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Ramcharitmanas Baalkand 20

Ramcharitmanas Baalkand 19

Ramcharitmanas Baalkand 10

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 16

अग्रे 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 Bhanuh

Ratrau Cubukasamarpitajanuh

Karatalabhiksastarutalavasah

Tadapi Na Muncatyasapasah

The 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...

Geeta Chapter 2 Verse 3

Shrimad Bhagwat Mahapuran

Book 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 15

अङ्गं 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 Mundam

Dasanavihinam Jatam Tundam

Vrddho Yati Grhitva Dandam

Tadapi Na Muncatyasapindam

The 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.

Per

Aab 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...

Navratri - The Inner Awakening - Discover the Sakti Within

When 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 begins

When 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 - Shelputri

Day 2 - Bhramacharini

Day 3 - Chandraghanta

Day 4 - Kushmanda

Day 5 - Skandamata

Day 6 - Katyayini

Day 7 - Kalratri

Day 8 - Maha Gauri

Day 9 - Sidhidatri

The nine days can also be divided into 3 parts as;

Day 1-3 - Durga

Day 4-6 - Laxmi

Day 7-9 - Saraswati

Day 1-3 - Tamas

Day 4-6 - Rajas

Day 7-9 - Satva

Day 1-3 - Gross

Day 4-6 - Causal

Day 7-9 - Subtle

It 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 spirit

When my mind becomes focused and a calm envelops me

When I know that there is more to what I am’

Daksha = Ego

Sati = Fickle mind

Burning = Gyan (True knowledge)

Himavan = Calm and composed

Parvati = Focused intellect

Shiv = 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...

Geeta Chapter 2 Verse 2

9th Canto and chapter 8

Sagar, Bhagirath and the decend of Ganga Ma

Ramcharitmanas Baalkand 9

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 14

जटिलो मुण्डी लुञ्छितकेशः, 

काषायाम्बरबहुकृतवेषः।

पश्यन्नपि च न पश्यति मूढः, 

उदरनिमित्तं बहुकृतवेषः॥

Jatilo Mundi Luncitakesah

Kasayambarabahukrtavesah

Pasyannapi Ca Na Pasyati Mudho

Hyudaranimittam Bahukrtavesah

Bhaja Govindam Bhaja Govindam

The 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 sage
• A person who sets out with the heart in place, but strays in the path of Sadhana
• A 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 Sage

Ek 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...

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 13

काते कान्ता धन गतचिन्ता, 

वातुल किं तव नास्ति नियन्ता।

त्रिजगति सज्जनसं गतिरैका, 

भवति भवार्णवतरणे नौका॥१३॥

Ka Te Kanta Dhanagatacinta

Vatula Kim Tava Nasti Niyanta

Trijagati Sajjanasangatireka

Bhavati Bhavarnavatarane Nauka

The 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 mai
• Story 1: Krishna Sudama
• Story 2: Hanuman and Mummy
• Animals left before/soon after birth

Miracles of Sajjan Saang, The company of Sajjan

• Bhajan: Yama Niyam Sayam
• Story 4: Shankaracharyaji and Giri
• Story 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 1

Ones 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...

Geeta Chapter 1 Verse 45, 46, 47

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 12

दिनयामिन्यौ सायं प्रातः, 

शिशिरवसन्तौ पुनरायातः। 

कालः क्रीडति गच्छत्यायुस्तदपि 

न मुन्च्त्याशावायुः

dina yāminyau sāyaṃ prātaḥ

śiśira vasantau punarāyātaḥ |

kālaḥ krīḍati gacChatyāyuḥ

tadapi 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...

Ramcharitra Manas written by Tulsidasji

Sunderkand Doha 2 to Doha 4

Geeta Chapter 1 Arjun Vishad Yoga verse 43 and 44

Bhagwat Book 9

Ramcharitmanas Baalkand 8

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 11

मा कुरु धनजनयौवनगर्वं, 

हरति निमेषात्कालः सर्वं। 

मायामयमिदमखिलम् हित्वा, 

ब्रह्मपदम् त्वं प्रविश विदित्वा॥

Maa kuru dhana jana yauvana garvam

Harati nimeshhaatkaalah sarvam

MaayaamayamidamakhilaM hitvaa

BrahmapadaM tvaM pravisha viditvaa

The 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 1

There 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...

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 10

वयसिगते 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 kāmavikāraḥ

When 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 kāsāraḥ

When 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 parivāraḥ

When 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 saṁsāraḥ

When 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...

Arjun Vishadh Yoga

Geeta Chapter 1 Verse 42

Scriptures enable us to attain our true potential

Story

• Sukhdevji and how Raja Janak became his guru
• Eknathji and his son In law

The objective of Shrimad Bhagavat Mahapuran:

Parsiksit to Sukhdevji 

King Pariksit asks here the following two questions;

1. What should be done under all circumstances by a man who is under the verge of death? 
2. 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) 

Brahman

I 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.’

Maya

Maya 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?

World

The world is nothing but him, him alone and only him. we have just given him another name - The World

Can we have

• Clay pot without clay
• Gold bangle with Gold
• Waves without the Ocean

The 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/Self

Delve deeper keeping the concept of ‘Presence and absence in mind’

Can there be

• The clay pot with out the clay
• The Gold bangle without the gold
• The waves without the ocean

There can be

• Clay without the clay pot
• Gold 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 Skanda

Book 2 - Sadhana Skanda

Book 3 - Sarga and so on;

1. Sarga - How was this world created?

2. Visarga -How were the different...

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 9

सत्संगत्वे 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 God

Note: 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.

Nissangat

The 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. 

Nirmoha

Moha 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...

Session on Sunderkand from Ramcharitra manas by Tulsidas

Sunderkand - 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 Gita

Vibhishan Gita written by Tulsidasji in Ramcharitramans Lanka kand

Ramcharitmanas Baalkand 7

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 पुत्रः

संसारो‌உयमतीव विचित्रः ।

कस्य त्वं वा कुत आयातः

तत्वं 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 questions

Who 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 Chiraketu

There 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 journey

The 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...

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 Gita

Vibhishan 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 7

बालस्तावत् क्रीडासक्तः

तरुणस्तावत् 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 है

The 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 Ashram
• Grihastha Ashram
• Vanaprasth Ashram
• Sanyas Ashram

Not 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

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 Gita

Vibhishan Gita written by Tulsidasji in Ramcharitramans Lanka kand

Bhaj Govindam 

Verse 6

Yāvatpavano 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...

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 Gita

Vibhishan 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 5

यावद्वित्तोपार्जन 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...

Ramcharitmanas Baalkand 5

Session on Sunderkand from Ramcharitra Manas written by Tulsidasji

Sunderkand -  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 Gita

Vibhishan Gita written by Tulsidasji in Ramcharitramans Lanka kand