Saturday, March 6, 2021

GITA SHLOKA 4.35: Perfect knowledge is that the Supreme Soul, Krsna, is the supreme shelter for all living entities, and giving up such shelter, the living entities are deluded by the material energy, imagining themselves to have a separate identity,15th Aug

GITA SHLOKA 4.35: Perfect knowledge is that the Supreme Soul, Krsna, is the supreme shelter for all living entities, and giving up such shelter, the living entities are deluded by the material energy, imagining themselves to have a separate identity. When, however, such deluded living entities become situated in Krsna consciousness, it is to be understood that they are on the path of liberation Liberation means to be situated in one's constitutional position as the eternal servitor of Krsna (Krsna consciousness).


GITA SHLOKA 4.35
TRANSLATION
And when you have thus learned the truth, you will know that all living beings are but part of Me—and that they are in Me, and are Mine.
PURPORT
The result of receiving knowledge from a self-realized soul, or one who knows things as they are, is learning that all living beings are parts and parcels of the Supreme Personality of Godhead, Lord Sri Krsna.

The sense of a separated existence from Krsna is called maya (ma—not, ya—this).

Some think that we have nothing to do with Krsna, that Krsna is only a great historical personality and that the Absolute is the impersonal Brahman.

Factually, as it is stated in the Bhagavad-gita, this impersonal Brahman is the personal effulgence of Krsna.

Krsna, as the Supreme Personality of Godhead, is the cause of everything.

In the Brahma-samhita it is clearly stated that Krsna is the Supreme Personality of Godhead, the cause of all causes.

Even the millions of incarnations are only His different expansions.

Similarly, the living entities are also expansions of Krsna.

The Mayavadi philosophers wrongly think that Krsna loses His own separate existence in His many expansions.

This thought is material in nature.

We have experience in the material world that a thing, when fragmentally distributed, loses its own original identity.

But the Mayavadi philosophers fail to understand that Absolute means that one plus one is equal to one, and that one minus one is also equal to one.

This is the case in the absolute world.
For want of sufficient knowledge in the absolute science, we are now covered with illusion, and therefore we think that we are separate from Krsna.

Although we are separated parts of Krsna, we are nevertheless not different from Him.

The bodily difference of the living entities is maya, or not actual fact.

We are all meant to satisfy Krsna.

By maya alone Arjuna thought that the temporary bodily relationship with his kinsmen was more important than his eternal spiritual relationship with Krsna.

The whole teaching of the Gita is targetted toward this end: that a living being, as His eternal servitor, cannot be separated from Krsna, and his sense of being an identity apart from Krsna is called maya.

The living entities, as separate parts and parcels of the Supreme, have a purpose to fulfill.

Having forgotten that purpose, since time immemorial they are situated in different bodies, as men, animals, demigods, etc.

Such bodily differences arise from forgetfulness of the transcendental service of the Lord.

But when one is engaged in transcendental service through Krsna consciousness, one becomes at once liberated from this illusion.

One can acquire such pure knowledge only from the bona fide spiritual master and thereby avoid the delusion that the living entity is equal to Krsna.

Perfect knowledge is that the Supreme Soul, Krsna, is the supreme shelter for all living entities, and giving up such shelter, the living entities are deluded by the material energy, imagining themselves to have a separate identity.

Thus, under different standards of material identity, they become forgetful of Krsna.

When, however, such deluded living entities become situated in Krsna consciousness, it is to be understood that they are on the path of liberation, as confirmed in the Bhagavatam: muktir hitvanyatha rupam svarupena vyavasthitih.

Liberation means to be situated in one's constitutional position as the eternal servitor of Krsna (Krsna consciousness).

Friday, March 5, 2021

Bhagvatam: EVEN BY A GLIMPSE OF THE CHANTING OF NÄRÄYANA'S NAME, ONE BECOMES FREE FROM ALL THE SINFUL REACTIONS,16th Aug

Bhagvatam: EVEN BY A GLIMPSE OF THE CHANTING OF NÄRÄYANA'S NAME, ONE BECOMES FREE FROM ALL THE SINFUL REACTIONS


TRANSLATION

O King Parikshit, subduer of enemies, the living spark then came forth from Vrträsura's body and returned home, back to Godhead. While all the demigods looked on, he entered the transcendental world to become an associate of Lord Sankarshana.


PURPORT

Srila Vishvanätha Chakravarti Thäkura explains that Indra, not Vrträsura, was actually killed.

He says that when Vrträsura swallowed King Indra and his carrier, the elephant, he thought, "Now I have killed Indra, and therefore there is no more need of fighting.

Now let me return home, back to Godhead.”

Thus he stopped all his bodily activities and became situated in trance.

Taking advantage of the silence of Vrträsura's body, Indra pierced the demon's abdomen, and because of Vrträsura's trance, Indra was able to come out.

Now, Vrträsura was in yoga-samadhi, and therefore although King Indra wanted to cut his throat, the demon's neck was so stiff that Indra's thunderbolt took 360 days to cut it to pieces.

Actually it was the body left by Vrträsura that was cut to pieces by Indra; Vrträsura himself was not killed.

In his original consciousness, Vrträsura returned home, back to Godhead, to become an associate of Lord Sankarshana.

Here the word alokam means the transcendental world, Vaikunthaloka, where Sankarshana eternally resides.



This chapter describes Indra's fear at having killed a brähmana (Vrträsura), and it also describes how he fled and was saved by the grace of Lord Vishnu.


When all the demigods requested Indra to kill Vrträsura, he refused because Vrträsura was a brähmana.

The demigods, however, encouraged Indra not to fear killing him because Indra was protected by the Näräyana-kavacha, or the Supreme Personality of Godhead Himself, Lord Näräyana.

Even by a glimpse of the chanting of Näräyana's name, one becomes free from all the sinful reactions of killing a woman, a cow or a brähmana.

The demigods advised Indra to perform an ashvamedha sacrifice, by which Näräyana would be pleased, for the performer of such a sacrifice is not implicated in sinful reactions even if he kills the entire universe.

Following this instruction from the demigods, King Indra fought Vrträsura, but when Vrträsura was killed, everyone was satisfied but King Indra, who knew Vrträsura's position.

This is the nature of a great personality.

Even if a great personality acquires some opulence, he is always ashamed and regretful if he acquires it illegally.

Indra could understand that he was certainly entangled by sinful reactions for killing a brähmana.

Indeed, he could see sinful reaction personified following him, and thus he fled here and there in fear, thinking of how to rid himself of his sins.

He went to Mänasa-sarovara, and there, under the protection of the goddess of fortune, he meditated for one thousand years.

During this time, Nahusha reigned over the heavenly planets as the representative of Indra.

Unfortunately, however, he was attracted by the beauty of Indra's wife, Sacidevi, and because of his sinful desire he had to accept the body of a serpent in his next life.

Indra later performed a great sacrifice with the help of exalted brähmanas and saints.

In this way he was released from the reactions of his sinful killing of a brähmana.




Thursday, March 4, 2021

IF YOU ARE PROTECTED BY A GUARD IN THE FORM OF “SATSANG”, YOU CAN SAVE YOURSELF FROM WORLDLY SORROWS and MISERIES #Blog0076


IF YOU ARE PROTECTED BY A GUARD IN THE FORM OF “SATSANG”, YOU CAN SAVE YOURSELF FROM WORLDLY SORROWS & MISERIES:


संसार में रहते हुए संसार की माया, संसार की वासना, संसार रूपी शस्त्रों से, कोई भी अछूता नहीं रह सकता


None can remain untouched by worldly miseries               


मगर यदि कवच ठीक से धारण किया हो, सत्संग का, तो दुख नहीं होगा, पीड़ा नहीं होगी


But if you are protected by a guard in the form of “satsang”, you can save yourself from torturous travails 


संसार का दुख दुख तो है ही


मगर जो संसार का सुख है वह भी दुख देने के लिए ही आया है


Apart from worldly sorrows, even the so called pleasures have agonies standing behind them (the other side of the coin) 


बल्कि दुख भला है, इसलिए तुलसी कह रहे हैं


“सुख के माथे सिल पड़े, बलिहारी उस दुख के जो पल पल नाम रटाए”


That is why Tulsi says ““Let "sukh" get creases on its forehead because I forget Lord's name BUT I offer all my sacrifices to "dukh" as it makes me remember His name all the time”


“दुख में सुमिरन सब करे, सुख में ना करे कोई, जो सुख में सुमिरन करे दुःख काहे को होय”


“all remember Lord in despair but none in their comfort zone BUT if one is grateful to Lord in pleasures, why would he be even touched by despondency”


सुख में एक उन्माद (mania) होता है भूल जाते हैं भगवान, और जैसे ही भगवान भूले, तो बस समझ लीजिए कि दुख कहीं पीछे ही खड़ा है


Comforts divert you to illusion & make you forget Lord & the moment you forget Him, be warned that other side of coin is lingering to pounce. 


Wednesday, March 3, 2021

GITA SHLOKA 4.34 : Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth. Satisfaction of the self-realized spiritual master is the secret of advancement in spiritual life,14th Aug

Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth. Satisfaction of the self-realized spiritual master is the secret of advancement in spiritual life.


GITA SHLOKA 4.34
TRANSLATION
Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.

PURPORT
The path of spiritual realization is undoubtedly difficult.

The Lord therefore advises us to approach a bona fide spiritual master in the line of disciplic succession from the Lord Himself.

No one can be a bona fide spiritual master without following this principle of disciplic succession.

The Lord is the original spiritual master, and a person in the disciplic succession can convey the message of the Lord as it is to his disciple.

No one can be spiritually realized by manufacturing his own process, as is the fashion of the foolish pretenders.

The Bhagavatam says: dharmam hi saksad-bhagavat-pranitam—the path of religion is directly enunciated by the Lord.

Therefore, mental speculation or dry arguments cannot help one progress in spiritual life.

One has to approach a bona fide spiritual master to receive the knowledge.

Such a spiritual master should be accepted in full surrender, and one should serve the spiritual master like a menial servant, without false prestige.

Satisfaction of the self-realized spiritual master is the secret of advancement in spiritual life.

Inquiries and submission constitute the proper combination for spiritual understanding.

Unless there is submission and service, inquiries from the learned spiritual master will not be effective.

One must be able to pass the test of the spiritual master, and when he sees the genuine desire of the disciple, he automatically blesses the disciple with genuine spiritual understanding.

In this verse, both blind following and absurd inquiries are condemned.

One should not only hear submissively from the spiritual master; but one must also get a clear understanding from him, in submission and service and inquiries.

A bona fide spiritual master is by nature very kind toward the disciple.

Therefore when the student is submissive and is always ready to render service, the reciprocation of knowledge and inquiries becomes perfect.

Tuesday, March 2, 2021

तेरा रब नहीं वसदा दूर, अखियां खोल जरा by Chitra Vichitra



तेरा रब नहीं वसदा दूर अखियां खोल जरा        


तेरा
रब नहीं वसदा दूर अखियां खोल जरा        

खोल जरा, खोल जरा अखां

YOUR God IS NOT SITUATED FAR OFF, OPEN YOUR EYES (अखियां खोल जरा), O MIND !

 

फूल वास मुख दर्पण न्याइ

व्याप रहा घट घट में मांही

मैं मेरी कर दूर

अखियां खोल जरा

FACE IS INDEX (दर्पण) OF MIND – WHY SO ? – BECAUSE GOD (मांही) AS SUPERSOUL SITS IN EACH (व्याप रहा) HEART (घट घट)

YOU ONLY NEED TO REMOVE ME (मैं)& MINE (मेरी)

 

बिन सतसंग मिले ना मार्ग

रब कहंदे कोल है शाह रब

ओ ते हर वेले भरपूर

अखियां खोल जरा

WITHOUT SATSANG, YOU CANNOT FIND YOUR WAY (TO God), ALTHOUGH HE (शाह रब) IS VERY VERY NEAR (कोल)& HE IS COMPLETE (भरपूर)

 

पत्थर में जो आग समावे

बिन पुरुषार्थ हाथ ना आवे

सतसंग करो जरूर

अखियां खोल जरा

AS FIRE IS INBORN IN STONE, LIKEWISE IN YOUR ACTIONS, HE IS INBORN BUT YOU HAVE TO BE DOING SATSANG TO GUIDE & SHOW YOU THE PATH (TO God)

 

मैं नूँ मार मुकावे जेड़ा

साफ करें इस दिल दा वेड़ा

कड दे दिलों गरूर

 

सतगुरु पूरा जे मिल जावे

विच इस घर दे घर दिखलावे

फिर प्रगट हए दूर

अखियां खोल जरा

ONE WHO IS ABLE SUBDUE HIS ME & MINE MENTALITY (मैं नूँ मार मुकावे) & THUS PURIFY HIS HEART (साफ करें इस दिल दा वेड़ा), BANISH EGO (कड दे दिलों गरूर) AND

 IF YOU FIND A CAPABLE (पूरा) GURU (सतगुरु पूरा जे मिल जावे)

THEN HE CAN SHOW YOU THAT HE SITS IN YOUR HEART (INNER घर) (OF THE BODY - OUTER घर, THEREFORE (विच (WITHIN) इस घर दे घर)

 

बिन सतगुरु ना सो जीव पावे

मुर्शद बिन राहत ना आवे

दास ए गल्ल मशहूर

WITHOUT A CAPABLE GURU, ONE CANNOT GET (ना सो जीव पावे) HIM (सो)

(मुर्शद – PRIEST / GURU) & THERE IS NO RELIEF WITHOUT A GURU (मुर्शद बिन राहत ना आवे)– IT IS A WIDELY KNOWN FACT (दास ए गल्ल मशहूर)


vinod Agarwal ji

#blogva029 
This is also sung by Baldev ji (बलदेव जी with Vinod Agarwal Bhajan lyrics)