.com/watch?v=9bcBbRQ7VDQ
Dudukugala I Uthara & P Unnikrishnan I Thyagaraja Pancharatna Kriti
https://www.youtube.com/watch?v=FOOTxbU2PKM
Jagadananda Karaka I Sooryagayathri I Thyagaraja Aradhana Special
https://www.youtube.com/watch?v=5Nz7YRaUyuY
Celebrating 177 years of Thyagaraja's unparalleled musical legacy with the Pancharatna Krithis!
Sri Aurobindo: L'esprit moderne européen et le christianisme
L'esprit moderne est aujourd'hui l'esprit européen, tel qu'il est devenu après avoir abandonné non seulement l'idéalisme philosophique de la plus haute culture gréco-romaine dont il est issu, mais aussi la dévotion chrétienne du Moyen-Âge, qu'il a remplacé ou transmuté en idéalisme pratique et en dévotion sociale, patriotique et philanthropique. Elle s'est débarrassée de Dieu ou ne l'a gardé que pour l'usage du dimanche et a érigé à sa place l'homme comme sa divinité et la société comme son idole visible.
Sri Aurobindo, Essays on the Gita
Paroles de Sri Râmakrishna Paramahamsa
God is our Inner Controller. Pray to Him with a pure and guileless heart. He will explain everything to you. Give up egotism and take refuge in Him. You will realize everything.
God is seen when the mind is tranquil. When the mental sea is agitated by the wind of desires, it cannot reflect God and then God-vision is impossible.
Many are the names of God and infinite the forms that lead us to know Him. In whatsoever name or form you call on Him in that very name and form you will see Him.
The companionship of the holy and wise is one of the main elements of spiritual progress.
He who from the depth of his soul seeks to know God will certainly realize Him. He must. He alone who is restless for God and seeks nothing but Him will certainly realize Him.
Yato mat, tato path “As many faiths, so many paths.”
Sri Ramakrishna (1836-1886)
Vedanta is the oldest of the major living religions of the world. It affirms that all religions lead to the same Truth — “Truth is one; sages call it by various names” (Rig Veda). Vedanta teaches that the essence of all beings and all things is Spirit, infinite and eternal, unchanging and indivisible. It emphasizes that a person’s true nature is this divine Spirit, identical with the inmost being and reality of the universe and that the goal is to actualize this truth in one’s life.