The Story that REVEALS Shree Ram’s Diwali Wisdom – How Faith removes Darkness by Swmai Mukundanand
This video by Swami Mukundananda narrates a significant story from the Ramayana involving Lord Shiva, Sati, and Lord Ram to illustrate the spiritual lesson of faith versus material intellect and understanding the divine nature of God's actions, known as Lila (pastimes). [00:00] Once Lord Shiv desired to relish the Ram Katha ras (nectar of the story). So, accompanied by Sati, he went to the ashram of [00:11] Agastya Rishi. Agastya Rishi saw that the Lord has come, he welcomed Shiv and Sati. So Shiv was pleased with [00:23] the Rishi's devotion. However, Sati used her buddhi (intellect): "We are coming to listen to a Katha (story) from him, and he is [00:32] doing our puja (worship). What a bhondu bhatt (fraud) he is!" So Sati used her buddhi there. Now Shiv requested Agastya that [00:43] "I wish to hear the Ram Katha." So Agastya said, "Maharaj, if it is your wish, I will relate it [00:50] to you." So Agastya related the whole Katha to Shiv, and Sati was also sitting there, but Sati’s mentality had [01:01] got corrupted. In her mind was the doubt, "Look, what Katha will he tell us? What does he know? He [01:09] was doing our puja a little while ago." So she did not listen with faith. At the end of the Katha [01:21] Shiv was pleased and he said, "Maharaj, what dakshina (offering) can we offer to you?" Agastya said, "Maharaj, what dakshina [01:32] can I take from you? If you so wish, you please explain Bhakti Tattva (the principle of devotion) to me." So Shiv explained Bhakti [01:42] Tattva to Agastya and blessed him with devotion. And then Shiv and Sati passed by in the forest. Now [01:54] this coincided with the time when Ram was in the forest. So Ram had gone for His vanvas (exile) and in [02:04] the vanvas the Sita Haran (abduction of Sita) had taken place. So subsequent to the Sita Haran, Ram and Lakshman were going, and [02:17] Ram was yearning, "Where has Sita gone?" Ram’s yearning was absolutely supernormal. Now if somebody’s family member gets lost [02:32] they go and report to the police, announce on television, but nobody goes and asks a tree, "Mr. Tree, have [02:39] you seen my child running from here?" But Ram is experiencing such pangs of separation from Sita. He is asking [02:50] the trees and the animals: Hey Khag Mrig Hey Madhukar Shreni, Tum Dekhi Sita Mrig-Naini. (O birds, beasts, and rows of bees, have you seen the doe-eyed Sita?) [Lord Ram's lamentation quoted]. [03:07] Lakshman man samjhaye bahuti, poochhat chale lata tarupati. E vidhi khojat vilapat swami, manahu maha virah ati kaami. (Lakshman tried to console him many times, but the Lord continued asking the creepers and trees. The Lord wandered and lamented, like a man intensely desirous for his beloved wife.) [Continuation of Lord Ram's lamentation]. [03:25] Like a very desirous man searches for his wife, Ram was in that situation. He seemed to have completely lost His senses. He is asking the trees and [03:33] He is asking the creepers, "Where is my Sita gone?" Lakshman tries to explain, but Ram doesn't understand. In this [03:44] situation, Shiv and Sati saw Ram. So Shiv offered his pranam and said, "He is Sat-chit-ananda Para-Brahma Prabhu. What a Lila [03:57] you are doing!" So Shiv understood, "My Lord is doing a Lila. When He hides His almightiness, that is the [04:06] Lila. So my Lord is doing a Lila." Now supposing your neighbor says that, "Look, I am participating in a [04:16] drama. You come and listen to it/see it." And you go there, and in the drama that person is [04:23] acting like a crook, so you will not stand up from the audience, "What kind of acting you are doing?" [04:29] You will just stand and watch. So Shiv is watching the Lila of my Prabhu, but Sati’s buddhi was already [04:37] corrupted. Sati started thinking, "What kind of Bhagwan (God) is he?" [04:44] So she said, Kabahu yog viyog na jaage, dekha prakat virah dukh taage. (God is He who never suffers union or separation, but here He is openly showing the distress of separation). [Sati's corrupted logic]. [04:59] ...because God is everywhere, how can you have viyog (separation) from God? But Tulsidas says you can't even have [05:12] yog (union). Why yog? Because [05:19] day happens when there was night, and if there was no night, there will be no day as well. So [05:26] in the sun it is nitya din (eternal day). In the same way, Bhagwan has nitya yog (eternal union) with all living entities. But [05:38] the same Ram is suffering viyog from his wife. So Sati said, "What kind of Bhagwan is he?" But then [05:48] she thought, "My husband has done pranam. Shambhu gira muni mrisha na hoi, Shiv sarvagya jaan sab koi. (Shambhu [Shiva] cannot lie, Shiva is all-knowing and knows everything)." So he [06:01] must be Bhagwan. But Bhagwan is not like this. Bhagwan is Sarvagya (all-knowing), and He doesn't even know where [06:11] His wife has gone. So Shiv said, "Look Sati, you do what you want, I am telling you He [06:19] is Bhagwan." Shiv left, thinking: Hoi hai soi jo Ram rach rakha, ko kari tark badhahi sakha. (Whatever Ram has ordained, that is what is going to happen. Who can debate or argue with that?) [Shiv's resolute faith]. [06:31] So Shiv went off and he said, "Be careful how you behave." [06:40] But Sati’s buddhi was affected. She said, "Alright, let me take a test and I will find out whether [06:48] He is Bhagwan or He is not Bhagwan." So Sati, by her maya (illusory power), she took on the form of Sita [06:59] herself and she sat down there. "That if He is God, He will come to know. And if He is [07:09] not God, He will say, 'Oh, this is where you—we were looking for you!' And Lakshman will say, 'Arey [07:18] Bhabhi Ji (sister-in-law), we found you!' So it will be a great find." So now Ram, He was saying, "Ha Seete, Ha [07:29] Seete," and He saw Sati in the form of Sita. So He just ignored her: "Ha Seete, Ha Seete." Sati [07:39] thought, "Maybe He did not see me." So again she went and sat down in front. Ram is coming: [07:46] "Ha Seete, Ha Seete." And then He sees Sati in the form of Sita. He became extremely serious: "Mother, you [07:55] are sitting here, where is my Father?" Sati kapatu janeu sur swami, sab darasi sab antaryami. (The Lord, the master of the gods, who is the all-seer and the indwelling soul of all, knew Sati's deceit). [Ram instantly recognized her]. [08:12] For Sarvagya (the All-knowing), what is the problem in knowing whether this is Sati or Sita? Sumirat jah mit agyana (Remembrance of whom destroys all ignorance). So Sarvagya [08:24] Ram Bhagwan—He is Sarvagya, He knows everything. So in His Lila, Ram worships Shiv as His Ishta Dev (worshipable deity); He worships [08:38] him in Rameswaram. So because Shiv is His Ishta Dev, Sati is His mother. So He is addressing Sati as "Mother": [08:47] "Mother, you are here, where is my Father?" Sati said, "Oh, He has recognized me!" She ran from there. And [08:57] when she ran, wherever she looked she saw Ram, Lakshman, and Sita. She looked here: there they are, and devatas [09:05] are doing the puja. And she looked there: there they are. She realized that He is Bhagwan. Remember in [09:14] the case of the Lord, it is always a Lila. Whenever your mind starts getting confused, like Sati’s mind got [09:26] confused, remind yourself, "These are divine pastimes." The goal is not to engage the intellect there, but to engage [09:39] the mind and thereby be purified. This video narrates a pivotal episode from the Ramayana where Lord Shiva’s wife, Sati, attempts to test Lord Ram, revealing a profound lesson on the difference between faith (Shraddha) and skeptical intellect (Buddhi) in spiritual matters. 1. The Corruption of Intellect The story begins with Lord Shiva and Sati visiting Agastya Rishi to hear the Ram Katha. Shiva was pleased by the Rishi's devotion. However, Sati allowed her material intellect to corrupt her judgment. When the Rishi, in his humility, performed their worship, Sati questioned his spiritual standing, thinking: "We came to learn from him, yet he is worshipping us. What authority does he have?" Due to this doubt, she listened to the sacred story without faith. 2. The Illusion of Suffering (Lila) Later, Shiva and Sati encountered Lord Ram in the forest during his exile, shortly after the abduction of Sita. Ram was experiencing intense, human-like grief and yearning (viyog), asking the trees and animals if they had seen his wife. • Shiva's Faith: Shiva, recognizing the Supreme Truth, immediately understood this suffering to be Lord Ram's Lila (divine pastime). He offered his obeisance, recognizing Ram as the Sachchidananda Parabrahma (Eternal, Blissful Absolute Truth) who was simply hiding His omnipotence as part of His divine play. • Sati's Doubt: Sati, however, could not reconcile this image of a grieving man with her concept of an all-knowing, omnipresent God who should never suffer separation. Her corrupted intellect compelled her to seek proof. 3. The Divine Test and Recognition Sati decided to test Ram by transforming herself into the exact image of Sita and sitting in Ram's path. Her plan was that if Ram was just a regular man, he would be fooled and embrace her as his wife. However, when Ram saw Sati in Sita's form, he stopped his lamentation. Instead of acknowledging her as Sita, he immediately addressed her with seriousness, saying, "Mother, you are sitting here, where is my Father?" Ram, the Sarvagya (All-knowing) and Antaryami (Indwelling Soul), instantly saw through the deceit. He called her "Mother" because, as Lord Shiva's wife, she was spiritually akin to his mother (Lord Shiva being Ram's chosen deity, or Ishta Dev). 4. The Final Conclusion Sati's trick failed. She realized she had been recognized. As she fled, she was granted a vision where she saw Ram, Lakshman, and Sita everywhere, along with the gods worshipping them. She finally realized the Truth: Ram is the Supreme Lord. The Spiritual Lesson: The Swami concludes that the Lord's actions are always a Lila (divine pastime). When our mind is confused by the apparent contradictions in God's actions, we must remember this truth. The goal of spiritual life is not to engage the limited, material intellect to critique or understand the divine, but to engage the mind with faith (Shraddha) to purify it. https://youtu.be/6rulwaWjt04Tuesday, October 24, 2023
Monday, October 23, 2023
Bhagavad Gita Part 17 (Shlok 4.17) कर्म, अकर्म और विकर्म क्या है? (What are Karma, Akarma, and Vikarma?)" by Swami Mukundananda
Bhagavad Gita Part 17 (Shlok 4.17) कर्म, अकर्म और विकर्म क्या है? (What are Karma, Akarma, and Vikarma?)" by Swami Mukundananda
Swami Mukundananda, explains the intricate nature of Vedic actions (Karma), forbidden actions (Vikarma), and actionlessness in action (Akarma/Karma Yoga).
[ ] within bracket is the time stamp of video [00:00] भक्ति में आप चाहे राम राम बोले चाहे मरा मरा बोले भगवान को फर्क नहीं पड़ता वो भाव ग्राही हैं [00:09] भाव ग्राही जनार्दन, लेकिन कर्मकांड में भगवान बहुत strict है तो यह कर्मकांड से क्या फल मिलेगा ? इससे भगवत प्राप्ति नहीं होगी। [00:23] इससे संसार का फल मिलेगा या मृत्यु लोक का वैभव या स्वर्ग लोक की प्राप्ति। [01:04] The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is and what inaction is. https://vedabase.io/en/library/bg/4/17/ [01:36] तो श्री कृष्ण अब कहते हैं कि अर्जुन तुझे कर्म के संबंध में तीन सिद्धांत समझने होंगे: एक कर्म, दूसरा विकर्म, और तीसरा अकर्म। [02:04] अकर्म का दूसरा नाम है कर्म योग। [02:23] हमारे शास्त्रों में जो वर्णाश्रम धर्म बताया गया है यानी चार वर्ण चार आश्रम इसके अनुसार लंबे चौड़े विधि विधान हैं। यह जो विधान आदि है इसको कहते हैं कर्म। [03:00] उसमें कुछ नियम नित्य कर्म कहलाते हैं। नित्य कर्म कौन से हैं जो रोज करने हैं (जैसे “संध्या” करो, स्नान करो)। इसका कोई फल नहीं। नहीं करोगे तो दंड मिलेगा (जैसे Government को tax देना)। [04:21] दूसरे हैं नैमित्तिक कर्म। यह कभी कभी करने (सूर्य ग्रहण हो गया, चंद्र ग्रहण हो गया, मृत्यु के समय सूतक)। यह भी करने है क्योंकि करने हैं। इनका कोई फल नहीं। [05:05] तीसरे नियम कहलाते हैं काम्य कर्म। जो संसारी फल इच्छा के लिए किए जाते हैं। पुत्र चाहिए तो पुत्रेष्टी यज्ञ करो। [05:25] और चौथे, मान लो आपसे गो हत्या हो गई अनजाने में... अब उसका पाप लगा, तो पाप को नष्ट करने के लिए हमारे शास्त्र विधान बताते हैं प्रायश्चित कर्म। [06:29] यह चार के नियम कर्म के अंतर्गत। इनका लंबा चौड़ा detail वेदों में, Manusmriti में है, Mimansa darshan में है, Mahabharat में है। सुबह उठने से लेकर रात को सोने तक क्या करना यह कर्म कहलाता। (Mimansa Darshan is one of the six classical Hindu schools of philosophy that focuses on the critical investigation of the Vedas and their rituals.) [07:01] लेकिन इसमें हमको समझने की बात यह है कि यह नियम बहुत बारीक हैं और अगर आपको फल चाहिए तो थोड़ी सी भी त्रुटि नहीं होनी चाहिए (जैसे यज्ञ में मंत्र बोलते हैं)। [08:57] नियम ये है कि एक स्वर में भी यदि गलती हो गई आपका पूरा कर्मकांड बेकार चला गया। यह वेद का विधान इतना कड़ा है। [09:21] भक्ति में ऐसा नहीं है । भक्ति में आप चाहे राम राम बोले चाहे मरा मरा बोले भगवान को फर्क नहीं पड़ता वह भाव ग्राही हैं। [09:28] लेकिन कर्मकांड में भगवान बहुत strict हैं [09:46] एक बार इंद्र का पतन हो गया इसी कारण से, जब नहुष इंद्र बने थे, तो उनका गलत स्वर का उच्चारण कराया गया और उनका पतन हो गया। [10:15] इतने कड़े नियम हैं वेदों में कि छह उपकरण है (देश, काल, पदार्थ, कर्ता, मंत्र, कर्म) यह छह के छह ठीक हों, तब वो यज्ञ का फल मिलेगा। [10:33] और यह छह के छह इस कलयुग में ठीक ठाक करना यह संभव ही नहीं है। [10:49] त्रेता युग में जब दशरथ जी महाराज को पुत्रेष्टी यज्ञ कराना था तो वशिष्ठ जी ने नहीं कराया, श्रृंगी ऋषि को बुलाया गया। [11:13] द्वापर युग में जब पांडवों को राजसूय यज्ञ कराना था तो उन्होंने श्री कृष्ण को आचार्य बनाया कि यदि श्री कृष्ण आचार्य रहेंगे कोई त्रुटि नहीं होगी। [12:07] पांडवों ने कहा, "अरे ब्रह्म जानाति इति ब्राह्मण (जो ब्रह्म को जानता है, वह ब्राह्मण है)।" तो क्या भगवान स्वयं ब्राह्मण नहीं है? [12:27] श्री कृष्ण ने कहा, "मैं आचार्य बनने को तैयार हूँ मगर हमारी शर्त रहेगी कि जितने पंडित आएंगे हम उनके झूठे पतल उठाएंगे।" [13:00] हमको ऐसे ब्राह्मण ही नहीं मिलेंगे जो सात स्वरों में उच्चारण करें। [13:30] तो यह कर्मकांड से क्या फल मिलेगा? इससे भगवत प्राप्ति नहीं होगी। इससे संसार का फल मिलेगा या मृत्यु लोक का वैभव या स्वर्ग लोक की प्राप्ति। [13:56] तो यह कर्म जो है भगवान ने इसलिए बनाया था कि समाज में लोगों को कुछ नियमों में बांध दिया जाए। In this talk, Swami Mukundananda explains the three principles of action (Karma, Vikarma, and Akarma) mentioned in Bhagavad Gita 4.17. The focus is on highlighting the restrictive nature and limited reward of Karma (Vedic rituals) compared to Bhakti (devotion). 1. The Three Actions (Trilogy of Action) Lord Krishna asks Arjuna to understand three concepts [01:36]: • Karma (Prescribed Action): Actions enjoined by the scriptures, primarily the Varnashrama Dharma (rules for the four social classes and four stages of life) [02:23]. • Vikarma (Forbidden Action): Actions that are prohibited by the scriptures (generally referred to as sinful or wrong actions). • Akarma (Actionlessness in Action): Also known as Karma Yoga [02:04]. This is the path of action performed without attachment to results, which leads to God-realization. 2. The Strictness and Types of Karma The scriptures detail four main types of Karma [06:29]: • Nitya Karma (Daily Duties): Actions that must be done every day (e.g., Sandhya Vandanam, ritual bathing). They yield no positive result if done, but not doing them incurs a sin or penalty (like paying taxes) [03:00]. • Naimittika Karma (Occasional Duties): Actions performed on specific occasions (e.g., during eclipses, or periods of impurity after a birth or death). They must be performed simply because they are rules [04:21]. • Kamya Karma (Desire-driven Actions): Rituals performed to fulfill a material desire (e.g., Putreshti Yagya to desire a son) [05:05]. • Prayaschitta Karma (Expiatory Actions): Rituals performed to nullify the sin of a wrong action (e.g., expiation for accidental cow-slaughter) [05:25]. 3. The Flaw of Karma in Kali Yuga The speaker emphasizes the extreme difficulty and impracticality of Karmakanda (ritualistic Vedic action): • Zero Error Tolerance: To achieve the desired result, the rituals must be performed with absolutely zero error [07:01]. • The Power of Swara (Intonation): The biggest difficulty lies in the pronunciation of mantras. A tiny error in the swara (intonation or musical pitch of the chanting) will ruin the entire ritual, rendering the whole effort useless [08:57]. The example is given of King Nahusha losing his position as Indra due to a wrong swara [09:46]. • Impracticality in Kali Yuga: The six components required for a perfect ritual (place, time, material, doer, mantra, and action) are almost impossible to get right in the current age (Kali Yuga) [10:33]. It is difficult to find priests who can correctly pronounce all seven swaras [13:00]. 4. Limited Results of Karma Even if a person manages to perfectly execute all the complex rituals, the result is limited [00:23]: • Karma does not lead to God-realization (Bhagavat Prapti) [00:23]. • It only yields worldly enjoyment, wealth in this mortal world, or attainment of heaven (Swarga Loka) [13:30]. 5. Bhakti vs. Karmakanda The speaker contrasts this with Bhakti (devotional service): • In Bhakti, God is "Bhava Grahi Janardana" (one who accepts the intention/emotion) [00:09]. God does not care if you chant "Ram Ram" or "Mara Mara"; the heart's feeling is what matters [09:21]. • In Karmakanda, God is "very strict" [09:28].
#1 Sign of a Krishna Conscious Mind – UNLOCK the Divinity in You by Swamu Mukundanand
#1 Sign of a Krishna Conscious Mind – UNLOCK the Divinity in You by Swamu Mukundanand
The Power of Good Company – A Life-Changing Diwali Lesson from Lord Hanuman | Swami Mukundananda
The Power of Good Company – A Life-Changing Diwali Lesson from Lord Hanuman | Swami Mukundananda
https://youtu.be/xopGe_Rh_ks
[ ] within bracket is the time stamp of video
Swami Mukundananda, discusses the profound influence of the company we keep (Satsang) using the example of Hanuman and Vibhishan. [00:00] The company we keep has a tremendous impact upon us. If you stay in the association of those who lust after wealth, you will also make money the primary goal of your life. [00:12] If your friends are virtuous and people of integrity, in their association, you will develop a noble and virtuous character. [00:24] If your friends consider health as the chief priority, you too will develop habits of well-being and grow in health. [00:38] When Hanuman took on a giant form and leapt over the ocean to reach Lanka, it was late evening when he came. [00:51] Touring around, Hanuman came to the house of Vibhishan. He saw on the door an emblem of Bhagwan Ram's bow, the Sharang, and some Tulsi plants were growing in the courtyard. [01:13] Hanuman thought, "In this city, who is this saintly person? I must find out." [01:35] Your heart can be compared to a crystal. The crystal takes on the hue and the shade of the environment it is placed in. Likewise, you too get affected by your association. [01:45] Motivational speaker Jim Rohn said, "You are the average of your five closest friends." So we must be careful in choosing our company. [02:12] Let's learn from the example of Vibhishan. When Hanuman took on a giant form and leapt over the ocean to reach Lanka, it was late evening when he came. [02:22] He decided to wait until it was dark before proceeding further. He now became a little monkey. [02:32] And after the blanket of night had descended, he went towards the gate. A demoness called Lankini was standing guard. [02:45] She noticed him and screamed, "A thief! Where are you going?" Hanuman thought in his mind, "The biggest thief is inside, Ravan, who has kidnapped the mother of the universe, Sita, and she's blaming me for being a thief." [03:07] He boxed her, and it was a knockout in one blow. However, Lankini folded her hands and started offering her respect. [03:19] She said, "I had become fed up of guarding the city of demons. At that time, Brahma said to me that when a monkey comes and knocks you with a blow, know that the days of Lanka are numbered." [03:41] "I offer my respects to Ramadas Hanuman. Please proceed." Hanuman entered the city. [03:54] It was late in the night. The demons, after an evening of vice and entertainment, were now sleeping. [04:06] Hanuman did an inspection. He even visited the palace of Ravan, where he found Ravan sleeping with his wife, Mandodari. [04:19] Touring around, Hanuman came to the house of Vibhishan. He saw on the door an emblem of Bhagwan Ram's bow, the Sharang, and some Tulsi plants were growing in the courtyard. [04:29] Hanuman thought, "In this city, who is this saintly person? I must find out." [04:42] It was now about 3:00 a.m. in the morning, and at that very moment, Vibhishan got up. Right away, the name of Ram came out from his lips. [04:51] He uttered Ram Ram, and he came out of the door. He saw Hanuman and said, "Who are you?" [05:00] Hanuman then explained the background why he had come. Vibhishan was thrilled upon meeting a devotee of Ram. [05:11] He explained how he had been worshiping Ram, but his regret was that Ram's grace had not descended upon him. He asked Hanuman the reason for it. [05:23] Hanuman said, "You are taking Ram nam, but you are not doing Ram Kaj, the work of Ram." [05:34] Vibhishan made a vow, then forth he would definitely stand up in support of Ram and Sita. [05:46] Vibhishan then said to Hanuman that now I am certain Ram's kripa is upon me. [06:10] "It's only by the Lord's grace that one meets a saint like you." [06:21] Hanuman asked Vibhishan how he managed to stay in a city of demons. Vibhishan responded his position was like the tongue between 32 teeth. He felt completely suffocated. [06:33] Hanuman said, "But the tongue is more powerful than the teeth." There was once an argument between the teeth and the tongue. [06:45] The teeth warned the tongue, "You stay in the midst of all of us and have the impudence of coming and shaking any of us whenever you want. Be careful, or together we will chop you and throw you out." [07:03] The tongue said, "Mr. teeth, you need to be careful. If I use my power and insult that big and strong bully of the locality, all 32 of you will get out." [07:28] So Hanuman said to Vibhishan, "that we are brothers and I need your help." [07:39] "Brothers?" said Vibhishan. "But you are saintly and I am born in a demoniac family." [07:46] Hanuman explained that their father was Ram and mother was Sita. [07:53] "The problem was," Hanuman said, "I have seen my father, but not yet met my mother. You have seen the mother, Sita, but have not yet met your father, Ram. Help me meet Sita, and I'll ensure you get to meet Ram." [08:17] Vibhishan was thrilled. He told Hanuman, "She is being put in Ashok vatika by my brother Ravan. It is in that direction." [08:29] Before Hanuman proceeded, Vibhishan praised the opportunity for getting that saintly association because the company we keep has a tremendous impact upon us. [09:00] Hanuman proceeded from there, but the lesson for us is that this moment's association made such a big impact upon Vibhishan. So, our company influences us. [09:16] If you stay in the association of those who lust after wealth, you will also make money the primary goal of your life. [09:28] If your friends are virtuous and people of integrity, in their association, you will develop a noble and virtuous character. [09:42] If your friends consider health as the chief priority, you too will develop habits of well-being and grow in health. [09:56] One pet shop owner raised two parrots and sold one of them to a priest and its brother parrot to a butcher. [10:09] After a year, the pet shop owner thought, "Let me see how the two parrots are doing." He went to the priest's house. [10:21] The priest was outside when he arrived. But as he entered the home, he heard someone saying, "Welcome." [10:46] The parrot said, "The owner is not at home, but please be comfortable." And as the pet shop owner sat on a chair, the parrot began reciting Vedic mantras in sweet tones and then even sang a kirtan. [11:07] The pet shop owner was extremely impressed. From there, he proceeded to the butcher's house. [11:19] The moment he entered, he heard screams, "Kill him! Don't leave him! Squeeze his throat!" The pet shop owner was astounded. [11:32] He discovered the butcher was out. The parrot was screaming and then realized the impact of one year's association on the two parrots. [11:45] So, if we wish our intellect to be filled with belief in God, and if we want our aspirations, ideals, and values to become noble and pious, we must then engage in Satsang. [12:13] Over the last four decades as a spiritual teacher, I have personally witnessed the power of Satsang... in the space of one year, the entire direction of their life changes. [13:25] In this way, if we begin the activity of Satsang, Vyas promises: from Satsang, you will automatically develop first Shraddha (faith), then Rati (interest in devotion), and finally Bhakti (devotion) will start growing in your heart. ________________________________________ English Elaboration (The Power of Good Company) The central theme of the video is the immense and transformative power of association or Satsang (good company/association with truth). The speaker, Swami Mukundananda, emphasizes that our closest relationships determine our character, goals, and even health [00:12]. The Story of Hanuman and Vibhishan The speaker uses the Ramayana episode of Hanuman's first meeting with Vibhishan in Lanka to illustrate this point: • Recognition of Virtue: After leaping to Lanka, Hanuman saw a saintly sign at one house—the emblem of Lord Ram’s bow and Tulsi plants [00:51]. This house belonged to Vibhishan (Ravana's brother), a righteous soul living in the city of demons. • The Power of Prayer: Hanuman met Vibhishan at 3:00 a.m. Vibhishan was awake, uttering the name of Ram [04:42]. Vibhishan expressed his regret that despite his worship, he hadn't received Ram's grace. • The Missing Element: Hanuman explained that Vibhishan was taking Ram Nam (name) but not doing Ram Kaj (Ram’s work) [05:23]. Vibhishan immediately vowed to stand in support of Ram and Sita, confirming that meeting a saint like Hanuman was a sign of the Lord’s grace [06:10]. • Brotherhood and Mission: Vibhishan felt suffocated, describing his life as the "tongue between 32 teeth" (demons) [06:21].
Hanuman countered with a story of the tongue and the teeth, arguing the tongue's greater power (it can get all the teeth removed). Hanuman declared their brotherhood, stating their shared mother was Sita and father was Ram [07:46]. He asked Vibhishan to help him meet Sita, promising in return that Vibhishan would meet Ram. • The Lesson: Vibhishan's instantaneous transformation and support for Ram, catalyzed by a brief association with the saintly Hanuman, demonstrates the life-changing impact of good company [09:00]. The Parrot Analogy The speaker drives the point home with the story of two parrots [09:56]: 1. One parrot was sold to a priest and learned to say, "Welcome," recite Vedic mantras, and sing kirtans [10:46]. 2. The other parrot was sold to a butcher and only screamed commands like, "Kill him! Don't leave him! Squeeze his throat!" [11:19]. This stark contrast, caused by just one year of association, proves that our environment is the primary shaper of our conduct. Conclusion: The Importance of Satsang To cultivate noble ideals and belief in God, one must actively engage in Satsang [11:45]. This spiritual association is the path by which a person naturally develops Shraddha (faith), Rati (interest in devotion), and finally Bhakti (pure devotion) [13:25].
Tuesday, October 17, 2023
श्री धीरेन्द्र कृष्ण शास्त्री जी(बागेश्वर धाम) और पूज्य महाराज Premanand ji जी के बीच क्या वार्तालाप हुई ?
श्री धीरेन्द्र कृष्ण शास्त्री जी(बागेश्वर धाम) और पूज्य महाराज Premanand ji जी के बीच क्या वार्तालाप हुई ?
[ ] within bracket is the time stamp of video https://www.youtube.com/watch?v=fiLT1IYGGCU 1. महाराज जी, श्री धीरेन्द्र कृष्ण शास्त्री जी को भगवान का पार्षद बताते हैं, जिसका कार्य मायाजाल में फंसे जीवों को मुक्त करना है [00:52 - 01:06]। 2. वे कहते हैं कि भगवत नाम और गुणों की गर्जना करने से माया तुरंत भाग जाती है, क्योंकि इसमें अपार सामर्थ्य है [01:15 - 01:23]। 3. माया से पार होने के लिए ज्ञान-विज्ञान नहीं, बल्कि भगवान के नाम, गुण, लीला और धाम का आश्रय आवश्यक है [01:31 - 01:54]। 4. माया भगवान की दासी है, जो भक्तों को मार्ग दे देती है, लेकिन अहंकार (अहम्) होते ही प्रश्नवाचक चिन्ह लगा देती है [02:01 - 02:08]। 5. वे भगवान का यश सुनाकर जीवों को मुक्त करते हैं, क्योंकि भगवत यश श्रवण मात्र से ही भगवत प्राप्ति हो जाती है [02:15 - 02:25]। 6. इसका प्रमाण धुंधकारी और ब्राह्मण पत्नियों का उदाहरण है, जिन्हें केवल कथा के अनुराग से ही लाभ मिला [02:36 - 02:47]। 7. जिनको कान से कथा सुनने और जिह्वा से नाम जपने का अवसर मिल गया, वे तुरंत माया पर विजय प्राप्त कर लेते हैं [02:56 - 03:02]। 8. महाराज जी चेतावनी देते हैं कि साधना का अहंकार ('मैं त्यागी हूँ', 'मैं मौनी हूँ') भगवत प्राप्ति में बाधक होता है [03:02 - 03:11]। 9. जो 'मैं' का शमन करके भगवान का दासत्व करता है और स्वयं को नीच समझता है, भगवान उसे महान बनाते हैं [03:18 - 03:26]। 10. वे आशीर्वाद देते हैं कि स्वस्थ शरीर और स्वस्थ बुद्धि के साथ डंके की चोट से नाम-गुणगान करो। 11. जिसका बल रखवार रमापति (भगवान) हैं, उसकी सीमा को कोई छू नहीं सकता और उसे कोई परास्त नहीं कर सकता [03:51 - 04:01]। 12. भक्तों का अपना मंगल तो उनके भगवान के संबंध से हो चुका है, अब केवल जो भगवान के संबंध को भूले हैं, उन्हें जागृत करना है [04:08 - 04:14]। 13. सनातन धर्म स्वयंभू है—यह ब्रह्म, वायु और सूर्य की तरह है, किसी व्यक्ति द्वारा स्थापित नहीं किया गया [05:40 - 05:48]। 14. सनातन धर्म में जोड़ने की यह भावना स्वयं भगवान द्वारा प्रकट की हुई होती है, ताकि भूले हुए प्राणी परम प्रीति में स्थित हों [06:03 - 06:10]। 15. धीरेंद्र शास्त्री जी महाराज जी की बीमारी को महापुरुषों की लीला बताते हैं, जिसका उद्देश्य केवल भगवान की सेवा और भक्तों के दर्शन है [06:49 - 07:05]। 16. कार्य में सावधानी रखने के प्रश्न पर महाराज जी समझाते हैं कि भक्त तो बेपरवाही से चलने वाला बच्चा है, उसकी सुरक्षा (सावधानी) स्वयं माता-पिता (भगवान) करते हैं [08:26 - 08:35]। 17. भक्त का बल उसकी साधना या ज्ञान नहीं, बल्कि केवल प्रिया-प्रीतम का बल है, अतः उन्मत्त होकर उनके चिंतन में चलना चाहिए [09:24 - 09:31]। 18. भक्त के सामने आने वाली प्रतिकूलताएँ उसे परिपक्व करने के लिए आती हैं, जिन्हें वह कृपा प्रसाद मानकर अनुकूलता में बदल देता है [09:59 - 10:14]। 19. महाराज जी अपनी किडनी फेल होने की घटना का उदाहरण देते हैं, जिससे उन्हें साधना का अहंकार नष्ट होने पर वास्तविक शरणागति का बोध हुआ [10:42 - 11:02]। 20. भगवान के भक्त को हिम्मत रखनी पड़ती है—संकट की तलवार भी आकर गले का हार बन जाती है, बस भरोसा दृढ़ होना चाहिए [13:37 - 13:57]।
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