Shruti Says

Bhagwat Book 9 - Vasishtha and Vishvamitra

Bhaj Govindam Verse 12 is the second last verse written by Guru Shankarachaya himself, the following verse we will read will be the spark ignited in his disciples, by this intense outburst from the heart of Guru Shankaracanya when he saw even the so called learned, who have read the scriptures behaving like fools.Does knowledge come from outside or inside?True knowledge is there, intact within all of us. All that we read outside, is but like soap to cleanse layers of dirt that deters the brightness of our true divine self from shining. When through persistent and consistent effort, the purification is complete - Valmikij sings the Ramayan, Tulsiji the Manas and Shankaracharyaji the Bhaj Govindam.All the mantra, shlokas, stotras and scriptures we read are but the divine glow, that shines bright from within the one who has come to know God. The likes of Bhaj Govindam are not meant to be kept on the tongue, but to be internalised and lived. When they become a part of us, there will spring from within an experience that is only ours. But, Alas, the unfortunate ones, spend a life time memorising (Verse 1), what has to be lived and miss the very path of self realisation. In this last verse, he sadly proclaims that no amount of divine counsel(verse 2 to verse 11) can save the one who has decided to revel in Maya and by choice has covered his eye with delusion. Verse 12दिनयामिन्यौ सायं प्रातः, शिशिरवसन्तौ पुनरायातः। कालः क्रीडति गच्छत्यायुस्तदपि न मुन्च्त्याशावायुःdina yāminyau sāyaṃ prātaḥśiśira vasantau punarāyātaḥ |kālaḥ krīḍati gacChatyāyuḥtadapi na muñchatyāśāvāyuḥ ‖ The twelfth verse said to me - Shruti Says🌷Dawn ends, day arises and day end to give way to dusk and night, the weather keeps changing, winter and spring both come and go alike.Death plays and time passes, and life goes away,even then the gush(shackles) of hope (desire) do not leave us.—————————————A beautiful morning is always a welcome, and a reminder of the cyclic nature of life. The leaves that I saw yesterday have gracefully fallen to become one with their creator, the others await their union. They don’t hold on to the branch, for they know their destiny.The beautiful beach, and the joyful waves, run towards the shore, no fear visible as they know, it is not their end, they were, they are and they will always remain, but the ocean. Big or small alike each wave is the ocean dancing to the divine music.The gushing rivers rushing towards the ocean, desperate to be reunited with with the source of their very existence, no matter how tedious the journey, the rivers keeps moving, to become one with the magnificent sea. The river is no more, but one with the sea it lives forever.The cycle of life dances to the tune of the divine, life and death, meeting and parting, fame and defame, move with the rhythm of time. Yet, we try to hold on to that which is not for us to control. Inspite of knowing, we toil, to control that which can not be controlled. Look around and let go, become free of the anxiety and sway, for it is not for the leave to decide where the wind will take it.Blossom like a flower and smile - Let that divine play his game through you, don’t obstruct his will, don’t question his ways, just move with the flow, just move with the flow.——————————————From verse 2 to verse 11 Guru Shankaracharya has shown us the deluding nature of maya and the temporary nature of our very existence, yet he knows that nothing is going to change. The spell of desire is too powerful to break. What more can God do, to awaken the sleeping. In front of our very eyes kaal dances, yet the hope of being immune to death lives on. The day might end into night, winter might end into summer, but me this body will never ever come to an end, what an illusion. Not only do we hold the body as eternal, but we also consider our possession and relations as ever lasting. Even though, we see in front of our very eyes the ageing body, from a toddler to a child, from a child to an adult and old, the transition not hidden from our vision, yet the impending death is considered distant. People around us near and far, every day embrace their end, yet we consider this to be a happening which will never touch us. The ones we loved, are precious no more and the ones who cared for us are no more than strangers. The close are lost and new come to meet, to be lost again in this journey of life. Yet, we wastes this precious life breath on people who are as momentary as the passing cloud.The ones rich and powerful, become paupers and the paupers gain wealth of the world, to again lose in this play of maya, ‘Chancal Laksmi’ sways at her will, from one to another. Yet, we spend all our waking hours chasing her and our sleeping moments dreaming about her.This precious Human Birth, which is gained after wondering in 84 lakh species, is given away as a treat to the vultures of desire and hope to gain mundane material merits. A waste of all the

Ramcharitra Manas written by Tulsidasji Sunderkand Doha 2 to Doha 4

Geeta Chapter 1 Arjun Vishad Yoga verse 43 and 44

Bhagwat Book 9

Bhaj Govindam In the first 10 verses the deepest of knowledge has been put forth to help the aspiring devotee snap out of slummer. Yes, these verse are intended for those who are on the path of self realisation. Many a time, the conscious seekers are more deluded than the so called worldly people. Saying this let me also put forth, we all are seekers, some walk the path knowingly, others are also walking towards that same divine unknowingly and unaware.In this second last verse written by Guru Shankaracharya, he reveals one simple secret - Nothing Ultimately Matters. Let’s delve deeper to understand this better.Verse 11मा कुरु धनजनयौवनगर्वं, हरति निमेषात्कालः सर्वं। मायामयमिदमखिलम् हित्वा, ब्रह्मपदम् त्वं प्रविश विदित्वा॥Maa kuru dhana jana yauvana garvamHarati nimeshhaatkaalah sarvamMaayaamayamidamakhilaM hitvaaBrahmapadaM tvaM pravisha viditvaaThe eleventh verse said to me - Shruti Says🌷Do not be attached to the pride of your money, your people and your youth,or Do not be proud of your momentary possessions like; money, fame and youth,Time can snatch these all aways in the fraction of a second. Knowing all this to be illusionary in nature and completely a play of Maya,Surrender to the feet of the Lord with Saralta, Innocence and Faith.—————————————Let’s read these two stories before we go on with anymore details on the verse. As these two stories are taking us not only to the essence of this verse, but reveal the gist of all that is to be understood.Story 1There was this huge man, who would do nothing much and eat all day long. His family got fed up of him and asked him to leave. Sad and lonely he reached a temple. Not knowing what to do, he sat down and started weeping. At that time the head sage of that temple came out and said what is wrong. This man poured out his entire misery. The priest allowed him to live in the temple and eat as much as he wanted. In return he would just have to be a part of all the prayers and chants. This man happily agreed.Days went by and came the day of Ekadashi, the kitchen doors were locked. Anxious he rushed to the head sage and asked what was happening. He was explained that 2 times a month all fast. This man said he would die, he could not go hungry and started weeping again. The priest gave him special permission to take all that he needed and to go out near the river, cook and eat. But, the condition was that he had to offer it to God and then eat. Again, this man happily agreed.The story goes that, every Ekadashi he asked for more and more grocery. Till one day he literary took a cart full of food to be cooked. The head sage was curious to know what he would do with all this, as no matter how big an eater he was, he could not finish so much. The sage hid behind a tree and watched. To his surprise, he saw this man sitting and talk to himself, the raw food was sitting next to him in the cart as it is. The head sage jumped out and said, what are you upto fool. This man stood up and did Pranam. He said to the head sage, ‘You look for yourself, see all of them have come today, so many of them, hence let them cook. What is the point of me cooking, in the end I never get anything to eat. Every day Ramji gets one more person with him. Today he got the heavens and his whole Ayodhya.The head sage exclaimed, ‘What are you saying, I see nothing have you gone mad?’The man Said, ‘You asked me to offer and then eat. Hence, I cooked for 2, me and Ramji, and called him, finally after so much of persuading he came, but he came with Sita Ma. That Ekadasi I did not get anything to eat. Next Ekadashi I cooked for 3, and called Ramji and Sita Ma. But, they got Lakhman bhaiya along. Again, I did not get anything to eat. Then I cooked for 4, but they got Bharat bhaiya along. When I cooked for 5, they got Shatrugan and then was the heights, when I cooked for 6 they got a Monkey along. I never got to eat. So, I got them a cart full, let them cook and eat. When Sita ma started cooking, see what happened, not only the people from Ayodhya, but also, the heavens came down. Let them all manage.The head sage understood, ‘He started crying bitterly, Ramji he said, all my life I prayed to you and spent all my waking hours reading and singing your glories. But, you never gave me Darshan. But, this man, who cares only about food, has been blessed by all of you. Why Lord why?The sage sat down, weeping and decided to give up his body if Ramji did to give him Darshan. At that very moment he opened his eyes and saw the most beautiful of sights.The Ram parivar, Ayodhya, the heavenly gods and Ramji came forward and said,‘All these years, you were full with pride of your knowledge, your disciples, your austerities. You thought you knew it all. Your so called goodness made you arrogant. However, you never believed that I could ever come, till now. On the other hand, this man always believed that I come, and so I accept the offering. He is knows nothi

Chapter 1 Verse 42 continued

Book 9 Chapter 6

Bhaj Govindam One verse so beautifully flows into the other, a path for the Sadhak for an effortless transition from the temporary to the permanent, from the unreal to the real and from momentary joy to eternal bliss.This verse shows that the world ‘We See’ is but a reflection of ‘Who We Are’. Verse 10वयसिगते कः कामविकारः शुष्के नीरे कः कासारः |क्षीणेवित्ते कः परिवारः ज्ञाते तत्त्वे कः संसारः ||vayasigate kaḥ kāmavikāraḥ śuṣke nīre kaḥ kāsāraḥ,kṣīṇevitte kaḥ parivāraḥ jnāte tattve kaḥ saṁsāraḥ. The tenth verse said to me - Shruti Says🌷When old age dawns, where does lust and desire go?When the water dries, where does the lake go?When wealth/utility ends, where does the family go?When the Tatva Gyan awakens, where does the samsar go?————————————————Nothing goes anywhere, it is where it is.Then what happens?Let’s delve deeper.vayasigate kaḥ kāmavikāraḥWhen old age dawns, where do lust and desires go?Ability disappears desire remains-Lust, desires and all the vices do not end or diminish with age. Vices and virtues are not directly proportional to our age. Guru Shankaracharya says, when old age over-powers, even though a person wants to fulfil his desires, the body does not permit him/her to do so. The body becomes feeble and even when these vices are burning within, the helpless body is unable to do anything.śuṣke nīre kaḥ kāsāraḥWhen the water dries, where does the lake go?Property disappears, but the physical forms remains-The lake is where it was, and will remain there. However, when the water disappears, it can not be called a lake. As without water, it is dry and loses the properties of a water body.kṣīṇevitte kaḥ parivāraḥWhen wealth/utility ends, where does the family go?Attachment disappears, the family remains-The family does not vanish or disappear, when ones wealth depletes or utility diminishes. The people called family are very much alive, but, their love, support, care and respect, which was ones showered in abundance, dies. The ones adored, is physically or mentally discarded.jnāte tattve kaḥ saṁsāraḥWhen the Tatva Gyan awakens, where does the samsar go?Maya disappears, Samsar/World remains-The Samsar/world does not go anywhere. It was, it is and it will always be there around us. But, when Tatva Gyan arises, the true knowledge of that Divine takes away the veil of ignorance, and maya’s deluding potency ends.In Tulsi Ramayan, Ramji says to Lakshmanji, ‘Mai aru more tor te Maya’. This means, the feeling of me and mine, you and yours is maya. This mays is the root cause of all our Vices and Vasanas. When Maya the cause dries, its effect is not to be seen anymore. When this duality of me and you disappears and the realisation of oneness with the creator and creation dawns. ‘Tat Tvam Asi, I am That’ is what echos in ones ears and at that moment one becomes a Tatva Gyani. Then, there is no two - everything is in God, God is in everything, there is nothing but God becomes the only truth.For this one, there is no samsar or world, it disappears and stands before him the ultimate truth of oneness.Just like with age, lust desire do not vanish.Just like without water, the lake does not disappear.So too in the same way;With Tatva Gyan, the samsar/world remains, it does not disappear.Then what changes?Our Outlook Towards The World Changes, ‘Dristikon Badal Jata Hai’‘Ram tujse dur nahin,tera bhi kasur nahin,dekhan wali aakh hai jo,aunde wich noor kahin.’Ram is not far away from you, It is your eye that lacks the divine vision.Hari Om

Arjun Vishadh Yoga Geeta Chapter 1 Verse 42

Scriptures enable us to attain our true potential StorySukhdevji and how Raja Janak became his guru Eknathji and his son In lawThe objective of Shrimad Bhagavat Mahapuran:Parsiksit to Sukhdevji King Pariksit asks here the following two questions;What should be done under all circumstances by a man who is under the verge of death? What should be done by man in general - What should a mortal do at all times and under all circumstances? What should they hear?What should they repeat?What should they keep in their mind?What should they resort to?What should they avoid?It is these two questions that have been answered in length in the course of the eleven books of ‘Shrimad Bhagavata Mahapuran’.———————————————Chaturshloki Bhagwatam (These 4 shlokas, for our understanding have been expanded into 18000) BrahmanI alone am, I alone was and I alone will be. Because, we insist that the creation is real, hence, we are using ’was and is will be’, in the actual sense the Lord is beyond the realm of time and devoid of attribute.In the beginning Lord alone was, and he is devoid of all difference. Then creation came into place and it seemed at that Lord became many, but in reality there is nothing but him even then. Then again after the dissolution only he the unchangeable will remain. He is beyond the manifest and the unmaifesjt, beyond sat and asat, beyond all tangibility and intangibility‘Ataman alone and nothing else.’MayaMaya is cause of which, what is real seems unreal, was unreal seems real. What is, is hidden and what is not is revealed. Just like the world is not real, but we see it and the Atman is the only reality, which is never seen.Eg: A mere rope can be seen as a snake, when there is not enough light. But, when the light is turned on, the truth of the rope comes forth and the fear is eliminated.Maya itself is not real, it is just a projection, yet it dominates. Does it not?WorldThe world is nothing but him, him alone and only him. we have just given him another name - The WorldCan we haveClay pot without clayGold bangle with GoldWaves without the OceanThe clay pot is nothing but clay, the bangle is nothing but gold and the wave is nothing but he ocean. The world is nothing but the Lord - Everything is in him, yet nothing is in him - It is all just an appearance.‘The world is just a dream, let the vision cease. But, if you can not, just give love to all and service free.’How to reach Brahman/SelfDelve deeper keeping the concept of ‘Presence and absence in mind’Can there beThe clay pot with out the clayThe Gold bangle without the goldThe waves without the oceanThere can beClay without the clay potGold without the gold bangle Ocean without the waves‘Analysing like this we finally reach the atman, or self. This is where analysing is not possible because it is infinite, one without a second.’——————————————Shrimad Bhagavata Maha Puran, is not a ramdom compilation of stories. It has been thoughtful written keeping the flowing 10 points in mind. It is said that each book, hence forth will explain each topic and slowly bring us close to ‘Ashraye’. Book 1 - Adhikari SkandaBook 2 - Sadhana SkandaBook 3 - Sarga and so on;1. Sarga - How was this world created?2. Visarga -How were the different species made, when all the creatures are formed out of the same tattva and the same panchbhootas?3. Stithi - How is the world upheld and where?4. Poshana - Who provides the life sustaining water when the earth dries up?5. Utis - Which are the different desires that arise in peoples mind?6. Manvantars - How is time divided?7. Isanukatha - What is the nature of Bhaktas?8. Nirodha - How does one control the mind, to love the Lord?9. Mukti - What is mukti?10. Asraya - What is the nature of that, which upholds all else?Jai Shri Krishna 🙏Jai Hanuman 🙏

Bhaj Govindam Am putting forth again the gist of what we have seen so far in the previous 8 verses.In the first 6 verses Guru Shri Shankaracharya has been talking about the disease we all are infested with and the symptoms. In the 7th verse he told us the cause and in verse 8 he started helping us with the remedy or the solution to our illness called ‘Delusion’. In verse 8 we were asked to inquire; Who am I and Where have I come from? In Verse 9, how this very state can be held on to and outcome has been told.Verse 9सत्संगत्वे निस्संगत्वं, निस्संगत्वे निर्मोहत्वं।निर्मोहत्वे निश्चलतत्त्वं निश्चलतत्त्वे जीवन्मुक्तिः॥९॥The ninth verse said to me - Shruti says🌷Sat ka saang (company of the ultimate truth) leads to no company,No company leads to destruction of delusion.Destruction of delusion leads to steadfastness (makes one Stith Prgya),Steadfastness is liberation.In other words,When we connected to God, we realise that all is but one, there is no two. Hence, duality vanishes and when there is no duality there is no delusion. When all is god and his Leela, we learn surrender and to just be and that is liberations.————————This verse is so beautiful, a constant mulling and pondering of this verse reveals the deepest of secrets. How just one right connection or contact can carry us efforlessly to Liberations. Let’s first understand the meaning of each word.Satsangat What do we mean by Satsaang? It means Saat ka Saang - The company of Truth. What is the definition of Truth? Truth is Eternal, permanent and never changing. It was the same, it is the same and it will remain the same, no situation nor time has impact on it. It is not momentary, transient or perishable.Everything and everyone else is but a passing cloud. What is relevant today, becomes irrelevant tomorrow. The close become distant etc. That which is changing is not real. It is Maya, it is mithya - Untrue.Now, if we ponder on truth, we will realise, only one fits the definition of truth - That is God.  Sat Ka Saang = Company of Truth = Company of GodNote: That which takes me to God is Su-Saangh (good company), anything that takes me away from God is Ku-Saangh - that is bad company.NissangatThe direct translations means ‘No company’. Having no company can be described in various ways;Being in solitude - Alone ( Note - Alone not necessarily means lonely - There is a big difference between ‘Akelapan’ And ‘Ekanth’. where Akeapan means lonely, Ekanth means, in the company of self.) The example of this kind of solitude are our various Rishis.Being in Samsar or world, yet being alone - Even in the middle of thousands of people one is alone - Na kisi se dosti, aur na kisi se bare, no hatred or love. The best example fo this kind of Nissangat is Maharaja Janak. In the middle of all the opulences, he had no company other than the Lord. He looked like a normal Raja, and was even judged and mistook by Sukhdevji to be an attached house-holder, not worthy to be his guru. Physical distancing or Mental distancing, both are termed as No company.Note: Any Place, person or thing that takes us aways from God and the inquiry of the truth, ‘Who am I And Where have I come from’, should be shunned and discarded at the earliest. NirmohaMoha is Delusion. Delusion is believing the real to be unreal, and the unreal to be real. In the dark, the rope looks like a snake, or the pole looks like a ghost. But, when the sun rises, the truth is revealed and the rope and the pole are seen as it is, and the fear vanishes.When we see duality, me and mine, you and yours in this world it is Moha delusion.Nirmoha means No delusion, or that which is not deluded any more. He/she sees God in all and all in God. That one who is all pervading.NiscalNiscal means totally steadfast. Actually no English word can explain Nischal, will have to use Stith Pragya.The one is beyond duality - Joy Sorrow, success failure, life death, hate love, mine thine. The one who is beyond - Kaam, Krodh, Moha, Lobh, Ahenkar, Maad, Matsarya or any Vikar/Vices.The one whose does not have any Vasanas left. Vasana - The residual impression of our Karma, good or bad tendencies which is carried forward birth after birth are also burnt.Ramji is a living example of what a Stith Pragya is. At night when he was told that he would be crowned king, he was not over joyed. The next day when he was told that he would be exiled to the jungle for 14 years, he did not drown in sorrow. No matter what the situation, the one who is Nischal, Steadfast or Stith, is not influenced or thrown into extreme behaviour. He can not be deluded by Maya, as he knows all is but a play in the theatre of God.Jeevan MuktiJeevan Mukti means Liberations. Liberation happens while we are still alive. One does not get liberated after death. The one who crosses the ocean of mundane existence while alive, is spared the cycle of birth and death. What is liberations? Liberation is when we the free, reali

Session on Sunderkand from Ramcharitra manas by TulsidasSunderkand - Beginning (Jamvant ke vachan suhaye) to Doha 2

Geeta Chapter 1 Arjun Vishad Yoga Verse 40 and 41

Session on Shrimad Bhagwat Mahapuran Book 9 - In order to understand Ram Avatar, we went on to understand Vibhisan GitaVibhishan Gita written by Tulsidasji in Ramcharitramans Lanka kand

Bhaj Govindam In the first 6 verses Guru Shri Shankaracharya has been talking about the disease we are all infested with and the symptoms. In the 7th verse he told us the cause and in this very verse (verse 8) he will start helping us with the remedy or the solution to our illness - Delusion.No guru leaves us lurking in the dark, if they take away the world from us, or ruthlessly negate the path we are on, they would not leave a hollow spot, a solution, a remedy is always offered. The path to attain the eternal truth is being shown this verse onward.Verse 8 का ते कान्ता कस्ते पुत्रःसंसारो‌உयमतीव विचित्रः ।कस्य त्वं वा कुत आयातःतत्वं चिन्तय तदिह भ्रातः ॥The eight verse said to me - Shruti says🌷Who is your wife?Who is your Child?This world is mysterious/bizzare/wierd.Who am I?Where have I come from?Think on the tatva (elements), think from this perspective alone, ask these questions to yourself, Oh my dear brother.————————Here, the guru has soften his tone, in the first 7 verses he scraped our deep rooted delusion with a knife. Now he is applying ‘Malham - ointment’ and his words are becoming more tender. ‘Remember - Only an empty vessel can be filled.’How beautifully Guru Shankaracharyaji, has zeroed down and pointed out the two most difficult relations which really hold us down to this mundane existence;Our spouse Our children Yes, one can give up the material attachments to possessions and things that one owns. One is also able to let go of other relations, even that of mother, father, brother, sister, friends and so on, based on their utility in our lives.However, the bond with our own children is very difficult to break and so is the bond with a loving spouse. The attachment towards these is often taken to be a virtue and mistaken for love.There are two opposites in all of Raag(attachment) and Dwesh (Hatred). Dwesh is repulsive and it has to be eliminated, consciously one works on getting rid of Hatred. However, Raag, is considered to be good, so no one works on eliminating it. As it lives in us disguised as love.So, in this verse, Guru Shankaracharya is going to teach us how. He tells us, ask yourself these prominent questionsWho is your wife?Who is your Child?Who am I?Where have I come from?These are very deep questions and if we dwell on these, the bizarre, mysterious, weird nature of this world will dance naked in front of us. King Chitraketu and Guru Shivanandaji will help enlighten us.King ChiraketuThere once was a king called Chitraketu, he was childless and so miserable, and begged the sage to give him a boon, so that he could have a child. The sage deteared the King, however the king refused to heed. The child was born, however the joy was short lived, as the other queens out of jealousy poisoned the child. With the child dead the king was broken and went into moarning, he begged the sage to breath life into the dead body of his child. The sage again obliged.The soul returned to the body of the dead child, sat up and looked around confused. The king rushed and said my child you are back, I am your father. To this the, child answered, which father, from which birth, from which life. I have travelled to various wombs, I have had various parents from various species. As I travel I forget, I don’t remember you, let me go on with my journeyThe child continued, the relation I have shared with you over the births also must have been varied. In some I must have been your father, in others you mother or a friend, brother, wife or enemy. I could have even been a dog at your door or an ant you killed. What I will be to you tomorrow is also no defined. I don’t know you, let me go on with my journey. The child went aways on his journey, we all and also our children are on their own individual journey, they come through us they are not ours. What the child said, freed the king from his grief and also delusion, Maya. He let the child go and never mourned again. Why, mourn for something which was never mine, is not mine and will be never mine.Just like that soul went aways on it’s own journey, we all and also our children are on their own individual journey, they come through us they are not ours. Our wife today could have been our mother, sister or pet or pest in the house, just like a child could have been anything or anybody.Saab Maya hai Swami Shivanandaji Swamiji puts it very bluntly, children he says are no better than our excreta. When we eat our digestive system throws out urine and stool. Do we hold those so dearly? No we don’t.In the same way the outcome of the intimate act between a man and woman are children. They are just something the body throws out. Why do we hold them so dearly?It is a bit harsh and ruthless, yet thought provoking. When we don’t hold on to any other things that are excreted from our body from perspiration to stool, then why is the child so dear. From the element or Tatva perspective it is nothing but mu

Geeta Chapter 1 Arjun Vishad Yoga Verses 40 and 41

Session on Shrimad Bhagwat Mahapuran Book 9 - In order to understand Ram Avatar, we went on to understand Vibhisan GitaVibhishan Gita written by Tulsidasji in Ramcharitramans Lanka kand

Bhaj Govindam In the first 6 verses Guru Shri Shankaracharya has been talking about the disease we are all infested with and the symptoms. In this verse he is telling us the cause. In the absence of true knowledge, blinded, one lives a futile life and wastes the precious human birth.‘Tune heera sa janam gevaya, Bhajan bin baavare.’‘You wasted a precious birth,without revernce to god, Oh fool.’Verse 7बालस्तावत् क्रीडासक्तःतरुणस्तावत् तरुणीसक्तः।वृद्धस्तावच्चिन्तासक्तः, परे ब्रह्मणि कोऽपि न सक्तः॥बचपन में खेल में रूचि होती है , युवावस्था में युवा स्त्री के प्रति आकर्षण होता है, वृद्धावस्था में चिंताओं से घिरे रहते हैं पर प्रभु से कोई प्रेम नहीं करता हैThe seventh verse said to me - Shruti Says🌷During childhood the child is engaged in playing, and as child reaches youth, s/he get infatuated by the opposite gender and when old age approaches one is surrounded by worries of various kinds. But sadly, in all the stages of life, no one gets attracted to the divine Brahman.Bachpan Beeta Khel Khe mein,Bhari Javani Soya.Dekh Budapa Soche Ab Tu, Kya Paya Kya Khoya. As a child if one had taken to the feet of the lord, youth would not have been lost in infatuation and the old age would have been filled with bliss unlimited, as no worry can touch those who have surrender to God.——————————————Over here Guru Shankracharyaji is presenting a fact, which none of us can deny. It is Lords Maya and she is so beautiful. So strong is her pull that in her presence even the Lord himself is forgotten.One passes through 84 lakh wombs, before one reaches the womb of a human. So painful is the time in the womb, that the individual pleads to the lord to let him/her out, and promises not to get enticed by maya and keep the attention totally on the lord. However, we are a witness of what happens after that. We forget how precious the human birth is, we forget all the births where we longed for and worked towards this Human body, as this is the only instrument which can help us cross over the ocean of mundane existence (Samsara)Not only this, if our ignorance is not enough, people around us make sure that the path leads us as far aways from God as possible. These are the most often the people whom we trust to be our well wishers.The study of the scriptures tells us that, even the richest of the kings would send their children to live in a gurukul, to be guided by a knower of Brahman, towards Brahmanhood.On the other hand, In our childhood our parents introduce us to the world of desires and wants, our senses are tampered to enjoy the beauty of Maya. The soft clay is shaped by worldly hands, to hoard on the worldly pleasures.There is a reason why our Shastras have presented 4 Ashrams to us;Brahmacharya AshramGrihastha AshramVanaprasth AshramSanyas AshramNot only, do we not explore the other three Ashrams, but we also don’t know how to live in the Grihasta Ashram or what are the responsibilities of a Grihasthi. So many times I have heard people use this divine Ashram as an excuse to justify their deluded lifes.Brahmacharya Ashram The Ashram name explains it all - where the Acharan has to be like Brahman or the actions (Acharan) has to like Brahman. Brahman is God.This is the foundation of all ashram and the most crucial, as we sow so shall we reap. That which has been sown has to be nurtured well. This is the time when reverence to the god is to be inculcated and the importance of human birth ingrained. At this initial stage, an individual has to be equipped to accomplish what this human birth has been taken for - Self realisation.Grihastha AshramWhen the teaching of the Brahmacharya ashram - has made one stith and purna - just like Shri Hari. He is ready to enter Grihastha Ashram. Where two people meet for Yog and not for Bhog. Yog means union with God and bhog means material sense gratification.Together their aasakti (pull) is towards the lord. They live a furugal Dharmic life (our dharm is to be in our sat chit anand swaroop and selflessly serve). The life they lead is for the upliftment of all the other Ashrams (Brahmachaya, Vanaprasta and Sanyasa) as none of the other ashrams have the ability to earn. Every thing on earth has a right over the Grihasth’s earning and nurturing all the living and non living is the Grihasthi’s responsibility.When this kind of a Grihasthi gives birth and guidance to the off spring, the Bhramachari Ashram remains intact and the foundation strong. Every generation is more devout than the other.Vanaprasth and Sanyasa AshramWhen both the previous Ashrams have been lived as mentioned in our Shastras, the transition to the last two ashrams becomes natural. All the effort that has been put towards self realisation in the first two ashrams bears fruits and effortlessly one leaves samsar and merges with the divine.Human birth is only for God/self realisation, yehi satya hai, this is the only truth. Keeping this in mind, and making this the goal, one should dwell i

Geeta chapter 1 Arjun Vishad Yoga Verses 37, 38 and 39

Session on Shrimad Bhagwat Mahapuran Book 9 - In order to understand Ram Avatar, we went on to understand Vibhisan GitaVibhishan Gita written by Tulsidasji in Ramcharitramans Lanka kand

Bhaj Govindam Verse 6Yāvatpavano nivasati dehe tāvatpr̥cchati kuśalaṁ gehe,Gatavati vāyau dehāpāye bhāryā bibhyati tasminkāye.The sixth verse said to me - Sruti Says🌷Only till the life breath dwells in our body, that is till one is alive, do people check on our well-being.The minute this breath leave, the body starts to decay, even the wife(spouse) gets scared of the same body, whom she was attached to just moments back.———————————Sankaracharyaji is repeatedly trying to bring our attention to the temporary and transient nature of our existence. He tells us that not only, will the material possessions not last, but also the relations that we cherish will all pass. At that time one feels, in this ever rapidly changing world, this body is my permanent companion. However, is it also not perishable? From the day we are born, one thing is certain that this body will go back where it came from. From dust it came and dust it will become, it is just a matter of time.Ever changing is the body, from a baby, to a toddler and all the way from young to middle aged and then old, this body is rapidly deteriorating and nearing its end. The body too is as unreal as all the other bodily relation and possessions that we cherish.Even those rare few people, who truly care for our well-being, even our life partner, whom we have had the most intimate of relationships with, will be in a desperate hurry to get rid of this same body, when the life force disappears.When this life-less piece of flesh and bones starts to decompose, neither can it command any space in it’s one cherished home, nor can it take along the once guarded wealth or the once loved people.Khali haath aaya tha,Khali haath jaega,Maati ka putla Tu maati mai mil jayega.This compels us to think, If it was not the body that everything belonged to, who did it belong to?If it was not the body that the love was directed towards, who was the love directed towards?If this body is not real, and it ages, deteriorates and perishes, who is this that is always the same?Who is this, never changing, never decaying, never ending, ever real and permanent entity - who witnesses all that is happening?These same questions, reverberated in the mind of that 16 year old Venkataraman. One day in the upstairs room in his uncles house, a violent fear of death over came him. He just felt he was going to die. This shock absorbed him and all he could think of was some vital questions;What does death mean?What is dying?Who dies?Is the body that dies?He would dramatise the event, and would hold his breath and let his imagination take him to the cremation ground. He would wonder, even when the body dies, I still feel the force of this divine energy. Who is this ‘I’, Who is this divine energy?If I am not the body, Who am I?Venkataraman held on to this one inquiry, Who am I? Repeatedly he asked himself, Who am I? This one true inquiry made this boy Venkataraman into whom we all know today as Bhagwan Ramana Maharishi - who realised that he was the deathless spirit. This enquiry also arise in each one of us when we witness the death of near and dear ones, especially when we are a part of the so called, last journey. This is also known as the ‘Shamshan Vairagya’. At this point momentarily we escape the clutches of Maya, and question the futility and the fleeting nature of the material life. Sages like Ramana Maharishi hold on to ’Shamshan Vairagya’ and liberate. Other, feel a detachment momentarily, but let it pass, and return back to their mundane existence. If only a constant reminder, would keep us from slipping into samsar again. The story below, demonstrates the same vividly;It so happened that once a man saw four people carrying a dead body to the cremation ground. He heard all the people loudly chanting;Ram naam satya hai, Hari ka naam satya hai.In utter confusion he asked people around, ‘What is happening?’What a ridiculous question they thought and answered, ‘Don’t you know this is a dead body and we are taking it for cremation.’ He exclaimed, ‘Why are you saying, Ram naam satya hai, Hari ka naam satya hai to a dead man? He can’t hear what you are saying.’The so called wise people retorted, ‘It is not being said to the dead man you fool, but to the people who are around and are going to cremate him. It is a reminder for all the ones who are alive that death can not be avoided and god is the only truth.’This thought stuck to him. This man held tightly to this wisdom, and wished to serve the mankind. What better way he thought, I will always remind them of this ultimate truth. So, whenever he would meet people he would greet them by saying, Ram naam Satya hai, Hari ka naam satya hai. People thought that he was crazy and started avoiding him.Who was the real lunatic here?The reality is our relationship with all is fleeting and temporary and so is this body. Detach, Detach, Detach.But, while we have the ‘Deha-Body’, nu

Geeta Chapter 1 Arjun Vishad Yoga verses 37, 38 and 39

Session on Shrimad Bhagwat Mahapuran Book 9 - In order to understand Ram Avatar, we went on to understand Vibhisan GitaVibhishan Gita written by Tulsidasji in Ramcharitramans Lanka kand

Bhaj Govindam In the first 4 verses, Guru Shankaracharya urged everyone to turn towards God. Sadly, the ones who are on the path also get entangled in mundane details and forget to revere the Lord. (Verse 1) Others are so immersed in Wealth (Verse 2) and Lust (verse 3) - Kanchan and Kamini that the thought of God is a distant dream. A dream that has no space in his make belief immortal world, where death knocks only at the door of others (verse 4).The above imposters are dangerous, but ‘affection’, is one that deludes the most. It gradually, empties and robs us in front of our own eyes, without our knowing and by the time we awaken, it is too late.Verse 5यावद्वित्तोपार्जन सक्तः स्तावन्निज परिवारो रक्तः |पश्चाज्जीवति जर्जर देहे वार्तां कोऽपि न पृच्छति गेहे |Yāvadvittopārjana saktaḥ stāvannija parivāro raktaḥ,paścājjīvati jarjara dehe vārtāṁ ko’pi na pṛcchati gehe. The fifth verse said to me - Sruti says 🌷Keep this in your mind, this is true for all and is inevitable;One gets the affection/respect of the family/friends only till one is of utility to them. But, with age and/or time as the utility diminishes, the affections also dwindles and the same family has no time to speak a word to the same individual. ———————I have consciously used the word ‘Affection’ and not ‘Attachment’. Attachment is many a times mistaken for love, for instance when a mother is attached to the child, she feels she loves the child. However, the truth is, had the child not been her own born, she would probably not have even looked at him with the same feeling;I am attached to my mother, because she is my mother.I am attached to my father, because he is my father.I am attached to my sister, because she is my sister.I am attached to my son, because he is my son.So on and so forth, for husband, wife, other bodily relations.The thing that is common in all these is ‘My’. When you are attached to someone, you don’t necessarily have an affectionate approach. Your way of showing your feelings could be curt, but the underlying mine-ness could still be there.However, affection, can be shown without any feelings in our heart, but for the utility or benefit derived from the individual. In other words, where you like that person or not, you would be respectful and show affection, cause you are deriving benefit from him/her.We have time and again heard that true love is hard to find. I would say love is hard to find. What we see around us is attachment to the bodily relation or affection for what we derive from the person.Example: One lady had two children, she is attached to both, as they are both her blood. However, she is affectionate toward the child who get her thing and takes care of her. However, the treatment of the child who does not have a job and is unable to provide is very derogatory. This is not an uncommon example. The higher the benefit or gain, the higher the show of affection and respect. Not only do we confuse, attachment for love, we also mistake affection for love. Example: When a child is a baby, his mother means the world to him, however, as he grows up his attention shifts to friends and later his wife and family. Where, before a moment without the mother was not possible, later we see many of them sitting in old age homes/ or even if at home, they are lonely and desperate for even a word from the family. The opinion which were ones asked, become unwanted rambles of grumpy person.Why, because the affection was not towards the person, but the utility, as the utility diminishes so does the affection. When the person was strong and able out of fear also, he/she was able to demand the show of affection and respect. Note: Had it been love, there would have been no change in ones behaviour. These kind of relations are also prevalent but rare.The foolish man spends his whole life mistaking this affection for love. Totally blinded, he trades the eternal divine love of God, for this momentary fleeting affection, which many a times is just a pretence. Many a time the person who show it also does not know about how real the affection is. So, one might say, yes this reality of the transient nature of all relation and the momentary show of affection and respect is known to all, then how does one get trapped in this dark pit? It is a delusion, it is Maya’s, sweet sugar coated pill, which is very sweet to start with, and bitter when we go deeper. But, the sweetness is so mesmerising that in the spell of the moment, we forget everything.So, again one might ask, if one knows this how should one act in this world? Should one abandon the world and relations? No,‘Na Jaag chodo,Na Hari bhoolo,Karam Kar jindagani mai.Jiyo duniya mai yo jese,Kamal rehta hai pani mai.’If we are in Samsar, we have to fulfil our responsibilities and duties toward all. However, we should stay detached from the world and attached to God at all time. Everyone should be but a reflection of the Lord. When we see God in all

Session on Sunderkand from Ramcharitra Manas written by TulsidasjiSunderkand -  Kishkinda Kand Doha 28 to Doha 30

Geeta chapter 1 Arjun Vishad Yoga Verse 36

Session on Shrimad Bhagwat Mahapuran Book 9 - In order to understand Ram Avatar, we went on to understand Vibhisan GitaVibhishan Gita written by Tulsidasji in Ramcharitramans Lanka kand

Bhaj Govindam Verse 4nalinīdalagatajalamatitaralaṃtadvajjīvitamatiśayacapalam ।viddhi vyādhyabhimānagrastaṃlokaṃ śokahataṃ ca samastam The Fourth verse said to me - Sruti says🌷Our life/chances of this body being alive are as fragile and uncertain as the existence of a trembling drop of water seated on the leaf of a lotus plant.Infested with and in the clutch of destiny, disease of the mind/body and ego, the entire world is in the hands of great agony/sorrow.——————-आए हैं सो जाएँगे, राज- रंक फकीर ।एक सिंहासन चढ़ी चले, एक बँधे जात जंजीर ॥(Kabirdasji) Aaye hain so jayenge,raja rank phakirEk sinhasan chadhi chale, ek bandhe jat janjeerThis one truth if internalised, is capable of breaking the hold of maya, freeing us from delusion and connecting us to the higher eternal truth. This is the only constant in our life, that one day we all have to leave this world and go. No one will live here for eternity. Our existence is as fragile and temporary as a drop of water on the leaves of the lotus, a slight wind, a light tremor or even the rays of the sun can dissolve its existence.This one truth we negate through out our lives and live as if there will never be an end. The reality is far different, not only, will we have to leave, but the time of our departure though unknown to us, is predetermined.We all have a fixed number of breaths, time ones gone never comes back, yet the biggest lie that we tell ourselves is that, we have unlimited time at our disposal. A self created illusion which we securely cocoon ourselves in. Maya-delusion also does her best to keep us from awakening to the transient nature of reality. The reality is that everything in life is a passing cloud and nothing really matters in the end.Maya spins a web around the unsuspecting victims. First the victim gets stuck in the sticky webs (Samsar) and then in order to get free (of agony and to get momentary joy), the victim struggle and moves viciously (to fulfil ones desires), only to get more deeply caught (in the cycle of mundane existence). Just like, quick sand’s downward pull increases when one struggle to get free, the more one tries to get joy, the more one tries to fulfil ones desire, the more the thirst grows and the more one gets agonised. Mrigh-Trishna - the poor deer keeps chasing the mirage to quench its thirst or chases the smell of Kasturi (Joy) outside, not knowing that it lies within(Anand)To strengthen her hold on us, Maya makes us feel that we are fully the masters of our own lives, and makes us firmly believe that this unreal, temporary world, is real and eternal. On the contrary, sadly the reigns are always in her hand - the three reigns that she hold are;Destiny Disease(Body and Mind)EgoDestinyLife is but a dream, let the vision cease. But, if you can’t, fill your hours with selfless love and service free. (Vivekanadaji)If we were to be told that there is no reason to what happens to us and no answers to our questions of why. Just like in our dreams characters and situations arise and subside when we awake. We too are, but, the actors in Gods dreams. Dreams have no reasons - does that not leave little room for justification, clarification and analysis.But, explanation we seek, as we cannot equate our selves to nothing. Our Ego won’t allow that, would it?So, the whole concept of Karma comes into play,. I will just keep it simple and say that there are various types of Karma’s - Sanchit karma, Agami Karma and Prarabdha. Prarabdha, simply explained is, as we sow so shall we reap, every action has an equal and opposite reaction (carried forward birth after birth). This very trap called Karma, we fill our existence analysing, when good happens we say we deserve it and when bad enfolds, we question, what did I do to deserve it.  However, the wise, drops karma, by dropping the ‘Karta and Bhokta bhav’, I am neither the doers nor the one who reaps the fruits, he says. When, it is destiny(Lord) that is at play - what has to happen will happen, the way it is supposed to happen;सुनहु भरत भावी प्रबल बिलखि कहेउ मुनिनाथ।हानि लाभु जीवनु मरनु जसु अपजसु बिधि हाथ॥(Ramcharitra Manas)Suno Bharat Bhavi Prabal Bilakh kahe muni nath,Hani labh jivan maran,yash apyash sb vidhi hath.But, not many can accept it, and just be. This absence of compete acceptance and surrender, is the cause of extreme grief in the world. Note: Dropping Karta and Bhokta Bhav does not make one complacent - the tremendous energies of the universe operate through this person. Disease (Body and Mind)I always wonder, which is more painful, the bodily pain, pain caused by others or the mental trauma we inflict on ourselves. In the beginning of Shrimad Bhagwat Mahapuran, it is said that there are three types of Taap/Agony - Adhyatmika (origin in our own body and mind), Adhibhautika (inflicted by other creatures) and Adhidaivika (having its source in natural calamities).Most or rather all our agonies/sorrows are just A

Geeta Chapter 1 Arjun Vishad Yoga Verses 34 and 35

Session on Shrimad Bhagwat Mahapuran Book 9 - In order to understand Ram Avatar, we went on to understand Vibhisan GitaVibhishan Gita written by Tulsidasji in Ramcharitramans Lanka kand

Bhaj Govindam Scenario:It is very essential to remember who this is being addressed to. Shankracharyaji is addressing the seekers/Sadhak, who are on the path of Self-Realisation/God-Realisation. (I chose to believe we all are journeying towards the self.)As we all know Sanatan Dharma says that Human Birth is very precious and it can help us cross the ocean of mundane existence, free us from the cycle of birth and death. To be able to make this leap, the Vedas say - Manur Bhav - Manusya tu Manusya Banja. Simply put, ‘it is a journey between Human being and being Human’.The words used in Bhaj Govindam are not sugar quoted and again they mean exactly what they say, hard hitting as they might be, it is best to take them the way they are intended by the Great Guru.Verse 3naariistanabhara naabhiideshamdrishhtvaa maagaamohaaveshametanmaamsaavasaadi vikaarammanasi vichintaya vaaram vaaramThe third verse said to me - Sruti says🌷Oh fool, stop lusting over her body, this is the cause of all delusion-Maya.Beyond the covering of a thin layer of skin, it is nothing but flesh and filth.—————Just like Love and Attachment are not interchangeable. So too, Lust and Love are not the same. Attachment and lust are selfish, meant to satisfy sensual desires, where as Love is divine, pure and selfless, it just is.At a superficial level, it is telling us that one should not be compulsively attracted to the opposite gender. Shristi has been created and it needs to be sustained. Agreed, but an act of procreation has been made recreational, which is being condemned here.Sadhak, even if he is a Grihasth has to be vary of being swayed to the pleasure of the sense and be in discipline and decorum. Two people come together in life not for Bhog, but for yog. Most of our greatest Sages have been Grihastas. It was never felt that path of salvation was unattainable by a Grihasta. At a deeper level, it is indicating that one should change ones vision and see everyone as the divine and not as a body. Deha-buddhi is that which causes, such misplaced emotions. When we see each other as the supreme energy, deep respect is born.However, it is easier said than done. It is true that the strongest weapon of maya are Kancan and Kamini - Wealth(verse2) and Lust(verse 3). To get over the desire for both is a herculean task. In the next verse, the solution to overcome the pull is also given. Darkness can be overcome by light. So too, true knowledge of this perishable body, a piece of flesh and filth, which is not kept a minute after the underly energy departs, is not worth lusting for.Our shastras never emphasis on suppression, they emphasis on reasoning and sublimation.Suppression - Fighting the negative head on. Sublimation - Focusing on the truth and divine, letting the vice thin automatically. To explain further in Swami Shivandji's words :"Suppression of urge is not eradication. You can never be free of that which is suppressed. The suppressed desire will attack you again and again and will produce irritability and restlessness of mind. It will again manifest with redoubled force when a suitable opportunity arises, when the will becomes weak.The mind should be rendered pure by meditation, Japa, Kirtan and prayer. If the mind is filled with sublime divine thoughts by meditation, Japa, prayer and study of holy scriptures, the desire will be devitalised or de-energised by the withdrawal of the mind. The mind also will be thinned."To conclude would put forth a quote by Viveknandaji and a clipping by Kirit Bhaiji, which echo what Shankrachaya ji is saying;“The same Law is applied to the married or the single. If one wastes the most potent force (Ojas Shakti) of one’s being, one can not become spiritual." Hari Om🙏

Geeta Chapter 1 Arjun Vishad Yoga Verses 34 and 35

Session on Shrimad Bhagwat Mahapuran Book 9 - In order to understand Ram Avatar, we went on to understand Vibhisan GitaVibhishan Gita written by Tulsidasji in Ramcharitramans Lanka kand

Bhaj Govindam Verse 2 Mudha jahihi dhanagama trshnaKuru sadhbuddhim manasivi trshnam IYallabhase nijakarmopattamVittam tena vinodaya chittam IThe second verse said to me - Sruti says🌷Oh fool, move beyond the flood of desire for wealth and become desire-less.Rejoice in whatever comes your way (Good or Bad) as the fruit of Karma.——————Would like to work backward on this verse. Will start from the second sentence and move to the first. In Ramcharitra Manas, it is written;Sunahu bharat bhavi prabal bilakhi kaheu muninath,hani labhu jivanu maranu jasu apajasu bidhi hath IWith a heavy heart, Muni tell Bharat, that the power of destiny is immense.Lose, gain, life, death, fame and defame are all in the hands of destiny. 2) Honi hokar rehti taale nahin talti..Whatever has to happen will happen, no one can avoid or stop it.3) Awaken, life is but a dream, let the vision cease.If you can’t, devote your life to selfless love and service free.Here, even the concept of destiny or the divine will have been refuted. To say, it is all a dream.———————1 and 2 talk about the Karma Philosophy: We have taken multiple births, in various lokas and donned various bodies, appearing in various species. In every birth, where we consider ourselves as the ‘Doers- Karta and Bhokta’, there are consequences. Based on that, we get our next birth, and all that surrounds us in terms of people, things, situations etc. To put it simply, what we get is the cumulative sub total of our Karma. This karma philosophy is also very complicated. With each Marg having its own explanation, which we are not getting into here.To put it simply, ‘As we sow so shall we reap’.So, Shankrachayaji, says with joy and glee embrace all that comes your way. You are getting what you deserve nothing less and nothing more. It is all as per your doing-karma. So, why complain when we have less and why rejoice when we have more. If we take what he is indicating a little further, we will understand that he is saying, that you are not the Doer, when you consider yourself the doer, that is when, Karma comes in play. The one who is desperate to find a reason for what is happening to him/her, is in a state of ‘Ego - I am’, hence, for my existence and happening in my life there is a reason.Therefore, the 3 rd point says that all is nothing but a dream. Think - How much control do we have on our dream. We are a part of God’s dream. The one who has understood, that I am not, there is no reason, there is no Karma, it just is. Is able to be in a state of Anand no matter what. For, he does not run after reasons and justifications. He accepts all as the divine play, a divine Leela. When life becomes a directed play, the character does not lament or rejoice. That which is not real, does not upheaval ones emotions.‘Upar wala paasa faike neeche chalte daav,Kabhi dhup tau kabhi chav.’Lord roles the dice and accordingly the moves happen,sometimes there is sunshine, sometimes shade.’There is no reason, move beyond Karma and be in glee. The world will see you as eccentric, but, you enjoy the show.This understanding, helps one become desire-less, dispassionate, a Vairagi. Hence, he says, when this Saad Buddhi, the truth, the right knowledge, the realisation dawns, all desires take leave. For, it is only a Fool, who unaware of this play, desires for wealth. The fool, chases wealth and spends all his life amassing it and later protecting it.The awakened, knows, that wealth is also part of the whole drama, if the script demands for it to come, it will, if it meant to stay it will, if it is meant go it will. What has to happen will happen.Just be.Hari Om 🙏

Geeta Chapter 1 Arjun Vishad Yoga Verses 33

Session on Shrimad Bhagwat Mahapuran Book 9 - In order to understand Ram Avatar, we went on to understand Vibhisan GitaVibhishan Gita written by Tulsidasji in Ramcharitramans Lanka kand

BhajGovindam🙏Scenario:There are two scenarios that need to be kept in mind while analysing and internalising the verses.This was said to the Scholar, Pandit who was memorising the Sanskrit grammar rules.Later, the flow of emotion was so strong that, it flowed like a gush to his students, who continued the compositions. Verse 1Bhajagovindaṁ bhajagovindaṁ govindaṁ bhajamūḍhamate | samprāpte sannihite kāle nahi nahi rakśati ḍukṛñkaraṇe |The first verse said to me - Sruti Says,🌷The three words that really stir my heart are;Moodh: Fool Bhaj: ReverGovind: God Oh Fool have reverence for the God who is the controller of all and dissolve in him. ‘Have love for God, have love for God,Just love the Lord, Oh Fool.At the time of your death,These Sanskrit grammar rules will not help.’The evident plight of Guru Shankaracharya, when he looked at the learned scholars, Sadhu, saints, sages, tapasvis, yogis etc is expressed in this verse. All of them apt, accurate and proficient at what they were chanting and practicing, but missed out on very essence, devotion to God. So, shallow was their pursuit and so, ruthlessly rigid their path, that nothing, but mundane futility was conveyed by the tedious torturous exercise. They failed to experience the divine themselves, and repelled other from him.Little did they understood that only what comes from the heart goes to the heart. The lord is a romantic experience, seldom visible in words. Till one experiences, internalises and surrenders completely, no matter how articulate the words of the scholar, they will be mere hollow disturbing noises.Very often, we see such people flood the shores of spirituality, Sanatan Dharm, emptying it of the very essence which is devotion. Their empty endeavours make what should have been a divine inner experience, a race of outer perfection. In their attempt to repeat superficially the scriptures verbatim, they forget, the scriptures are, but, a result of the divine awakening.Sankaracharyaji is telling us that while reading these sacred expression of divine bliss, don’t get stuck on the words, one should take an effortless dip in the ocean of love, where through these words, the rendezvous of the author with God can be felt.Time and again, the same message has been echoed to deaf ear of our so called Scholar - The self proclaimed custodians of Sanatan Dharm.Am enclosing few more expression of the same message that was conveyed by Guru Shankaracharya; As Kabir Baba’s bleeding heart also said, “Potha pad pad jaag muah pandit bhaya na koi, Dhai aakhar prem ke pade so pandit hoye”The Bhajan Yam Niyam sayam (Attached), andVerse from Ram Charitramas in uttarakhand (attached)Immerse and experience the oneness, for after that, there is no death.Hari Om 🙏

Session on Sunderkand from Ramcharitra Manas written by Tulsidasji

Geeta Chapter 1 Arjun Vishad Yoga Verses 31 and 32

Session on Shrimad Bhagwat Mahapuran Book 9 - In order to understand Ram Avatar, we went on to understand Vibhisan GitaVibhishan Gita written by Tulsidasji in Ramcharitramans Lanka kand

Bhaj Govindam - IntroductionWhat it said to me..🙏The main points that caught my attentions are as follows;Situation - Non-harmony within in our DharmaBases of his belief - Non dual Brahman He was self appointed - The calling was from withinPurpose of the verses - Moha Mudgara (Hammer), to awaken, by removing delusionDirected to - The pandit/learned caught up in mundane details, ignoring the deeper meaningWill elaborate below;To begin with, when was reading the introduction, it somehow was a narration of the the current situation. As they say ‘History repeats itself’.There is complete non-harmony and the fundamental basis of the Sanatan Dharma have become a subject of debate. We have forgotten that we belong to the Sanatan Dharma, which is a way of life, and have become confused Hindus, who don’t even know what Hindu religion means, or are oblivious to the fact that, there is nothing like Hinduism.Not only this, there is constant debate between different sects, muth, spiritual organisations, each one fixed on their path being the right and their guru being the best. To the extent that, instead of looking at where the finger is pointing, we are just looking at the finger. We are as divided and confused today, as people were in Shankrachaya ji’s time.Second, his bases of belief is Non-Dual Brahman, one without a second. This, again, is like a never ending discussion between the followers of various margs:Advaita : Non-dualism.Vishishtadvaita : Qualified Non-dualism.Dvaita : Dualism.Dvaitadvaita : Dualistic Non-dualism.Shuddhadvaita : Pure Non-dualism.Achintya Bheda Abheda : Inconceivable one-ness and differenceWe have misunderstood him I feel, and we feel he was a propagator of only Advaita. But, he was a propagator of God. That one without a second. He has written various hymns on Krishna, Devi, ShivShankar, Gangaji, Yamunaji etc. The relation one wants to share with the God, in what form one wants to see God, is a personal inclination and choice. All paths lead to God.Third, just like Sukhdevji, who in the presence of so many learned sages, including his father, Veda Vyasaji, was the one chosen (Being learned is not equal to being connected). In the same way, his calling and purpose was defined from within. He did not need anyone’s approval. He was being guided by the universe.The power of the universe worked thought him, and it is evident by how he was able to achieve what he did in merely 32 years. The magnitude of his work, displays the divine himself at work.Last, but the most important take for me is that, just like all the other Scriptures, he tells us a simple truth. That the objective of all that we do, chant, recite, sing, read, mediate etc is Self-Realisation. All that we do is but a means to the end, Sat-Chit-Anand. Many a seekers get stuck in perfecting the means, and forget why they had taken up the practice in the first place. We lose focus of the Goal, which is Prabhu Prapti and get so immersed in perfecting the practice, that the connection it is supposed to bring is lost.  Had perfection in grammar, pronunciation, rituals etc been the bases, Rathnakar would never have become Valmiki. It does not mean we should not learn properly, but again, what is ‘proper’ should not be a topic of contention. He has hit the hammer on this very way we are approaching spirituality - with extreme rigidity. His direct, non-sugar quoted verses , with no hidden meaning, leaves no space for interpretation, the verses mean exactly what they are saying. They can be elaborate and interpreted in any ways based on our beliefs or conditioning. But, taking them word by word, keeping in mind the situation in which it was narrated, would be the way forward for me.Hari Om 🙏🌷

Geeta Chapter 1 Arjun Vishad Yoga Verses 28, 29 and 30

Session on Shrimad Bhagwat Mahapuran Book 9 - In order to understand Ram Avatar, we went on to understand Vibhisan GitaVibhishan Gita written by Tulsidasji in Ramcharitramans Lanka kand

Geeta Chapter 1 Arjun Vishad Yoga Verses 28, 29 and 30

Session on Shrimad Bhagwat Mahapuran Book 9 - In order to understand Ram Avatar, we went on to understand Vibhisan GitaVibhishan Gita written by Tulsidasji in Ramcharitramans Lanka kand

Geeta Chapter 1 Arjun Vishad Yoga Verse 28, 29 and 30

Session on Shrimad Bhagwat Mahapuran Book 9 - In order to understand Ram Avatar, we went on to understand Vibhisan GitaVibhishan Gita written by Tulsidasji in Ramcharitramans Lanka kand

Geeta Chapter 1 - Verse 26 and 27 continued

Session on Shrimad Bhagwat Mahapuran Book 9 - In order to understand Ram Avatar, we went on to understand Vibhisan Gita