Vinod Agarwal Bhajan lyrics ना दौलत से, ना दुनिया से ना घर आबाद करने से तसल्ली दिल को मिलती है खुदा को याद करने से #blog0108

https://youtu.be/QrSLreGLimg?t=55

&

https://www.youtube.com/watch?v=xiLxwqj2fSE&t=587

&

https://youtu.be/Ks5YfewdFXs&t=75

ना दौलत से, ना दुनिया से ना घर आबाद करने से 

तसल्ली दिल को मिलती है खुदा को याद करने से  

BLISS IS NOT OBTAINED FROM MONEY, NOR FROM SELFISH NOURISHMENT OF FAMILY BUT HAPPINESS IS A CONSEQUENCE OF REMEMBERING LORD

 

वह दिल ही नहीं जिस दिल में कभी सांवरिया तेरी याद ना हो

THAT CANNOT BE CALLED A HEART WHEREIN THERE IS NO REMEMBRANCE OF YOU  

 

वह याद नहीं जिसमें तुझसे कुछ लुत्फ़ भरी फरियाद ना हो

THAT CANNOT BE CALLED A REMEMBRANCE WHEREIN THERE IS NO SWEET WISH ASKED FOR FROM YOU

 

फरियाद भी वो क्या जिसमें हो न चाह तुझसे मिलने की

THAT CANNOT BE CALLED A SWEET WISH WHEREIN THERE IS NO EAGERNESS TO MEET YOU

 

वह चाह नहीं जिसमें कि तेरे आशिक का घर बर्बाद ना हो

THAT CANNOT BE CALLED AN EAGERNESS WHEREIN THERE IS NO DISTURBANCE IN MY HOME

 

बर्बादी भी वो क्या जिसमें कुछ रुसवा ना सरे बाजार हुए

THAT CANNOT BE CALLED AN DISTURBANCE OF HOME WHEREIN YOU ACTUALLY DO NOT GET SCORNED

 

(प्रेमी हो और उसकी बदनामी ना हो कैसे संभव है, लेकिन वह प्रेम क्या कि बदनामी के डर से कदम पीछे हट जाएं)

 

रुसवाई ही वो क्या जिसमें कोई जोशे जनूँ आबाद ना हो

THAT CANNOT BE CALLED A SCORN WHEREIN THERE IS NO FURTHER ENTHUSIASM GENERATED (TO MEET YOU)

 

(जितनी जितनी बदनामी बढ़ती जाती है प्यार परवान (ROCKETS UP) चढ़ता जाता है, और भी उमंग और भी तरंग बढ़ती जाती है, कि जो होना था सो तो हो गया, अब किस बात की शर्म, आप कैसा शील (MODESTY), कैसा संकोच (DOUBT), कैसी मर्यादायें (LIMITATIONS), कैसी परंपराए (TRADITIONS), कैसी मान्यताएं (BELIEFS)

 

 वो जोशे जनूँ भी क्या जिसमें, कुछ बिंदु ना आंखों से टपकें

THAT CANNOT BE CALLED AN ENTHUSIASM WHEREIN THERE ARE NO TEARS SEEN IN YOUR EYES

 

 वह बिंदु भी क्या जिसमें उल्फत दरिया की लहर इजात ना हो (उल्फत=LOVE, उल्फत = INCREMENTED)

THAT CANNOT BE CALLED A TEAR WHICH DOES NOT ADD UP TO MAKE A RIVER

 

(COURTESY : SH VINOD_AGARWAL bhajan )         

#blogva011 

Gita shloka 5.14, As soon as the living entity becomes aloof from the activities of the body, he becomes free from the reactions as well, 4th Sept

Gita shloka 5.14, As soon as the living entity becomes aloof from the activities of the body, he becomes free from the reactions as well.As long as he is in the city of body, he appears to be the master of it, but actually he is neither its proprietor nor controller of its actions and reactions.He is simply in the midst of the material ocean, struggling for existence.The waves of the ocean are tossing him, and he has no control over them.His best solution is to get out of the water by transcendental Krsna consciousness.That alone will save him from all turmoil.

TRANSLATION

The embodied spirit, master of the city of his body, does not create activities, nor does he induce people to act, nor does he create the fruits of action. All this is enacted by the modes of material nature.

PURPORT

The living entity, as will be explained in the Seventh Chapter, is one in nature with the Supreme Lord, distinguished from matter, which is another nature—called inferior—of the Lord.

Somehow, the superior nature, the living entity, has been in contact with material nature since time immemorial.

The temporary body or material dwelling place which he obtains is the cause of varieties of activities and their resultant reactions.

Living in such a conditional atmosphere, one suffers the results of the activities of the body by identifying himself (in ignorance) with the body.

It is ignorance acquired from time immemorial that is the cause of bodily suffering and distress.

As soon as the living entity becomes aloof from the activities of the body, he becomes free from the reactions as well.

As long as he is in the city of body, he appears to be the master of it, but actually he is neither its proprietor nor controller of its actions and reactions.

He is simply in the midst of the material ocean, struggling for existence.

The waves of the ocean are tossing him, and he has no control over them.

His best solution is to get out of the water by transcendental Krsna consciousness.

That alone will save him from all turmoil.

भगवान की कृपा है तभी तो आप मनुष्य हैं, It is only by His grace that you are born a human #Blog0083

It is only by His grace that you are born a human

भगवान की कृपा है तभी तो आप मनुष्य हैं

तभी तो आप भारत में पैदा हुए हैं

तभी तो यह आप संदेश पढ़ पा रहे हैं सत्संग कर पा रहे हैं                              

भगवान की कृपा प्राप्त करने के लिए प्रयास नहीं करना पड़ता                

सूर्य का प्रकाश पाने के लिए कितनी मेहनत करनी पड़ती है आपको कुछ भी नहीं              

 क्या करना है अधिक से अधिक केवल आंख ही तो खोलनी है                 

यह बात अलग है कि कोई हाथ चलाए पैर चलाए, बहुत परिश्रम कर 

लेकिन आंख ही ना खोले फिर कैसे उसको प्रकाश की अनुभूति हो                               

सब कुछ हो जीवन में लेकिन सुख की अनुभूति के लिए जो वस्तुत: चाहिए 

पात्रता 

वह केवल सत्संग से ही मिलती है 

साधु (devotee) संग से, सेवा से सुमिरन से                              

सत्संग, सेवा, सुमिरन से पूर्व मंदिर में आप दर्शन करते होंगे भगवान का                              

मगर सत्संग, सेवा, सुमिरन के बाद भगवान भी आपको देखने लगते हैं 

जिससे कि आपको सुख की अनुभूति स्थिर होने लगती है

Bhagvat: When the quality of goodness is prominent, the sages and demigods flourish with the help of that quality, with which they are infused and surcharged by the Supreme Lord. Similarly, when the mode of passion is prominent the demons flourish, and when ignorance is prominent the Yakshas and Räkshasas flourish, 3rd Sept

Bhagvat: When the quality of goodness is prominent, the sages and demigods flourish with the help of that quality, with which they are infused and surcharged by the Supreme Lord. Similarly, when the mode of passion is prominent the demons flourish, and when ignorance is prominent the Yakshas and Räkshasas flourish. The manifestations of the modes of goodness can be experienced when all the gates of the body are illumined by knowledge. When there is an increase in the mode of passion, the symptoms of great attachment, uncontrollable desire, hankering, and intense endeavor develop. When there is an increase in the mode of ignorance, madness, illusion, inertia and darkness are manifested.

TRANSLATION

My dear King Parikshit, the material qualities—sattva-guna, rajo-guna and tamo-guna—all belong to the material world and do not even touch the Supreme Personality of Godhead.

These three gunas cannot act by increasing or decreasing simultaneously.

PURPORT

The original position of the Supreme Personality of Godhead is one of equality.

There is no question of His being influenced by sattva-guna, rajo-guna or tamo-guna, for these material qualities cannot touch the Supreme Lord.

The Lord is therefore called the supreme isvara.

Isvaraù paramaù krshnaù: He is the supreme controller.

He controls the material qualities (daivi hy eshä guna-mayi mama mäyä).

Mayädhyakshena prakrtiù süyate: material nature (prakrti) works under His order.

How, then, can He be under the qualities of prakrti? Krshna is never influenced by the material qualities.

Therefore there is no question of partiality in the Supreme Personality of Godhead.

TRANSLATION

When the quality of goodness is prominent, the sages and demigods flourish with the help of that quality, with which they are infused and surcharged by the Supreme Lord. Similarly, when the mode of passion is prominent the demons flourish, and when ignorance is prominent the Yakshas and Räkshasas flourish. The Supreme Personality of Godhead is present in everyone's heart, fostering the reactions of sattva-guna, rajo-guna and tamo-guna.

PURPORT

The Supreme Personality of Godhead is not partial to anyone. The conditioned soul is under the influence of the various modes of material nature, and behind material nature is the Supreme Personality of Godhead; but one's victory and loss under the influence of sattva-guna, rajo-guna and tamo-guna are reactions of these modes, not of the Supreme Lord's partiality. Srila Jiva Gosvämi, in the Bhägavata-sandarbha, has clearly said:

According to this statement of the Bhägavata-sandarbha, the Supreme Lord, being always transcendental to the material qualities, is never affected by the influence of these qualities. 

This same characteristic is also present in the living being, but because he is conditioned by material nature, even the pleasure potency of the Lord is manifested in the conditioned soul as troublesome. In the material world the pleasure enjoyed by the conditioned soul is followed by many painful conditions. For instance, we have seen that in the two great wars, which were conducted by the rajo-guna and tamo-guna, both parties were actually ruined. 

The German people declared war against the English to ruin them, but the result was that both parties were ruined. Although the Allies were apparently victorious, at least on paper, actually neither of them were victorious. Therefore it should be concluded that the Supreme Personality of Godhead is not partial to anyone. Everyone works under the influence of various modes of material nature, and when the various modes are prominent, the demigods or demons appear victorious under the influence of these modes.

Everyone enjoys the fruits of his qualitative activities. This is also confirmed in Bhagavad-gitä (14.11-13):

"The manifestations of the modes of goodness can be experienced when all the gates of the body are illumined by knowledge.

"O chief of the Bhäratas, when there is an increase in the mode of passion, the symptoms of great attachment, uncontrollable desire, hankering, and intense endeavor develop.

"O son of Kuru, when there is an increase in the mode of ignorance, madness, illusion, inertia and darkness are manifested."

The Supreme Personality of Godhead, who is present in everyone's heart, simply gives the results of the increase in the various qualities, but He is impartial. He supervises victory and loss, but He does not take part in them.

The various modes of material nature do not work all at once. The interactions of these modes are exactly like seasonal changes. Sometimes there is an increment of rajo-guna, sometimes of tamo-guna and sometimes sattva-guna. Generally the demigods are surcharged with sattva-guna, and therefore when the demons and the demigods fight, the demigods are victorious because of the prominence of their sattva-guna qualities. 

However, this is not the partiality of the Supreme Lord.

आ मेरे रसिया आ मेरे प्यारे aa mere rasiya aa mere pyare

आ मेरे रसिया आ मेरे प्यारे  

आजाओ मेरे पी मतवारे 

आजाओ नैनों के तारे 

कितना निर्मल,कितना पावन था वो पल मिलन हमारा 

वो अल्प मिलन, जीवन को दे गया ,कैसा पूर्ण विराम निराला 

अल्प समय में पूर्ण की चाहत करने लगा ये दिल बेचारा 

पूर्ण करो, हे परम पूर्ण ,अल्प सा आग्रह हमारा 

तुममें मिलकर पूर्ण हो जाएं ,तुममें मिलकर तुममे ही हो जाये विलय हमारा 

 

इन आँखों को तलाश है जैसी 

वैसी इक तस्वीर दे दो 

और दिल चाहता है जैसी वैसी इक मुलाकात दे दो 

मैं ज़्यादा कुछ नहीं मांगती आपसे बस इक बार मुझे आप से आप दे दो 

मैंने समझा लिया है खुद को, आपसे दूर रहना और सीख लिया है

दूर रहके भी सिर्फ तुम्हारी हो के रहना 

फिर भी डरती रहती हूँ 

कहीं कोई कमी (out of  sight , out of  mind) इस दिल पर न दस्तक दे जाये 

इसलिए मांगती हूँ आप से आप दे दो 

 

कोई रिश्ता नहीं, कोई नाता नहीं , कोई वस्तु या कोई वादा नहीं  

इन सांसों को अब विराम दे दो, इक बार मुझे, आप से आप दे दो 

 (बड़ी अजीब होती है बंदिशे मोहब्बत की 

न ही तुमने कैद रखा, न ही हम फरार हुए) 

आ मेरे रसिया आ मेरे प्यारे

Vinod Agarwal Bhajan lyrics

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

#blogva012