कहीं खोटा (FAKE) ना रह जाऊं, तपा कर के देखते रहना Vinod Agarwal Bhajan lyrics, kahin khota na rah jaoon

कहीं खोटा (FAKE) ना रह जाऊं, तपा कर के देखते रहना   

LEST I TURN AWAY FROM YOU, PLEASE KEEP TESTING ME BY AGONISING ME   

मुसीबत की कसौटी पर लगा कर देखते रहना   

KEEP TESTING ME ON BENCHMARK OF ADVERSITY  

कहीं विश्वास में मेरे शिथिलता आ नहीं जाये

LEST MY BELIEF WEAKENS ...  

ग़मो के से मुझे तुम आजमा कर देखते रहना

KEEP CHECKING ME THROUGH SORROWS  

ये मुमकिन है कि माया में तुम्हे मैं भूल ही जायूँ

IT IS POSSIBLE THAT YOUR MAYA MAKES ME FORGET YOU  

तो ग़फ़लत से जगा कुर के, मुझे तुम देखते रहना

PLEASE KEEP AWAKENING ME FROM CARELESSNESS  

मेरे इन आँसूओं की लड़ी में प्रतिबिम्ब है तेरा

MY EYES ARE FILLED WITH YOUR LOVING DEVOTION  

जो चाहो देखना इनमे, रुला कर देखते रहना  

IF YOU WANT TO TEST THE SAME, PLEASE DO VERIFY THROUGH MY TEARS

तेरे विश्वास पर मैं, जहर को अमृत समझता हूँ

PURELY RELYING ON YOU, I CONSIDER EVEN POISON TO BE NECTAR  

तो मुझको तुम प्रभु मेरे, पिला कर देखते रहना

YOU CAN CONFIRM THE SAME BY MAKING ME DRINK IT  

जगत की वासनाओं में न लिप्त हो जाये मन मेरा

LEST MY MIND BE ENMESHED IN WORLDLY DESIRES  

तो इस दास को ठोकर लगा के देखते रहना  

PLEASE KEEP HITTING THIS SERVANT OF YOURS

Vinod Agarwal Bhajan lyrics

https://www.youtube.com/watch?v=WPRnamRjFrY

#blogva001 

हे दीन बंधू करुणा सिंधु, शरण में आयें हैं हम तुम्हारी Vinod Agarwal Bhajan lyrics

हे दीन बंधू करुणा सिंधु,  शरण में आयें हैं हम तुम्हारी

 

हे दीन बंधू करुणा सिंधु 

शरण में आयें हैं हम तुम्हारी 

करत रहे अपराध जगत में पहले हमने नाहीं विचारी 

 

जग दोषी कहे कितना ही हमें 

 हम को उस की परवाह नहीं 

प्रभु प्रेम पयोधि (sea) अगम्य (inaccessible) बड़ा

 उस की सब बातें हैं थाह (immeasurable depth) नहीं 

 

हँसते हँसते ये जीवन दे

 मुख से निकले पर आह नहीं

 बस चाह कृष्ण दर्शन की 

अब और नहीं कुछ चाह नहीं 

हे दीन बंधू करुणा सिंधु 

शरण में आयें हैं हम तुम्हारी

 

मेरी पांचो इन्द्रियों और पांचो कर्मेन्द्रियों को आदत है रस लेने की

 रस ले रहीं हैं  विषयों का विकारों का

 बस इनको divert करदो तुहारी ही रूप माधुरी की तरफ 

 तो  इन्द्रियों और पांचो कर्मेन्द्रियों की  आदत भी बनी रहेगी और बात भी बन जाएगी 

 

श्रवणो से सुनूं मुरली रब को

 तुम रूप द्रिगो से निहारा करूँ 

पट भूषण (ornaments) गंध (smell) लूँ नासिका (nose) से 

 मुख से हरे कृष्ण उचारा करूँ 

तन से करूँ सेवा तुम्हारी सदा

 मन से सुमिलाप (meeting You)विचारा करूँ 

इस भांति तुम्हे अपना करके 

 तन से मन से तुम्हें प्यार करूँ 

 

हे दीन बंधू करुणा सिंधु 

शरण में आयें हैं हम तुम्हारी 

 

देखो ये सब बातें कहीं हैं मैंने इस जनम के लिए 

 मगर आगे कोई और योनि में तू अगर डाले तो। ... 

 

उर (heart) ऊपर नित्य रहूँ लटका

अपनी वनमाल (Your garland) का फूल बनादे 

लहरें टकराती रहें जिससे

कामिनी ये कालिंदी (river Yamuna) का कूल (shore) बनादे

कर कमल (Your Lotus Hands) जिसे छूते हों जिसको

उस वृक्ष कदम्ब का  फूल बनादे 

पद (feet) पंकज (Lotus) तेरे छुएंगे कभी 

ब्रिज राज हमें ब्रिज धूल (dust) बनादे

Vinod Agarwal Bhajan lyrics

https://www.youtube.com/watch?v=NmZlbWEMiSE&t=144s

#blogva002 

Gita shloka 5.23. Unless one is able to relish happiness from within, how can one retire from the external engagements meant for deriving superficial happiness? A liberated person enjoys happiness by factual experience., 14th Sept

Gita shloka 5.23. Unless one is able to relish happiness from within, how can one retire from the external engagements meant for deriving superficial happiness? A liberated person enjoys happiness by factual experience.He can, therefore, sit silently at any place and enjoy the activities of life from within.Such a liberated person no longer desires external material happiness.

TRANSLATION

One whose happiness is within, who is active within, who rejoices within and is illumined within, is actually the perfect mystic. He is liberated in the Supreme, and ultimately he attains the Supreme.

PURPORT

Unless one is able to relish happiness from within, how can one retire from the external engagements meant for deriving superficial happiness? A liberated person enjoys happiness by factual experience.

He can, therefore, sit silently at any place and enjoy the activities of life from within.

Such a liberated person no longer desires external material happiness.

This state is called brahma-bhuta, attaining which one is assured of going back to Godhead, back to home.

Gita shloka 5.23. Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is a yogi and is happy in this world, 13th Sept

Gita shloka 5.23. Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is a yogi and is happy in this world. Material desires, when unsatiated, generate anger, and thus the mind, eyes and chest become agitated. One who is able to control the forces of all these different senses, and the mind, is called gosvami, or svami.

TRANSLATION

Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is a yogi and is happy in this world.

PURPORT

lf one wants to make steady progress on the path of self-realization, he must try to control the forces of the material senses.

There are the forces of talk, forces of anger, forces of mind, forces of the stomach, forces of the genitals, and forces of the tongue.

One who is able to control the forces of all these different senses, and the mind, is called gosvami, or svami.

Such gosvamis live strictly controlled lives and forego altogether the forces of the senses.

Material desires, when unsatiated, generate anger, and thus the mind, eyes and chest become agitated.

Therefore, one must practice to control them before one gives up this material body.

One who can do this is understood to be self-realized and is thus happy in the state of self-realization.

It is the duty of the transcendentalist to try strenuously to control desire and anger.

Gita shloka 5.22. there is no reason to labor very hard for sense pleasure while in this human form of life; such pleasures are available to the stool-eaters [hogs],12th Sept

Gita shloka 5.22. there is no reason to labor very hard for sense pleasure while in this human form of life; such pleasures are available to the stool-eaters [hogs]. Rather, you should undergo penances in this life by which your existence will be purified, and, as a result, you will be able to enjoy unlimited transcendental bliss. An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kunti, such pleasures have a beginning and an end, and so the wise man does not delight in them.

 

 

 TRANSLATION

An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kunti, such pleasures have a beginning and an end, and so the wise man does not delight in them.

PURPORT

Material sense pleasures are due to the contact of the material senses, which are all temporary because the body itself is temporary.

 

A liberated soul is not interested in anything which is temporary.

 

Knowing well the joys of transcendental pleasures, how can a liberated soul agree to enjoy false pleasure? In the Padma Purana it is said:

ramante yogino 'nante satyananda-cid-atmani
iti rama-padenasau param brahmabhidhiyate

"The mystics derive unlimited transcendental pleasures from the Absolute Truth, and therefore the Supreme Absolute Truth, the Personality of Godhead, is also known as Rama."

In the Srimad-Bhagavatam also it is said:

nayam deho deha-bhajam nr-loke
kastan kaman arhate vid-bhajam ye
tapo divyam putraka yena sattvam
suddhyed yasmad brahma-saukhyam tv anantam.

"My dear sons, there is no reason to labor very hard for sense pleasure while in this human form of life; such pleasures are available to the stool-eaters [hogs].

 

Rather, you should undergo penances in this life by which your existence will be purified, and, as a result, you will be able to enjoy unlimited transcendental bliss." (Bhag.5.5.1)

Therefore, those who are true yogis or learned transcendentalists are not attracted by sense pleasures, which are the causes of continuous material existence.

 

The more one is addicted to material pleasures, the more he is entrapped by material miseries.