Shruti Says

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

Bhaj Govindam Though written by another disciple, this verse is a direct continuation of the previous verses. It is like the last verses flows directly into this verse. They talk about the then prevalent exploitation and dominance of Sanathan Dharma by a few, and how people were being mislead. This glorious way of life was wrapped up in layers of blind rituals and taboos, to a great extent it still is. There goes a story - That during the prayer, a family had to tie a black cat which roamed around their house, to keep it away from the alter. However, generations later, because the true reason for tying the cat was lost, this actually became a part of the family ritual, they considered it not possible to complete the prayer without a black cat, believing that the cat is essential for this prayer, they would actually get a black cat specially for the occasion and tie it for the prayers. This is exactly what is happening today. When the masses behave like illiterates and find it beyond their ability to read the original scriptures and understand the deeper meanings, what else can be expected, but the downfall of this eternal way of life. Guru Subodhaji is also saying just like old age (verse 15), coloured robes (verse 16), pilgrimage, penance and charity (Verse 17) do not directly translate into a desire free, liberated state.Here, he is NOT against pilgrimages, fasting/penance or charity. Here, Karma Kandh is NOT being condemned, but the ignorance with which it is being done is being ridiculed. He is emphasising, that when these holy endeavours are under taken, a clarity is needed on;Who is doing this?Who should get the benefit?Why are we doing this?How this should be done?The Final TestVerse 17कुरुते गङ्गासागरगमनं, व्रतपरिपालनमथवा दानम्।ज्ञानविहिनः सर्वमतेन, मुक्तिं न भजति जन्मशतेन॥१७॥किसी भी धर्म के अनुसार ज्ञान रहित रह कर गंगासागर जाने से, व्रत रखने से और दान देने से सौ जन्मों में भी मुक्ति नहीं प्राप्त हो सकती है॥१७॥Kurute GangasagaragamanamVrataparipalanamathava DanamJnanavihinah SarvamatenaBhajati Na Muktim JanmasatenaThe Seventeenth verse said to me - Shruti Says🌷There is no point in going for pilgrimages, Or observing fast/penance nor giving Charity,If one does these out of ignorant selfish reasons.These pious acts done without true knowledge and pure intentions,cannot give liberation even in a thousand years,So say all dharms in unison. ———————————————Who is doing this? Who should get the benefit?Till we are in Deh Buddhi or body consciousness and the feeling that I am the doer (Karta Bhav) and I am the beneficiary (Bhogta Bhav) is there, all the activities be it as noble as pilgrimage, penance or charity, will lead to only bondage and not liberation. The reason is simple, ‘I’ binds. The moment one sees God in his very self and others. When he starts seeing no second. That very moment the ‘Doer-ship and the I’ dissolve and the knot of ignorance in the heart is broken, all the doubts vanish and the entire stock of his karmas get dissolved. All activities of man mainly leads to transmigration, but the same, when offered to the Lord, lose their binding character.We should also remember that, all that we are able to do is by the grace of the Lord, without his will moving even one leaf is not possible. We are but the puppet in the hand of God, we need to be just the flute in Krishna’s hand. Then remains no bhogta nor any Karta. Krishna and The FluteEveryday Krishna would go in the garden and say to all the plants, “I love you”. The plants would respond back happily “Krishna, we love You, too”. One day Krishna rushed into the garden very alarmed. He went to the bamboo plant and the bamboo plant asked, “Krishna, whats wrong with you?” Krishna said “I have something to ask from you, but it is very difficult”. The bamboo said “Tell me: if I can, I will give it to you”. So Krishna said “I need your life. I need to cut you”. The bamboo thought for a while and then said “You don’t have any other choice. You don’t have any other way?” Krishna said, “No, no other way”. And it said “OK”. So Krishna cut the bamboo, made holes in it, and each time, while he was doing that, the bamboo was crying with pain, because he was hurting the bamboo so much. Krishna made a beautiful flute out of it. And this flute was with Krishna all the time.Even the Gopis were jealous of the flute. They said, “Look, Krishna is our Lord, but yet we get to spend only some time with him. He wakes up with you, He sleeps with you, all the time you are with him”. So one day they asked the bamboo, “Tell us the secret of it. What secret do you have, that the Lord treasures you so much?” And the bamboo said, “The secret is that I’m empty inside. And the Lord does whatever he wants with me.”Why are we doing this?This we have discussed in great length in verse 16 (Sadhana vs Sadhan) - It is a means or the end. In Shrimad Bhagwat Mahapuran, when Bhagirath was urging Ma Gang

Sunderkand - Doha 4 onward to Doha 6

Geeta Chapter 2 Verse 4,5

Shrimad Bhagwat Book 9

Bhaj Govindam Today’s verse is written by Guru Hastamalaka. The fragrance of each guru’s experience is present in his/her discourses or writing. Guru Hastamalaka, a disciple of the Great Guru Shankaracharya, was born in a very pious village, to a devout family. He remained like a dumb-dim-wit and this worried his father, and when Shankaracharya came, his father took him to meet this sage, in order to find a cure. At that time Hastamalaka, when asked, Who are you? By Shankaracharya - sang out the essence of the very existence.Hence, Guru Shankaracharyaji not only took him as his disciple, but also named him Hastamalaka, which means the one who has fruit amla (goose-berry) in his hand. It refers to the one who has the divine knowledge in his palm, he who was awakened and enlightened, and he who did not have to go through any Guru, knowledge, Shastras or tapas, he was born enlightened. Yeh sukh sadan se nahin hoye,Tumhari kripa paye koi koi.To get realisation there is no set route, rule, path or Sadhana,This happens with God’s grace alone, and this is bestowed upon only a few.Being in the vicinity of great scholars, pandit, sadhus from his very childhood, he must have seen, what he expresses in this verse.Verse 16अग्रे वह्निः पृष्ठेभानुः, रात्रौ चुबुकसमर्पितजानुः। करतलभिक्षस्तरुतलवासः, तदपि न मुञ्चत्याशापाशः॥सूर्यास्त के बाद, रात्रि में आग जला कर और घुटनों में सर छिपाकर सर्दी बचाने वाला , हाथ में भिक्षा का अन्न खाने वाला, पेड़ के नीचे रहने वाला भी अपनी इच्छाओं के बंधन को छोड़ नहीं पाता है॥Agre Vahnih Prsthe BhanuhRatrau CubukasamarpitajanuhKaratalabhiksastarutalavasahTadapi Na MuncatyasapasahThe sixteenth verse said to me - Shruti Says🌷When the sun goes away, at night he lights the fire and sits coiled up to shield himself from the cold.Having no vessels he eats whatever his hand can hold, takes bhiksha only in his hand.The one who has no home, wander and stays under the tree.Even this kind of a sanyasi is unable to leave his desires and expectation.———————————————He is describing here a sanyasi - sanyasis are not allowed to do any kind of ‘Sangrah’ or accumulation. The minute one enters the sanyas ashram, there is a decorum that one has to follow. As mentioned many times before, there is a decorum for each ashram, no ashram is inferior to the other, they just have their own rules. What we see today in the name of Sanyas, is not what the ashram demands. It is unfortunate that the gullible public, just seeing coloured robes get deluded and falls at their feet (Never before in the history of Sanatan Dharma, the Grihast Ashram has had such a low self esteem of the self). The true sanyasis are hidden, and the ones we are reaching for, are not even close to being called one. What Hastamalaka ji says here is that even such a sanyasi, who has been able to follow the decorum of the ashram, has been able to align the deeds and words to being a true sanyasi, he/she also can fail at aligning the thoughts, and in the thoughts rages the fire of desire and expectation. One can forcefully control ones body and the tongue, but the mind can not be controlled by force. Then what does one do, to get rid of this Ashapasha - the shackles of Desire and Expectation?Well, we have all heard about the domino affect, one domino pushed and automatically all the other dominos which are ahead start falling, the domino in the front does not make the effort to fall either, it is effortlessly pushed. Even the first domino does not make the effort to fall, it is pushed. If we follow the decorum of each ashram as mentioned in the scriptures, one ashram helps us glide to another and by the time we reach sanyas ashram the mind will be filled with only sublime thoughts. It is worth to note here, that just like with the dawn of old age, desires don’t vanish, in the same ways external changes and deprivations do not lead to alienation of desire and exceptions. A few question we need to ask ourself if we are on the path - As such we are all on the path, the difference is some know and the others don’t know.Kese hua? Pata nahin hogeya aur hota chalageya?How did this happen? I don’t know it happened and then it went on happening?But, if someone says,Kese hua? Maine japa kiya tapa kiya yog kiya kriya upwas kiya…. and so onHow did this happen? I did japa, tapa, kriya, yoga, fasting … and so onWho amongst the two is a Sadhak or paths is going to reap result? Let’s try to understand further, by referring to the following 3 opposites.Sublimation vs Suppression Sadhan vs SadhanaHate vs LoveSublimation vs Suppression“Taba lago hrdaya basata khala nana, lobha mola macchara mada mana,jaba lago ura na basata raghunatha,dhare capa sayaka kati bhatha.”“That villainous crew -greed, infatuation, jealousy, arrogance and pride - haunts the mind only so long as the lord of the Raghus does not take up his abode there, armed with a bow and arrow and with a quiver fastened at his waist.”Turning the mind tow

Geeta Chapter 2 Verse 3

Shrimad Bhagwat MahapuranBook 9

Bhaj Govindam Today is a verse written by my favourite disciples of Guru Shankaracharya, Guru Totakacharya. He was ones called Giri. Yes, a simple Giri, is the magnificent example of how devotion to the Guru, can help one achieve what no amount of effort can. The path of spirituality is different from the ways of the material world. It is not that linear 1+1= 2, it is impossible to even explain by logic. It is a path where all logics fail. Giri, our Guru Totakacharya is the living example of this. (Refer to Verse 13 story 3)Kabira te nar andh hai jo guru kahte aur,Hari ruthe guru thor hai, guru ruthe nahin thor.Kabir says people who do not believe in their guru are blind.If God gets displeased guru is there to help, but, if guru gets displeased there is no salvation.Shaat Shaat Naman to Guru Totakacharya.Verse 15अङ्गं गलितं पलितं मुण्डं, दशनविहीनं जतं तुण्डम्।वृद्धो याति गृहीत्वा दण्डं, तदपि न मुञ्चत्याशापिण्डम्॥क्षीण अंगों, पके हुए बालों, दांतों से रहित मुख और हाथ में दंड लेकर चलने वाला वृद्ध भी आशा-पाश से बंधा रहता है॥Angam Galitam Palitam MundamDasanavihinam Jatam TundamVrddho Yati Grhitva DandamTadapi Na MuncatyasapindamThe fifteenth verse said to me - Shruti Says🌷The body has become totally worn out and has melted away.  The head is full of grey hair.  The mouth has become totally toothless.  The old man moves about leaning on his staff.  Even then he does not leave behind his bundle of desires.The first 4 lines are inevitable, we will all reach there eventully- Old age. However, the last statement is totally in our control - Misery or Bliss is our choice. To evolve or not to evolves is in our control.———————————————The verse show us how blissfully ignorant we are. Nothing worth achieving in life is every achieved without effort and hard work. To earn even the petty worldly possessions one has to strive and toil. But, we feel that the state of desire-less-ness, will dawn one fine day, and will grow as our hair become white. It is like, automatically as one ages, he/she will become all pious, holy and divine. Alas, this is the biggest lie that we tell ourselves and the most erroneous notion with which we look at our elders. Age is never a determinant of wisdom and divine love.‘Bachpan beeta khel khel mai,bhari jawani soya.Dekh budhapa aab kya soche,kya paya kya khoya.Childhood was spent in playing,young age we enjoyed and slept, (eat, drink and be merry)when old age dawned and body stopped working,one wondered what have I gained and lost.PerAab pachtavat hoth kya, jo chidiya choog gaye khet.What is the point of feeling sorry, when the time has gone, and life has passed. What is the point of regretting, when the bird has already destroyed the field. Kash ki zindagi kuch aur dhang se jee hoti,aab tau sone ka samaay aageya hai.I wish I had not wasted my life and lived it wisely,now it is too late the time to die is here.We always feel that, today we have other responsibilities, we are house-holders, we need to keep up with the social circle, we need to keep up with the children and world. But, remember the world does not stop for you, the day your pace is unable to match the speed of the world, you will find yourself in a lonely corner rotting. Harsh but truth. At that time we will have a body which is not working, the few hair which are left will be white, dentures will take the place of our teeth and walking without support will be an ancient truth. Yet, our heart will yearn.Yearn for the want, to dance the game of the material world, to dress up and mingle, and dance to the jingle, but won't be able to fullfill this desire, the body does not support anymore. To eat to the hearts desire, but what to do, the mouth and the stomach does not digest anymore. There was so much more to see in the world, but leaning on a staff, motion is restricted. Trapped in this ailing ageing dying body, one cries for the want of unfulfilled desires. What a miserable state. A state of desire-less-ness imposed by others due to age. What a joke.It is not too late for us, till our body is working and we are not dependent on anyone else, to save ourselves from this misery. Misery of the mind and the torture of unending desires. Desires never dry up, they are like putting oil in fire, the more we try to fulfil them them the more they flare up and grow. So what should be done one might ask. Sublimate, reach for the one who will always be there with you and will be your companion when the hustle and bustle of the world leaves. Reach out for God, with all your might. Today FastToday ChantToday ServeToday Visit the holy placesToday Visit the sagesToday Give like you have never given beforeWhen the old age dawns, the pains and the aches won’t let you take an Asaan and do tapas. The dependence on others won’t let you go to the tiraths, which you missed out on visiting fancy places. The hard earned money will be in the control of our off springs, will leave you u

Navratri - The Inner Awakening - Discover the Sakti WithinWhen neither my Ego nor Expectation dampen my spirit.When my mind becomes focused and a calm envelops me.When I know that there is more to what I am.When the quest to know the self beginsWhen the divinity does not seem distant.When the divine in me is unveiled.When the blazing seed of awakening blinds, the outer world and illumines the world within.When under the shower of divine bliss one blossom.When the taker is no more and the giver is born.Let’s invoke the divine within and let her reveal herself.——————————————————Ramayan and now Shrimad Bhagavata Mahapuran, both have placed a lot of emphasis on the Sati, Parvati and Shiv Story. The question arises as to what are they trying to convey. In order to understand our scriptures one has to delve deeper into the hidden gems in the stories. From the tales to the names, every detail is there for a reason. During the Nine days of Navratri, each day different forms of Devi is worshiped;Day 1 - ShelputriDay 2 - BhramachariniDay 3 - ChandraghantaDay 4 - KushmandaDay 5 - SkandamataDay 6 - KatyayiniDay 7 - KalratriDay 8 - Maha GauriDay 9 - SidhidatriThe nine days can also be divided into 3 parts as;Day 1-3 - DurgaDay 4-6 - LaxmiDay 7-9 - SaraswatiDay 1-3 - TamasDay 4-6 - RajasDay 7-9 - SatvaDay 1-3 - GrossDay 4-6 - CausalDay 7-9 - SubtleIt is also worth nothing that there are 4 Navratri in a year, of which 2 are the ‘Gupth’ hidden Navratris.Many gurus also go on to say that, every month, after the Amavasya - the following 3 days are Navratri. The energy and the Nakshatras at this time of Navratri is conducive for Sadhana, where the universe is reaching out to connect to the Sadhak.Lets try and understand why this particular sequence of worship is followed during the nine days of Navratri.———————————————————Lets delve deeper into the interpretation and analyse them based on the sequence in which the Devi has been worshipped.Day 1 - Shelputri (A journey from Sati to Parvati)Story:Sati is the daughter of Prajapati Daksha and Prasuti. She goes against the wishes of her father and marries Shivji. Daksha demeans Shivji in one of the yagnas, where shivji did not stand to great Daksha. Later, he does not invite Sati and Shivji to another Yagna. Sati goes despite being deterred by Shivji. There she witness that there is not place kept for Shivji, this is a great insult. She gets furious and refuses to be associated with Daksha anymore and burns herself. What follows is destruction and mayhem. Later shivji and his ganas are pacified and everything restored. Sati is reborn to Himavan and is named Parvati (Shelputri). She grows up oblivious of her past and purpose, till reminded by Narad Muni. Interpretation:‘When neither my Ego nor Expectation dampen my spiritWhen my mind becomes focused and a calm envelops meWhen I know that there is more to what I am’Daksha = EgoSati = Fickle mindBurning = Gyan (True knowledge)Himavan = Calm and composedParvati = Focused intellectShiv = Divine bliss (God)When one disconnects with Ego and cleans the mind with the help of true knowledge, the person becomes calm and composed and with one pointed intellect is able to seek the Divine bliss.Here, Narad muni acts as a facilitator, or the igniter of the spark of knowledge When the divine spark is ignited one realises that there is more to ones self than meets the eye. The true ‘I’ needs to be found.Day 2 - BrahmachariniStory:She goes to do the greatest of tapasya to reach her Lord Shiva. When one aspires the universe conspires. All the devtas and Sidhas help her reach her goal. here she is known as Bhramacharini, who is successful in winning the blessings of shiva. Due to extensive tapas, her body is all bones. Ganga poured by Lord Shiv revives her, she becomes radiant again and is known as Maha Gauri.Interpretation: ‘When the quest to know the self begins’Ones the desire to know the self arises, begins the effort. If the effort is sincere, pure and selfless, the entire Universe conspires when that One aspires. But, first tremendous effort and a single pointed destination has to be set. One has to burn ones bridges and more forward. The Sages and Gods are the universe that is conspiring, when Brahmacharini is aspiring.At that point the divine (or the destination, Shiva) get pulled and compelled to reveal the self. Day 3 - ChandraghantaStory:The wedding preparations happen and the wedding day arrives. The grooms procession petrifies the the girls side. On the request of Parvati, Shivji shuns his terrifying look and is adorned by Vishnuji. Parvati adorns the half moon on her forehead, to show her appreciation for Shivji, who always has a half moon on his Jata. Hence, she is named as ChandraGanta.Interpretation: ‘When the divinity does not seem distant’When the divine reveals itself, the seeker sees that he/she posses qualities which are not too different from the one that he seeks. The Sadha

Geeta Chapter 2 Verse 2

9th Canto and chapter 8Sagar, Bhagirath and the decend of Ganga Ma

Bhaj Govindam It is rare indeed to find a disciple who is able to take the guru’s work and word forward. There can be a crowd of thousands, yet not one would be able to resonate with the teachings of the guru and the realisation of the self. There is something more that is needed, not just teachings, this we saw when we read about the desperate Guru, who went to the rice picker (with no scriptural knowledge) to make him a successor, inspite of having 500 highly so called, qualified disciples. (refer to Verse 11, Story 2)Guru Shankaracharya was blessed, to have self realised followers. In this verse we will see, how beautifully Guru Padmapada, goes a step forward to explain what his guru said in the precious verse. He has built on and given more clarity on what is not a ‘Sajjan Purush’ and how to keep from being deceived by others and the self. It is important to note - most often we cheat ourselves, and fool the self into believing what we are not.It is also important to mention here that there is often a debate as to which verse is attributed to Shankaracharyaji and which to the students. But, when the teacher and the student both become one with the divine, no difference remains.Verse 14जटिलो मुण्डी लुञ्छितकेशः, काषायाम्बरबहुकृतवेषः।पश्यन्नपि च न पश्यति मूढः, उदरनिमित्तं बहुकृतवेषः॥Jatilo Mundi LuncitakesahKasayambarabahukrtavesahPasyannapi Ca Na Pasyati MudhoHyudaranimittam BahukrtavesahBhaja Govindam Bhaja GovindamThe fourteenth verse said to me - Shruti Says🌷Matted locks, shaven head, hair pulled out one by one,red, ochre coloured robes - so many different get ups.Inspite of seeing the fool does not see,that just to satisfy ones stomach (ego, hunger), various disguises have been displayed.Don’t get fooled - Beware Beware Beware—————————————————Never judge a book by its cover we have often heard. Never let the first impression be the last impression we have been warned. But, it takes a lot of vigilance and alertness to stop the flow of thoughts, which is condition to believe what one sees and is trained to accept what one hears, and often negate what the heart feels and says. Don’t relay on your senses, but see how your heart feels - It is what comes from the heart that goes to heart. But in the rush to be practical, the subtle emotionalities of things are just suppressed.“Something tells me, I can’t say what, but something tells me… is something we more often than not just over look.”Here, there are three kind of deceptions that we are being warned of in the form of outer appearance;An imposter in the garbs of a sageA person who sets out with the heart in place, but strays in the path of SadhanaA person who is fooling the self into believing what he/she is not (This one being the most dangerous)An Imposter in the garbs of a SageEk Ghada tha mota taja,baan baitha jangal ka raja.Kahi sher ka chamda paya,Jhat wesa hi roop banaya.Saab ko khub darata vaan mai,rehta app needar ho main mai.Ek baar jo jee mai aayi,Laga garaj ne dhum macahi.Per ghada garaj ta nahin hai na.This poem is about a donkey who found the skin of a lion, with this on, he fooled and ruled all in the jungle, until, one day when he opened his mouth to roar, we all know what happened. His secret was let out, as he could only bray - hee haw.This was what was happening in the times of Guru Shankaracharya and it is evident today also. In the guise of sages there are so many imposters all around us. It is very difficult to find out who is a realised soul and who is not. Moreover, the picture of the sage which has been itched into our head is the one of a particular outer appearance - Matted locks or shaven head or hair pulled out one by one or red, ochre coloured robes etc.So much so that, that self esteem of a Grihasth (house-holder) has been tampered to so much that, they consider themselves not only lower, but also incapable of God realisation. Them or a person who leads a normal life like them, can never be the one who is a knower of God. Pitiably they say, what to do I am just a householder, I am no a sage.Hence, time and again we get fooled by the get up and the set up. What a sorry state of affairs. ‘One does not have to run away from ones responsibility in the name of God, if you are determined you can be devoted to God anywhere.’There are four Ashrams and each ashram is important and has a decorum. Each ashram prepares us for the next Ashram again if we live a controlled life which is not given to sensual enjoyment. Upyog is never condemned, but upbhog is definitely not encouraged. Most of our greatest Sages have been Grihastas. It was never felt that path of salvation was unattainable by a Grihasta. It is on the house-holder to raise their lives to the level of the divine and save all from the impending doom. ‘’Householder’s life is also a life of Yoga. It is also a life of Brahmacharya. It is a life of Brahmacharya in the sense it is a life of self-restraint and indulgence in moderation. We ha

Geeta chapter 2 Introduction and Verse 1

Shrimad Bhagwat Mahapuran book 9

Bhaj Govindam It is the grand finale - The last verse written by Shankaracharya in the form of dvadasa-manjarika-stotra of Bhaj Govindam. This verse I would call as ‘A Shaj Upaye - Simple solution’.This is the 13 Verse (the last verse) if we consider the opening verse. However, the first verse is the re-affirming verse. A repeated reminder, after every verse when Guru Shankaracharya says, this won’t help, that won’t help, this is wrong, that is wrong. He tells us only Hari Naam is the way. However, he knows that even the learned find it difficult to understand/hold on to this abstract concept called God - Saakaar or Niraakar. He provides the bewildered one a simple solution Just have faith in the Lord (don’t try to understand him or his ways, just love him) and Hold onto the feet of a ’Sajjan Purusha.’Verse 13काते कान्ता धन गतचिन्ता, वातुल किं तव नास्ति नियन्ता।त्रिजगति सज्जनसं गतिरैका, भवति भवार्णवतरणे नौका॥१३॥Ka Te Kanta DhanagatacintaVatula Kim Tava Nasti NiyantaTrijagati SajjanasangatirekaBhavati Bhavarnavatarane NaukaThe thirteenth verse said to me - Shruti Says🌷What will happen to my wife, what will happen to my wealth, and so on one worries.Is God not there for you, as he takes care of all, he will take care of you and yours. Leave this worry.And be in the company of the ‘Sajjan’.In the three worlds, the only way(boat) to cross the ocean of birth and death, is association with them.—————————————With the support of bhajans and a few stories, we will try to internalise the deep secret that Shankaracharyaji is going to reveal. Note: No equivalent of the word Sajjan is there in english, hence will just have to use the word as it is.Have Faith - Why worry?Bhajan: Kyo Ghabrao maiStory 1: Krishna SudamaStory 2: Hanuman and MummyAnimals left before/soon after birthMiracles of Sajjan Saang, The company of SajjanBhajan: Yama Niyam SayamStory 4: Shankaracharyaji and GiriStory 5: Gajendra Moksha Characteristic of Sajjan —————————————Have Faith - Why worry?Bhajan Kyo ghabraoo mai, mera tau Ram se naata hai,Meri yeh jeevan gaadi, Ram chalata hai.Jub jub mujhko padti hai darkaar, Ram humesha rehta hai tayra.Ram ne mujhper kiya bohot upkaar,Ram hi mere jeevan ka aadhar.Haar daam yeh mujhper aapna,pyaar loota ta hai.Rukh ke baadal jub jub mandrate, Ram naam laite hi chaat jate.Baal phi baaka woh na kar paate,kabhi dubara naazar nahin aate.Sankat aane se pehle, Ram aata hai.Mere maan mai aata jo bhi khayal,Ram vyavasta karta hai tatkal.Haar per mujhko yehi reha sambhal,Ram kripa se mai hu maala maal.Jiske layak hi nahin mai,woh miljata hai.Ram bharose mai to nishchint hu,kyoki mai to Ram pai aashrit hu,Ram charan mai poorna samarpit hu,isiliye mai saada surakshit hu.jee bharke bacho ko yeh,laad ladata hai.Story 1Ones Sudama fell into the well, and he started shouting Krishna Krishna Krishna. Suddenly out of nowhere, came a little cowherd boy. He pulled Sudama out and was about to run away. When Sudama held his hand tight and said. You are my Krishna, you are my Krishna. The boy said no I am just a boy. He being much stronger escaped the grip of Sudama’s hand and ran away. Sudama with tears filled in his eyes shouted, Krishna, I am weak that is why you are running aways from me. But I will consider you strong only when you are able to escape from heart.‘Haat chuda kar jaat ho nibal jan kar mohe,Hridaya se jub jao tau, sabal mai janu toye.’Story 2My mother had come to render moral support to me and this happened when she was leaving. She was at the station waiting for her train all alone. Her purse which contained all her jewellery and money fell down on the track and the train was about to start. She looked around, a true bhakth of Hanuman, whose heart is his abode. She did not know what to do, her luggage was in and her purse was down. Suddenly out of no where a cooli came, he jumped down picked up the purse, handed it over to mummy. Gave her a hand, made her climb the train. The train that very moment started to move.When she looked at him, he said Ram Ram. My mother had tears in her eyes. She said in her heart, mere Hanuman.Some Animal left before / soon after BirthIn the animal kingdom, many mothers hardly look after their young or abandon them before birth. Lets name a fewTurtleHarp sealCuckoosHouse SparrowPandasBlack EaglesBlack BearRabbitsBurying BeetlesSkinksIf God lovingly takes care of them, won’t he take care of us. The animals, birds and trees, the so called lesser evolved then we, have great faith in the creator and his creation.Look around, every thing just echoes Faith. The minute faith takes over, all else that troubles the mind vanishes and bliss infinite is experienced.Miracles of ‘Sajjan Saang’, The company of SajjanBhajanBhajan meaning Verse wise:(1-3) The first three paragraphs of this bhajan, describe 17 types of austerities, which result into a lot of sidhis and even disinterest towards this world. But, they are

Geeta Chapter 1 Verse 45, 46, 47