Tuesday, May 4, 2021

आओ नन्द नंदन हे चित्त चोर, मुरली मनोहर नवल किशोर Vinod Agarwal Bhajan lyrics, aao nand nandan he chit chor, murli manohar naval Kishore

 

Vinod Agarwal Bhajan lyrics

aao nand nandan he chitt chor, murli manohar naval Kishore


आओ नन्द नंदन हे चित्त चोर ,मुरली मनोहर नवल किशोर
मेरे प्राण प्रीतम मुझको तेरे सिवा कुछ भी नहीं चाहिए
दूर करदे जो सांवल तेरे प्यार से ऐसी शानो शौकत नहीं चाहिए

तेरे दर की मिले जो गुलामी मुझे, दो जहाँ की हकूमत नहीं चाहिए
तेरे ग़म से बड़ी है मोहब्बत मुझे, मुझको झूठी मुसर्रत (happiness) नहीं चाहिए  
कन्हैया मेरे मैं वो बीमार हूँ जिसको दुनिया की राहत नहीं चाहिए
मेरी शान फकीरी सलामत रहे, मेरे दिल में तुम्हारी मोहब्बत रहे
मेरे दिल में तेरी बादशाहत रहे ,तेरी करुणा पे मुझको बड़ा नाज़ है, मैं हूँ चाकर तू मेरा महाराज है  
मुझको तेरे सिवा कुछ भी नहीं चाहिए

तमन्ना तुम हो मेरी ,मुझको किसकी आरज़ू होगी
नज़र जिस सीमत (towards) उठेगी तुम्हारी जुस्तजू होगी
वहीँ मेरे करीब आएंगे, निस्बत (affinity) है जिन्हें तुमसे  
मेरी महफ़िल में  जो होगी तुम्हारी गुफ्तगू होगी ,तमन्ना तुम हो मेरी..

श्रवणो से सुनूं मुरली रब को , तुम रूप द्रिगो से निहारा करूँ
पट भूषन गंध लूँ मैं नासिका से,  मुख से हरे कृष्ण उचारा करूँ
तन से करूँ सेवा तुम्हारी सदा, मन से सुमिलाप विचारा करूँ
इस भांति तुम्हे अपना कर के, तन से मन से अति प्यार करूँ

Monday, May 3, 2021

Vinod Agarwal Bhajan lyrics गोपाल मुरलिया वाले +हे गोविन्द हे गोपाल , Gopal Muraliya Wale+He Govind, He Gopal

 

Vinod Agarwal Bhajan lyrics

Gopal Muraliya Wale

 

गोपाल मुरलिया वाले ,नन्द लाल मुरलिया वाले ,

राधा जीवन नील मणि, गोपाल मुरलिया वाले ,

हे भुव नेक बंधू, के करुणेक सिंधु, हे अनाथ बंधू 

 

हे गोपाल, हे गोपालहे गोपाल, हे गोविन्द


He Govind, He Gopal,Radha Vallabh Madan Gopal

 

हे गोविन्द हे गोपाल ,राधा वल्लभ मदन गोपाल

Sunday, May 2, 2021

Bhagvat: In his bewildered state, the living entity, accepting the body and mind to be the self, considers some people to be his kinsmen and others to be outsiders. Because of this misconception, he suffers. Indeed, the accumulation of such concocted material ideas is the cause of suffering and so-called happiness in the material world, 14th Sept

Bhagvat: In his bewildered state, the living entity, accepting the body and mind to be the self, considers some people to be his kinsmen and others to be outsiders. Because of this misconception, he suffers. Indeed, the accumulation of such concocted material ideas is the cause of suffering and so-called happiness in the material world. The conditioned soul thus situated must take birth in different species and work in various types of consciousness, thus creating new bodies. This continued material life is called samsära. Birth, death, lamentation, foolishness and anxiety are due to such material considerations. Thus we sometimes come to a proper understanding and sometimes fall again to a wrong conception of life. We are controlled by higher authorities; our personal power or endeavor is not always supreme. We must therefore accept the position offered to us by the order of the Supreme.


TRANSLATION

In his bewildered state, the living entity, accepting the body and mind to be the self, considers some people to be his kinsmen and others to be outsiders. Because of this misconception, he suffers. Indeed, the accumulation of such concocted material ideas is the cause of suffering and so-called happiness in the material world. The conditioned soul thus situated must take birth in different species and work in various types of consciousness, thus creating new bodies. This continued material life is called samsära. Birth, death, lamentation, foolishness and anxiety are due to such material considerations. Thus we sometimes come to a proper understanding and sometimes fall again to a wrong conception of life.


TRANSLATION

In this regard, an example is given from an old history. This involves a discourse between Yamaräja and the friends of a dead person. Please hear it attentively.


PURPORT

The words itihäsam purätanam mean "an old history." The Puränas are not chronologically recorded, but the incidents mentioned in the Puränas are actual histories of bygone ages. Srimad-Bhägavatam is the Mahä-Puräna, the essence of all the Puränas. The Mäyävädi scholars do not accept the Puränas, but Srila Madhväcärya and all other authorities accept them as the authoritative histories of the world.


TRANSLATION

In the state known as Usinara there was a celebrated King named Suyajna. When the King was killed in battle by his enemies, his kinsmen sat down around the dead body and began to lament the death of their friend.





TRANSLATION

His golden, bejeweled armor smashed, his ornaments and garlands fallen from their places, his hair scattered and his eyes lusterless, the slain King lay on the battlefield, his entire body smeared with blood, his heart pierced by the arrows of the enemy. When he died he had wanted to show his prowess, and thus he had bitten his lips, and his teeth remained in that position. 


His beautiful lotuslike face was now black and covered with dust from the battlefield. His arms, with his sword and other weapons, were cut and broken. When the queens of the King of Usinara saw their husband lying in that position, they began crying, "O lord, now that you have been killed, we also have been killed." Repeating these words again and again, they fell down, pounding their breasts, at the feet of the dead King.


PURPORT

As stated here, rabhasä dashta-dacchadam: the dead King, while fighting in anger, bit his lips to show his prowess, but nonetheless he was killed by providence (vidhinä). This proves that we are controlled by higher authorities; our personal power or endeavor is not always supreme. We must therefore accept the position offered to us by the order of the Supreme.


TRANSLATION

As the queens loudly cried, their tears glided down their breasts, becoming reddened by kuìkuma powder, and fell upon the lotus feet of their husband. Their hair became disarrayed, their ornaments fell, and in a way that evoked sympathy from the hearts of others, the queens began lamenting their husband's death.


TRANSLATION

O lord, you have now been removed by cruel providence to a state beyond our sight. You had previously sustained the livelihood of the inhabitants of Usinara, and thus they were happy, but your condition now is the cause of their unhappiness.