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.


Saturday, May 1, 2021

बन जाऊं तेरी प्यारी, ban jaoon teri pyari tujhe pyar karte karte, Vinod Agarwal Bhajan lyrics

 

बन जाऊं तेरी प्यारी, ban jaoon teri pyari tujhe pyar karte karte


बन जाऊं तेरी प्यारी

तुझे प्यार करते करते


जीवन बिताया सारा इंतज़ार करते करते 


रह रह के मेरे दिल में उठती हैं ये तरंगे 

एक मन करे मेरो आवे जो गोपाल प्यारो

 तो ले मनमोहन को माखन खिवायूँगी 


एक मन करे मेरो 

आवो जो सलोनो श्याम

तो पे जो छबीले जू को ह्रदय से लगाऊंगी 


एक मन करे मेरो 

आवे ब्रिज राज आज

तो ले निज आँगन में रास ही रचाऊँगी 


एक मन करे मेरो 

आवे बलबीर

तो मैं चूम के कपोल बैन (music) माधुरी सुनाऊँगी 


रह रह के मेरे दिल में उठती हैं ये तरंगे

 है दिल में मेरे केवल तेरे मिलने  की उमंगें 

कभी आ भी जाओ प्रीतम यूहीं राह चलते चलते 


देखो मैं ना समझ हूँ 

पकड़ा है तेरा दामन 

कहाँ जाएँ छोड़ कर अब

मेरे रंगीले साजन 

ना  साथ छोड़ देना मेरे साथ चलते चलते 


मुझे हर घडी और हर पल घनश्याम याद आना 

मैं भूलने ना पायूँ 

तुम भी ना भूल जाना 

जल गयी ये ज़िंदगानी बिरहा में जलते जलते 

जीवन बिताया सारा इंतज़ार करते करते


Vinod Agarwal Bhajan lyrics

https://www.youtube.com/watch?v=pzldtIIPpo4


Friday, April 30, 2021

Bhagvat: The soul is never the body but is always completely different from the body. Being eternal and inexhaustible, the soul has no death, but when the same pure soul desires to enjoy the material world independently, he is placed under the conditions of material nature and must therefore accept a certain type of body and suffer the pains and pleasures thereof, 13th Sept

Bhagvat: The soul is never the body but is always completely different from the body. Being eternal and inexhaustible, the soul has no death, but when the same pure soul desires to enjoy the material world independently, he is placed under the conditions of material nature and must therefore accept a certain type of body and suffer the pains and pleasures thereof. The body is just like a machine, and according to the living entity's karma, he is offered a particular type of machine to move here and there under the control of material nature. This continues until he surrenders to the Supreme Personality of Godhead. Until he surrenders, the conditioned soul is carried from life to life by the arrangement of material nature.


TRANSLATION

The spirit soul, the living entity, has no death, for he is eternal and inexhaustible. Being free from material contamination, he can go anywhere in the material or spiritual worlds. 


He is fully aware and completely different from the material body, but because of being misled by misuse of his slight independence, he is obliged to accept subtle and gross bodies created by the material energy and thus be subjected to so-called material happiness and distress. Therefore, no one should lament for the passing of the spirit soul from the body.


PURPORT

Hiranyakasipu very intelligently described the position of the soul. The soul is never the body, but is always completely different from the body. Being eternal and inexhaustible, the soul has no death, but when the same pure soul desires to enjoy the material world independently, he is placed under the conditions of material nature and must therefore accept a certain type of body and suffer the pains and pleasures thereof. 


This is also described by Krshna in Bhagavad-gitä (13.22). Käranam guna-saìgo 'sya sad-asad-yoni janmasu: the living entity is born in different families or species of life because of being infected by the modes of material nature. When conditioned by material nature, the living entity must accept a certain type of body, which is offered by nature under the direction of the Supreme Lord.


"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." (Bg. 18.61) 


The body is just like a machine, and according to the living entity's karma, he is offered a particular type of machine to move here and there under the control of material nature. This continues until he surrenders to the Supreme Personality of Godhead (mäm eva ye prapadyante mäyäm etäm taranti te). Until he surrenders, the conditioned soul is carried from life to life by the arrangement of material nature.


Thursday, April 29, 2021

Bhagvat: "Those who are envious and mischievous, who are the lowest among men, are cast by Me into the ocean of material existence, into various demoniac species of life." He takes account of the conditioned soul's chanting of "Krshna, Krshna" so many times, 12th Sept

Bhagvat: "Those who are envious and mischievous, who are the lowest among men, are cast by Me into the ocean of material existence, into various demoniac species of life." He takes account of the conditioned soul's chanting of "Krshna, Krshna" so many times. He sometimes punishes such demons for one life by putting them in a lower species, but then, when they have stopped accusing Him, they are liberated in the next life because of chanting Krshna's name constantly. Krshna, being very kind, punishes the conditioned soul in one life for such sinful activities and then takes him back home, back to Godhead. When Krshna punishes a demon or conditioned soul, He stops that soul's habit of blaspheming Him, and when the soul becomes completely pure, the Lord takes him back to Godhead.



TRANSLATION
Because of the bodily conception of life, the conditioned soul thinks that when the body is annihilated the living being is annihilated. Lord Vishnu, the Supreme Personality of Godhead, is the supreme controller, the Supersoul of all living entities. Because He has no material body, He has no false conception of "I and mine." It is therefore incorrect to think that He feels pleasure or pain when blasphemed or offered prayers. This is impossible for Him. Thus He has no enemy and no friend. When He chastises the demons it is for their good, and when He accepts the prayers of the devotees it is for their good. He is affected neither by prayers nor by blasphemy.

PURPORT
Because of being covered by material bodies, the conditioned souls, including even greatly learned scholars and falsely educated professors, all think that as soon as the body is finished, everything is finished. This is due to their bodily conception of life. 

Krshna has no such bodily conception, nor is His body different from His self. Therefore, since Krshna has no material conception of life, how can He be affected by material prayers and accusations? Krshna's body is described herewith as kaivalya, nondifferent from Himself. Since everyone has a material bodily conception of life, if Krshna had such a conception what would be the difference between Krshna and the conditioned soul? 

Krshna's instructions in Bhagavad-gitä are accepted as final because He does not possess a material body. As soon as one has a material body he has four deficiencies, but since Krshna does not possess a material body, He has no deficiencies. He is always spiritually conscious and blissful. Isvaram paramam krshnam sac-cid-änanda-vigraham: His form is eternal, blissful knowledge. Sac-cid-änanda-vigraham, änanda-chinmaya-rasa and kaivalya are the same.

Krshna can expand Himself as Paramätmä in the core of everyone's heart. In Bhagavad-gitä (13.3) this is confirmed. Kshetrajnam chäpi mäm viddhi sama-kshetreshu bhärata: the Lord is the Paramätmä—the ätmä or Superself of all individual souls. Therefore it must naturally be concluded that He has no defective bodily conceptions. Although situated in everyone's body, He has no bodily conception of life. 

He is always free from such conceptions, and thus He cannot be affected by anything in relation to the material body of the jiva.

Krshna says in Bhagavad-gitä (16.19):
"Those who are envious and mischievous, who are the lowest among men, are cast by Me into the ocean of material existence, into various demoniac species of life." Whenever the Lord punishes persons like demons, however, such punishment is meant for the good of the conditioned soul. 

The conditioned soul, being envious of the Supreme Personality of Godhead, may accuse Him, saying, "Krshna is bad, Krshna is a thief" and so on, but Krshna, being kind to all living entities, does not consider such accusations. Instead, He takes account of the conditioned soul's chanting of "Krshna, Krshna" so many times. 

He sometimes punishes such demons for one life by putting them in a lower species, but then, when they have stopped accusing Him, they are liberated in the next life because of chanting Krshna's name constantly. 
Blaspheming the Supreme Lord or His devotee is not at all good for the conditioned soul, but Krshna, being very kind, punishes the conditioned soul in one life for such sinful activities and then takes him back home, back to Godhead. 
The vivid example for this is Vrträsura, who was formerly Chitraketu Mahäräja, a great devotee. 

Because he derided Lord Siva, the foremost of all devotees, he had to accept the body of a demon called Vrtra, but then he was taken back to Godhead. Thus when Krshna punishes a demon or conditioned soul, He stops that soul's habit of blaspheming Him, and when the soul becomes completely pure, the Lord takes him back to Godhead.

Wednesday, April 28, 2021

तेरा दामन ना छोडूंगी मैं, tera daman na chodungi, 12th Sept


तेरा दामन ना छोडूंगी मैं, tera daman na chodungi

तेरा दामन ना छोडूंगी मैं

दिल दिया तुमको ऐ प्राण प्यारे

आशा तुमसे लगाई हुई है 

मेरे दिल में पड़े हैं जो  छाले 

देख के आ के ओ मुरलीवाले 


प्रीत जब से लगाई है तुमसे,अच्छी जग में हसाई हुई है 

तूने सबकी है बिगड़ी बनाई

तेरे द्वारे पे मैं भी हूँ आई 

क्या खता ऐसी मुझसे हुई है

क्यों न मेरी सुनाई हुई है 


जग ने मुझको कहीं का न छोड़ा 

नाता इस वास्ते मैंने तोडा 

दुश्मनों ने है मुझको है बक्शा

चोट अपनों से खाई हुई है


Vinod Agarwal Bhajan lyrics
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