Bhagvat SELF-REALIZATION versus status of ANIMAL,31st May

Srimad Bhagvatam

TRANSLATION
ONE SHOULD REALIZE THAT IN THE FIRE, IN THE SPIRITUAL MASTER, IN ONE'S SELF AND IN ALL LIVING ENTITIES—IN ALL CIRCUMSTANCES AND CONDITIONS—THE SUPREME PERSONALITY OF GODHEAD, VISHNU, HAS SIMULTANEOUSLY ENTERED AND NOT ENTERED. HE IS SITUATED EXTERNALLY AND INTERNALLY AS THE FULL CONTROLLER OF EVERYTHING.

PURPORT
REALIZATION OF THE SUPREME PERSONALITY OF GODHEAD'S OMNIPRESENCE IS THE PERFECT REALIZATION OF THE ABSOLUTE TRUTH to be attained through the study of the Vedic literatures. As stated in the Brahma-samhita (5.35), andantara-stha-paramanu-cayantara-stham: the LORD IS SITUATED WITHIN THE UNIVERSE, WITHIN THE HEART OF EVERY LIVING ENTITY AND ALSO WITHIN THE ATOM.

We should understand that whenever the Supreme Personality of Godhead is present, He is present with all His paraphernalia, including His name, form, associates and servants.

THE LIVING ENTITY IS PART AND PARCEL OF THE SUPREME PERSONALITY OF GODHEAD, AND THUS ONE SHOULD UNDERSTAND THAT SINCE THE SUPREME LORD HAS ENTERED THE ATOM, THE LIVING ENTITIES ARE ALSO THERE.

ONE MUST ACCEPT THE INCONCEIVABLE QUALITY OF THE SUPREME PERSONALITY OF GODHEAD, FOR NO ONE CAN UNDERSTAND FROM THE MATERIAL POINT OF VIEW HOW THE LORD IS ALL-PERVASIVE AND YET IS SITUATED IN HIS OWN ABODE, GOLOKA VRNDAVANA. This realization is possible if one strictly follows the regulative principles of asrama (brahmachari, grhastha, vanaprastha and sannyasa). Srila Madhvacharya says in this regard:

THE SUPREME PERSONALITY OF GODHEAD, IN HIS ORIGINAL FORM, HAS NOT ENTERED EVERYTHING (apravishtam), BUT IN HIS IMPERSONAL FORM HE HAS ENTERED (pravishtam). Thus He has entered and not entered simultaneously. This is also explained in Bhagavad-gita (9.4), wherein the Lord says:

"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them." The Lord can defy Himself. Thus there is variety in unity (ekatvam bahutvam).

TRANSLATION
By practicing in this way, whether one be in the brahmachari-asrama, grhastha-asrama, vanaprastha-asrama or sannyasa-asrama, ONE MUST ALWAYS REALIZE THE ALL-PERVADING PRESENCE OF THE SUPREME LORD, FOR IN THIS WAY IT IS POSSIBLE TO UNDERSTAND THE ABSOLUTE TRUTH.

PURPORT
THIS IS THE BEGINNING OF SELF-REALIZATION. ONE MUST FIRST UNDERSTAND HOW BRAHMAN IS PRESENT EVERYWHERE AND HOW HE IS ACTING.

THIS EDUCATION IS CALLED BRAHMA JIJNASA AND IS THE REAL CONCERN OF HUMAN LIFE. WITHOUT SUCH KNOWLEDGE, ONE CANNOT CLAIM TO BE A HUMAN BEING; RATHER, HE REMAINS IN THE ANIMAL KINGDOM. AS IT IS SAID, sa eva go-kharam, WITHOUT SUCH KNOWLEDGE, ONE IS NO BETTER THAN A COW OR AN ASS.

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.