Vinod Agarwal Bhajan lyrics क्यों आ के रो रहा है, गोविन्द की गली में, kyon aa ke ro raha hai, Govind ki gali men

kyon aa ke ro raha hai, Govind ki gali mein  

https://www.youtube.com/watch?v=QMN4p6wWmqk&t=3s 

क्यों आ के रो रहा है, गोविन्द की गली में 

हर दर्द की दवा है, गोविन्द की गली में 

 

तू खुल के उनसे कहदे

जो दिल में चल रहा है

वो ज़िन्दगी के ताने बाने जो बुन रहा है  (no  hypocrisy from antaryami )

हर सुबह खुशनुमा है गोविन्द की गली में 

 

तुझे इंतज़ार क्यों है, इस रात (tamsic वृत्तियाँ ) की सुबह का,

मंज़िल पे गर निगाह है, दिन रात क्या डगर क्या,  

हर रात रंगनुमा है ,गोविन्द की गली में 

 

कोई रो के उनसे कहदे, कोई ऊंचे बोल बोले

सुनता है वो उसी की

बोली जो उनकी बोले (मधुर वाणी , मान सन्मान के साथ)

हवाएं अदब से बहती हैं, गोविन्द की गली में 

 

दो घूँट जाम के हैं, हरी नाम की तू पीले  

दो घूँट जाम के हैं, कृष्ण नाम की तू पीले

फिकरे हयात (life) क्यों है, जैसा वो चाहे जी ले 

साकी है मैकदा ( शराब खाना; मधुशाला) है

गोविन्द की गली में 

 

जिस और तू खड़ा है

लहरों से कैसा डरना  

डर डर के जी रहा है पगले ये कैसा जीना  

कश्ती है नाखुदा (केवट) है

गोविन्द की गली में 

क्यों आ के रो रहा है, गोविन्द की गली में

why do you cry when you come to Lord’s protection  

there is medicine for everything here  

you tell everything openly to Lord whatever your mind is cooking as you cannot hide anything from Him who sits in your heart 

there is only happiness and bliss in Lord's presence  

why do you wait for the night (problems) to pass when both day (pleasures) and night (problems) are made by Him only  

stay focused on your goal (of loving Lord) regardless of the path or day & night, everything is colourful & blissful in Lord’s presence  

some cry before Him & some shout at Him but He listens only to those who speak His language ,i.e., in a loving devoted voice  

the wind always flows in orderly manner in his presence  

you drink nectar of His name and forget the worries in life & live life as He wants you to  

Then happiness & bliss would follow you  

why do you worry wherever & in whatever status of life you are – fearful way is no way of living  

when the boat is His and He is the Oarsman of your life ,i.e., if you have surrendered to Him

 

Vinod Agarwal Bhajan lyrics

#blogva015  

Bhagvatam:- Because of their offenses at the feet of devotees, two attendants of the Lord in Vaikuntha named Jaya and Vijaya became Hiranyakasipu and Hiranyäksha in Satya-yuga, Rävana and Kumbhakarna in the next yuga, Tretä-yuga, and Sisupäla and Dantavakra at the end of Dväpara-yuga, 28th Aug

Bhagvatam:- Because of their offenses at the feet of devotees, two attendants of the Lord in Vaikuntha named Jaya and Vijaya became Hiranyakasipu and Hiranyäksha in Satya-yuga, Rävana and Kumbhakarna in the next yuga, Tretä-yuga, and Sisupäla and Dantavakra at the end of Dväpara-yuga. Because of their fruitive acts, Jaya and Vijaya agreed to become the Lord's enemies, and when killed in that mentality, they attained salvation in oneness. Thus even if one thinks of the Supreme Personality of Godhead in envy, he attains salvation. What then is to be said of devotees who always engage in the Lord's service with love and faith?

“The Supreme Lord Is Equal to Everyone”

In this chapter, in response to a question by Mahäräja Parikshit, Sukadeva Gosvämi gives his conclusions concerning how the Supreme Personality of Godhead, although the Supersoul, friend and protector of everyone, killed the Daityas, the demons, for the sake of Indra, the King of heaven.

In his statements, he totally refutes the arguments of people in general who accuse the Supreme Lord of partiality.

Sukadeva Gosvämi proves that because the body of the conditioned soul is infected by the three qualities of nature, dualities arise such as enmity and friendship, attachment and detachment.

For the Supreme Personality of Godhead, however, there are no such dualities.

Even eternal time cannot control the activities of the Lord.

Eternal time is created by the Lord, and it acts under His control.

The Supreme Personality of Godhead, therefore, is always transcendental to the influence of the modes of nature, mäyä, the Lord's external energy, which acts in creation and annihilation.

Thus all the demons killed by the Supreme Lord attain salvation immediately.

The second question raised by Parikshit Mahäräja concerns how Sisupäla, although inimical toward Krshna from his very childhood and always blaspheming Krshna, attained salvation in oneness when Krshna killed him.

Sukadeva Gosvämi explains that because of their offenses at the feet of devotees, two attendants of the Lord in Vaikuntha named Jaya and Vijaya became Hiranyakasipu and Hiranyäksha in Satya-yuga, Rävana and Kumbhakarna in the next yuga, Tretä-yuga, and Sisupäla and Dantavakra at the end of Dväpara-yuga.

Because of their fruitive acts, Jaya and Vijaya agreed to become the Lord's enemies, and when killed in that mentality, they attained salvation in oneness.

Thus even if one thinks of the Supreme Personality of Godhead in envy, he attains salvation.

What then is to be said of devotees who always engage in the Lord's service with love and faith?

Gita-shloka-5.7-: A Krshna conscious person does not like to hear anything except topics relating to Krsna; And, because his mind is controlled, his senses are also controlled., 29th Aug

Gita-shloka-5.7-: A Krshna conscious person does not like to hear anything except topics relating to Krsna; he does not like to eat anything which is not offered to Krsna; and he does not wish to go anywhere if Krsna is not involved. And, because his mind is controlled, his senses are also controlled.

TRANSLATION

One who works in devotion, who is a pure soul, and who controls his mind and senses, is dear to everyone, and everyone is dear to him. Though always working, such a man is never entangled.

PURPORT

One who is on the path of liberation by Krsna consciousness is very dear to every living being, and every living being is dear to him.

This is due to his Krsna consciousness.

Such a person cannot think of any living being as separate from Krsna, just as the leaves and branches of a tree are not separate from the tree.

He knows very well that by pouring water on the root of the tree, the water will be distributed to all the leaves and branches, or by supplying food to the stomach, the energy is automatically distributed throughout the body.

Because one who works in Krsna consciousness is servant to all, he is very dear to everyone.

And, because everyone is satisfied by his work, he is pure in consciousness.

Because he is pure in consciousness, his mind is completely controlled.

And, because his mind is controlled, his senses are also controlled.

Because his mind is always fixed on Krsna, there is no chance of his being deviated from Krsna.

Nor is there a chance that he will engage his senses in matters other than the service of the Lord.

He does not like to hear anything except topics relating to Krsna; he does not like to eat anything which is not offered to Krsna; and he does not wish to go anywhere if Krsna is not involved.

Therefore, his senses are controlled.

A man of controlled senses cannot be offensive to anyone.

One may ask, "Why then was Arjuna offensive (in battle) to others? Wasn't he in Krsna consciousness?" Arjuna was only superficially offensive because (as has already been explained in the Second Chapter) all the assembled persons on the battlefield would continue to live individually, as the soul cannot be slain.

So, spiritually, no one was killed on the Battlefield of Kuruksetra.

Only their dresses were changed by the order of Krsna, who was personally present.

Therefore Arjuna, while fighting on the Battlefield of Kuruksetra, was not really fighting at all; he was simply carrying out the orders of Krsna in full Krsna consciousness.

Such a person is never entangled in the reactions of work.

Bhagvatam: Although He is full in Himself, He nonetheless becomes pleased when His devotee offers Him patram pushpam phalam toyam-a leaf, flower, fruit or water- in devotion, 29th Aug

Bhagvat: Although He is full in Himself, He nonetheless becomes pleased when His devotee offers Him patram pushpam phalam toyam-a leaf, flower, fruit or water- in devotion. Although He is full in Himself, He nonetheless wants all the living entities to surrender unto Him so that they may engage in His service. Sometimes He requests His devotee to preach His glories all over the world, although He alone is quite competent to perform this task. Even though the Supreme Personality of Godhead is endowed with all possessions and is self-sufficient, He depends on His devotees. The relationship of the Lord with His devotees is extremely confidential.

TRANSLATION

O my Lord, because You are endowed with causeless mercy, all opulences, all prowess and all glories, strength and transcendental qualities, You are the Supreme Personality of Godhead, the master of everyone.

PURPORT

In this verse the words tato 'si bhagavän prabhum mean "Therefore You are the Supreme Personality of Godhead, the master of everyone." The Supreme Personality of Godhead is endowed with all six opulences in full, and moreover He is extremely kind to His devotee. 

Although He is full in Himself, He nonetheless wants all the living entities to surrender unto Him so that they may engage in His service. Thus He becomes satisfied. Although He is full in Himself, He nonetheless becomes pleased when His devotee offers Him patram pushpam phalam toyam—a leaf, flower, fruit or water—in devotion. 

Sometimes the Lord, as the child of mother Yashodä, requests His devotee for some food, as if He were very hungry. Sometimes He tells His devotee in a dream that His temple and His garden are now very old and that He cannot enjoy them very nicely. 

Thus He requests the devotee to repair them. Sometimes He is buried in the earth, and as if unable to come out Himself, He requests His devotee to rescue Him. Sometimes He requests His devotee to preach His glories all over the world, although He alone is quite competent to perform this task. Even though the Supreme Personality of Godhead is endowed with all possessions and is self-sufficient, He depends on His devotees. 

Therefore the relationship of the Lord with His devotees is extremely confidential. Only the devotee can perceive how the Lord, although full in Himself, depends on His devotee for some particular work. This is explained in Bhagavad-gitä (11.33), where the Lord tells Arjuna, nimitta-mätram bhava savyasäcin: "O Arjuna, merely be an instrument in the fight." Lord Krshna had the competence to win the Battle of Kurukshetra, but nonetheless He induced His devotee Arjuna to fight and become the cause of victory. 

Sri Chaitanya Mahäprabhu was quite competent enough to spread His name and mission all over the world, but still He depended upon His devotee to do this work. Considering all these points, the most important aspect of the Supreme Lord's self-sufficiency is that He depends on His devotees. This is called His causeless mercy. The devotee who has perceived this causeless mercy of the Supreme Personality of Godhead by realization can understand the master and the servant.

Gita-shloka-5.6 : Material activities of a philanthropic and altruistic nature, are nothing but material engagements. Unless one is engaged in the devotional service of the Lord, mere renunciation of activities cannot make one happy,28th Aug

Gita-shloka-5.6 : Material activities of a philanthropic and altruistic nature, are nothing but material engagements.  Unless one is engaged in the devotional service of the Lord, mere renunciation of activities cannot make one happy. The sages, purified by works of devotion, achieve the Supreme without delay.

TRANSLATION

Unless one is engaged in the devotional service of the Lord, mere renunciation of activities cannot make one happy. The sages, purified by works of devotion, achieve the Supreme without delay.

PURPORT

There are two classes of sannyasis, or persons in the renounced order of life.

The Mayavadi sannyasis are engaged in the study of sankhya philosophy, whereas the Vaisnava sannyasis are engaged in the study of Bhagavatam philosophy, which affords the proper commentary on the Vedanta-sutras.

The Mayavadi sannyasis also study the Vedanta-sutras, but use their own commentary, called Sariraka-bhasya, written by Sankaracarya.

The students of the Bhagavata school are engaged in devotional service of the Lord, according to pancaratriki  regulations, and therefore the Vaisnava sannyasis have multiple engagements in the transcendental service of the Lord.

The Vaisnava sannyasis have nothing to do with material activities, and yet they perform various activities in their devotional service to the Lord.

But the Mayavadi sannyasis, engaged in the studies of sankhya and Vedanta and speculation, cannot relish transcendental service of the Lord.

Because their studies become very tedious, they sometimes become tired of Brahman speculation, and thus they take shelter of the Bhagavatam without proper understanding.

Consequently their study of the Srimad-Bhagavatam becomes troublesome.

Dry speculations and impersonal interpretations by artificial means are all useless for the Mayavadi sannyasis.

The Vaisnava sannyasis, who are engaged in devotional service, are happy in the discharge of their transcendental duties, and they have the guarantee of ultimate entrance into the kingdom of God.

The Mayavadi sannyasis sometimes fall down from the path of self-realization and again enter into material activities of a philanthropic and altruistic nature, which are nothing but material engagements.

Therefore, the conclusion is that those who are engaged in Krsna consciousness are better situated than the sannyasis engaged in simple Brahman speculation, although they too come to Krsna consciousness, after many births.