तेरी मिट्टी में खो जाऊँ, Clarion Call from Vrindavan - Iss Raj Mei Mai Kho Jaun - Teri Mitti - BHAJAN Cover by Madhavas

तेरी मिट्टी में खो जाऊँ, Clarion Call from Vrindavan - Iss Raj Mei Mai Kho Jaun - Teri Mitti - BHAJAN Cover by Madhavas

a lovely melodious & touching song for Vrindavan

https://youtu.be/dxdvPy8EMAU?t=80 इस रज में मैं खो जाऊँ इस ब्रज का ही हो जाऊँ इतनी सी है दिल की आरज़ू Let me get lost in this soil Let me be owned by this land Brij All I want is only this 1 तेरे प्रेम में हर सुख वार दिया तेरे ध्यान में दिल ये लगाया  है तब जा के कहीं हमने तेरा नाम अपनी सांसो पे सजया है 2 हे कान्हा मेरे, तेरे दर पे रहूँ  तू ना आंख से इक पल ओझल हो मैं दूर रहूँ वृंदावन से जीवन में कभी न वो पल हो 3 हे राधे मेरी, मेरी महारानी हर वेद की तुम ही कहानी हो जो प्रेम जगत का सार हो तुम उस प्रेम की अमित निशानी हो 4 इस रज में मैं खो जाऊं इस ब्रज का ही हो जाऊँ  इतनी सी है दिल की आरजू 5 इन लताओं सा लहराउँ  यमुना मैय्या सा बह जाऊँ  इतनी सी है दिल की आरजू 6 ओ बांके मेरे बड़े छलिया तुम इस ब्रज के तुम महाराजा हो हर गोपी यही पुकार रही ओ कान्हा दूर तू ना जा हो 7 ब्रज भूमि मेरी तेरा हर कण कण बस प्रेम ही प्रेम दुहाई दे चाहे कान लगा कर सुन लो तुम बस राधा राधा सुनाई दे 8 बरसाने तेरे घर आऊँ  इस रस में ही तर जाऊँ  इतनी सी है दिल की आरज़ू 9 तुम आदि पुरुष तुम अंत में हो हर पापी में हर सन्त में हो तुम धरती में तुम व्योम में हो ब्रह्माण्ड के हर इक रोम में हो 10 सब कुछ होकर गोपाल से तुम मेरे नंद के छोटे लाल से तुम कान्हा कुछ और तू ना देना बस अपनी भक्ति सदा देना 11 आखिर की जब सांस मैं लूँ हे गोविंद तेरे नाम से लूँ इतनी सी है दिल की आरजू 1 In love of Thine, all joys I do surrender, My heart is fixed upon Thy contemplation deep, And only then Thy Name, so soft and tender, Upon my every breath I finally keep. 2 O my Kanhaiya, upon Thy doorstep let me stay, Mayst Thou not vanish from my sight even one fleeting moment, May that day never come, to be away From Vrindavan's enchanting bower. 3 O Radhe, my queen, my sovereign might, Of every Veda, Thou art the single tale, The very essence of all worldly light, Of Love's deep truth, Thou art the endless trail. 4 In this sacred dust, oh, let my being lose its form, To be a part of Braj soil, this is my soul's desire, To let my life be merged in Braj This is the simple wish that sets my heart afire. 5 Like these vines, let me gently swing and sway, Like Mother Yamuna, let my spirit softly flow, This is the humble plea I utter day by day, The only aspiration that my deep heart can know. 6 O Bānke, my beautiful, great trickster Thou art known, The sovereign ruler of this hallowed land of Braj, Every Gopi's cry is echoing, deep and lone, O Kanhaiya, please, let us never see Thee go. 7 Braj Bhoomi mine, every speck of Thy ground, Resounds with nothing but the call of purest Love, Whether by ear or deepest feeling, it is found, Only "Radha, Radha" rings from earth to skies above. 8 To Barsana's gates, let my tired footsteps roam, To be submerged and purified in this divine sweet grace, This is the final longing that guides my spirit home, To find my heart's true yearning in that sacred space. 9 Thou art the first, the end of all that is begun, In every sinner, and in every holy saint, Thou art in the earth, the sky, the moon, the sun, In every single fiber of the cosmic constraint. 10 Though Thou art all things, O Gopal, so grand and vast, Yet to me, Thou art my Nand's little child so dear, Kanhaiya, ask for naught else that forever shall last, But let Thy devotion be my only treasure here. 11 When I draw my final breath, and all is done, O Govind, let it be spoken with Thy sacred name, This is the final solace that my heart has won, This is the single burning wick of my soul's flame.

The Story that REVEALS Shree Ram’s Diwali Wisdom – How Faith removes Darkness by Swmai Mukundanand

The Story that REVEALS Shree Ram’s Diwali Wisdom – How Faith removes Darkness by Swmai Mukundanand

https://youtu.be/6rulwaWjt04

This video by Swami Mukundananda narrates a significant story from the Ramayana involving Lord Shiva, Sati, and Lord Ram to illustrate the spiritual lesson of faith versus material intellect and understanding the divine nature of God's actions, known as Lila (pastimes). [00:00] Once Lord Shiv desired to relish the Ram Katha ras (nectar of the story). So, accompanied by Sati, he went to the ashram of [00:11] Agastya Rishi. Agastya Rishi saw that the Lord has come, he welcomed Shiv and Sati. So Shiv was pleased with [00:23] the Rishi's devotion. However, Sati used her buddhi (intellect): "We are coming to listen to a Katha (story) from him, and he is [00:32] doing our puja (worship). What a bhondu bhatt (fraud) he is!" So Sati used her buddhi there. Now Shiv requested Agastya that [00:43] "I wish to hear the Ram Katha." So Agastya said, "Maharaj, if it is your wish, I will relate it [00:50] to you." So Agastya related the whole Katha to Shiv, and Sati was also sitting there, but Sati’s mentality had [01:01] got corrupted. In her mind was the doubt, "Look, what Katha will he tell us? What does he know? He [01:09] was doing our puja a little while ago." So she did not listen with faith. At the end of the Katha [01:21] Shiv was pleased and he said, "Maharaj, what dakshina (offering) can we offer to you?" Agastya said, "Maharaj, what dakshina [01:32] can I take from you? If you so wish, you please explain Bhakti Tattva (the principle of devotion) to me." So Shiv explained Bhakti [01:42] Tattva to Agastya and blessed him with devotion. And then Shiv and Sati passed by in the forest. Now [01:54] this coincided with the time when Ram was in the forest. So Ram had gone for His vanvas (exile) and in [02:04] the vanvas the Sita Haran (abduction of Sita) had taken place. So subsequent to the Sita Haran, Ram and Lakshman were going, and [02:17] Ram was yearning, "Where has Sita gone?" Ram’s yearning was absolutely supernormal. Now if somebody’s family member gets lost [02:32] they go and report to the police, announce on television, but nobody goes and asks a tree, "Mr. Tree, have [02:39] you seen my child running from here?" But Ram is experiencing such pangs of separation from Sita. He is asking [02:50] the trees and the animals: Hey Khag Mrig Hey Madhukar Shreni, Tum Dekhi Sita Mrig-Naini. (O birds, beasts, and rows of bees, have you seen the doe-eyed Sita?) [Lord Ram's lamentation quoted]. [03:07] Lakshman man samjhaye bahuti, poochhat chale lata tarupati. E vidhi khojat vilapat swami, manahu maha virah ati kaami. (Lakshman tried to console him many times, but the Lord continued asking the creepers and trees. The Lord wandered and lamented, like a man intensely desirous for his beloved wife.) [Continuation of Lord Ram's lamentation]. [03:25] Like a very desirous man searches for his wife, Ram was in that situation. He seemed to have completely lost His senses. He is asking the trees and [03:33] He is asking the creepers, "Where is my Sita gone?" Lakshman tries to explain, but Ram doesn't understand. In this [03:44] situation, Shiv and Sati saw Ram. So Shiv offered his pranam and said, "He is Sat-chit-ananda Para-Brahma Prabhu. What a Lila [03:57] you are doing!" So Shiv understood, "My Lord is doing a Lila. When He hides His almightiness, that is the [04:06] Lila. So my Lord is doing a Lila." Now supposing your neighbor says that, "Look, I am participating in a [04:16] drama. You come and listen to it/see it." And you go there, and in the drama that person is [04:23] acting like a crook, so you will not stand up from the audience, "What kind of acting you are doing?" [04:29] You will just stand and watch. So Shiv is watching the Lila of my Prabhu, but Sati’s buddhi was already [04:37] corrupted. Sati started thinking, "What kind of Bhagwan (God) is he?" [04:44] So she said, Kabahu yog viyog na jaage, dekha prakat virah dukh taage. (God is He who never suffers union or separation, but here He is openly showing the distress of separation). [Sati's corrupted logic]. [04:59] ...because God is everywhere, how can you have viyog (separation) from God? But Tulsidas says you can't even have [05:12] yog (union). Why yog? Because [05:19] day happens when there was night, and if there was no night, there will be no day as well. So [05:26] in the sun it is nitya din (eternal day). In the same way, Bhagwan has nitya yog (eternal union) with all living entities. But [05:38] the same Ram is suffering viyog from his wife. So Sati said, "What kind of Bhagwan is he?" But then [05:48] she thought, "My husband has done pranam. Shambhu gira muni mrisha na hoi, Shiv sarvagya jaan sab koi. (Shambhu [Shiva] cannot lie, Shiva is all-knowing and knows everything)." So he [06:01] must be Bhagwan. But Bhagwan is not like this. Bhagwan is Sarvagya (all-knowing), and He doesn't even know where [06:11] His wife has gone. So Shiv said, "Look Sati, you do what you want, I am telling you He [06:19] is Bhagwan." Shiv left, thinking: Hoi hai soi jo Ram rach rakha, ko kari tark badhahi sakha. (Whatever Ram has ordained, that is what is going to happen. Who can debate or argue with that?) [Shiv's resolute faith]. [06:31] So Shiv went off and he said, "Be careful how you behave." [06:40] But Sati’s buddhi was affected. She said, "Alright, let me take a test and I will find out whether [06:48] He is Bhagwan or He is not Bhagwan." So Sati, by her maya (illusory power), she took on the form of Sita [06:59] herself and she sat down there. "That if He is God, He will come to know. And if He is [07:09] not God, He will say, 'Oh, this is where you—we were looking for you!' And Lakshman will say, 'Arey [07:18] Bhabhi Ji (sister-in-law), we found you!' So it will be a great find." So now Ram, He was saying, "Ha Seete, Ha [07:29] Seete," and He saw Sati in the form of Sita. So He just ignored her: "Ha Seete, Ha Seete." Sati [07:39] thought, "Maybe He did not see me." So again she went and sat down in front. Ram is coming: [07:46] "Ha Seete, Ha Seete." And then He sees Sati in the form of Sita. He became extremely serious: "Mother, you [07:55] are sitting here, where is my Father?" Sati kapatu janeu sur swami, sab darasi sab antaryami. (The Lord, the master of the gods, who is the all-seer and the indwelling soul of all, knew Sati's deceit). [Ram instantly recognized her]. [08:12] For Sarvagya (the All-knowing), what is the problem in knowing whether this is Sati or Sita? Sumirat jah mit agyana (Remembrance of whom destroys all ignorance). So Sarvagya [08:24] Ram Bhagwan—He is Sarvagya, He knows everything. So in His Lila, Ram worships Shiv as His Ishta Dev (worshipable deity); He worships [08:38] him in Rameswaram. So because Shiv is His Ishta Dev, Sati is His mother. So He is addressing Sati as "Mother": [08:47] "Mother, you are here, where is my Father?" Sati said, "Oh, He has recognized me!" She ran from there. And [08:57] when she ran, wherever she looked she saw Ram, Lakshman, and Sita. She looked here: there they are, and devatas [09:05] are doing the puja. And she looked there: there they are. She realized that He is Bhagwan. Remember in [09:14] the case of the Lord, it is always a Lila. Whenever your mind starts getting confused, like Sati’s mind got [09:26] confused, remind yourself, "These are divine pastimes." The goal is not to engage the intellect there, but to engage [09:39] the mind and thereby be purified. This video narrates a pivotal episode from the Ramayana where Lord Shiva’s wife, Sati, attempts to test Lord Ram, revealing a profound lesson on the difference between faith (Shraddha) and skeptical intellect (Buddhi) in spiritual matters. 1. The Corruption of Intellect The story begins with Lord Shiva and Sati visiting Agastya Rishi to hear the Ram Katha. Shiva was pleased by the Rishi's devotion. However, Sati allowed her material intellect to corrupt her judgment.  When the Rishi, in his humility, performed their worship, Sati questioned his spiritual standing, thinking: "We came to learn from him, yet he is worshipping us. What authority does he have?" Due to this doubt, she listened to the sacred story without faith. 2. The Illusion of Suffering (Lila) Later, Shiva and Sati encountered Lord Ram in the forest during his exile, shortly after the abduction of Sita. Ram was experiencing intense, human-like grief and yearning (viyog), asking the trees and animals if they had seen his wife. • Shiva's Faith: Shiva, recognizing the Supreme Truth, immediately understood this suffering to be Lord Ram's Lila (divine pastime). He offered his obeisance, recognizing Ram as the Sachchidananda Parabrahma (Eternal, Blissful Absolute Truth) who was simply hiding His omnipotence as part of His divine play. • Sati's Doubt: Sati, however, could not reconcile this image of a grieving man with her concept of an all-knowing, omnipresent God who should never suffer separation. Her corrupted intellect compelled her to seek proof. 3. The Divine Test and Recognition Sati decided to test Ram by transforming herself into the exact image of Sita and sitting in Ram's path. Her plan was that if Ram was just a regular man, he would be fooled and embrace her as his wife. However, when Ram saw Sati in Sita's form, he stopped his lamentation. Instead of acknowledging her as Sita, he immediately addressed her with seriousness, saying, "Mother, you are sitting here, where is my Father?" Ram, the Sarvagya (All-knowing) and Antaryami (Indwelling Soul), instantly saw through the deceit. He called her "Mother" because, as Lord Shiva's wife, she was spiritually akin to his mother (Lord Shiva being Ram's chosen deity, or Ishta Dev). 4. The Final Conclusion Sati's trick failed. She realized she had been recognized. As she fled, she was granted a vision where she saw Ram, Lakshman, and Sita everywhere, along with the gods worshipping them. She finally realized the Truth: Ram is the Supreme Lord. The Spiritual Lesson: The Swami concludes that the Lord's actions are always a Lila (divine pastime). When our mind is confused by the apparent contradictions in God's actions, we must remember this truth.  The goal of spiritual life is not to engage the limited, material intellect to critique or understand the divine, but to engage the mind with faith (Shraddha) to purify it. https://youtu.be/6rulwaWjt04

Bhagavad Gita Part 17 (Shlok 4.17) कर्म, अकर्म और विकर्म क्या है? (What are Karma, Akarma, and Vikarma?)" by Swami Mukundananda

Bhagavad Gita Part 17 (Shlok 4.17) कर्म, अकर्म और विकर्म क्या है? (What are Karma, Akarma, and Vikarma?)" by Swami Mukundananda

Swami Mukundananda, explains the intricate nature of Vedic actions (Karma), forbidden actions (Vikarma), and actionlessness in action (Akarma/Karma Yoga).

[ ] within bracket is the time stamp of video [00:00] भक्ति में आप चाहे राम राम बोले चाहे मरा मरा बोले भगवान को फर्क नहीं पड़ता वो भाव ग्राही हैं [00:09] भाव ग्राही जनार्दन, लेकिन कर्मकांड में भगवान बहुत strict है तो यह कर्मकांड से क्या फल मिलेगा ? इससे भगवत प्राप्ति नहीं होगी। [00:23] इससे संसार का फल मिलेगा या मृत्यु लोक का वैभव या स्वर्ग लोक की प्राप्ति। [01:04] The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is and what inaction is. https://vedabase.io/en/library/bg/4/17/ [01:36] तो श्री कृष्ण अब कहते हैं कि अर्जुन तुझे कर्म के संबंध में तीन सिद्धांत समझने होंगे: एक कर्म, दूसरा विकर्म, और तीसरा अकर्म। [02:04] अकर्म का दूसरा नाम है कर्म योग। [02:23] हमारे शास्त्रों में जो वर्णाश्रम धर्म बताया गया है यानी चार वर्ण चार आश्रम इसके अनुसार लंबे चौड़े विधि विधान हैं। यह जो विधान आदि है इसको कहते हैं कर्म। [03:00] उसमें कुछ नियम नित्य कर्म कहलाते हैं। नित्य कर्म कौन से हैं जो रोज करने हैं (जैसे “संध्या” करो, स्नान करो)। इसका कोई फल नहीं। नहीं करोगे तो दंड मिलेगा (जैसे Government को tax देना)। [04:21] दूसरे हैं नैमित्तिक कर्म। यह कभी कभी करने (सूर्य ग्रहण हो गया, चंद्र ग्रहण हो गया, मृत्यु के समय सूतक)। यह भी करने है क्योंकि करने हैं। इनका कोई फल नहीं। [05:05] तीसरे नियम कहलाते हैं काम्य कर्म। जो संसारी फल इच्छा के लिए किए जाते हैं। पुत्र चाहिए तो पुत्रेष्टी यज्ञ करो। [05:25] और चौथे, मान लो आपसे गो हत्या हो गई अनजाने में... अब उसका पाप लगा, तो पाप को नष्ट करने के लिए हमारे शास्त्र विधान बताते हैं प्रायश्चित कर्म। [06:29] यह चार के नियम कर्म के अंतर्गत। इनका लंबा चौड़ा detail वेदों में, Manusmriti में है, Mimansa darshan में है, Mahabharat में है। सुबह उठने से लेकर रात को सोने तक क्या करना यह कर्म कहलाता। (Mimansa Darshan is one of the six classical Hindu schools of philosophy that focuses on the critical investigation of the Vedas and their rituals.) [07:01] लेकिन इसमें हमको समझने की बात यह है कि यह नियम बहुत बारीक हैं और अगर आपको फल चाहिए तो थोड़ी सी भी त्रुटि नहीं होनी चाहिए (जैसे यज्ञ में मंत्र बोलते हैं)। [08:57] नियम ये है कि एक स्वर में भी यदि गलती हो गई आपका पूरा कर्मकांड बेकार चला गया। यह वेद का विधान इतना कड़ा है। [09:21] भक्ति में ऐसा नहीं है । भक्ति में आप चाहे राम राम बोले चाहे मरा मरा बोले भगवान को फर्क नहीं पड़ता वह भाव ग्राही हैं। [09:28] लेकिन कर्मकांड में भगवान बहुत strict हैं  [09:46] एक बार इंद्र का पतन हो गया इसी कारण से, जब नहुष इंद्र बने थे, तो उनका गलत स्वर का उच्चारण कराया गया और उनका पतन हो गया। [10:15] इतने कड़े नियम हैं वेदों में कि छह उपकरण है (देश, काल, पदार्थ, कर्ता, मंत्र, कर्म) यह छह के छह ठीक हों, तब वो यज्ञ का फल मिलेगा। [10:33] और यह छह के छह इस कलयुग में ठीक ठाक करना यह संभव ही नहीं है। [10:49] त्रेता युग में जब दशरथ जी महाराज को पुत्रेष्टी यज्ञ कराना था तो वशिष्ठ जी ने नहीं कराया, श्रृंगी ऋषि को बुलाया गया। [11:13] द्वापर युग में जब पांडवों को राजसूय यज्ञ कराना था तो उन्होंने श्री कृष्ण को आचार्य बनाया कि यदि श्री कृष्ण आचार्य रहेंगे कोई त्रुटि नहीं होगी। [12:07] पांडवों ने कहा, "अरे ब्रह्म जानाति इति ब्राह्मण (जो ब्रह्म को जानता है, वह ब्राह्मण है)।" तो क्या भगवान स्वयं ब्राह्मण नहीं है? [12:27] श्री कृष्ण ने कहा, "मैं आचार्य बनने को तैयार हूँ मगर हमारी शर्त रहेगी कि जितने पंडित आएंगे हम उनके झूठे पतल उठाएंगे।" [13:00] हमको ऐसे ब्राह्मण ही नहीं मिलेंगे जो सात स्वरों में उच्चारण करें। [13:30] तो यह कर्मकांड से क्या फल मिलेगा? इससे भगवत प्राप्ति नहीं होगी। इससे संसार का फल मिलेगा या मृत्यु लोक का वैभव या स्वर्ग लोक की प्राप्ति। [13:56] तो यह कर्म जो है भगवान ने इसलिए बनाया था कि समाज में लोगों को कुछ नियमों में बांध दिया जाए। In this talk, Swami Mukundananda explains the three principles of action (Karma, Vikarma, and Akarma) mentioned in Bhagavad Gita 4.17. The focus is on highlighting the restrictive nature and limited reward of Karma (Vedic rituals) compared to Bhakti (devotion). 1. The Three Actions (Trilogy of Action) Lord Krishna asks Arjuna to understand three concepts [01:36]: • Karma (Prescribed Action): Actions enjoined by the scriptures, primarily the Varnashrama Dharma (rules for the four social classes and four stages of life) [02:23]. • Vikarma (Forbidden Action): Actions that are prohibited by the scriptures (generally referred to as sinful or wrong actions). • Akarma (Actionlessness in Action): Also known as Karma Yoga [02:04]. This is the path of action performed without attachment to results, which leads to God-realization. 2. The Strictness and Types of Karma The scriptures detail four main types of Karma [06:29]: • Nitya Karma (Daily Duties): Actions that must be done every day (e.g., Sandhya Vandanam, ritual bathing). They yield no positive result if done, but not doing them incurs a sin or penalty (like paying taxes) [03:00]. • Naimittika Karma (Occasional Duties): Actions performed on specific occasions (e.g., during eclipses, or periods of impurity after a birth or death). They must be performed simply because they are rules [04:21]. • Kamya Karma (Desire-driven Actions): Rituals performed to fulfill a material desire (e.g., Putreshti Yagya to desire a son) [05:05]. • Prayaschitta Karma (Expiatory Actions): Rituals performed to nullify the sin of a wrong action (e.g., expiation for accidental cow-slaughter) [05:25]. 3. The Flaw of Karma in Kali Yuga The speaker emphasizes the extreme difficulty and impracticality of Karmakanda (ritualistic Vedic action): • Zero Error Tolerance: To achieve the desired result, the rituals must be performed with absolutely zero error [07:01]. • The Power of Swara (Intonation): The biggest difficulty lies in the pronunciation of mantras. A tiny error in the swara (intonation or musical pitch of the chanting) will ruin the entire ritual, rendering the whole effort useless [08:57]. The example is given of King Nahusha losing his position as Indra due to a wrong swara [09:46]. • Impracticality in Kali Yuga: The six components required for a perfect ritual (place, time, material, doer, mantra, and action) are almost impossible to get right in the current age (Kali Yuga) [10:33]. It is difficult to find priests who can correctly pronounce all seven swaras [13:00]. 4. Limited Results of Karma Even if a person manages to perfectly execute all the complex rituals, the result is limited [00:23]: • Karma does not lead to God-realization (Bhagavat Prapti) [00:23]. • It only yields worldly enjoyment, wealth in this mortal world, or attainment of heaven (Swarga Loka) [13:30]. 5. Bhakti vs. Karmakanda The speaker contrasts this with Bhakti (devotional service): • In Bhakti, God is "Bhava Grahi Janardana" (one who accepts the intention/emotion) [00:09]. God does not care if you chant "Ram Ram" or "Mara Mara"; the heart's feeling is what matters [09:21]. • In Karmakanda, God is "very strict" [09:28].

#1 Sign of a Krishna Conscious Mind – UNLOCK the Divinity in You by Swamu Mukundanand

#1 Sign of a Krishna Conscious Mind – UNLOCK the Divinity in You by Swamu Mukundanand

https://youtu.be/cdc0Wsef-U4

Swami Mukundananda, explains the ultimate sign of a mind united with God, as described in the Bhagavad Gita and the Srimad Bhagavatam. [ ] within bracket is the time stamp of video [00:00] So Shri Krishna spoke four verses in the heart of Brahma. They are called the Chatushloki Bhagwat. Now Sri Krishna says that those yogis who have united their mind with me. It is not that they've united their mind with me alone. [00:19] Bhagavat Gita, Chapter 6, Dhyan Yog, the Yoga of Meditation. Shloka chanting is followed by translation and commentary by Swami Mukundananda. [01:01] The true yogis uniting their consciousness with God see with equal eye, all living beings in God and God in all living beings. [01:18] So now, at that stage, the yogi sees God everywhere. [01:28] "Oh, this Marxist Leninist is also searching for happiness because he's also part of God. This atheist is also searching for happiness. He's also part of the ocean of happiness." [01:40] Everybody is running after happiness because they are parts of God. Sri Krishna says, "Arjun, everybody is trying to reach Me." [02:09] Actually, Gita has got 700 verses, and the Bhagwatam has got 18,000 verses. We, in the mornings, we study the Mukut-mani of the Bhagwat, right? The Gopi Geet. [02:17] So the entire Bhagwat, it originated from four verses. They are called the Chatushloki Bhagwat. And these were first revealed to Brahma. [02:42] Brahma Ji is also Padma—one who is born from the lotus. From the navel of Vishnu Ji, the lotus came and Brahma Ji took birth. [03:03] He looked all around him. There was no Earth planet, no Texas, no Allen township, no Radha Krishna temple. All these will come later. [03:15] All he saw was an ocean of raw energy. And he started thinking, "Who am I? Why have I come here? What is my purpose?" [03:34] He started entering the stem of the lotus and went on going, going. There was no end to it. So he retraced his steps and again sat down on the lotus. [03:52] When he heard the waves of this ocean of energy making sounds—tapa, tapa, tapa—he said, "I see the message here is do tapasa (practice austerities)." [04:19] So he sat down and did his austerities, and finally Sri Krishna revealed Himself. So Sri Krishna spoke four verses in the heart of Brahma. They are called the Chatushloki Bhagwat. [04:29] On the basis of those, Sri Brahma Ji then created the world. [04:46] Brahma Ji: "When there was no creation ,i.e., before creation, what existed? God alone." Krishna says, "I alone existed and everything that is manifest in the form of creation is My very self." [05:28] "Likewise, you take a rocket and keep flying, at one place the universe will come to an end. What is there after creation?" He says, "I alone exist. When creation shall cease to be, I alone will remain. There's nothing apart from me. These are all manifestations of the divine." [05:58] Now Sri Krishna says that those yogis who have united their mind with me... the consequence is they see the whole world in its connection with God. [06:19] And when they reach that state, it is only natural. They cannot disrespect anyone because they can naturally see the others in their connection with the divine. [06:33] One little boy, he was going in the neighborhood and he saw a board on the fence of a ranch: "Puppies for sale." [07:40] The child took out from his pocket $3.23. He said, "For this much, will I be allowed to see the puppies?" The farmer said, "All right." [08:06] The kennel was opened and those little furry creatures came out. And much later, another furry creature came out. [08:24] This creature, the boy was looking carefully, was another puppy from the same litter, but it was not running at the same speed. It seemed to be hobbling. And then he realized it had only three legs. [08:44] He told the farmer, "That's the one I want. How much for that dog?" The farmer said, "Sunny, you don't want that. It's got only three legs." [08:52] So the little boy, he lifted his own trouser leg and showed that he had an artificial limb. He said, "He needs somebody who can understand his situation." [09:10] The farmer said, "You know, you just take him free. There's no charge for love." [09:18] Because he himself didn't have a leg, he could understand the plight of the little puppy who had one leg missing. It is just a sense of empathy. That is Sajjanta (gentlemanliness). [09:37] So the sign that our mind is in God is that we are naturally respectful to everyone because we see them all as parts of the divine. ________________________________________ English Elaboration The video explains the essence of a divine or Krishna-Conscious mind based on two main spiritual authorities: the Bhagavad Gita and the Srimad Bhagavatam. 1. The Sign of a True Yogi (Gita) The ultimate sign of a true yogi, whose mind is united with God, is their equal vision [01:01]. • They see all living beings in God (as being connected to the divine source). • They see God in all living beings (as the soul or part of the Divine residing within them). • This vision explains why everyone, including atheists or Marxists, is searching for happiness—because they are parts of the Ocean of Happiness (God) [01:28]. • The consequence of this perspective is that one naturally respects everyone and "cannot disrespect anyone," as they see the entire world in its connection with the Divine [06:19]. 2. The Origin of All Creation (Bhagwatam) The speaker details the origin of the 18,000-verse Srimad Bhagavatam from just four verses, known as the Chatushloki Bhagwat [02:17]: • Brahma's Birth: Brahma Ji was born from a lotus emerging from Lord Vishnu's navel, finding himself in an ocean of raw energy with no creation [02:42]. • Austerity (Tapasa): After failing to find the source of the lotus, Brahma heard the message tapa, tapa, tapa (practice austerities) [03:52]. • The Divine Revelation: After performing tapasa, Shri Krishna revealed the four verses to Brahma's heart. These verses assert the absolute non-duality of God: "I alone existed before creation, everything manifest is my very self, and I alone will remain when creation ceases to be" [04:46]. 3. Empathy and Sajjanta (Gentlemanliness) To illustrate the natural respect that comes from true knowledge, the speaker shares an analogy of a boy who buys a three-legged puppy [08:24]. • The farmer tries to discourage the boy, but the boy lifts his own trouser leg to show he wears an artificial limb [08:52]. • The boy explains that the puppy needs someone who can understand its situation. • This act demonstrates empathy and Sajjanta (gentlemanliness) [09:18]. • The takeaway is that the highest sign of a mind focused on God is this universal empathy and respect toward all beings, because they are all seen as manifestations or parts of the Divine [09:37].

The Power of Good Company – A Life-Changing Diwali Lesson from Lord Hanuman | Swami Mukundananda

The Power of Good Company – A Life-Changing Diwali Lesson from Lord Hanuman | Swami Mukundananda

https://youtu.be/xopGe_Rh_ks

[ ] within bracket is the time stamp of video

Swami Mukundananda, discusses the profound influence of the company we keep (Satsang) using the example of Hanuman and Vibhishan. [00:00] The company we keep has a tremendous impact upon us. If you stay in the association of those who lust after wealth, you will also make money the primary goal of your life. [00:12] If your friends are virtuous and people of integrity, in their association, you will develop a noble and virtuous character. [00:24] If your friends consider health as the chief priority, you too will develop habits of well-being and grow in health. [00:38] When Hanuman took on a giant form and leapt over the ocean to reach Lanka, it was late evening when he came. [00:51] Touring around, Hanuman came to the house of Vibhishan. He saw on the door an emblem of Bhagwan Ram's bow, the Sharang, and some Tulsi plants were growing in the courtyard. [01:13] Hanuman thought, "In this city, who is this saintly person? I must find out." [01:35] Your heart can be compared to a crystal. The crystal takes on the hue and the shade of the environment it is placed in. Likewise, you too get affected by your association. [01:45] Motivational speaker Jim Rohn said, "You are the average of your five closest friends." So we must be careful in choosing our company. [02:12] Let's learn from the example of Vibhishan. When Hanuman took on a giant form and leapt over the ocean to reach Lanka, it was late evening when he came. [02:22] He decided to wait until it was dark before proceeding further. He now became a little monkey. [02:32] And after the blanket of night had descended, he went towards the gate. A demoness called Lankini was standing guard. [02:45] She noticed him and screamed, "A thief! Where are you going?" Hanuman thought in his mind, "The biggest thief is inside, Ravan, who has kidnapped the mother of the universe, Sita, and she's blaming me for being a thief." [03:07] He boxed her, and it was a knockout in one blow. However, Lankini folded her hands and started offering her respect. [03:19] She said, "I had become fed up of guarding the city of demons. At that time, Brahma said to me that when a monkey comes and knocks you with a blow, know that the days of Lanka are numbered." [03:41] "I offer my respects to Ramadas Hanuman. Please proceed." Hanuman entered the city. [03:54] It was late in the night. The demons, after an evening of vice and entertainment, were now sleeping. [04:06] Hanuman did an inspection. He even visited the palace of Ravan, where he found Ravan sleeping with his wife, Mandodari. [04:19] Touring around, Hanuman came to the house of Vibhishan. He saw on the door an emblem of Bhagwan Ram's bow, the Sharang, and some Tulsi plants were growing in the courtyard. [04:29] Hanuman thought, "In this city, who is this saintly person? I must find out." [04:42] It was now about 3:00 a.m. in the morning, and at that very moment, Vibhishan got up. Right away, the name of Ram came out from his lips. [04:51] He uttered Ram Ram, and he came out of the door. He saw Hanuman and said, "Who are you?" [05:00] Hanuman then explained the background why he had come. Vibhishan was thrilled upon meeting a devotee of Ram. [05:11] He explained how he had been worshiping Ram, but his regret was that Ram's grace had not descended upon him. He asked Hanuman the reason for it. [05:23] Hanuman said, "You are taking Ram nam, but you are not doing Ram Kaj, the work of Ram." [05:34] Vibhishan made a vow, then forth he would definitely stand up in support of Ram and Sita. [05:46] Vibhishan then said to Hanuman that now I am certain Ram's kripa is upon me. [06:10] "It's only by the Lord's grace that one meets a saint like you." [06:21] Hanuman asked Vibhishan how he managed to stay in a city of demons. Vibhishan responded his position was like the tongue between 32 teeth. He felt completely suffocated. [06:33] Hanuman said, "But the tongue is more powerful than the teeth." There was once an argument between the teeth and the tongue. [06:45] The teeth warned the tongue, "You stay in the midst of all of us and have the impudence of coming and shaking any of us whenever you want. Be careful, or together we will chop you and throw you out." [07:03] The tongue said, "Mr. teeth, you need to be careful. If I use my power and insult that big and strong bully of the locality, all 32 of you will get out." [07:28] So Hanuman said to Vibhishan, "that we are brothers and I need your help." [07:39] "Brothers?" said Vibhishan. "But you are saintly and I am born in a demoniac family." [07:46] Hanuman explained that their father was Ram and mother was Sita. [07:53] "The problem was," Hanuman said, "I have seen my father, but not yet met my mother. You have seen the mother, Sita, but have not yet met your father, Ram. Help me meet Sita, and I'll ensure you get to meet Ram." [08:17] Vibhishan was thrilled. He told Hanuman, "She is being put in Ashok vatika by my brother Ravan. It is in that direction." [08:29] Before Hanuman proceeded, Vibhishan praised the opportunity for getting that saintly association because the company we keep has a tremendous impact upon us. [09:00] Hanuman proceeded from there, but the lesson for us is that this moment's association made such a big impact upon Vibhishan. So, our company influences us. [09:16] If you stay in the association of those who lust after wealth, you will also make money the primary goal of your life. [09:28] If your friends are virtuous and people of integrity, in their association, you will develop a noble and virtuous character. [09:42] If your friends consider health as the chief priority, you too will develop habits of well-being and grow in health. [09:56] One pet shop owner raised two parrots and sold one of them to a priest and its brother parrot to a butcher. [10:09] After a year, the pet shop owner thought, "Let me see how the two parrots are doing." He went to the priest's house. [10:21] The priest was outside when he arrived. But as he entered the home, he heard someone saying, "Welcome." [10:46] The parrot said, "The owner is not at home, but please be comfortable." And as the pet shop owner sat on a chair, the parrot began reciting Vedic mantras in sweet tones and then even sang a kirtan. [11:07] The pet shop owner was extremely impressed. From there, he proceeded to the butcher's house. [11:19] The moment he entered, he heard screams, "Kill him! Don't leave him! Squeeze his throat!" The pet shop owner was astounded. [11:32] He discovered the butcher was out. The parrot was screaming and then realized the impact of one year's association on the two parrots. [11:45] So, if we wish our intellect to be filled with belief in God, and if we want our aspirations, ideals, and values to become noble and pious, we must then engage in Satsang. [12:13] Over the last four decades as a spiritual teacher, I have personally witnessed the power of Satsang... in the space of one year, the entire direction of their life changes. [13:25] In this way, if we begin the activity of Satsang, Vyas promises: from Satsang, you will automatically develop first Shraddha (faith), then Rati (interest in devotion), and finally Bhakti (devotion) will start growing in your heart. ________________________________________ English Elaboration (The Power of Good Company) The central theme of the video is the immense and transformative power of association or Satsang (good company/association with truth). The speaker, Swami Mukundananda, emphasizes that our closest relationships determine our character, goals, and even health [00:12]. The Story of Hanuman and Vibhishan The speaker uses the Ramayana episode of Hanuman's first meeting with Vibhishan in Lanka to illustrate this point: • Recognition of Virtue: After leaping to Lanka, Hanuman saw a saintly sign at one house—the emblem of Lord Ram’s bow and Tulsi plants [00:51]. This house belonged to Vibhishan (Ravana's brother), a righteous soul living in the city of demons. • The Power of Prayer: Hanuman met Vibhishan at 3:00 a.m. Vibhishan was awake, uttering the name of Ram [04:42]. Vibhishan expressed his regret that despite his worship, he hadn't received Ram's grace. • The Missing Element: Hanuman explained that Vibhishan was taking Ram Nam (name) but not doing Ram Kaj (Ram’s work) [05:23]. Vibhishan immediately vowed to stand in support of Ram and Sita, confirming that meeting a saint like Hanuman was a sign of the Lord’s grace [06:10]. • Brotherhood and Mission: Vibhishan felt suffocated, describing his life as the "tongue between 32 teeth" (demons) [06:21].

Hanuman countered with a story of the tongue and the teeth, arguing the tongue's greater power (it can get all the teeth removed). Hanuman declared their brotherhood, stating their shared mother was Sita and father was Ram [07:46]. He asked Vibhishan to help him meet Sita, promising in return that Vibhishan would meet Ram. • The Lesson: Vibhishan's instantaneous transformation and support for Ram, catalyzed by a brief association with the saintly Hanuman, demonstrates the life-changing impact of good company [09:00]. The Parrot Analogy The speaker drives the point home with the story of two parrots [09:56]: 1. One parrot was sold to a priest and learned to say, "Welcome," recite Vedic mantras, and sing kirtans [10:46]. 2. The other parrot was sold to a butcher and only screamed commands like, "Kill him! Don't leave him! Squeeze his throat!" [11:19]. This stark contrast, caused by just one year of association, proves that our environment is the primary shaper of our conduct. Conclusion: The Importance of Satsang To cultivate noble ideals and belief in God, one must actively engage in Satsang [11:45]. This spiritual association is the path by which a person naturally develops Shraddha (faith), Rati (interest in devotion), and finally Bhakti (pure devotion) [13:25].