Bhagvatam: THE REAL RELIGIOUS SYSTEM IS THAT WHICH LEADS ONE TO BECOME A DEVOTEE OF THE SUPREME LORD,6th July

Bhagvatam: THE REAL RELIGIOUS SYSTEM IS THAT WHICH LEADS ONE TO BECOME A DEVOTEE OF THE SUPREME LORD.

TRANSLATION

RELIGIOUS PRINCIPLES THAT OBSTRUCT ONE FROM FOLLOWING HIS OWN RELIGION ARE CALLED VIDHARMA. 

RELIGIOUS PRINCIPLES INTRODUCED BY OTHERS ARE CALLED PARA-DHARMA. 

A NEW TYPE OF RELIGION CREATED BY ONE WHO IS FALSELY PROUD AND WHO OPPOSES THE PRINCIPLES OF THE VEDAS IS CALLED UPADHARMA. 

AND INTERPRETATION BY ONE'S JUGGLERY OF WORDS IS CALLED CHALA-DHARMA.

PURPORT

To create a new type of dharma has become fashionable in this age. So-called svamis and yogis support that one may follow any type of religious system, according to one's own choice, because all systems are ultimately the same. In Srimad-Bhagavatam, however, such fashionable ideas are called vidharma because they go against one's own religious system. 

THE REAL RELIGIOUS SYSTEM IS DESCRIBED BY THE SUPREME PERSONALITY OF GODHEAD: sarva-dharman parityajya mam ekam saranam vraja. 

THE REAL RELIGIOUS SYSTEM IS THAT OF SURRENDER TO THE LOTUS FEET OF THE LORD. In the Sixth Canto of Srimad-Bhagavatam, in connection with Ajamila's deliverance, Yamaraja says, dharmam tu sakshad bhagavat-pranitam: REAL RELIGION IS THAT WHICH IS GIVEN BY THE SUPREME PERSONALITY OF GODHEAD, JUST AS REAL LAW IS THAT WHICH IS GIVEN BY THE GOVERNMENT. 

No one can manufacture actual law at home, nor can one manufacture actual religion. Elsewhere it is said, sa vai pumsam paro dharmo yato bhaktir adhokshaje: THE REAL RELIGIOUS SYSTEM IS THAT WHICH LEADS ONE TO BECOME A DEVOTEE OF THE SUPREME LORD. 

THEREFORE, ANYTHING OPPOSED TO THIS RELIGIOUS SYSTEM OF PROGRESSIVE KRSHNA CONSCIOUSNESS IS CALLED VIDHARMA, PARA-DHARMA, UPADHARMA OR CHALA-DHARMA. 

Misinterpretation of Bhagavad-gita is chala-dharma. When Krshna directly says something and some rascal interprets it to mean something different, this is chala-dharma—a religious system of cheating—or sabda-bhit, a jugglery of words. One should be extremely careful to avoid these various types of cheating systems of religion.

GURU : IMPORTANCE ; SIGNIFICANCE #Blog0022

Guru : Importance & Significance

 

"ज्ञान ध्यान कुछ कर्म न जाना , सार न जाना तेरी”  

 

I am not aware of any ज्ञान (wisdom), nor am I meditating (ध्यान)

nor do I do any satkarm (pious deeds)

 

video 1 < click to listen 

video 2 < click to listen

video 3 < click to listen

video 4 < click to listen

“सब तो वड्डा सद्गुरु नानक, जिस कल राखी मेरी”

 

BUT even then, my Guru is the greatest (सब तो वड्डा) as he protected me yesterday & will protect me tomorrow also, simply because I love Him & so He reciprocates my love.

video 5 < click to listen

 

"यह ससार कांटो की बाड़,  उलझ उलझ मर जाना है

यह संसार कागज की पुड़िया, बूँद पड़े घुल जाना है

कहत कबीर, सुनो भाई साधो 

सतगुरु नाम ठिकाना है, सतगुरु नाम ठिकाना है"

This world is a mesh of thorns (कांटो की बाड़) in which we all are going to perish (मर जाना है) all entangled up (उलझ उलझ).  

And also this world is like a paper boat (कागज की पुड़िया) which will dissolve itself by a mere drop of water (बूँद पड़े). 

video 6 < click to listen

Lyrics < click to read

The only solace is Guru which can safely protect & make us reach our eternal blissful Home (ठिकाना है)(Lord's personal abode)

 

"गुरु बिनु भवनिधि तरई न कोई 

जो बिरंचि संकर सम होई"

संत शिरोमणि गोस्वामी तुलसीदास ने रामचरितमानस में कहा कि चाहे सृष्टि के रचयिता ब्रह्मा (बिरंचि) हों या भगवान शंकर (संकर) हों, गुरु के बिना कोई भी जीवन में सफल नहीं हुआ है।

 

Without the help of Guru, none has been able to cross (तरई न कोई) this world of nescience (भवनिधि) - even if he be (सम होई) Lord Brahma (बिरंचि) or Lord Shankar

"गुरु को मानुष जानते

ते नर कहिए अंधे"

 

"Whoever considers Guru as an ordinary person, is blind".

 

"जो बात दवा से ना बन सके

वो बात दुआ से होती है

मुरशिद काबिल मिल जाए 

तो बात खुदा से होती है " 

(मुरशिद ,i.e., Guru, काबिल = capable)

 

"When the medicine fails, prayer succeeds 

and 

when you find a true Guru, you are able to talk to Lord"

 

“संत सभई गुरु देव हैं”

जिसके हृदय में भगवत प्रेम प्रकट हुआ है 

वह आराध्य है वह प्रेम प्रदान करने वाला होगा

 

All saints (संत सभई) are Gurus - whoever has kindled love of Lord in his heart, he would give (प्रदान) love & is worthy of worship (आराध्य).

 

"भक्त, भक्ति, भगवंत, गुरु, चतुर नाम वपु एक 

इन के पद वंदन किये नासत विघ्न अनेक"                                   

भक्ति भगवान है और भगवान को भी बांधने वाली है     

“Devotee (भक्त), Devotion (भक्ति), God (भगवंत), Guru (गुरु) ” – चतुर (all four) are same

(वपु =bodily,रूप), वंदन (worship), नासत (destroy), विघ्न (hurdles)               

"गुरुर्ब्रह्मा ग्रुरुर्विष्णुः गुरुर्देवो महेश्वरः  

गुरुः साक्षात् परं ब्रह्म तस्मै श्री गुरवे नमः ॥"              

गुरु ब्रह्मा है, गुरु विष्णु है, गुरु शंकर है

गुरु साक्षात् परब्रह्म है; उन (तस्मै) सद्गुरु को प्रणाम ।    

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Gita shloka 3.30: ACT, SURRENDERING ALL WORKS UNTO LORD, WITH MIND INTENT ON HIM, 4th July

Gita shloka 3.30: ACT, SURRENDERING ALL WORKS UNTO LORD, WITH MIND INTENT ON HIM

TRANSLATION

Therefore, O Arjuna, surrendering all your works unto Me, with mind intent on Me, and without desire for gain and free from egoism and lethargy, fight.

PURPORT

This verse clearly indicates the purpose of the Bhagavad-gita.

The Lord instructs that one has to become fully Krsna conscious to discharge duties, as if in military discipline.

Such an injunction may make things a little difficult; nevertheless duties must be carried out, with dependence on Krsna, because that is the constitutional position of the living entity.

The living entity cannot be happy independent of the cooperation of the Supreme Lord because the eternal constitutional position of the living entity is to become subordinate to the desires of the Lord.

Arjuna was, therefore, ordered by Sri Krsna to fight as if the Lord were his military commander.

One has to sacrifice everything for the good will of the Supreme Lord, and at the same time discharge prescribed duties without claiming proprietorship.

Arjuna did not have to consider the order of the Lord; he had only to execute His order.

The Supreme Lord is the Soul of all souls; therefore, one who depends solely and wholly on the Supreme Soul without personal consideration, or in other words, one who is fully Krsna conscious, is called adhyatma-chetasa.

Nirasih means that one has to act on the order of the master.

Nor should one ever expect fruitive results.

THE CASHIER MAY COUNT MILLIONS OF DOLLARS FOR HIS EMPLOYER, BUT HE DOES NOT CLAIM A CENT FOR HIMSELF.

SIMILARLY, ONE HAS TO REALIZE THAT NOTHING IN THE WORLD BELONGS TO ANY INDIVIDUAL PERSON, BUT THAT EVERYTHING BELONGS TO THE SUPREME LORD.

THAT IS THE REAL PURPORT OF MAYI, OR UNTO ME.

And when one acts in such Krsna consciousness, certainly he does not claim proprietorship over anything.

This consciousness is called nirmama, or nothing is mine.

And, if there is any reluctance to execute such a stern order which is without consideration of so-called kinsmen in the bodily relationship, that reluctance should be thrown off; in this way one may become vigata-jvara, or without feverish mentality or lethargy.

Everyone, according to his quality and position, has a particular type of work to discharge, and all such duties may be discharged in Krsna consciousness, as described above.

That will lead one to the path of liberation.

LORD: लीला धारी, YOU ARE THE CAUSE ; YOU ARE THE DOER #Blog0021

LORD: लीला धारी, YOU ARE THE CAUSE & YOU ARE THE DOER

हे कृष्ण गोपाल हरी, हे दीनदयाल हरि
तुम करता, तुम ही कारण, हे परम कृपालु हरी

रथ हांके रणभूमि में और कर्म योग के मर्म बताएं
अजर अमर है परम तत्व यूं, काया के दुख-सुख समझाएं
सखा सारथी शरणागत के
सदा प्रीतपाल हरी, हे दीनदयाल हरि,
हे परम कृपालु हरी, हे कृष्ण गोपाल हरी

श्याम के रंग में रंग गई मीरा
रसखान तो रस की खान हुए
जग से आंख बंद करी तो सूरदास ने दरस किए
मात यशोदा ब्रिज नारी के माखनचोर हरि
हे दीनदयाल हरि, जय कृष्ण गोपाल हरी
जय नन्द के लाल हरी

O Most Benevolent Lord, You are the both the Cause & the Doer

You drove the chariot in war & told intricacies of action leading to union with Lord (कर्म योग)

Although You are ever new (अजर) & eternal (अमर) Prime element (परम तत्व), You taught how material body is torn between pleasure & sorrow

You are the eternal companion (सखा) & driver guide (सारथी) to one who is surrendered (शरणागत) to You

You are the only one who responds to each tear of devotee’s love (प्रीतपाल)

Mira got imbued fully in Your bliss

& Raskhan (a famous devotee) also became a minefield (खान) of ecstasy

& Soordas, though devoid of eyes, got Your invaluable darshan

O son of Nand & stealer of butter – from mother Yashoda & gopis

 

Courtesy: Jagjit Singh bhajan

video 1 < click to listen Jagjit Singh

video 2 < click to listen Jagjit Singh

video 3 < click to listen   Art of Living

video 4 < click to listen   इंद्रेश जी

Bhagvatam: PURE DEVOTIONAL SERVICE IS ABOVE BOTH KARMA-KANDA (कर्म कांड) AND JNANA-KANDA (ज्ञान कांड), 2nd July

TRANSLATION

A person desiring liberation for his forefathers or himself should give charity to a brahmana who adheres to impersonal monism [jnana-nishtha]. In the absence of such an advanced brahmana, charity may be given to a brahmana addicted to fruitive activities [karma-kanda].

PURPORT

There are two processes by which to get free from material bondage. One involves jnana-kanda and karma-kanda, and the other involves upasana-kanda. Vaishnavas never want to merge into the existence of the Supreme; rather, they want to be everlastingly servants of the Lord to render loving service unto Him. In this verse the words anantyam icchata refer to persons who desire to achieve liberation from material bondage and merge into the existence of the Lord. 

Devotees, however, whose objective is to associate personally with the Lord, have no desire to accept the activities of karma-kanda or jnana-kanda, for pure devotional service is above both karma-kanda and jnana-kanda. Anyabhilashita-sünyam jnana-karmady-anavrtam. 

In pure devotional service there is not even a pinch of jnana or karma. Consequently, when Vaishnavas distribute charity, they do not need to find a brahmana performing the activities of jnana-kanda or karma-kanda. The best example in this regard is provided by Advaita Gosvami, who, after performing the sraddha ceremony for his father, offered charity to Haridasa Thakura, although it was known to everyone that Haridasa Thakura was born in a Mohammedan family, not a brahmana family, and was not interested in the activities of jnana-kanda or karma-kanda.

Charity, therefore, should be given to the first-class transcendentalist, the devotee, because the sastras recommend:

"O great sage, among many millions who are liberated and perfect in knowledge of liberation, one may be a devotee of Lord Narayana, or Krshna. Such devotees, who are fully peaceful, are extremely rare." (Bhag. 6.14.5) A Vaishnava is in a higher position than a jnani, and therefore Advaita Acharya selected Haridasa Thakura to be the person to accept His charity. The Supreme Lord also says:

"EVEN THOUGH A PERSON IS A VERY LEARNED SCHOLAR OF THE SANSKRIT VEDIC LITERATURES, HE IS NOT ACCEPTED AS MY DEVOTEE UNLESS HE IS PURE IN DEVOTIONAL SERVICE. HOWEVER, EVEN THOUGH A PERSON IS BORN IN A FAMILY OF DOG-EATERS, HE IS VERY DEAR TO ME IF HE IS A PURE DEVOTEE WHO HAS NO MOTIVE TO ENJOY FRUITIVE ACTIVITY OR MENTAL SPECULATION. INDEED, ALL RESPECT SHOULD BE GIVEN TO HIM, AND WHATEVER HE OFFERS SHOULD BE ACCEPTED. 

SUCH DEVOTEES ARE AS WORSHIPABLE AS I AM." (HARI-BHAKTI-VILASA 10.127) THEREFORE, EVEN IF NOT BORN IN A BRAHMANA FAMILY, A DEVOTEE, BECAUSE OF HIS DEVOTION TO THE LORD, IS ABOVE ALL KINDS OF BRAHMANAS, WHETHER THEY BE KARMA-KANDIS OR JNANA-KANDIS.

In this regard, it may be mentioned that brahmanas in Vrndavana who are karma-kandis and jnana-kandis sometimes decline to accept invitations to our temple because our temple is known as the angareji temple, or "Anglican temple." But in accordance with the evidence given in the sastra and the example set by Advaita Acharya, we give prasada to devotees regardless of whether they come from India, Europe or America. It is the conclusion of the sastra that instead of feeding many jnana-kandi or karma-kandi brahmanas, it is better to feed a pure Vaishnava, regardless of where he comes from. This is also confirmed in Bhagavad-gita (9.30):

"EVEN IF ONE COMMITS THE MOST ABOMINABLE ACTIONS, IF HE IS ENGAGED IN DEVOTIONAL SERVICE HE IS TO BE CONSIDERED SAINTLY BECAUSE HE IS PROPERLY SITUATED." THUS IT DOESN'T MATTER WHETHER A DEVOTEE COMES FROM A BRAHMANA FAMILY OR NON-BRAHMANA FAMILY; IF HE IS FULLY DEVOTED TO KRSHNA, HE IS A SADHU.