इतना कहकर बहलाते है दिल को Vinod Agarwal Bhajan lyrics - Itna kehkar behlate hai dil ko

इतना कहकर बहलाते है दिल को, Itna kehkar behlate hai dil ko

 

इतना कहकर बहलाते है दिल को

हर किसी के मुकद्दर में प्यार नहीं होता 

बरसों तपती धूप में, किया बसर हमने

किये सिजदे तेरे श्यामों सहर हमनें 

खामोश रह कर भी मोहब्बत निभाई जाती है

हर बार चाहत में इकरार नहीं होता 

 

(मैं तुमसे मिलना चाहूँ और तुम वादा कर भी दो, लेकिन अपनी वादा निभा भी दो, ये ज़रूरी तो नहीं प्यारे ) 

प्यारे लिख दी मैंने तेरे नाम पर हर सांस अपनी

तुझसे जुड़ी हर आस अपनी 

बहुत गहरा है रिश्ता तेरा मेरा

यूं ही तो किसी पर ऐतबार नहीं होता 

 

(कभी कभी मैं भी शक के दायरे में आ जाती हूँ, जब तुम वादा खिलाफ़ी करते हो, मिलते नहीं प्यारे 

लेकिन तेरे मेरे बीच कौन सा  सम्बन्ध है की ये विश्वास की डोर टूटती  ही नहीं

दिल हर बार कह देता है:

कि आदतन तुमने भी कर दिए वादे, और आदतन मैंने भी ऐतबार कर लिया)

 

(प्रेम की सबसे बड़ी शक्ति भी यही है की अपने प्रीतम के प्रति विश्वास कभी टूटे नहीं, कम भी न हो )

 

बेसबब, बेवजह, इंतज़ार नहीं होता

प्यार इक बार ही होता है बार बार नहीं होता

होता होगा इश्क़ पर यूं बेशुमार नहीं होता 

फ़िर भी रोते रोते कहता ये दिल मेरा

हर किसी के मुकद्दर में प्यार नहीं होता 

 

प्यारे ये प्यार अगर किसी अल्प या अपूर्ण के प्रति होता, तो गल्ती मेरी होती ,

लेकिन ये प्रीत एक पूर्ण ,असीम के साथ है, तुम सर्व समर्थ हो

फिर क्यों नहीं तुम मेरे मोहब्बत के मचलते जज़्बातों को ठंडा कर देते 

 

गोपाल राधा कृष्ण गोविन्द  गोविन्द

Vinod Agarwal Bhajan lyrics

#blogva022 

Bhagvatam: THE GURU (ÄCHÄRYA) SHOULD ALWAYS BE OFFERED RESPECTFUL OBEISANCES; ONE SHOULD NEVER ENVY THE ÄCHÄRYA, CONSIDERING HIM AN ORDINARY HUMAN BEING, 7th Aug

Bhagvatam: THE GURU (ÄCHÄRYA) SHOULD ALWAYS BE OFFERED RESPECTFUL OBEISANCES; ONE SHOULD NEVER ENVY THE ÄCHÄRYA, CONSIDERING HIM AN ORDINARY HUMAN BEING.

While Indra, the King of the demigods, thought in this way and repented in his own assembly, Brhaspati, the most powerful spiritual master, understood his mind. Thus he became invisible to Indra and left home, for Brhaspati was spiritually more powerful than King Indra.

Although Indra searched vigorously with the assistance of the other demigods, he could not find Brhaspati. Then Indra thought, "Alas, my spiritual master has become dissatisfied with me, and now I have no means of achieving good fortune." Although Indra was surrounded by demigods, he could not find peace of mind.

Hearing of the pitiable condition of King Indra, the demons, following the instructions of their guru, Sukrächärya, equipped themselves with weapons and declared war against the demigods.

The demigods' heads, thighs and arms and the other parts of their bodies were injured by the sharp arrows of the demons. The demigods, headed by Indra, saw no other course than to immediately approach Lord Brahmä with bowed heads for shelter and proper instruction.

When the most powerful Lord Brahmä saw the demigods coming toward him, their bodies gravely injured by the arrows of the demons, he pacified them by his great causeless mercy and spoke as follows.

TRANSLATION

Lord Brahmä said: O best of the demigods, unfortunately, because of madness resulting from your material opulence, you failed to receive Brhaspati properly when he came to your assembly. Because he is aware of the Supreme Brahman and fully in control of his senses, he is the best of the brähmanas. Therefore it is very astonishing that you have acted impudently toward him.

PURPORT

Lord Brahmä recognized the brahminical qualifications of Brhaspati, who was the spiritual master of the demigods because of his awareness of the Supreme Brahman.

Brhaspati was very much in control of his senses and mind, and therefore he was a most qualified brähmana.

Lord Brahmä chastised the demigods for not properly respecting this brähmana, who was their guru.

Lord Brahmä wanted to impress upon the demigods that one's guru should not be disrespected under any circumstances.

When Brhaspati entered the assembly of the demigods, they and their king, Indra, took him for granted.

Since he came every day, they thought, they did not need to show him special respect.

As it is said, familiarity breeds contempt.

Being very much displeased, Brhaspati immediately left Indra's palace.

Thus all the demigods, headed by Indra, became offenders at the lotus feet of Brhaspati, and Lord Brahmä, being aware of this, condemned their neglect.

In a song we sing every day, Narottama däsa Thäkura says, chakshu-däna dila yei, janme janme prabhu sei: the guru gives spiritual insight to the disciple, and therefore the guru should be considered his master, life after life.

Under no circumstances should the guru be disrespected, but the demigods, being puffed up by their material possessions, were disrespectful to their guru.

Therefore Srimad-Bhägavatam (11.17.27) advises, ächäryam mäm vijäniyän nävamanyeta karhicit/ na martya-buddhyäsüyeta: the ächärya should always be offered respectful obeisances; one should never envy the ächärya, considering him an ordinary human being.

GITA SHLOKA 4.24 The process by which the conditioned soul can get out of the material atmosphere is Krsna consciousness. Anything done in such transcendental consciousness is called yajna, or sacrifice for the Absolute, 6th Aug

GITA SHLOKA 4.24 The process by which the conditioned soul can get out of the material atmosphere is Krsna consciousness. Anything done in such transcendental consciousness is called yajna, or sacrifice for the Absolute.

TRANSLATION

A person who is fully absorbed in Krsna consciousness is sure to attain the spiritual kingdom because of his full contribution to spiritual activities, in which the consummation is absolute and that which is offered is of the same spiritual nature.

PURPORT

How activities in Krsna consciousness can lead one ultimately to the spiritual goal is described here.

There are various activities in Krsna consciousness, and all of them will be described in the following verses.

But, for the present, just the principle of Krsna consciousness is described.

A conditioned soul, entangled in material contamination, is sure to act in the material atmosphere, and yet he has to get out of such an environment.

The process by which the conditioned soul can get out of the material atmosphere is Krsna consciousness.

For example, a patient who is suffering from a disorder of the bowels due to overindulgence in milk products is cured by another milk product, namely curds.

The materially absorbed conditioned soul can be cured by Krsna consciousness as set forth here in the Gita.

This process is generally known as yajna, or activities (sacrifices) simply meant for the satisfaction of Visnu or Krsna.

The more the activities of the material world are performed in Krsna consciousness, or for Visnu only, the more the atmosphere becomes spiritualized by complete absorption.

Brahman means spiritual.

The Lord is spiritual, and the rays of His transcendental body are called brahmajyoti, His spiritual effulgence.

Everything that exists is situated in that brahmajyoti, but when the jyoti is covered by illusion (maya) or sense gratification, it is called material.

This material veil can be removed at once by Krsna consciousness; thus the offering for the sake of Krsna consciousness, the consuming agent of such an offering or contribution; the process of consumption, the contributor, and the result are—all combined together—Brahman, or the Absolute Truth.

The Absolute Truth covered by maya is called matter.

Matter dovetailed for the cause of the Absolute Truth regains its spiritual quality.

Krsna consciousness is the process of converting the illusory consciousness into Brahman, or the Supreme.

When the mind is fully absorbed in Krsna consciousness, it is said to be in samadhi, or trance.

Anything done in such transcendental consciousness is called yajna, or sacrifice for the Absolute.

In that condition of spiritual consciousness, the contributor, the contribution, the consumption, the performer or leader of the performance, and the result or ultimate gain—everything—becomes one in the Absolute, the Supreme Brahman.

That is the method of Krsna consciousness.

GITA-SHLOKA-4.22 & 4.23: He who is satisfied with gain which comes of its own accord, who is free from duality and does not envy, who is steady both in success and failure, is never entangled, although performing actions,5th Aug

GITA-SHLOKA-4.22 He who is satisfied with gain which comes of its own accord, who is free from duality and does not envy, who is steady both in success and failure, is never entangled, although performing actions.

TRANSLATION

He who is satisfied with gain which comes of its own accord, who is free from duality and does not envy, who is steady both in success and failure, is never entangled, although performing actions.

PURPORT

A Krsna conscious person does not make much endeavor even to maintain his body.

He is satisfied with gains which are obtained of their own accord.

He neither begs nor borrows, but he labors honestly as far as is in his power, and is satisfied with whatever is obtained by his own honest labor.

He is therefore independant in his livelihood.

He does not allow anyone's service to hamper his own service in Krsna consciousness.

However, for the service of the Lord he can participate in any kind of action without being disturbed by the duality of the material world.

The duality of the material world is felt in terms of heat and cold, or misery and happiness.

A Krsna conscious person is above duality because he does not hesitate to act in any way for the satisfaction of Krsna.

Therefore he is steady both in success and in failure.

These signs are visible when one is fully in transcendental knowledge.

Gita shloka 4.23
TRANSLATIONThe work of a man who is unattached to the modes of material nature and who is fully situated in transcendental knowledge merges entirely into transcendence.

PURPORT

Becoming fully Krsna conscious, one is freed from all dualities and thus is free from the contaminations of the material modes.

He can become liberated because he knows his constitutional position in relationship with Krsna; and thus his mind cannot be drawn from Krsna consciousness.

Consequently, whatever he does, he does for Krsna, who is the primeval Visnu.

Therefore, all his works are technically sacrifices because sacrifice involves satisfying the Supreme Person, Krsna.

The resultant reactions to all such work certainly merge into transcendence, and one does not suffer material effects.

Bhagvatam: There must be ideal, first-class men to act as advisors (brahmana), second-class men to act as administrators (Kshatriya), third-class men to produce food and protect cows (Vaisyas), and fourth-class men (Shudras) who obey the three higher classes of society,4th Aug

Bhagvatam: There must be ideal, first-class men to act as advisors (brahmana), second-class men to act as administrators (Kshatriya), third-class men to produce food and protect cows (Vaisyas), and fourth-class men (Shudras) who obey the three higher classes of society. One who does not follow the standard system of society should be considered a fifth-class man.

TRANSLATION

If a person says, "One who is situated on the exalted throne of a king should not stand up to show respect to another king or a brähmana," it is to be understood that he does not know the superior religious principles.

PURPORT

Srila Vishvanätha Chakravarti Thäkura says in this regard that when a president or king is sitting on his throne, he does not need to show respect to everyone who comes within his assembly, but he must show respect to superiors like his spiritual master, brähmanas and Vaishnavas.

There are many examples of how he should act.

When Lord Krshna was sitting on His throne and Närada fortunately entered His assembly, even Lord Krshna immediately stood up with His officers and ministers to offer respectful obeisances to Närada.

Närada knew that Krshna is the Supreme Personality of Godhead, and Krshna knew that Närada was His devotee, but although Krshna is the Supreme Lord and Närada is the Lord's devotee, the Lord observed the religious etiquette.

Since Närada was a brahmachäri, a brähmana and an exalted devotee, even Krshna, while acting as a king, offered His respectful obeisances unto Närada.

Such is the conduct visible in the Vedic civilization.

A civilization in which the people do not know how the representative of Närada and Krshna should be respected, how society should be formed and how one should advance in Krshna consciousness—a society concerned only with manufacturing new cars and new skyscrapers every year and then breaking them to pieces and making new ones—may be technologically advanced, but it is not a human civilization.

A human civilization is advanced when its people follow the chätur-varnya system, the system of four orders of life.

There must be ideal, first-class men to act as advisors, second-class men to act as administrators, third-class men to produce food and protect cows, and fourth-class men who obey the three higher classes of society.

One who does not follow the standard system of society should be considered a fifth-class man.

A society without Vedic laws and regulations will not be very helpful to humanity.

As stated in this verse, dharmam te na param vidum: such a society does not know the aim of life and the highest principle of religion.