Shruti Says

Geeta Chapter 2 Verse 27 and 28

Bhagwat Dasam Skand Chapter 9 and 10

Geeta Chapter 2 Verse 26

Bhagwat Dasam Skand Chapter 9

Geeta Chapter 2 Verse 23 to 25

Bhagwat Dasam Skand Chapter 8

Sunderkand till Doha 11 and following 6 chaupai

Geeta Chapter 2 Verse 22 and 23

Bhagwat Dasam Skand Chapter 7

Geeta Chapter 2 Verse 21 & 22

Bhagwat Dasam Skand Chapter 6 Shakt Asur

Geeta Chapter 2 Verse 20

Bhagwat Dasam Skand Chapter 6

Geeta Chapter 2 Verse 19

Bhagwat Dasam Skand Chapter 5

Bhagwat Dasam Skand Chapter 3 and 4

Geeta Chapter 2 Verse 16,17,18 Simply Said

Bhagwat Dasam Skand Chapter 2 and 3

Geeta Chapter 2 Verse 16 Concluded

Bhagwat Dasam Skandh Chapter 1

Geeta Chapter 2 Verse 16

Bhagwat Dasam Skandh Mahatmay Continued

Bhagwat Dasam Skandh Mahatmay

Geeta Chapter 2 Verse 14 and 15 Concluded

Bhagwat 2nd February 2021

Sunderkand Doha 8 to Doha 9

Geeta Chapter 2 Verse 15

Bhagwat 26th January 2021

Geeta Chapter 2 Verse 14

Bhagwat 19th January 2021

Geeta Chapter 2 Verse 13

Bhagwat 12 January 2020

Geeta Chapter 2 Verse 12

Bhagwat 8th December 2020

Bhaj Govindam This is a verse written by Nityananda is beautiful. It is describing the outwardly behaviours of the truly realised, a state where the self fades and only God remains, where the oneness with all becomes a reality. The normal norm of the society don’t apply to him and he remains maast in his own masti. This ones behaviour can not be understood by the masses who are bound by the rules of the so called cultured society. He comes across as a dim wit, mad man or even scary to the eyes of the worldly. The one who revels in God and knows the secrets of this universe, can no longer or no longer wants to indulge the worldly people and their norms of normality.The awakened are difficult to understand, but then Who can understand the one who has understood ‘That One’. Verse 22रथ्या चर्पट विरचित कन्थः, पुण्यापुण्य विवर्जित पन्थः। योगी योगनियोजित चित्तो, रमते बालोन्मत्तवदेव॥Rathyā carpaṭa viracita kanthaḥPuṇyāpuṇya vivarjita panthaḥ,Yogī yoganiyojita cittoRamate bālonmattavadevaरथ के नीचे आने से फटे हुए कपडे पहनने वाले, पुण्य और पाप से रहित पथ पर चलने वाले, योग में अपने चित्त को लगाने वाले योगी, बालक के समान आनंद में रहते हैं॥The Twenty-Second verse said to me - Shruti Says🌷The one who collects and stitches the pieces of cloths scattered on the ground and wears,The one who walks on a path which is beyond good deed and bad,That yogi who is connected to the divine bliss through yoga,He is always in joy like a child or lives in this world like a madman.————————————Bare Necessity (Rathyā carpaṭa viracita kanthaḥ)Sukhacharya and various other sages don’t see the need to cover themselves anymore. They are beyond this body conscious state and believe that they are the soul the witness and the body is their cloth. Free from any social stigma and inhibition they remain in a state of divine union. It is said that ones, Sukhrachayaji was walking hurriedly and his father Ved Vyasaji was chasing him, on the way there were a few girls bathing in the lake. When Sukhracharyaji passed they did not run to cover themselves up, they continued what they were doing. On the other hand, when Vedavyasji came they hurriedly ran to hide themselves. Astonished Vedavyasji asked, “I am much older and my son a young man unclothed himself, he just walked past, at that time you did not feel shame or a need to hide, but in front of me you do.”The girls replied, “he is beyond the body, he is soul conscious, and does not take himself to be a man or body. He does look at others from that view also. To him all he sees are the divine souls, who are beyond body and gender. But, to you we are still women and you can see we are bare.“This state comes naturally to the one who is self realised, gradually and slowly, the need to posses diminishes and unknowingly everything material falls away. This one takes only that which is a bare necessity, from the cloths to the food, is only enough to keep ones soul attached to the body. Anything taken beyond ones basic need is a sin, keeping this in mind he shuns even what the world thinks is needed and makes do with the discarded pieces to cover his body. He knows, We can not experience true happiness when desire rule our heart and not God. Passion of a man, grows more when he enjoys the pleasures of the senses. The more we indulge, the more the desire. The more we get, the more the greed. Wants never end no matter how much we have, we are never contented and keep wanting more and more. The fire of greed, burns more and more with every drop of desire. No matter how hard we want to mellow down this verse, and twist its meaning to suit our convenience, jo hai woh hai.‘Yeh raah nahin aasan Sunle o rahi.Yeh aag ka darıya hai,Aur doob ke jaana hai.’Just Be (Puṇyāpuṇya vivarjita panthah)This verse describes the state of a person who is beyond Satva, Rajas and Tamas and is in the the gunateeth avastha. A state very difficult to reach and ones reached, the veils of Maya disappear, the unreal world and laws of Maya do not apply anymore and what remains is the eternal truth. A detachment happens, as if one is ejected from the grip of Maya and is free. The grip of gravity is only till we are in the realm of the earths pull, beyond that there is a state of weightlessness.The oneness with the movie and characters happens momentarily, at that time emotional outbursts are experienced. But, when again one realises he is just the witness and what is on the screen is but not real, no emotional residue remains.In the same way, the one who has realised the ultimate truth, is not governed by the law of Maya - punya and paap, and is free from the Karma Bandhan. His action don’t account to any bondage. Not only this, he does not mind people judging him, and partitioning his actions into good or bad, he does not run to give an explanation or justification.Meri karam KahaniMeri atma bhi Jane parmatma bhi Jane… he sings in his heartThe silent saintOnce there was a

Geeta Verse 11 Concluded 

Bhagwat 1st December 2020

Bhaj Govindam Verse 21पुनरपि जननं पुनरपि मरणं, पुनरपि जननी जठरे शयनम्। इह संसारे बहुदुस्तारे, कृपयाऽपारे पाहि मुरारे॥Punarapi Jananam Punarapi MaranamPunarapi Jananijathare SayanamIha Samsare BahudustareKrpaya pare Pahi Murareबार-बार जन्म, बार-बार मृत्यु, बार-बार माँ के गर्भ में शयन, इस संसार से पार जा पाना बहुत कठिन है,हे कृष्ण कृपा करके मेरी इससे रक्षा करें॥The Twenty-First verse said to me - Shruti Says🌷Repeatedly being born and repeatedly dying,Repeatedly having to stay in the womb of the birth giver.This world is brutal and freeing the self from he clutches of Maya is so difficult,Oh Murare, please have mercy on me and help me cross this ocean of mundane existence, it is possible only with your help.———————————There is this beautiful story of Ramji and Kevat (The Boat Man). Ramji wanted to cross the river to get to the other side. So he requested Kevat to help him cross. Now, the kevat was very clever, or should I say enlightened. He said, I am not going to let you step into my boat till I wash your feet. The dust of your feet is dangerous, he continued to say, just the way that stone became a woman (Ahilya), what if my boat becomes a woman, what will I do. Lakhman was very angry, but Ramji started laughing and said, do what you need to do to save you boat. He washed the Lords feet. It is said that in his previous birth he was a small creature in the milky ocean, and when he tried to get near the feet of the Lord, Seshnag (currently Lakshman) with his tail threw him far and he died. So, he first fulfilled his desire, to touch the feet of the Lord.Now, Ramji boarded the boat with Ma Sita and Lakhmanji, this Kevat was not only rowing the boat slowly, but also as soon as they would be close to the other side, he would row them back to the middle of the river and again move towards the other side and again back to the middle of the river. This kept on happening and finally Ramji asked, what are you doing. It has been so long, why are rowing us around in circles and not letting us cross the ocean. To this kevat said;My Lord how does it feel, I am giving you the taste of your own medicine. This is what you do to all of us right. You make us go in circles from one birth to another, from one specie to another. There seems no end, 84 lakh species we roam in and then again we repeat the cycle. You dear God, are feeling giddy with this small little trip as we are going in circles, but do you ever think how we feel? How miserable we get? How tired it must be for us poor souls? Lakshman was fuming, how dare he talk to Ram bhaiya like this, no one has a right to do this. Now, Ramji could not stop laughing, he said, ‘I understand now how all of you feel. Please, get us to the bank on the other side now.’This was not the end Kevat wanted to make a very important deal also. When they got to the bank and Ramji, Sitaji and Lakhmanji got off, Ramji wanted to pay Kevat, he was given a ring by Ma Sita, to pay for the trip. Now, Kevat refused, he said I will not take anything from you. God kept pleading and he kept refusing. He said, people from the same profession don’t take money from each other. Now again, Ramji asked, how are we from the same profession. Kevat said, ‘I take people from one side of the river to this other side. You also do the same thing, you help people cross the ‘Ocean of Mundane existence’, you help them cross this Bhav Sagar. My Lord when I come to your bank, just make sure you don’t take any fare from me, and help me cross the ocean just like I helped you.’Ramji with tears in his eyes hugged his innocent devotee, his dear dear Kevat. By fare kevat meant don't take into account the sheet of my Karmas. It is so difficult to have a clean slate. Even if the slate is clean, and vices have been erased, this Ego of Satva does not leave us. Reaching the Gunateeth avastha is very hard and if one reaches also, staying there in that state without oscillations rare. Many a sages, have slipped. Kings like Raja Bharat who were able to denounce the world and riches, have been trapped by you, in attachments, as trivial as the love for a deer.Kevat knows that self effort is needed but, no amount of effort is enough, without Bhakti and surrender all else is waste. Can anybody find the way to the one nobody knows. The one who can not be found, is not reachable. It is he who reaches out, it is when he wants to be found can a Sadhak even take the first step.Only God can help us cross this painful Bhav Sagar we are trapped in, there is no other way. Maya and her magic has enticed us so much that we are unable to reach the end, unless and until God is merciful it is impossible to get out of this unending cycle of birth and death.Today we might feel, What is so bad in the cycle of life?Life is good, that is why.On top of all, God has also increased the level of difficulty by giving us Vismrati -forgetfulness.We tend to forget the suffering we go through when we are in the w

Sunderkand Doha 6 Onwards till Doha 8

Geeta Chapter 2 Verse 11 Continued

Bhagwat 24th November 2020

Bhaj Govindam Nirantar swasth chintan ho, yehi sabse bada jaap hai.Na utra aacharn mai to, samucha gyan gapshap hai.Rahe bhukhe magar phir bhi na khae paap ki Roti Bache buri aadatose, yehi is yug ka saab se bada tap hai.To have pure and healthy thoughts is the most important chant,If we have not been able to implement our learning in our day to day lives,the entire ocean of knowledge is but an other source of gossip or a way to fill our empty hours.It should be acceptable for one to starve, rather than eat from sinful income,To avoid bad habits, is the biggest penance of this yuga.——————————-Akhandanandaji in his discourse, said he ones knew a man who had Geeta memorised. He could recite the Geeta, backward, forward and if asked from anywhere in the middle he would continue or mention the shloka number and chapter. However, as he grew older, he slowly forgot what he had memorised and by the time of his death, he remembered nothing at all. Instead, of the superficial memorising exercise, if he would have spent that much time, internalising and implementing even one of the verses in his life, it would have helped him cross the ocean of mundane existence and find a place at the feet of God.Kabir Dasji says, what the 20th verse which has been written by Anandgiri ji is trying to tell us; Potha padh pad jag muah,pandit bhaya na koi.Dhai aakhar prem ke,paade sau pandit hoye.Just by reading endless scriptures, One does not become a knower of God.The one who is able to experience universal love,Is the realised one.Note: The word pandit has been used in Geeta also, it refers to the self realised one, who is the knower of self and the divine wisdom. A Viveki, Gyani and Vigyani. (Not to be mistaken with how we use the word pandit today)———————————Verse 20भगवद् गीता किञ्चिदधीता, गङ्गा जललव कणिकापीता। सकृदपि येन मुरारि समर्चा, क्रियते तस्य यमेन न चर्चा॥bhagavadgītā kiñchidadhītāgaṅgā jalalava kaṇikā pītā |sakṛdapi yena murārī samarchākriyate tasya yamena na charchā ‖ जिन्होंने भगवदगीता का थोडा सा भी अध्ययन किया है,भक्ति रूपी गंगा जल का कण भर भी पिया है, भगवान कृष्ण की एक बार भी समुचित प्रकार से पूजा की है, यम के द्वारा उनकी चर्चा नहीं की जाती हैThe Twentieth verse said to me - Shruti Says🌷Those who internalised and experienced even a little of Bhagwat Gita, Those who have drunk even a drop of water from the holy Ganga with faith in being freed from sin, Those who have surrendered to and worshipped Lord Krishna even ones with true divine love, Yama, the God of death has no need to reach out to them. (As they have crossed the ocean of mundane existence and are free from the game of maya)——————————Yatha Drishti Thatha ShrithiEverything written in our scriptures has various meaning, hence, what the author of the verse meant, what we or others interpret could be very different. Hence, read, feel, experience and listen, the verse will speak to you, then interpret - what does your vision say. Ramji before the battle was resting and at that time an insightful discussion on what is the black spot on the moon followed. Sugrive, Vibhishan, Hanuman, Angad and Laxman all answered based on their life experiences and depthShadow of the earth on the moonThe demon Rahuls struck the moonA part of moon was taken to make the face of RatiMoon has the lord itched in his heart which appears like a black hole (as the lord is dark in color) etcTo me the verse highlights;The importance of even a little - Good Company, Effort and NameThe importance of FaithThe Power of Little - Company एक घड़ी आधी घड़ी, आधी में पुनि आध। तुलसी संगत साधु की, हरे कोटि अपराध।।24 minutes, 12 minute or even less 6 minutes. Tulisdasji says that the company of a sage, helps us remove all our sins.A bit of Geeta, a drop of Ganga and a moment with God - when experienced liberates us. All it takes is less then a second and it can happen now and here.Even a touch is enough for some and years of sangh has no affect on many.The Power of Little - Ram SetuIn this verse the power of quality and not quantity has been emphasised. Let’s try to understand this with a story from the Ramayan. When Shri Ram had to cross the ocean to reach Lanka, Nala and Neal along with other made a bridge. Now, the bridge was ready and it was time to set out. At that time, Sugrive came to Ramji, a little dejected. He said, yes, we have been able to build a bridge, however, the bridge is so narrow, it will take years for the entire army to cross over.At this Ramji smiled and said could you please take me to the bridge. When they reached Ramji went and stood on the bridge, no sooner that he set his foot on the bridge, all the sea creatures surfaced to have Darshan (see) of the divine Lord. They were uncountable and many were humongous in size. In no time the entire ocean was covered, there was no sight of water anywhere. To this Sugrive said, “If this was possible, why did you make us put so much of effort in building this bridg

Geeta Chapter 2 Verse 11 

Bhagwat 17th November 2020

Bhaj Govindam This is an important verse for all of us. Many a times I have heard people mentioning the names of many realised souls, and use them as an example to justify their own indulgence in life - Saying that they also indulge. On the other hand, the other extreme is also true, where people quote the example of fakirs who just wander around and feel that by aping them, they will also get realisation.The irony is, they don't realise that what they see is the final out come, the end and not the means. They fail to see that, ones one experiences God, no matter what the situation outside, the inner self dwells in the divine bliss. He could be sitting in Yoga or Indulging in Bhog, he could be alone or in a crowd, he remains established in his true Sat Chit Anand Swaroop.For, this realised one sees bhog in yog and yog in bhog. In the crowd or alone he is always in ekanth. Verse 19योगरतो वाभोगरतोवा, सङ्गरतो वा सङ्गवीहिनः।यस्य ब्रह्मणि रमते चित्तं, नन्दति नन्दति नन्दत्येव॥कोई योग में लगा हो या भोग में, संग में आसक्त हो या निसंग हो, पर जिसका मन ब्रह्म में लगा है वो ही आनंद करता है, आनंद ही करता है॥Yogarato Va Bhogarato VaSangarato Va SangavihinahYasya Brahmani Ramate CittamNandati Nandati NandatyevaThe nineteenth verse said to me - Shruti Says🌷Immersed in Yoga (Penance or Tapa),or Indulging in Bhog (material world),or in the crowd (in the midst of worldly relations),or alone (silently sitting in a isolated place) ,The one who has become one with Brahman,has experienced Brahman,or the one who only sees Brahman,revels in divine bliss/anand always.——————————If we go to cremation ground, we see the body is put on the fire and it is burning away. The Body is burning and so is the wood on which the body has been put, it is all buring alike. The person/ Chandal, holds a stick and keeps putting the the wood which falls off or the body part which fall off back into the fire pyre. Till all of it is properly burnt. In the end he also puts the stick which he was holding into the fire. Why? Because the job of the stick is done, the wood and body alike all burnt, all ash and not the stick is no longer needed.What is this stick? A thing that keeps reminding us that ‘I am that’, and initially it is needed the tapas, the sadhan, the penance and when that reminder is no longer, when one is established in the self. This stick can be thrown as well.The stick is all that we do reach this state. Reading the scriptures , chanting, Japa, Tapa etc is a way of removing the over bearing conditioning and developing the spiritual muscle, and when that has been developed, and the realisation happens both the spiritual practice and the ego is dropped. We don’t remain anymore, it is all that divine and for that, to be in the own self, nothing is needed.Now, for some gyanis or the awakened ones the material world is nothing at all, they roam around as recluse.For others, they have to be in some kind of activity, they have to be working in the material world, and no one can guess their level of realisation.There could be yet others, who could be having families and friends and totally come across as average indulging people, again no on can guess their level of realisation also.In other words they come in all shapes and sizes. Who will know the elevated state of these people, only those who have this urge to realise the divine, they will be drawn to any one of the above and will know, as their need to know the truth will draw them to the realised ones. They will be able to smell the love that emanates, because of being in that state.This reminds me of a story of a Sage and a King. There ones lived a great sage in the outskirt of the kingdom. He was considered to be a realised soul and many visited him. The word reached the King and he was eager to meet him. Not only, did he go to meet him, but he also got the sage back to the place with him. The sage agreed, as the king truly wanted the sage to come and bless him with his wise counsel.The king made fine arrangements for the sage, he made sure that all the luxurious that the king enjoyed are made available to the sage. The softest of beds, the choicest of cloths and most elaborate meals. The sage did not decline any of this, he wore the silks, ate the sweets and enjoyed the shows put up for him. Days rolled by and the sage lived like the second king in the place. Now the king started having second thought and doubts, about the authenticity of this sage. He felt that this can not be a sage, look at him indulging. He is an ordinary man who can not resists the pull of the material world. He wondered if he has been deceived by this fraud sage.Now, after a few weeks he could not control himself and looked the sage straight in the eye and said, Why are you so revered? To me you are no different from what I am. An ordinary mortal who relishes the pleasures of the world. You do exactly what I do.How are you any different from me?The sage

Geeta Chapter 2 Verse 8,9,10

Bhagwat 10th November 2020

Bhaj Govindam This verse written by Sureshvaracharya beautifully paints the picture of a true carefree Fakir, a true Vairagi, a person who has renounced this world from inside out. He stays in divine masti always. This dohas of kabir explain the state of mind of such a person so beautifully.Khada hai kabir pehne aapni garibi seenha thoke jhadta hai aapni fakiri.Duniya ka bhaa nahin bole sachi boli rechene ga kya koi us se uski khali jholi re badi takat hai garibi mai.Maan lagyo mera yaar fakiri mai Jo sukh pavega Ram bhajan mai Jo sukh pavega naam bhajan mai Woh sukh nahin amiri mai.Haath mai tumba bagal mai sotah hai charo disha jagiri mai.Bhala bura saab ka sunlijaekar gujraan garibi mai.prem nagar mai rehni humari hai phalibadi aaye saburi mai .aakhir yeh taan khakh milega kyo feere magruri mai.Kahe kabir suno bhai sadhu sahib mileage saburi mai.Verse 18सुर मंदिर तरु मूल निवासः, शय्या भूतल मजिनं वासः। सर्व परिग्रह भोग त्यागः, कस्य सुखं न करोति विरागः॥देव मंदिर या पेड़ के नीचे निवास, पृथ्वी जैसी शय्या, अकेले ही रहने वाले, सभी संग्रहों और सुखों का त्याग करने वाले वैराग्य से किसको आनंद की प्राप्ति नहीं होगी॥SuramandiratarumulanivasahSayya Bhutalamajinam VasahSarvaparigrahabhogatyagahKasya Sukham Na Karoti ViragahThe Eighteeth verse said to me - Shruti Says🌷The one who sleeps on the floor of a mandir or under the tree, The bare floor is his bed and wears bare minimum to cover the self, and lives alone,Who has given up on all accumulation or possession and is free from all desires and wants,Who will not get joy from this vairagi,or How can this kind of a Vairagi not be constant bliss.———————————————There is this constant game going on - we all call it as Maya/dilusion. The one who has decided not to play this game is free. It is very simple, stop playing this game. This game has two main players - Ego and Expectation. This game also offers the fruits which never satiates the players - it is known as Trishna - Desires. The more you eat this fruit the more hungry you get and the more you drink the juice, the more thirsty you become. The game thrives on attachment, and makes the player believe that it is love that he harbours. The innocent players don’t know that attachment not even close to being in love.This is a never ending game. Like a hamster, one keeps running on the wheel to reach where - no where. But, still one runs and runs, till one can run no more. Yearns and yearns, till one can think no more, enticed by her enchanting dance, this Maya robs one of his very essence, and is left a skeleton of desires. She plays the games, she sets the rules, and the rest just have an imaginary say and control. But, it is just her call after all.Stop playing the game, and she will lose her grip. Stop indulging her, and she will have to quit.Per Yeh rah nahin aasan, sunle hey bande. yeh aag ka dariya hai,aur doob ke janan hai.This path of a Fakir is not for the weak of heart. Jegar chahiye shero jesa. Nikalte tau bohot hai, per Fakir koi ek virla he ban pata hai. Baki sanyasiyo ke chole mai, yogi ke bhesh mai bhogi hi reh jaate hai.You need a heart like a lion. Many people start on this path, but a Fakir(sorry no english word for this) one in an uncountable number of people can become. The rest just remains as bhogis in the robes of sanyasis and yogis.For it is Not a journey from outside in, it is the bliss of nothingness, that shines from the inside out. Jese Pyaar kiya nahin jata, hojata hai.Wese hi sansar choda nahin jata, choot jata hai.KaabJub maan hari mai lagta hai,woh maya haar leta hai.Just like one effortlessly falls in love, the world also effortlessly falls off, when one turns towards God.Then a fakir is born -For whom the earth is his bed and the sky his blanket. The whole world becomes his family and he sees the divine in all alike. There is no mine or thine. The need of the body and the mind vanish. He becomes a ‘aalp aahari’ and also an ‘aalp vakta’, who eats very little and talks only when it is absolutely necessary. There is no need for company of the world, in ekanth he revels and all he so yearns for, is the company of the lord. Why run after the company of the world which is transient, no relation is permanent and it only leads to akelapan. All are but passing clouds, he knows and hence shuns all as just false images in the shadow of maya.Kabira khada bazaar mai,mange sabki kheer,na kisi se dosti,na kisi se bare.Kabir stands in the middle of the market places and prays for everyones well-being,He has not friends and no foes.The game of ego and expectations is long over. The entires struggle is where my expectation is not met and my ego gets hurt. The game is within the self he realises, there is no one else causing the hurt. It is all self inflicted pain. Then why would a sensible person play this game of self torture. In a Fakir the ego does not exist, as there is no ‘I’ le

Geeta Chapter 2 Verse 6,7

Bhagwat 3rd November 2020