Tuesday, December 1, 2009

Zemfira ''hochish''

I admire her genius, energy her in uncomparable expression on a lyrics.

Pozhaluysta ne umiray
Ili mne pridetsya tozhe
Ty konechna srazu v ray
A ya ne dumayu chto tozhe
hochish` sladkikh apel`sinov
hochish` slukh rasskaz dlinnyy
hochish` ya vzorvu vse zvezdy
Chto meshayut spat'
Pozhaluysta tol`ka zhivi
Ty zhe vidish`ya zhivu toboyu
Moey ogromnoy lyubvi
Khavtit nam dvoim s golovoyu
hochish` more s parusami
hochish` muzykh novyh samykh
hochish` ya ub'yu sosedey
Chto meshayut spat'
hochish` solnts vmesto lampy
hochish` za okoshkom Al'py
hochish` ya otdam vse pesni
Pro tebya otdam vse vesni..,

Please don`t die
Or I`ll have to die too
You, of course will go straight to heaven
But I don`t think I`ll be able to follow.
do you want, sweet peaches
do you want, long told aloud
do you want, only want I `ll blow up all stars that disturb your sleep
Please just live
You can see I live by you
my tremendous love
will be more than enough for both of us.
do you want, out to the sea under the sails
do you want, only music yet unheard
do you, I`ll kill the neighbours who disturb your sleep.
do you want, only the sun instead a lamp
do you want, only Alps behind the window
do yo want, only I`ll give up all my songs, all song about you..,
Guiy chamaig bitgii uheech
Esvel bi ch gesen uheh bolno
Chi medeej divaajind ochino
Harin bi tegehgui baih gej bodoj bna
Huschiin uu, amtat jurj ugie
Huschiin uu, saihan tuuh yrij ugie
huschiin uu, untahad teeg bolood baigaa buh oddiig bi delbelchihii.
Guiy chamaas zuvhun amidraach
Chi harj baigaa biz dee
Bi chamaar amidarch bna
Minii aguu ih hair bid hoert hangalttai hureltsene.

Huschiin uu, dalbaat tengis dalaig
Huschiin uu, hamgiin shine duu hugjim-iig
Huschiin uu, untahad teeg bolood baigaa hurshuud-iig bugd-iig ni bi alchihay
Huschiin uu, dengiin orond nar-iig avah-iig
Huschiin uu, tsonhon tsaana Alp-iin nuruug
Huschiin uu, chinii tuhai buh duugaa bi ugchihuy
huschiin uu, bi ugchihuy..,

Monday, November 30, 2009

Minii "Bhagavad Gita" dahi hamgiin durtai brilliant hesguud

Хүний амьдралд юу эс тохиолдоховв заримдаа depress-д гүн автаж нтр амьдрал утга учиргүй болсон мэт санагдах үе гардаг байв. Тэр үед энэ хэсгүүдийг уншихаар тайварширдаг юм. Энэ хэсгүүд бол миний Gita дахь хамгийн дуртай хэсгүүд юм.

Chapter 2, text 12

Never was there a time I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.

hoerdugaar buleg shuleg 12

Bi, chi bolon ene buh haaduud es orshin baisan tsag uy gej hezee ch baigaagui. Mun ireedui-d bidnii hen negen ni es orshin gesen yvdal ugui bilee.

Chapter 2 text 20

For the soul there is neither birth nor death at any time. He has not into being, does not come into being, and well not come into being. He is unborn, eternal, ever existing and primavel he is not slain when the body is slain.

hoerdugaar buleg shuleg 20

Sunsnii huved turult mun uhel gej hezee ch baidaggui. Ter hezee ch uusej bii boloogui, hezee ch bii boldoggui, hezee ch bii bolohgui. Mer turduggui, munhiin bainga orshin baidag, anhdagch. Biye mahbodi uhej uregdehed ch ter uhej uregddeggui.

Chapter 7 text 7

O conqueror of wealth, there is no truth superior to Me. Everything rest upon Me, as a pearls are strung on a thread.

doldugaar buleg shuleg 7

Ai baylag-iig ezlegch mine e, Nadaas deesh unen gej baidaggui bilee. Buh zuil ni utsand helhsen suvd adil Nadad tulguurlan orshij baidag.

Quoted by Bhagavad gita As it is Mongolia

Sunday, October 4, 2009

Khajuraho world-famous tantrik temple

Why is the attraction of sex so powerful? For it surely is powerful. If we can grasp the basic levels of sex we can lift man out of sex. Only then can the world of rama emerge from the world of kama; only then can a world of compassion evolve out of this world of passion. With a group of friends, I went to Khajuraho to see the world-famous temple there. The outermost wall, the periphery of the temple, is decorated with scenes of the sexual act, with the varied poses of intercourse. There are sculptures of many different poses, all in sexual postures. My friends asked why those sculptures were there, decorating a temple. I explained to them that the architects who had built that temple were highly intelligent people. They knew that passion and sex exist on the circumference of life, and believed that those who were still caught up in sex had no right to enter the temple. We entered. Inside, there was no idol to God. My friends were surprised, seeing no idol anywhere. I explained to them that on the outer wall of life itself lust and passion exist, whereas the temple of God is inside. Those who are still enchanted by passion, by sex, cannot reach the temple of God inside; they simply roam about the outer wall. The builders of this temple were very sensible people. This was a meditation center -- sexuality on the surface, all around; peace and quiet at the core, at the center. They used to tell aspirants to meditate on sex first, to reflect fully on the copulation depicted on the outer wall, and when they had thoroughly understood sex and were certain their minds were free of it, they might go inside. Only then could they face God inside.

qouted by Osho From Sex to Superconsciousness Talks

Monday, June 8, 2009

The Song of Mahamudra Tilopa (988-1069)

Mahamudra is beyond all words and symbols,
But for you, Naropa, earnest and loyal, must this be said:
The void needs no reliance; Mahamudra rests on naught.
Without making an effort, but remaining loose and natural,
One can break the yoke thus gaining liberation.

If one sees naught when staring into space;
If with the mind one then observes the mind,
One destroys distinctions and reaches Buddhahood.

The clouds that wander through the sky have no roots, no home;
Nor do the distinctive thoughts floating through the mind.
Once the Self-mind is seen, Discrimination stops.

In space, shapes and colors form,
But neither by black nor white is space tinged.
From the Self-mind all things emerge;
The Mind by virtues and by vices is not stained.

The darkness of ages cannot shroud the glowing sun;
The long kalpas of Samsara ne'er can hide the Mind's brilliant light.
Though words are spoken to explain the Void, the Void as such can never be expressed.
Though we say, "the Mind is bright as light," it is beyond all words and symbols.
Although the Mind is Void in essence, all things it embraces and contains.

Do naught with the body but relax,
Shut firm the mouth and silent remain;
Empty your mind and think of naught.
Like a hollow bamboo, rest at ease with your body.
Giving not, nor taking, put your mind at rest.
Mahamudra is like a mind that clings to naught.
Thus practicing, in time you will reach Buddhahood.

The practice of mantra and paramita, instruction in the sutras and precepts,
And teaching from the schools and scriptures,
will not bring realization of the innate truth.
For if the mind, when filled with some desire, should seek a goal,
it only hides the light.

He who keeps Tantrik Precepts, yet discriminates, betrays the spirit of samaya.
Cease all activity, abandon all desires, let thoughts rise and fall as they will,
like ocean waves.
He who never harms the Non-abiding, nor the principle of non-distinction,
upholds the Tantrik Precepts.

He who abandons craving, and clings not to this and that,
Perceives the real meaning given in the Scriptures.
In Mahamudra, all one's sins are burned; in Mahamudra one is released
from the prison of this world. This is the Dharma's supreme torch.
Those who disbelieve it are fools, who ever wallow in misery and sorrow.

To strive for liberation, one should rely on a guru.
When your mind receives his blessing emancipation is at hand.
Alas, all things in this world are meaningless, they are but sorrow' seeds.
Small teachings lead to acts. One should only follow teachings that are great.

To transcend duality is the Kingly View.
To conquer distractions is the Royal Practice.
The Path of No-practice is the Way of all Buddhas.
He who treads that Path reaches Buddhahood.

Transient is this world, like phantoms and dreams,
Substance it has none. Renounce it and forsake your kin,
Cut the strings of lust and hatred, and meditate in woods and mountains.
If, without effort, you remain loosely in the "natural state", soon Mahamudra
you will win, and attain the Non-attainment.

Cut the root of a tree and the leaves will wither;
Cut the root of your mind and Samsara falls.
The light of any lamps dispels in a moment the darkness of long kalpas;
The strong light of the mind in but a flash will burn the veil of ignorance.

Whoever clings to the mind sees not the truth of what's beyond the mind.
Whoever strives to practice Dharma finds not the truth of Beyond-practice.
One should cut cleanly through the root of the mind and stare naked.
One should thus break away from all distinctions and remain at ease.

One should not give or take, but remain natural—for Mahamudra is beyond all
acceptance and rejection.
Since the consciousness is not born, no one can obstruct or soil it;
Staying in the "Unborn" realm, all appearance will dissolve into
All self-will and pride will vanish into naught.

The supreme understanding transcends all this and that.
The supreme action embraces great resourcefulness without attachment.
The supreme accomplishment is to realize immanence without hope.

At first a yogi feels his mind is tumbling like a waterfall;
In mid-course, like the Ganges, it flows on slow and gentle;
In the end, it is a great vast ocean
Where the lights of Son and Mother merge in one.

"Ih Mutar-iin Duulal" Dilov hudagt (988-1069)

Ih mutar ni todotgol bugdees angid buguud
Belgedel buhnees iluu yum
Unench shudarga shavi chamdaa
Tuunii tuhai iinhuu uguulie

Hooson yund ch suurildaggui
Ih mutar-iin tulguur ni yu ch bus
Ymar ch huch charmailt gargahgui
Erh chuluug edlen jam-iig dagan baij
Huleesnees angijirch avrald hurch bolno.

herev chi oron zaig tolidoj gagtshuu yu ch bus-iig olj harj baival
herev chin-ii oyun uuruu uuriiguu hynaj chadaj baival
Ylgaluud arilj burhan-ii mun chanrt tegehed chi hurne
Tenger-eer huvugch uuls-iin tsaana
Yzguur ch ugui, oron ch ugui
Ene metchilen uhamsar-aar huvugch bodluudad
Yzguur ch ugui, oron ch ugui
Uur-iin bi-giin uenn mun chanar-iig olj harah terhen agshind
Hoerdmol uzel-iin ylgal shuud arilah bolno.

Oron zai ni helver ungu-iig turuuldeg ch
Tereer uuruu har ch bish tsagaan ch bish
Bi-giin uen mun chanr buh yums-iig turuuldeg ch
Buyn ch ter nugel ch ter tuund ul murgui

Gereltegch narang zuunaar nuurlesen tuner haranhui halhalj chadahgui
Oyun-ii gereen gerl-iig sansar-iin olon galvuud daldalj chadhgui
Hooson-iig bid ugeer damjuulj uguulj baivch
Hooso-iig unende ter chigeer ni ilerhiileh argagui
Oyun bol gerel gegee yum gej hedii bid uguulevch
Tereer ug bilegdel hoeroos angid orshij baidag

Aliv neg biye-iin hudulguun-iig buu hii biye sulal
Amaa hamhij ug duugui orsh
Oyun-aas buh bodloo huuj buhn-iig mart
Chin-ii biye hooson huls met amar amgalan orshig
Oyunaa zogsoo yug ch buu ug, yug ch buu huleej av
Ih mutar ni yund ch uyagddaggui oyun met
Uun-iig togmol uildsen-eer etsestee chi burhan-ii hutgag-iig olno.

Maani unshij baramidad togtmol suraltsaj bolno
Sudar bichguud deh tailbaruud-iig uzej bolno
Olon ynz-iin surgaal, ariun sudar nomlol-uud ni
Haramsaltai ni anhdagch unen-iig tanij medehed tus hurgehgui
uchir yu hemeev-ees huseldee zahiragdsan oyun
Zorilgodoo hurie gej ermelzejh yvtsdaa
Gerl-iig zuvhun halhalj l baidag
Dandar-iin yos-oor orshigch humuun
Ylgal-iig ul tevchij baiv-aas
Samail- giin agaaraas urvaj bui hereg mun
Aliv uil ajillagaag zogsoo yug ch buu hus
Bodol-uud chini dalain davalgaa met neg huurch neg unaj baig
Ylgal uguin zarchimd hen unench baina
Dandar-iin yos-iig tunhaglagch ter mun boloi

Uund ch tuund ch uyagdahgui
Aliv huslees tatgalzaj chadsan ter
Bichig shastir-uudiin utga-iig oloh bolno
Buh nugel hilents Ih mutart shataj ustana
Ih mutar-iin tuslamjtaigaar ertunts-iin huleesnees salj avrald hurne
Ene bol nom-iin aguu zul mun.
Gagtshuu uur-iin munhagaas bolj uund ergelzegch ni
Zovlon shanalal, yduu tarchig-iin bag shavart
Uur-iin uurd jiveh zayatai bolno.
haramsaltai ni ene ertuntsud utga tugs yum neg ch ugui
Baigaa yum buhen gunig gutral-iin uur-iig turuulj baidag
Guihen surgaaluud zuvhun uil ajillagaag l zaaj ugch baidag.

Tiimees gagtshuu aguu surgaaluud-iig dagah heregtei
Hoerdmol-iin hulees-iig tasdan hayh ni erhem deed-iin zam mur mun
Sarnis-niig nomhotgoh ni l erhem deed uil mun
Buh burhad ul uildehuin zamaar yvj baisan
Tiim buguus uugeer zamnagch hen hun beer
Burhanii tugs chanart hureh bolno
Ene ertunts munh bus huurmag zuuden met
Ene ertunts boditoi bus tul tuunees bolon oir dotnihoosoo tatgalz
Ush honzon huyal tachaal-iin huleesnees chuluulugd
Oi mod, uul hadand bysalgan suu
Herev chi ymar ch huch charmailalt gargahgui
Jam yosnii baidald orshij chadaj baival
Tun udahgui Ih mutar hemeegch hurshguid hurch chadna
Modnii undes-iig chavch, tegsen tsagt navchis gandana
Oyunii undes-iig tasal ter tsagt sansar nurna
Zul bur tus tus-iin gerleer
Oron olon galav-iin haranguig negen aghsinaa giiguulj
Uhamsar-iin Ilt gerel terhen zuuraa
Munhag-iin haranhuin hushig-iig huulan hayna

Uuriin oyunaas zuuragch ni
Oyun-ii hyzgaaraas davsan unen-iig huleej avdaggui
Nomond togtmol suralts-iig ermelzegch ni
Togtmol suraltsah-iin zaagaas davsan unen-iig huleej avdaggui
Oyun bolon togtmol suralts-iin hyzgaaraas garsan-iig oilgoh-iin tuld
Uhamsar-iin buh undes-iig tasalj uuriiguu il gargah heregtei
Iinhuu chi ylgalaas angichirch
Amirlan ahuid hureh bolno
Yu ch buu ug yu ch buu av
Uuriinhuu mun chanart unench bai
Uhcir ni ih mutar bolvoos
Ymarvaa uguu avaag-iin hyzgaaraas halisan baidag
Hen ch Alail-iig turuuleegui
Tiimees hen tuun-iig buzarlah yum uu nomhotgoj chadahgui
Turul uguin orond orshij
Darmata dahi buh uzegdel-iig ustgaj chadna
Tegeed yu ch bus chinii zurh zorig bardam setgel-iig zalgih bolno.
Deed uhaaral uunees ch tuunees ch hol hamaagui hol orshino
Deed uildel ni aguu chadvar-iig aguulavch hulees ugui baidag
Togtmol-iig ymar ch itgel uvurlulguigeer uhan oilgohod deed onohui orshino.
Eguzer hun zam-iin ehend oyunaa hurheree met huleej avdag
Zam-iin dund ochihod tereer taivan udaan ursaj bui Ganga murnii us met
Zam-iin etsest tereer hyazgaargui ih dalai bolj
Huug-iin gerel tuund eh-iin gereltei negen tsul bolj niildeg.

Dedicated to All fell in love with a womans.

Tuesday, April 21, 2009

The Vedic Interpretation Soyombo [Svayam bhu]

A legend talks about Mongolian great lama Zanabazar Who seeing symbol signs during meditation in the sky one night, that symbol he named Soyambo (sanskrit word) later on represents of national emblem. The term Soyambo or Svayabhu (in sanskrit) is derived from two grammatical elements svayum + bhu; svayam means "self" and bhu means existing. therefore that sanskrit word means self existing or intend by independent. Moreover there is one ancient Indian theological scripture. This ancient scripture describes the physical shape of the Cosmic Form. How imagined that symbol, how wonderful imagined that symbol..,

The fire considered as his head(of the Cosmic form),
the sun and moon are His eyes,
the quarters are His ears,
The vedas are His speech,
the air is His prana (life breath),
the universe is His heart, and
the earth is His feet.
(Mundaka-Upanishad 2 1.4)