Kumbhakarana

Doha number 34 to 47

Ramcharitmanas Baalkand 5

Gist of what was done in the session

1. Naradji to Valmikiji- Bharamaji discovered a writer in Valmiki. When the latter uttered a piece of Poetry during deep grief and encouraged by Bharamaji he starts to write the Ramayan.

2. Kagbhasundi to Garuda - Garuda is deluded by ego. Shivji directs him to Kagbasundi to  hear the Ram story, which helps in overcoming this great vice.

3. Yajnavalkya to Bharadvaja

4. Tulasidasji to saints 

Shivji with a desire to hear the Ram naam and katha reach Agastya muni's ashram. Sati too full of herself is unable to grasp even a single word said by the great sage.

On the way to Kailash, she stops to test if Shri Ram is actually Par Bramha. Lord gives her a glimpse of his immense power. As she turns into Sita for a while, Lord Shiv is unable to take Sati as his wife. He enters deep mediation. 

From beginning to Dona 3a and from after Doha 7d till before Doha 19

This is a verse written by Nityananda is beautiful. It is describing the outwardly behaviours of the truly realised, a state where the self fades and only God remains, where the oneness with all becomes a reality. 

The normal norm of the society don’t apply to him and he remains maast in his own masti. This ones behaviour can not be understood by the masses who are bound by the rules of the so called cultured society. He comes across as a dim wit, mad man or even scary to the eyes of the worldly. The one who revels in God and knows the secrets of this universe, can no longer or no longer wants to indulge the worldly people and their norms of normality.

The awakened are difficult to understand, but then Who can understand the one who has understood ‘That One’. 

Verse 22

रथ्या चर्पट विरचित कन्थः, 

पुण्यापुण्य विवर्जित पन्थः। 

योगी योगनियोजित चित्तो, 

रमते बालोन्मत्तवदेव॥

Rathyā carpaṭa viracita kanthaḥ

Puṇyāpuṇya vivarjita panthaḥ,

Yogī yoganiyojita citto

Ramate bālonmattavadeva

रथ के नीचे आने से फटे हुए कपडे पहनने वाले, 

पुण्य और पाप से रहित पथ पर चलने वाले, 

योग में अपने चित्त को लगाने वाले योगी, 

बालक के समान आनंद में रहते हैं॥

The Twenty-Second verse said to me - Shruti Says🌷

The one who collects and stitches the pieces of cloths scattered on the ground and wears,

The one who walks on a path which is beyond good deed and bad,

That yogi who is connected to the divine bliss through yoga,

He is always in joy like a child or lives in this world like a madman.

————————————

Bare Necessity (Rathyā carpaṭa viracita kanthaḥ)

Sukhacharya and various other sages don’t see the need to cover themselves anymore. They are beyond this body conscious state and believe that they are the soul the witness and the body is their cloth. Free from any social stigma and inhibition they remain in a state of divine union. 

It is said that ones, Sukhrachayaji was walking hurriedly and his father Ved Vyasaji was chasing him, on the way there were a few girls bathing in the lake. When Sukhracharyaji passed they did not run to cover themselves up, they continued what they were doing. On the other hand, when Vedavyasji came they hurriedly ran to hide themselves. 

Astonished Vedavyasji asked, “I am much older and my son a young man unclothed himself, he just walked past, at that time you did not feel shame or a need to hide, but in front of me you do.”

The girls replied, “he is beyond the body, he is soul conscious, and does not take himself to be a man or body. He does look at others from that view also. To him all he sees are the divine souls, who are beyond body and gender. But, to you we are still women and you can see we are bare.“

This state comes naturally to the one who is self realised, gradually and slowly, the need to posses diminishes and unknowingly everything material falls away. This one takes only that which is a bare necessity, from the cloths to the food, is only enough to keep ones soul attached to the body. Anything taken beyond ones basic need is a sin, keeping this in mind he shuns even what the world thinks is needed and makes do with the discarded pieces to cover his body.

He knows, We can not experience true happiness when desire rule our heart and not God. Passion of a man, grows more when he enjoys the pleasures of the senses. The more we indulge, the more the desire. The more we get, the more the greed. Wants never end no matter how much we have, we are never contented and keep wanting more and more. The fire of greed, burns more and more with every drop of desire. 

No matter how hard we want to mellow down this verse, and twist its meaning to suit our convenience, jo hai woh hai.

‘Yeh raah nahin aasan Sunle o rahi.

Yeh aag ka darıya hai,

Aur doob ke jaana hai.’

Just Be (Puṇyāpuṇya vivarjita panthah)

This verse describes the state of a person who is beyond Satva, Rajas and Tamas and is in the the gunateeth avastha. A state very difficult to reach and ones reached, the veils of Maya disappear, the unreal world and laws of Maya do not apply anymore and what remains is the eternal truth. A detachment happens, as if one is ejected from the grip of Maya and is free. 

• The grip of gravity is only till we are in the realm of the earths pull, beyond that there is a state of weightlessness.
• The oneness with the movie and characters happens momentarily, at that time emotional outbursts are experienced. But, when again one realises he is just the witness and what is on the screen is but not real, no emotional residue remains.

In the same way, the one who has realised the ultimate truth, is not governed by the law of Maya - punya and paap, and is free from the Karma Bandhan. His action don’t account to any bondage. Not only this, he does not mind people judging him, and partitioning his actions into good or bad, he does not run to give an explanation or justification.

Meri karam Kahani

Meri atma bhi Jane

parmatma bhi Jane… he sings in his heart

The silent saint

Once there was a saint who lived in the outskirts of the village. He would never say anything, as he was alway in maun avastha. Every villager honoured him and would go to him for blessings. 

It so happened one day, that a girl came out crying and said that she was carrying the sage's baby. The girls parents and the villagers were shocked and went to him and pelted stones at him. Some also threw his things and smeared dirt on him. They humiliated him in every way possible and later insisted that the girl, has to stay with him, as it was his responsibility. He did not utter a word, or even try to explain or exclaim. He was calm as always and of course quiet, as always in maun.

The girl started living in his little hut, he let the girl sleep inside and he himself step outside under the rain and sun. He made sure she was taken care of and later he also took care of the baby. Like this 3 years passed. Never did he try to question the girl, as to why she had done all this. He just treated her like his daughter and kept her safe.

One day, the girl came with a boy, and both fell at the feet of this Mahatma, and weeped with guilt. The boy said it was his child, they had married secretly, but were afraid to let people know. But, now they had gather the courage and would tell everyone the truth. The saint, just smiled, he was his calm silent self. There was no change in his expression at all.

When the couple went and told everyone the truth, the villagers felt horrible about their behaviour and did not even know how they could repent. They all gather outside the sages hut, with eyes filled with tears of guilt. The boy and the girl came, and said that they would leave as their parents have accepted their marriage. The sage effortlessly gave the little baby who he had nurtured with such love and care without any hesitation, or change in expression.

He went about his business as if nothing had ever happened.

Total Oneness (Yogī yoganiyojita citto)

‘Agar hai shauk milne ka to har dam lau

lagata ja

jala kar khudnumaai ko, bhasam tann

par lagaata ja.’

Chareveti chareveti - chalte jao chalet jao - you will reach. With this one thought in ones mind, the yogi walks on. We are talking about a situations where the, Sadak - Sadhana and Sadya become one. 

This yogi who has no sense of the self or the world, just revel in the lord. There is a madness in this love for the divine where all else vanishes and only that one remains. When we crave for the Lord as a person who is drowning craves for a breath of air, he will he finally come. 

Ones a man came to Vivekanadaji, to ask him how God can be realised, he had 5 minutes before his train left and he needed the answer he insisted. Vivekanandji was amused and as this man was adamant, he had to give the answer, so with his hand he took this man pushed his head in the river Ganga, and kept it there long enough for him to crave for the one breath and not die. Out came the man gasping for air and totally dismayed and shaken by the saints behaviour. Vivekanandji asked so what did you think about when you were under water? Only one breath, only one breath came the reply.

Go said, Vivekanandji, the day you are able to think of God with such intensity and one focused desire, you will get God for sure.

Vyasani Bhakt - Joononi - pagal - anek naam hai Prabhu ke devano ke. 

Child Like State (Ramate bālonmattavadeva)

Sona Sajan Sadhujan

toote joore sau baar.

Durgam kumbh kumar ke,

Ek jhatke aaye darar.

Gold, good people, saint, don’t hold grudge and the relationships they are in break and mend many times. It is the vile and evil, who are like the earthen clay pot of the potter, which break even by one push, and putting it together is not possible after that. 

Dhruv and Kuber were in the middle of a horrible battle when senses dawned and they withdrew their forces. Not an iota of bitterness remained after that, they befriended each other as if they were never enemies.

This is the sign of a great soul. The hearts of great souls are unable to hold grudges. If we]]>Bhaj Govindam 

This is a verse written by Nityananda is beautiful. It is describing the outwardly behaviours of the truly realised, a state where the self fades and only God remains, where the oneness with all becomes a reality. 

The normal norm of the society don’t apply to him and he remains maast in his own masti. This ones behaviour can not be understood by the masses who are bound by the rules of the so called cultured society. He comes across as a dim wit, mad man or even scary to the eyes of the worldly. The one who revels in God and knows the secrets of this universe, can no longer or no longer wants to indulge the worldly people and their norms of normality.

The awakened are difficult to understand, but then Who can understand the one who has understood ‘That One’. 

Verse 22

रथ्या चर्पट विरचित कन्थः, 

पुण्यापुण्य विवर्जित पन्थः। 

योगी योगनियोजित चित्तो, 

रमते बालोन्मत्तवदेव॥

Rathyā carpaṭa viracita kanthaḥ

Puṇyāpuṇya vivarjita panthaḥ,

Yogī yoganiyojita citto

Ramate bālonmattavadeva

रथ के नीचे आने से फटे हुए कपडे पहनने वाले, 

पुण्य और पाप से रहित पथ पर चलने वाले, 

योग में अपने चित्त को लगाने वाले योगी, 

बालक के समान आनंद में रहते हैं॥

The Twenty-Second verse said to me - Shruti Says🌷

The one who collects and stitches the pieces of cloths scattered on the ground and wears,

The one who walks on a path which is beyond good deed and bad,

That yogi who is connected to the divine bliss through yoga,

He is always in joy like a child or lives in this world like a madman.

————————————

Bare Necessity (Rathyā carpaṭa viracita kanthaḥ)

Sukhacharya and various other sages don’t see the need to cover themselves anymore. They are beyond this body conscious state and believe that they are the soul the witness and the body is their cloth. Free from any social stigma and inhibition they remain in a state of divine union. 

It is said that ones, Sukhrachayaji was walking hurriedly and his father Ved Vyasaji was chasing him, on the way there were a few girls bathing in the lake. When Sukhracharyaji passed they did not run to cover themselves up, they continued what they were doing. On the other hand, when Vedavyasji came they hurriedly ran to hide themselves. 

Astonished Vedavyasji asked, “I am much older and my son a young man unclothed himself, he just walked past, at that time you did not feel shame or a need to hide, but in front of me you do.”

The girls replied, “he is beyond the body, he is soul conscious, and does not take himself to be a man or body. He does look at others from that view also. To him all he sees are the divine souls, who are beyond body and gender. But, to you we are still women and you can see we are bare.“

This state comes naturally to the one who is self realised, gradually and slowly, the need to posses diminishes and unknowingly everything material falls away. This one takes only that which is a bare necessity, from the cloths to the food, is only enough to keep ones soul attached to the body. Anything taken beyond ones basic need is a sin, keeping this in mind he shuns even what the world thinks is needed and makes do with the discarded pieces to cover his body.

He knows, We can not experience true happiness when desire rule our heart and not God. Passion of a man, grows more when he enjoys the pleasures of the senses. The more we indulge, the more the desire. The more we get, the more the greed. Wants never end no matter how much we have, we are never contented and keep wanting more and more. The fire of greed, burns more and more with every drop of desire. 

No matter how hard we want to mellow down this verse, and twist its meaning to suit our convenience, jo hai woh hai.

‘Yeh raah nahin aasan Sunle o rahi.

Yeh aag ka darıya hai,

Aur doob ke jaana hai.’

Just Be (Puṇyāpuṇya vivarjita panthah)

This verse describes the state of a person who is beyond Satva, Rajas and Tamas and is in the the gunateeth avastha. A state very difficult to reach and ones reached, the veils of Maya disappear, the unreal world and laws of Maya do not apply anymore and what remains is the eternal truth. A detachment happens, as if one is ejected from the grip of Maya and is free. 

• The grip of gravity is only till we are in the realm of the earths pull, beyond that there is a state of weightlessness.
• The oneness with the movie and characters happens momentarily, at that time emotional outbursts are experienced. But, when again one realises he is just the witness and what is on the screen is but not real, no emotional residue remains.

In the same way, the one who has realised the ultimate truth, is not governed by the law of Maya - punya and paap, and is free from the Karma Bandhan. His action don’t account to any bondage. Not only this, he does not mind people judging him, and partitioning his actions into good or bad, he does not run to give an explanation or justification.

Meri karam Kahani

Meri atma bhi Jane

parmatma bhi Jane… he sings in his heart

The silent saint

Once there was a saint who lived in the outskirts of the village. He would never say anything, as he was alway in maun avastha. Every villager honoured him and would go to him for blessings. 

It so happened one day, that a girl came out crying and said that she was carrying the sage's baby. The girls parents and the villagers were shocked and went to him and pelted stones at him. Some also threw his things and smeared dirt on him. They humiliated him in every way possible and later insisted that the girl, has to stay with him, as it was his responsibility. He did not utter a word, or even try to explain or exclaim. He was calm as always and of course quiet, as always in maun.

The girl started living in his little hut, he let the girl sleep inside and he himself step outside under the rain and sun. He made sure she was taken care of and later he also took care of the baby. Like this 3 years passed. Never did he try to question the girl, as to why she had done all this. He just treated her like his daughter and kept her safe.

One day, the girl came with a boy, and both fell at the feet of this Mahatma, and weeped with guilt. The boy said it was his child, they had married secretly, but were afraid to let people know. But, now they had gather the courage and would tell everyone the truth. The saint, just smiled, he was his calm silent self. There was no change in his expression at all.

When the couple went and told everyone the truth, the villagers felt horrible about their behaviour and did not even know how they could repent. They all gather outside the sages hut, with eyes filled with tears of guilt. The boy and the girl came, and said that they would leave as their parents have accepted their marriage. The sage effortlessly gave the little baby who he had nurtured with such love and care without any hesitation, or change in expression.

He went about his business as if nothing had ever happened.

Total Oneness (Yogī yoganiyojita citto)

‘Agar hai shauk milne ka to har dam lau

lagata ja

jala kar khudnumaai ko, bhasam tann

par lagaata ja.’

Chareveti chareveti - chalte jao chalet jao - you will reach. With this one thought in ones mind, the yogi walks on. We are talking about a situations where the, Sadak - Sadhana and Sadya become one. 

This yogi who has no sense of the self or the world, just revel in the lord. There is a madness in this love for the divine where all else vanishes and only that one remains. When we crave for the Lord as a person who is drowning craves for a breath of air, he will he finally come. 

Ones a man came to Vivekanadaji, to ask him how God can be realised, he had 5 minutes before his train left and he needed the answer he insisted. Vivekanandji was amused and as this man was adamant, he had to give the answer, so with his hand he took this man pushed his head in the river Ganga, and kept it there long enough for him to crave for the one breath and not die. Out came the man gasping for air and totally dismayed and shaken by the saints behaviour. Vivekanandji asked so what did you think about when you were under water? Only one breath, only one breath came the reply.

Go said, Vivekanandji, the day you are able to think of God with such intensity and one focused desire, you will get God for sure.

Vyasani Bhakt - Joononi - pagal - anek naam hai Prabhu ke devano ke. 

Child Like State (Ramate bālonmattavadeva)

Sona Sajan Sadhujan

toote joore sau baar.

Durgam kumbh kumar ke,

Ek jhatke aaye darar.

Gold, good people, saint, don’t hold grudge and the relationships they are in break and mend many times. It is the vile and evil, who are like the earthen clay pot of the potter, which break even by one push, and putting it together is not possible after that. 

Dhruv and Kuber were in the middle of a horrible battle when senses dawned and they withdrew their forces. Not an iota of bitterness remained after that, they befriended each other as if they were never enemies.

This is the sign of a great soul. The hearts of great souls are unable to hold grudges. If we take a knife and itch something on the stone. It will stay for a very long time. However, if we take the same knife and itch something on a sandy beach, as we are itching, it will get wiped out by the wave. Nothing will remain. You might feel that something is being written and retained, but if you look closely it is not. 

The realised at times display anger, great agony and at time extreme joy, but in a minute or so, they become normal again as if nothing had ever happened. They are like children who are in the present and live in the moment, their hearts pure are unscarred always.

Unmattavat (mad-man) and Pishachavat (like a ghost) (Ramate bālonmattavadeva)

It is noticed that many a times to keep the people away and remain in seclusion, they put on a repulsive appearance. They know that this Maya is very strong and one never knows when the slip happens and years of penance is dissolved by her and the poor soul is put back in the never ending cycle of birth and death.

To a layman’s eyes, these people will be written off as crazy and mad, and left alone. But, this is exactly why such an act has been put together.

It is essential for anyone on this path to remain in seclusion, and isolations many a great gyanis and yogis have fallen, just before they have almost reached. The seemingly mad, are but the enlightened who stay miles aways from the deluded. The moth who runs into the fire is sure to be burnt. Maya is a blazing fire, and the material world - people and things are the sparks (chingari) capable of creating the blazing fire of desires, which can burn years of tapas in moments.

Jada Bharat

Raja Bharat was a great ruler and looked after his citizens like a father. After many many prosperous years it was time for him to enter Vanaprasth ashram. He gave up everything he had with no pain, his children, wife, friends, family, all the wealth and comfort and went away with nothing but the simple cloths he had changed into. 

He started living in a small hut near a river, he never missed his family nor his riches. He was beyond attachment and easily forgot them all. He had been working towards this phase in his life always. He was constantly attaching to the Lord and detaching from the world, even as he ruled and acted in the world. 

One day while he was sitting in meditation near the river and was very near liberation, he was jolted out of this state by a loud roar. He opened his eyes to see a doe being chased by a lion. This doe jumped over the river to save her life, and life of her unborn baby. While see jumped the fawn fell into the river and the doe died on the other bank. Raja Bharat jumped into the river and saved the fawn.

He started tending to the fawn and as days passed he developed a deep attachment towards this fawn. He would worry if the fawn went to the jungle and would take care of its meals, play with it. So much so that he forgot all his tapas and penance. The king who had easily given up attachment to his blood relations, was trapped by Maya in the form of a fawn and died thinking about how the deer would live without him, who will take care of it.

In the next birth he was born as a deer, and had all the memory of his previous birth. He would repent at why he got trapped in Moha and Maya. Time passed and he left this body also, and now was born as a human again. 

He was so conscious of what had happened in his previous births that he would not talk to anyone, he would not work, he would not react. If given food he would eat, if not he would sleep hungry. He behaved like a dim-wit and never opened his mouth. Soon his family sunned him away, he was taken by some people who tried to sacrifice him, but Ma kali saved him and later he was taken by some men to help carry the kings palanquin. He would now walk jumping from side to side trying to save the insect and ants on the path. As a result of which the king threatened to punish him.

He finally opened his silence and uttered words full of wisdom, the king was surprised to see the one who looked like a fool, talk like a sage. Jada Bharat told him all about his past life and said, I don’t wish to make a mistake again, I only desire to become one with my lord, hence I put up this pretence.

The King Rahugana fell at the Jada Bharat’s feet.

Asmanjas 

This is the son of Raja Sagar from the solar dynasty. He was very wicked by nature, he would burn peoples houses, hurt the old people, rob and steal. Not only this, given a chance he would catch hold of children and babies and drown them. 

People of the kingdom were petrified of him and would hide at the very site of him. His father sagar tried his best to explain to him, sometimes he cajoled him, other times he would punish him, but no matter what he could not change him. He tormented and hurt people so much, that there was no other way left, the King had to banish him to the jungle, never to return again.

The minute this exile was announced, his monstrous face suddenly became saintly, he wicked laugh, turned into a loving smile. At that very moment, all the children he had drowned came back to life, all the place he had destroyed became alright and all the old people he had hurt, became fine. It was a miracle.

He lovely touched the feet of his father, and apologised for the mental agony caused to him and all the citizens and walked aways never to return.

He was doing all this to stay away and be sent away. We never know when raag - attachment takes over.

————————————

So, 

Open your mind and walk alone

Be not afraid walk alone

Ekla chalo re…

Jodi tor dak sune keu na ashe,

Tobe ekla cholo, ekla chalo, aekla chalo re,

If no one answers your call,

Then walk alone,

(be not afraid) walk alone my friend.

Jodi kue kotha na koe,

ore o re o obaghaga, keu kotha na koe

Jodi sobai thake muhk phirae , sobai kore bhoye,

Tobe poran khule,

O tui, mukh phute tor moner kotha,

Ekla bolo re

If no one talks to you,

O my unlucky friend, if no one speaks to you,

If everyone looks the other way and everyone is afraid,

Then bare your soul and let out what is in your mind,

(be not afraid) Speak alone my friend.

Jab kali ghata chaye,

Ore o re o andhera sach ko nigal jaye

Jab duniya sari, dar ke age sar apna jhukaye,

Tu shola banja, Wo shola banja, Jo khud jal ke jahan raushan karde,

Ekla jalo re.

When dark clouds cover the sky, When darkness engulfs the truth,

When the world cowers and bows before fear,

You be the flame, The flame that burns you and banishes darkness from the world,

(be not afraid) Burn alone my friend.

So,

Open your mind and walk alone

Be not afraid walk alone

Hari Om

Verse 21

पुनरपि जननं पुनरपि मरणं, 

पुनरपि जननी जठरे शयनम्। 

इह संसारे बहुदुस्तारे, 

कृपयाऽपारे पाहि मुरारे॥

Punarapi Jananam Punarapi Maranam

Punarapi Jananijathare Sayanam

Iha Samsare Bahudustare

Krpaya pare Pahi Murare

बार-बार जन्म, बार-बार मृत्यु, 

बार-बार माँ के गर्भ में शयन, 

इस संसार से पार जा पाना बहुत कठिन है,

हे कृष्ण कृपा करके मेरी इससे रक्षा करें॥

The Twenty-First verse said to me - Shruti Says🌷

Repeatedly being born and repeatedly dying,

Repeatedly having to stay in the womb of the birth giver.

This world is brutal and freeing the self from he clutches of Maya is so difficult,

Oh Murare, please have mercy on me and help me cross this ocean of mundane existence, it is possible only with your help.

———————————

There is this beautiful story of Ramji and Kevat (The Boat Man). Ramji wanted to cross the river to get to the other side. So he requested Kevat to help him cross. Now, the kevat was very clever, or should I say enlightened. He said, I am not going to let you step into my boat till I wash your feet. The dust of your feet is dangerous, he continued to say, just the way that stone became a woman (Ahilya), what if my boat becomes a woman, what will I do. Lakhman was very angry, but Ramji started laughing and said, do what you need to do to save you boat. He washed the Lords feet. It is said that in his previous birth he was a small creature in the milky ocean, and when he tried to get near the feet of the Lord, Seshnag (currently Lakshman) with his tail threw him far and he died. So, he first fulfilled his desire, to touch the feet of the Lord.

Now, Ramji boarded the boat with Ma Sita and Lakhmanji, this Kevat was not only rowing the boat slowly, but also as soon as they would be close to the other side, he would row them back to the middle of the river and again move towards the other side and again back to the middle of the river. This kept on happening and finally Ramji asked, what are you doing. It has been so long, why are rowing us around in circles and not letting us cross the ocean. To this kevat said;

My Lord how does it feel, I am giving you the taste of your own medicine. This is what you do to all of us right. You make us go in circles from one birth to another, from one specie to another. There seems no end, 84 lakh species we roam in and then again we repeat the cycle. You dear God, are feeling giddy with this small little trip as we are going in circles, but do you ever think how we feel? How miserable we get? How tired it must be for us poor souls? 

Lakshman was fuming, how dare he talk to Ram bhaiya like this, no one has a right to do this. Now, Ramji could not stop laughing, he said, ‘I understand now how all of you feel. Please, get us to the bank on the other side now.’

This was not the end Kevat wanted to make a very important deal also. When they got to the bank and Ramji, Sitaji and Lakhmanji got off, Ramji wanted to pay Kevat, he was given a ring by Ma Sita, to pay for the trip. Now, Kevat refused, he said I will not take anything from you. God kept pleading and he kept refusing. He said, people from the same profession don’t take money from each other. Now again, Ramji asked, how are we from the same profession. 

Kevat said, ‘I take people from one side of the river to this other side. You also do the same thing, you help people cross the ‘Ocean of Mundane existence’, you help them cross this Bhav Sagar. My Lord when I come to your bank, just make sure you don’t take any fare from me, and help me cross the ocean just like I helped you.’

Ramji with tears in his eyes hugged his innocent devotee, his dear dear Kevat. 

By fare kevat meant don't take into account the sheet of my Karmas. It is so difficult to have a clean slate. Even if the slate is clean, and vices have been erased, this Ego of Satva does not leave us. Reaching the Gunateeth avastha is very hard and if one reaches also, staying there in that state without oscillations rare. Many a sages, have slipped. Kings like Raja Bharat who were able to denounce the world and riches, have been trapped by you, in attachments, as trivial as the love for a deer.

Kevat knows that self effort is needed but, no amount of effort is enough, without Bhakti and surrender all else is waste. Can anybody find the way to the one nobody knows. The one who can not be found, is not reachable. It is he who reaches out, it is when he wants to be found can a Sadhak even take the first step.

Only God can help us cross this painful Bhav Sagar we are trapped in, there is no other way. Maya and her magic has enticed us so much that we are unable to reach the end, unless and until God is merciful it is impossible to get out of this unending cycle of birth and death.

Today we might feel, What is so bad in the cycle of life?

Life is good, that is why.

On top of all, God has also increased the level of difficulty by giving us Vismrati -forgetfulness.

We tend to forget the suffering we go through when we are in the womb of the mother. The suffering of the soul is unbearable, it is the worst hell and the agony indescribable. The soul pleads for release from the womb and pledges to turn towards God, and never sway. Had we remembered this pain, would we be enticed by maya and would we ever have wanted to be trapped in the womb again?

There are species where death is gruesome. Had God not given us a good life, starvation, illness, torture etc had been inflected, would we still have wanted this cycle of brith and death. If we had a miserable tortures life. If we were born in a species where the mother was eaten alive over weeks by its own off-spring (spider, scorpion etc). Had we remembered this painful death, would we still want to be born again?

The problem is we forget.

But, the scriptures remind us, they tell us how difficult it was to reach this Human Birth. In the human birth also to get life which is conducive for Sadhana, is a result of a lot of Tapasya and Kripa.

Our situation is like the horse, who has been given water but refuses to drink. It is said that, we can get a horse near water, but we cannot make him drink it.

Ramji gave Kevat the temptation of the extremely precious ring, but Kevat refused. He did not get lured by Maya Pati’s Maya. Are we able to keep our focus on the feet of the lord, or the comforts of the world are more appealing for us?

In this verse, the tiring cycle of birth and death is being mentioned. Repeatedy being born, repeatedly dying, to be born again and to die again. This never ending cycle, is painful and agonising. It is so difficult to break the cycle, to free one form the tight hold of Maya. How do I break free God, it is only your kripa that can help.

As Ramana Maharishi says;

If the unripe mind does not feel his grace, it does not mean that God's grace is absent.

How to become ripe for his Kripa?

Kripa is always there, it is not partial, it is not biased it just flows. But, we are unable to hold it and internalise it. The sun shines equally at all, but if some decide to close the curtains, is it the fault of the sun. We have also put thick curtains of Samskaras, Vasanas, Vrittis and Karmas on the window of our heart and hence, the Kripa being there, is not reaching us. 

How do we remove the thick covering, which is stopping us from breaking the cycle of birth and death? 

It can happen by getting free of all our past Samskaras. But, how?

Samskaras - Samskaras are impression made on our chitta. This happens when we carry out any act consciously. As the photographs are developed from the negetive, so too memories are developed from the Samskaras. We have multiple such impression from not only this life, but from the previous lives also.

Vasanas - The are tendencies, these are the effects of our Samskaras. These are the inclinations we have because of our impressions called as Samskaras. It is difficult to identify the Samskaras, but it is possible to identify the Vasanas. In Lanka Kand, when Ramji reached the shores of Lanka, all the trees started bearing fruit, forgetting the season. Trees bear fruits according to the season, right. Well, the seasons, they are just like our Vasanas. Take a bottle of pickle, no matter how many times you wash it the smell remains. Special measures have to be taken to remove that stench. Hence, a residual impression of our Karma, good or bad tendencies which is carried forward birth after birth is Vasana.

Vrittis - These Vananas or tendencies create the thought in our mind. These are feelings that arise in us and we work towards fulfilling these urges and desires.

Karma - These Vrittis finally lead to our words and deeds. With the thought, word and deeds we start inculcating karmas. These karmas are of many types, but the three main types are Sanchit Karma, Aagami Karma and Prarabh Karma. Imagine a person bow and arrow; 

• The arrow when shot, and has left the bow are our Prarabh karma. What is happening in our life today is a result of this.
• The Arrows in the quiver is the accumulated past karmas, which have already been accumulated and we will have to face the results eventually.
• The Arrow not yet shot is the aagami karma which have yet not been incurred and we can still avoid them.

These Karmas form impression that are the Samskars, these...]]>Bhaj Govindam 

Verse 21

पुनरपि जननं पुनरपि मरणं, 

पुनरपि जननी जठरे शयनम्। 

इह संसारे बहुदुस्तारे, 

कृपयाऽपारे पाहि मुरारे॥

Punarapi Jananam Punarapi Maranam

Punarapi Jananijathare Sayanam

Iha Samsare Bahudustare

Krpaya pare Pahi Murare

बार-बार जन्म, बार-बार मृत्यु, 

बार-बार माँ के गर्भ में शयन, 

इस संसार से पार जा पाना बहुत कठिन है,

हे कृष्ण कृपा करके मेरी इससे रक्षा करें॥

The Twenty-First verse said to me - Shruti Says🌷

Repeatedly being born and repeatedly dying,

Repeatedly having to stay in the womb of the birth giver.

This world is brutal and freeing the self from he clutches of Maya is so difficult,

Oh Murare, please have mercy on me and help me cross this ocean of mundane existence, it is possible only with your help.

———————————

There is this beautiful story of Ramji and Kevat (The Boat Man). Ramji wanted to cross the river to get to the other side. So he requested Kevat to help him cross. Now, the kevat was very clever, or should I say enlightened. He said, I am not going to let you step into my boat till I wash your feet. The dust of your feet is dangerous, he continued to say, just the way that stone became a woman (Ahilya), what if my boat becomes a woman, what will I do. Lakhman was very angry, but Ramji started laughing and said, do what you need to do to save you boat. He washed the Lords feet. It is said that in his previous birth he was a small creature in the milky ocean, and when he tried to get near the feet of the Lord, Seshnag (currently Lakshman) with his tail threw him far and he died. So, he first fulfilled his desire, to touch the feet of the Lord.

Now, Ramji boarded the boat with Ma Sita and Lakhmanji, this Kevat was not only rowing the boat slowly, but also as soon as they would be close to the other side, he would row them back to the middle of the river and again move towards the other side and again back to the middle of the river. This kept on happening and finally Ramji asked, what are you doing. It has been so long, why are rowing us around in circles and not letting us cross the ocean. To this kevat said;

My Lord how does it feel, I am giving you the taste of your own medicine. This is what you do to all of us right. You make us go in circles from one birth to another, from one specie to another. There seems no end, 84 lakh species we roam in and then again we repeat the cycle. You dear God, are feeling giddy with this small little trip as we are going in circles, but do you ever think how we feel? How miserable we get? How tired it must be for us poor souls? 

Lakshman was fuming, how dare he talk to Ram bhaiya like this, no one has a right to do this. Now, Ramji could not stop laughing, he said, ‘I understand now how all of you feel. Please, get us to the bank on the other side now.’

This was not the end Kevat wanted to make a very important deal also. When they got to the bank and Ramji, Sitaji and Lakhmanji got off, Ramji wanted to pay Kevat, he was given a ring by Ma Sita, to pay for the trip. Now, Kevat refused, he said I will not take anything from you. God kept pleading and he kept refusing. He said, people from the same profession don’t take money from each other. Now again, Ramji asked, how are we from the same profession. 

Kevat said, ‘I take people from one side of the river to this other side. You also do the same thing, you help people cross the ‘Ocean of Mundane existence’, you help them cross this Bhav Sagar. My Lord when I come to your bank, just make sure you don’t take any fare from me, and help me cross the ocean just like I helped you.’

Ramji with tears in his eyes hugged his innocent devotee, his dear dear Kevat. 

By fare kevat meant don't take into account the sheet of my Karmas. It is so difficult to have a clean slate. Even if the slate is clean, and vices have been erased, this Ego of Satva does not leave us. Reaching the Gunateeth avastha is very hard and if one reaches also, staying there in that state without oscillations rare. Many a sages, have slipped. Kings like Raja Bharat who were able to denounce the world and riches, have been trapped by you, in attachments, as trivial as the love for a deer.

Kevat knows that self effort is needed but, no amount of effort is enough, without Bhakti and surrender all else is waste. Can anybody find the way to the one nobody knows. The one who can not be found, is not reachable. It is he who reaches out, it is when he wants to be found can a Sadhak even take the first step.

Only God can help us cross this painful Bhav Sagar we are trapped in, there is no other way. Maya and her magic has enticed us so much that we are unable to reach the end, unless and until God is merciful it is impossible to get out of this unending cycle of birth and death.

Today we might feel, What is so bad in the cycle of life?

Life is good, that is why.

On top of all, God has also increased the level of difficulty by giving us Vismrati -forgetfulness.

We tend to forget the suffering we go through when we are in the womb of the mother. The suffering of the soul is unbearable, it is the worst hell and the agony indescribable. The soul pleads for release from the womb and pledges to turn towards God, and never sway. Had we remembered this pain, would we be enticed by maya and would we ever have wanted to be trapped in the womb again?

There are species where death is gruesome. Had God not given us a good life, starvation, illness, torture etc had been inflected, would we still have wanted this cycle of brith and death. If we had a miserable tortures life. If we were born in a species where the mother was eaten alive over weeks by its own off-spring (spider, scorpion etc). Had we remembered this painful death, would we still want to be born again?

The problem is we forget.

But, the scriptures remind us, they tell us how difficult it was to reach this Human Birth. In the human birth also to get life which is conducive for Sadhana, is a result of a lot of Tapasya and Kripa.

Our situation is like the horse, who has been given water but refuses to drink. It is said that, we can get a horse near water, but we cannot make him drink it.

Ramji gave Kevat the temptation of the extremely precious ring, but Kevat refused. He did not get lured by Maya Pati’s Maya. Are we able to keep our focus on the feet of the lord, or the comforts of the world are more appealing for us?

In this verse, the tiring cycle of birth and death is being mentioned. Repeatedy being born, repeatedly dying, to be born again and to die again. This never ending cycle, is painful and agonising. It is so difficult to break the cycle, to free one form the tight hold of Maya. How do I break free God, it is only your kripa that can help.

As Ramana Maharishi says;

If the unripe mind does not feel his grace, it does not mean that God's grace is absent.

How to become ripe for his Kripa?

Kripa is always there, it is not partial, it is not biased it just flows. But, we are unable to hold it and internalise it. The sun shines equally at all, but if some decide to close the curtains, is it the fault of the sun. We have also put thick curtains of Samskaras, Vasanas, Vrittis and Karmas on the window of our heart and hence, the Kripa being there, is not reaching us. 

How do we remove the thick covering, which is stopping us from breaking the cycle of birth and death? 

It can happen by getting free of all our past Samskaras. But, how?

Samskaras - Samskaras are impression made on our chitta. This happens when we carry out any act consciously. As the photographs are developed from the negetive, so too memories are developed from the Samskaras. We have multiple such impression from not only this life, but from the previous lives also.

Vasanas - The are tendencies, these are the effects of our Samskaras. These are the inclinations we have because of our impressions called as Samskaras. It is difficult to identify the Samskaras, but it is possible to identify the Vasanas. In Lanka Kand, when Ramji reached the shores of Lanka, all the trees started bearing fruit, forgetting the season. Trees bear fruits according to the season, right. Well, the seasons, they are just like our Vasanas. Take a bottle of pickle, no matter how many times you wash it the smell remains. Special measures have to be taken to remove that stench. Hence, a residual impression of our Karma, good or bad tendencies which is carried forward birth after birth is Vasana.

Vrittis - These Vananas or tendencies create the thought in our mind. These are feelings that arise in us and we work towards fulfilling these urges and desires.

Karma - These Vrittis finally lead to our words and deeds. With the thought, word and deeds we start inculcating karmas. These karmas are of many types, but the three main types are Sanchit Karma, Aagami Karma and Prarabh Karma. Imagine a person bow and arrow; 

• The arrow when shot, and has left the bow are our Prarabh karma. What is happening in our life today is a result of this.
• The Arrows in the quiver is the accumulated past karmas, which have already been accumulated and we will have to face the results eventually.
• The Arrow not yet shot is the aagami karma which have yet not been incurred and we can still avoid them.

These Karmas form impression that are the Samskars, these Samskars give rise to Vasanas, these vasanas lead to vrittis and these vrittis again lead to Karma. This cycle continues, it is a vicious cycle. As in Vidhur Niti it is said;

‘Old age destroys beauty, 

Temptation destroys patience, 

Greed spoils the malicious man, 

One’s good nature sours as a result of servicing the wicked, 

Lust destroys shame and

EGO destroys EVERY THING. 

But, it can be ended, this cycle can be broken.

Ego this I (Me and Mine) can be eliminated by self-enquiry and practice. We can’t work on Samskaras or Vasanas. We can work on our Vrittis and our thought, words and deeds. Our focus should always be on the virtues. 

• Instead of saying I am trying to control my anger, one should say I am trying to be every loving. 
• Instead of thinking to oneself, I am trying not to lie, one should keep thinking about being truthful.

Thinking about the negative is like watering the roots of the plant and keeping it alive. On the contrary, thinking about the positive action that needs to be undertaken is like, letting the vicious plant, dry and die on its own. 

This is also know as the art of Sublimation, as opposed to suppression. If we hold the feet of God(Murare) with both our hands we are unable to hold anything else. All falls off on its own. When we have not put in effort to shrug the negative, even Ego does not bloom, as it was not our effort, but by grace of God that we were able to move beyond. When we focus on Sattva, Rajas and Tamas falls off on their own, and to get rid of Sattva becomes a great problems, as we feel it is good, why let go of the good. 

When we hold the feet of Murare (the killer of demon Mura - the five faced monster) and ask him to work the magic of his grace, we are not bound by satva and satvik ego also. As there was no effort, it was the the sunrise that scared the darkness away and not the candle I lite. 

Note: Mura - The five faced monster. Our Ego is also a five faced monster, it feeds itself thought the five senses.

‘No gardener can make even one flower. The flower must come from the plant. The gardener can shake up the roots a little, feed it properly, water it, protect it from animals, expose it to the sun, or put it in the shade when necessary. Thus, outside service can be done, but the flower cannot come from the gardener.

In the same way, the textbooks, the masters, and the rishis are all gardeners.

The flower of knowledge must come from you.

The flower of knowledge blossoms with grace of God.

In the light of knowledge all doubts end. 

Hari Om

Nirantar swasth chintan ho, yehi sabse bada jaap hai.

Na utra aacharn mai to, samucha gyan gapshap hai.

Rahe bhukhe magar phir bhi na khae paap ki Roti 

Bache buri aadatose, yehi is yug ka saab se bada tap hai.

To have pure and healthy thoughts is the most important chant,

If we have not been able to implement our learning in our day to day lives,

the entire ocean of knowledge is but an other source of gossip or a way to fill our empty hours.

It should be acceptable for one to starve, rather than eat from sinful income,

To avoid bad habits, is the biggest penance of this yuga.

——————————-

Akhandanandaji in his discourse, said he ones knew a man who had Geeta memorised. He could recite the Geeta, backward, forward and if asked from anywhere in the middle he would continue or mention the shloka number and chapter. However, as he grew older, he slowly forgot what he had memorised and by the time of his death, he remembered nothing at all. Instead, of the superficial memorising exercise, if he would have spent that much time, internalising and implementing even one of the verses in his life, it would have helped him cross the ocean of mundane existence and find a place at the feet of God.

Kabir Dasji says, what the 20th verse which has been written by Anandgiri ji is trying to tell us; 

Potha padh pad jag muah,

pandit bhaya na koi.

Dhai aakhar prem ke,

paade sau pandit hoye.

Just by reading endless scriptures, 

One does not become a knower of God.

The one who is able to experience universal love,

Is the realised one.

Note: The word pandit has been used in Geeta also, it refers to the self realised one, who is the knower of self and the divine wisdom. A Viveki, Gyani and Vigyani. (Not to be mistaken with how we use the word pandit today)

———————————

Verse 20

भगवद् गीता किञ्चिदधीता, 

गङ्गा जललव कणिकापीता। 

सकृदपि येन मुरारि समर्चा, 

क्रियते तस्य यमेन न चर्चा॥

bhagavadgītā kiñchidadhītā

gaṅgā jalalava kaṇikā pītā |

sakṛdapi yena murārī samarchā

kriyate tasya yamena na charchā ‖ 

जिन्होंने भगवदगीता का थोडा सा भी अध्ययन किया है,

भक्ति रूपी गंगा जल का कण भर भी पिया है, 

भगवान कृष्ण की एक बार भी समुचित प्रकार से पूजा की है, 

यम के द्वारा उनकी चर्चा नहीं की जाती है

The Twentieth verse said to me - Shruti Says🌷

Those who internalised and experienced even a little of Bhagwat Gita, 

Those who have drunk even a drop of water from the holy Ganga with faith in being freed from sin, 

Those who have surrendered to and worshipped Lord Krishna even ones with true divine love, 

Yama, the God of death has no need to reach out to them. (As they have crossed the ocean of mundane existence and are free from the game of maya)

——————————

Yatha Drishti Thatha Shrithi

Everything written in our scriptures has various meaning, hence, what the author of the verse meant, what we or others interpret could be very different. Hence, read, feel, experience and listen, the verse will speak to you, then interpret - what does your vision say. Ramji before the battle was resting and at that time an insightful discussion on what is the black spot on the moon followed. Sugrive, Vibhishan, Hanuman, Angad and Laxman all answered based on their life experiences and depth

• Shadow of the earth on the moon
• The demon Rahuls struck the moon
• A part of moon was taken to make the face of Rati
• Moon has the lord itched in his heart which appears like a black hole (as the lord is dark in color) etc

To me the verse highlights;

• The importance of even a little - Good Company, Effort and Name
• The importance of Faith

The Power of Little - Company 

एक घड़ी आधी घड़ी, आधी में पुनि आध। तुलसी संगत साधु की, हरे कोटि अपराध।।

24 minutes, 12 minute or even less 6 minutes. Tulisdasji says that the company of a sage, helps us remove all our sins.

A bit of Geeta, a drop of Ganga and a moment with God - when experienced liberates us. All it takes is less then a second and it can happen now and here.

Even a touch is enough for some and years of sangh has no affect on many.

The Power of Little - Ram Setu

In this verse the power of quality and not quantity has been emphasised. Let’s try to understand this with a story from the Ramayan. When Shri Ram had to cross the ocean to reach Lanka, Nala and Neal along with other made a bridge. Now, the bridge was ready and it was time to set out. At that time, Sugrive came to Ramji, a little dejected. He said, yes, we have been able to build a bridge, however, the bridge is so narrow, it will take years for the entire army to cross over.

At this Ramji smiled and said could you please take me to the bridge. When they reached Ramji went and stood on the bridge, no sooner that he set his foot on the bridge, all the sea creatures surfaced to have Darshan (see) of the divine Lord. They were uncountable and many were humongous in size. In no time the entire ocean was covered, there was no sight of water anywhere. 

To this Sugrive said, “If this was possible, why did you make us put so much of effort in building this bridge?”

Ramji answered, “Sugrive, had you not build this bridge, where would I come and stand, it was essential.”

Sugrive had another doubt, “What if our army starts walking on them and midway the seas creatures decide to dive into the water, our Vanar Sena will drown!”

Ramji smiled, “Till I am standing on the bridge, not one will even blink its eye, rest assured. Now without fear, ask your army to march.”

One word of Gita and Internalised

One drop of Ganga and Purified

One minute with Krishna and self nullified

In that heart stands Shri Hari himself now. A word, a drop, a minute it might have been, but the tiny bridge made with sincerity, is guarded by purity.

There was ones a sage, he knocked at the door and the voice from inside asked, who is it.

The sage said, ‘I am there, it is me.’

The door did not open. 

The sage went away and felt he must have said something wrong and so intensified his penence. After a long duration he went back and knocked, and the voice inside asked, who is it.

The sage replied, ‘It is me, I am here.’

The door did not open yet again.

The sage went back and delved deeper with in and after ages came back and knocked. A voice as always asked, who is it.

The sage this time said, ‘It is all you, there is nothing but you, there is no one but you, only you exist only one.’

The door opened.

Till there is Ego, there is me and there is you. The day there is no Ego, there is no me and there is no you.

Mera mujhe mai kuch nahin jo kuch hai woh tera. 

Tera tujhe ko saup du to kya jata hai mera.

When there is no ME left who will Yama come to, who will Yama talk about in his court, who will Yama Judge

It just takes a moment to liberate, for the free to become free, is just a moments matter.

The power of Little - Ajamil 

The story Shrimad Bhagwat comes in Shrimad Bhagwat Mahapuran. There was a Learned Brahmin named Ajamila, a very pious person and belonged to a very pious family. He had a young devoted wife. He and his family lived an exemplary life. 

One day he was walking past a jungle when he saw some people doing horrible things and were looking very happy. He understood that this was wrong and this was nothing but an attack by his senses and mind. Yet, he was unable to reason himself out of this bad desire.

He forced himself home, but the next day, visited the jungle and met them and soon he started spending more time with them and also married one evil woman. He forgot about his parent and his pious wife. He left them all and started living with her. He would do everything to make her happy and fulfilled her unending demands. To the extent that this learned Brahmin became a thief, a dacoit and later a murder. Such horrendous became his life, that no one would every come near their house.

Time went by, he had 10 sons and even at the age of 88 he was not free from the clutches of greedy desires. One day when he had gone out to fend for his family, a sage came and saw his son playing and asked the boy his name, to this, the boy’s mother, the evil wife of Ajamila answered that they had not named him yet. The sage asked her to call him Narayan.

Ajamila was very attached to Narayan, he would not eat, drink or sleep without his beloved son. He would go around calling out for Narayan every minute. Soon the time for his death arrived, as he laid on his bed, he saw some hideous looking creatures come down and they were trying to tear his soul from his body. 

He shouted out for his son, Narayan come to me, Oh Narayan come to me. The minute the servants of Lord Narayan heard his name and someone calling for him, they immediately descended. When they saw the messengers of Yamaraj, pulling Ajamila’s soul. They stopped them saying they had no right over his soul. 

Poor Ajamila could see and hear, the dialogue between the 4 servants of Narayan and...]]>Bhaj Govindam 

Nirantar swasth chintan ho, yehi sabse bada jaap hai.

Na utra aacharn mai to, samucha gyan gapshap hai.

Rahe bhukhe magar phir bhi na khae paap ki Roti 

Bache buri aadatose, yehi is yug ka saab se bada tap hai.

To have pure and healthy thoughts is the most important chant,

If we have not been able to implement our learning in our day to day lives,

the entire ocean of knowledge is but an other source of gossip or a way to fill our empty hours.

It should be acceptable for one to starve, rather than eat from sinful income,

To avoid bad habits, is the biggest penance of this yuga.

——————————-

Akhandanandaji in his discourse, said he ones knew a man who had Geeta memorised. He could recite the Geeta, backward, forward and if asked from anywhere in the middle he would continue or mention the shloka number and chapter. However, as he grew older, he slowly forgot what he had memorised and by the time of his death, he remembered nothing at all. Instead, of the superficial memorising exercise, if he would have spent that much time, internalising and implementing even one of the verses in his life, it would have helped him cross the ocean of mundane existence and find a place at the feet of God.

Kabir Dasji says, what the 20th verse which has been written by Anandgiri ji is trying to tell us; 

Potha padh pad jag muah,

pandit bhaya na koi.

Dhai aakhar prem ke,

paade sau pandit hoye.

Just by reading endless scriptures, 

One does not become a knower of God.

The one who is able to experience universal love,

Is the realised one.

Note: The word pandit has been used in Geeta also, it refers to the self realised one, who is the knower of self and the divine wisdom. A Viveki, Gyani and Vigyani. (Not to be mistaken with how we use the word pandit today)

———————————

Verse 20

भगवद् गीता किञ्चिदधीता, 

गङ्गा जललव कणिकापीता। 

सकृदपि येन मुरारि समर्चा, 

क्रियते तस्य यमेन न चर्चा॥

bhagavadgītā kiñchidadhītā

gaṅgā jalalava kaṇikā pītā |

sakṛdapi yena murārī samarchā

kriyate tasya yamena na charchā ‖ 

जिन्होंने भगवदगीता का थोडा सा भी अध्ययन किया है,

भक्ति रूपी गंगा जल का कण भर भी पिया है, 

भगवान कृष्ण की एक बार भी समुचित प्रकार से पूजा की है, 

यम के द्वारा उनकी चर्चा नहीं की जाती है

The Twentieth verse said to me - Shruti Says🌷

Those who internalised and experienced even a little of Bhagwat Gita, 

Those who have drunk even a drop of water from the holy Ganga with faith in being freed from sin, 

Those who have surrendered to and worshipped Lord Krishna even ones with true divine love, 

Yama, the God of death has no need to reach out to them. (As they have crossed the ocean of mundane existence and are free from the game of maya)

——————————

Yatha Drishti Thatha Shrithi

Everything written in our scriptures has various meaning, hence, what the author of the verse meant, what we or others interpret could be very different. Hence, read, feel, experience and listen, the verse will speak to you, then interpret - what does your vision say. Ramji before the battle was resting and at that time an insightful discussion on what is the black spot on the moon followed. Sugrive, Vibhishan, Hanuman, Angad and Laxman all answered based on their life experiences and depth

• Shadow of the earth on the moon
• The demon Rahuls struck the moon
• A part of moon was taken to make the face of Rati
• Moon has the lord itched in his heart which appears like a black hole (as the lord is dark in color) etc

To me the verse highlights;

• The importance of even a little - Good Company, Effort and Name
• The importance of Faith

The Power of Little - Company 

एक घड़ी आधी घड़ी, आधी में पुनि आध। तुलसी संगत साधु की, हरे कोटि अपराध।।

24 minutes, 12 minute or even less 6 minutes. Tulisdasji says that the company of a sage, helps us remove all our sins.

A bit of Geeta, a drop of Ganga and a moment with God - when experienced liberates us. All it takes is less then a second and it can happen now and here.

Even a touch is enough for some and years of sangh has no affect on many.

The Power of Little - Ram Setu

In this verse the power of quality and not quantity has been emphasised. Let’s try to understand this with a story from the Ramayan. When Shri Ram had to cross the ocean to reach Lanka, Nala and Neal along with other made a bridge. Now, the bridge was ready and it was time to set out. At that time, Sugrive came to Ramji, a little dejected. He said, yes, we have been able to build a bridge, however, the bridge is so narrow, it will take years for the entire army to cross over.

At this Ramji smiled and said could you please take me to the bridge. When they reached Ramji went and stood on the bridge, no sooner that he set his foot on the bridge, all the sea creatures surfaced to have Darshan (see) of the divine Lord. They were uncountable and many were humongous in size. In no time the entire ocean was covered, there was no sight of water anywhere. 

To this Sugrive said, “If this was possible, why did you make us put so much of effort in building this bridge?”

Ramji answered, “Sugrive, had you not build this bridge, where would I come and stand, it was essential.”

Sugrive had another doubt, “What if our army starts walking on them and midway the seas creatures decide to dive into the water, our Vanar Sena will drown!”

Ramji smiled, “Till I am standing on the bridge, not one will even blink its eye, rest assured. Now without fear, ask your army to march.”

One word of Gita and Internalised

One drop of Ganga and Purified

One minute with Krishna and self nullified

In that heart stands Shri Hari himself now. A word, a drop, a minute it might have been, but the tiny bridge made with sincerity, is guarded by purity.

There was ones a sage, he knocked at the door and the voice from inside asked, who is it.

The sage said, ‘I am there, it is me.’

The door did not open. 

The sage went away and felt he must have said something wrong and so intensified his penence. After a long duration he went back and knocked, and the voice inside asked, who is it.

The sage replied, ‘It is me, I am here.’

The door did not open yet again.

The sage went back and delved deeper with in and after ages came back and knocked. A voice as always asked, who is it.

The sage this time said, ‘It is all you, there is nothing but you, there is no one but you, only you exist only one.’

The door opened.

Till there is Ego, there is me and there is you. The day there is no Ego, there is no me and there is no you.

Mera mujhe mai kuch nahin jo kuch hai woh tera. 

Tera tujhe ko saup du to kya jata hai mera.

When there is no ME left who will Yama come to, who will Yama talk about in his court, who will Yama Judge

It just takes a moment to liberate, for the free to become free, is just a moments matter.

The power of Little - Ajamil 

The story Shrimad Bhagwat comes in Shrimad Bhagwat Mahapuran. There was a Learned Brahmin named Ajamila, a very pious person and belonged to a very pious family. He had a young devoted wife. He and his family lived an exemplary life. 

One day he was walking past a jungle when he saw some people doing horrible things and were looking very happy. He understood that this was wrong and this was nothing but an attack by his senses and mind. Yet, he was unable to reason himself out of this bad desire.

He forced himself home, but the next day, visited the jungle and met them and soon he started spending more time with them and also married one evil woman. He forgot about his parent and his pious wife. He left them all and started living with her. He would do everything to make her happy and fulfilled her unending demands. To the extent that this learned Brahmin became a thief, a dacoit and later a murder. Such horrendous became his life, that no one would every come near their house.

Time went by, he had 10 sons and even at the age of 88 he was not free from the clutches of greedy desires. One day when he had gone out to fend for his family, a sage came and saw his son playing and asked the boy his name, to this, the boy’s mother, the evil wife of Ajamila answered that they had not named him yet. The sage asked her to call him Narayan.

Ajamila was very attached to Narayan, he would not eat, drink or sleep without his beloved son. He would go around calling out for Narayan every minute. Soon the time for his death arrived, as he laid on his bed, he saw some hideous looking creatures come down and they were trying to tear his soul from his body. 

He shouted out for his son, Narayan come to me, Oh Narayan come to me. The minute the servants of Lord Narayan heard his name and someone calling for him, they immediately descended. When they saw the messengers of Yamaraj, pulling Ajamila’s soul. They stopped them saying they had no right over his soul. 

Poor Ajamila could see and hear, the dialogue between the 4 servants of Narayan and the 4 Servants of Yamaraj, as to who would take his soul. There followed a long dialogue, which started with the servants of Narayan asking, Yama’s servant;

• What is the true characteristics of Dharma?
• How is the punishment given and to whom?
• Are all doers subject to punishment or only some?

To which Yama’s messengers answered;

• Dharma is that which is enjoined by the Veda and that which is forbidden by the Veda is Adharma. Vedas are Bhagwan Narayan himself.

This Ajamila they said, has violated the scripts, acted according to his own will, led a sinful life and lived for a long time in an impure state, he is a sinner, who has done no atonement for his sins, we will take him to Yama and he will throw him into the hell which will punish him for his hideous acts.

To which Bhagwan Narayan’s messengers answered;

This man has done atonement for all his sins, he said the name of Narayan in full, it wipes out the sins even when uttered in parts. He uttered it when he was about to die and there was no chance of another thought, word or action to be done. So after uttering the Lords name he could not commit another sin in thought, word and deed. 

Not only this, this kind of a perfect timing, of taking the lords name precisely at the time of death is not possible without the Lords will. 

Moreover, the Lords name, uttered for the Lord or for calling anyone else, uttered with love or hatred or with any emotion, with respect or disrespect, voluntarily or involuntarily, knowingly or unknowingly, destroys all sins instantly. 

Hence, he is free from all sins he has done so far and hence, can not be taken to Yama, who cannot send him to Hell. 

Hearing this, the messengers of Yama, let loose the soul of Ajamila and went back to Yama, reported everything that had conspired and asked for help in understanding what had just happened. Ajmila now loose from the noose of death fell at the feet of the messengers of God.

He promised that he will mend his ways and never do anything horrible and evil again. He got a second chance to atone for his sins and he was very grateful to God. He left everything and started wondering around and spent a lot of time in the company of pious holy sages. Soon he was also fully purified and did lot of prayer and Tapa and went to Vaikuth Dham.

Power of Faith

They say Faith can move mountains. It can;

• Faith in Geeta (scriptures), as the truth
• Faith in Ganga (Tiraths) as the purifier 
• Faith in Krisna (God) and his existence
• Faith in our eternal nature

When we have faith in Geeta, Ganga and God, we move beyond the clutches of maya, then the laws of the universe don’t apply to us any more - we are not in Yama’s jurisdiction. He is Dharm Raj, when there is a realisation that I am that eternal, we have moved beyond Tamas, Rajas and Sattva. In the Gunateeth avastha there is no karma bandana, nothing to be judged on anymore as there is no karta or bhogta, that is the doer of the action nor the benefiter of the fruit of the action. 

Mano tau saab kuch hai, aur nahin mau tau kuch bui nahin.

If we believe then all is, if we don’t believe nothing is.

The sooner we understand this, the sooner we will understand, it is not the power of Gita, Ganga or God, it is the power of our Faith in Gita, Ganga and God that empowers them. It might sound a bit radical, but the power is within us. The name of that power is faith, a firm belief that it will happen.

It all starts from belief - our belief. There is this song that goes;

I believe I can fly,

I believe I can touch the sky,

I think about it every night and day,

Flap my wings and fly away.

Yes, Karma devi, the cobbler and many more such narration are trying to tell us just this, it is your faith, that makes things happen. It is like a magic spell that opens the door to our eternal self. 

Karma Devi - Her father left for some work and asked her to offer food to God before eating, and she believed that God ate. God not only ate but also spoke to her.

‘Sachi preeti prabhu se ho tau, murat bole kath ki.’

If there is true love and faith in God, the the vigraha made of wood will also talk.

Cobbler - His belief in the act of God

The cobbler said, 

‘Yes I totally do believe. God can do anything. Look at this ‘Date Seed’ and look at this big Date tree. If God can put this big date tree in this tiny little seed. If God can put this numerous date trees in this one seed. Why can’t he put an elephant though a needle head. God can do anything, it is we who are unable to comprehend his doing with our limited ability to understand his magnificence. Not for a moment do I doubt what you said Narad Muni.’

When chanted with faith even Mara becomes Ram. This verse tells us that nothing more than that is needed. 

After all,

God does not chose the qualified, 

he qualifies the called.

he qualified the called.

Hari Om

This is an important verse for all of us. Many a times I have heard people mentioning the names of many realised souls, and use them as an example to justify their own indulgence in life - Saying that they also indulge. On the other hand, the other extreme is also true, where people quote the example of fakirs who just wander around and feel that by aping them, they will also get realisation.

The irony is, they don't realise that what they see is the final out come, the end and not the means. They fail to see that, ones one experiences God, no matter what the situation outside, the inner self dwells in the divine bliss. He could be sitting in Yoga or Indulging in Bhog, he could be alone or in a crowd, he remains established in his true Sat Chit Anand Swaroop.

For, this realised one sees bhog in yog and yog in bhog. In the crowd or alone he is always in ekanth. 

Verse 19

योगरतो वाभोगरतोवा, 

सङ्गरतो वा सङ्गवीहिनः।

यस्य ब्रह्मणि रमते चित्तं, 

नन्दति नन्दति नन्दत्येव॥

कोई योग में लगा हो या भोग में, 

संग में आसक्त हो या निसंग हो, 

पर जिसका मन ब्रह्म में लगा है वो ही आनंद करता है, 

आनंद ही करता है॥

Yogarato Va Bhogarato Va

Sangarato Va Sangavihinah

Yasya Brahmani Ramate Cittam

Nandati Nandati Nandatyeva

The nineteenth verse said to me - Shruti Says🌷

Immersed in Yoga (Penance or Tapa),

or Indulging in Bhog (material world),

or in the crowd (in the midst of worldly relations),

or alone (silently sitting in a isolated place) ,

The one who has become one with Brahman,

has experienced Brahman,

or the one who only sees Brahman,

revels in divine bliss/anand always.

——————————

If we go to cremation ground, we see the body is put on the fire and it is burning away. The Body is burning and so is the wood on which the body has been put, it is all buring alike. The person/ Chandal, holds a stick and keeps putting the the wood which falls off or the body part which fall off back into the fire pyre. Till all of it is properly burnt. In the end he also puts the stick which he was holding into the fire. Why? Because the job of the stick is done, the wood and body alike all burnt, all ash and not the stick is no longer needed.

What is this stick? A thing that keeps reminding us that ‘I am that’, and initially it is needed the tapas, the sadhan, the penance and when that reminder is no longer, when one is established in the self. This stick can be thrown as well.

The stick is all that we do reach this state. Reading the scriptures , chanting, Japa, Tapa etc is a way of removing the over bearing conditioning and developing the spiritual muscle, and when that has been developed, and the realisation happens both the spiritual practice and the ego is dropped. We don’t remain anymore, it is all that divine and for that, to be in the own self, nothing is needed.

• Now, for some gyanis or the awakened ones the material world is nothing at all, they roam around as recluse.

• For others, they have to be in some kind of activity, they have to be working in the material world, and no one can guess their level of realisation.

• There could be yet others, who could be having families and friends and totally come across as average indulging people, again no on can guess their level of realisation also.

In other words they come in all shapes and sizes. Who will know the elevated state of these people, only those who have this urge to realise the divine, they will be drawn to any one of the above and will know, as their need to know the truth will draw them to the realised ones. They will be able to smell the love that emanates, because of being in that state.

This reminds me of a story of a Sage and a King. 

There ones lived a great sage in the outskirt of the kingdom. He was considered to be a realised soul and many visited him. The word reached the King and he was eager to meet him. Not only, did he go to meet him, but he also got the sage back to the place with him. The sage agreed, as the king truly wanted the sage to come and bless him with his wise counsel.

The king made fine arrangements for the sage, he made sure that all the luxurious that the king enjoyed are made available to the sage. The softest of beds, the choicest of cloths and most elaborate meals. The sage did not decline any of this, he wore the silks, ate the sweets and enjoyed the shows put up for him. Days rolled by and the sage lived like the second king in the place. 

Now the king started having second thought and doubts, about the authenticity of this sage. He felt that this can not be a sage, look at him indulging. He is an ordinary man who can not resists the pull of the material world. He wondered if he has been deceived by this fraud sage.

Now, after a few weeks he could not control himself and looked the sage straight in the eye and said, Why are you so revered? To me you are no different from what I am. An ordinary mortal who relishes the pleasures of the world. You do exactly what I do.

• How are you any different from me?

The sage smiled and did not reply. He went to his palace, and after a while came out. Just the way he had entered for the first time, wearing the same tattered cloths, which barely covered his body, bare feet and empty handed, as he possessed nothing. With the same smile still glowing on his face, he started walking. 

He walked outside the place, toward the gates. The king was chasing him, stop you have not answered my question, How are we different, he exclaimed. The sage, did not find it important to answer. So, he kept walking and the King kept chasing him, following him and kept on questioning him. The sage did not answer, and kept walking out the city, to the forest and near the river and was about to cross. The walk, went on for a few days, non-stop, and the king kept following, till they reached this river.

Finally, when they were about to cross the river, the king said, stop I can’t go any further, I have to go back. To which, the sage finally broke his silence and answered, well that my King is the difference between you and me, I don’t have to go back.

You are bound, by family, duty, attachment and so on. I am free, I am not bound by anything. Nor does anything affect me. If I get a meal, I accept it, if I get no meal I am fine with it. If some days it is a stale piece of bread I am grateful, on other days when I am given rich meal I am fine. 

The days when I sleep under the sun or rain I am fine, on other days when I am made to sleep on a soft bed I am fine. With the silk robe or a tattered cloth I am fine. In abuse and praise I am unaffected. 

The king kept hearing, and how he felt ashamed of judging this great Mahatma, by his outer behaviour. The king fell at the feet of this Mahatma, and asked for forgiveness. The sage said he was never offended, saying this the says crossed the river, and walked on, never to be seen again. But, the king had to head back.

That is the difference between the one who has experienced God and the one who has not. There are only two categories, the one who has felt and the one who has not felt the divine touch. There is no grey area here and it is best not to pretend also. Let’s look at an analogy to understand better how to reach that state realisation and how difficult it is to hold on to it;

Making of Ghee (clarified Butter) 

1. Cow - Satvik peity
2. Grass - Japa, penace, sacred observance, yama, niyama, blessed virtues and religious practices
3. Milk - Love when she sees the calf
4. Hind leg tie - Quietism
5. Pot - Faith
6. milker - Pure mind
7. Milk - Supreme righteousness 
8. Boil Milk on fire of - Desirelessness
9. Cool it - Contentment and forbearance 
10. Congealed using curd - fortitude + mind control
11. churn curd 
12. vessel - cheerfulness
13. stick - reflection
14. base - self restraint
15. string - truthful and agreeable words
16. Butter - Pure excellent holy butter of dispassion
17. put on fire - Yoga 
18. Fuel - Karma good and bad
19. scum is removed - worldly attachment
20. Ghee finally - Gyan 
21. Cool Ghee - with buddhi/reasaon/vivek 
22. Cold pure ghee - widsom

Now use this Ghee to light the Lamp

1. Lamp -Chitta
2. Stand - Even mindedness 
3. Cotton (wick) - Trancedental state beyond prakrit - (waking, dream, dreamless, stave, rajas and tamas)
4. Light the lamp - Immediate knowledge
5. Flame - Knowledge of self - Tat tvam ashi

Lamp is on, darkness of duality disappears, wah, we have light soo, buddhi can see and decide to untie the knot.

But….

Winds - Maya comes 

Winds - Riddhi, siddhi, troubles, 5 senses let in the windsss

And here goes off, the light of the lamp, because of the wind and again darkness prevails…

The one who revels in the divine is always in anand/bliss, no wind can ever blow the light that shines bright, as he has become the line and then that which is torture for the world, becomes an ever lasting source of joy - In yog or Bhog, with people or without - he is always established in the self and basks in ekanth.

Akelaapan v/s...]]>Bhaj Govindam 

This is an important verse for all of us. Many a times I have heard people mentioning the names of many realised souls, and use them as an example to justify their own indulgence in life - Saying that they also indulge. On the other hand, the other extreme is also true, where people quote the example of fakirs who just wander around and feel that by aping them, they will also get realisation.

The irony is, they don't realise that what they see is the final out come, the end and not the means. They fail to see that, ones one experiences God, no matter what the situation outside, the inner self dwells in the divine bliss. He could be sitting in Yoga or Indulging in Bhog, he could be alone or in a crowd, he remains established in his true Sat Chit Anand Swaroop.

For, this realised one sees bhog in yog and yog in bhog. In the crowd or alone he is always in ekanth. 

Verse 19

योगरतो वाभोगरतोवा, 

सङ्गरतो वा सङ्गवीहिनः।

यस्य ब्रह्मणि रमते चित्तं, 

नन्दति नन्दति नन्दत्येव॥

कोई योग में लगा हो या भोग में, 

संग में आसक्त हो या निसंग हो, 

पर जिसका मन ब्रह्म में लगा है वो ही आनंद करता है, 

आनंद ही करता है॥

Yogarato Va Bhogarato Va

Sangarato Va Sangavihinah

Yasya Brahmani Ramate Cittam

Nandati Nandati Nandatyeva

The nineteenth verse said to me - Shruti Says🌷

Immersed in Yoga (Penance or Tapa),

or Indulging in Bhog (material world),

or in the crowd (in the midst of worldly relations),

or alone (silently sitting in a isolated place) ,

The one who has become one with Brahman,

has experienced Brahman,

or the one who only sees Brahman,

revels in divine bliss/anand always.

——————————

If we go to cremation ground, we see the body is put on the fire and it is burning away. The Body is burning and so is the wood on which the body has been put, it is all buring alike. The person/ Chandal, holds a stick and keeps putting the the wood which falls off or the body part which fall off back into the fire pyre. Till all of it is properly burnt. In the end he also puts the stick which he was holding into the fire. Why? Because the job of the stick is done, the wood and body alike all burnt, all ash and not the stick is no longer needed.

What is this stick? A thing that keeps reminding us that ‘I am that’, and initially it is needed the tapas, the sadhan, the penance and when that reminder is no longer, when one is established in the self. This stick can be thrown as well.

The stick is all that we do reach this state. Reading the scriptures , chanting, Japa, Tapa etc is a way of removing the over bearing conditioning and developing the spiritual muscle, and when that has been developed, and the realisation happens both the spiritual practice and the ego is dropped. We don’t remain anymore, it is all that divine and for that, to be in the own self, nothing is needed.

• Now, for some gyanis or the awakened ones the material world is nothing at all, they roam around as recluse.

• For others, they have to be in some kind of activity, they have to be working in the material world, and no one can guess their level of realisation.

• There could be yet others, who could be having families and friends and totally come across as average indulging people, again no on can guess their level of realisation also.

In other words they come in all shapes and sizes. Who will know the elevated state of these people, only those who have this urge to realise the divine, they will be drawn to any one of the above and will know, as their need to know the truth will draw them to the realised ones. They will be able to smell the love that emanates, because of being in that state.

This reminds me of a story of a Sage and a King. 

There ones lived a great sage in the outskirt of the kingdom. He was considered to be a realised soul and many visited him. The word reached the King and he was eager to meet him. Not only, did he go to meet him, but he also got the sage back to the place with him. The sage agreed, as the king truly wanted the sage to come and bless him with his wise counsel.

The king made fine arrangements for the sage, he made sure that all the luxurious that the king enjoyed are made available to the sage. The softest of beds, the choicest of cloths and most elaborate meals. The sage did not decline any of this, he wore the silks, ate the sweets and enjoyed the shows put up for him. Days rolled by and the sage lived like the second king in the place. 

Now the king started having second thought and doubts, about the authenticity of this sage. He felt that this can not be a sage, look at him indulging. He is an ordinary man who can not resists the pull of the material world. He wondered if he has been deceived by this fraud sage.

Now, after a few weeks he could not control himself and looked the sage straight in the eye and said, Why are you so revered? To me you are no different from what I am. An ordinary mortal who relishes the pleasures of the world. You do exactly what I do.

• How are you any different from me?

The sage smiled and did not reply. He went to his palace, and after a while came out. Just the way he had entered for the first time, wearing the same tattered cloths, which barely covered his body, bare feet and empty handed, as he possessed nothing. With the same smile still glowing on his face, he started walking. 

He walked outside the place, toward the gates. The king was chasing him, stop you have not answered my question, How are we different, he exclaimed. The sage, did not find it important to answer. So, he kept walking and the King kept chasing him, following him and kept on questioning him. The sage did not answer, and kept walking out the city, to the forest and near the river and was about to cross. The walk, went on for a few days, non-stop, and the king kept following, till they reached this river.

Finally, when they were about to cross the river, the king said, stop I can’t go any further, I have to go back. To which, the sage finally broke his silence and answered, well that my King is the difference between you and me, I don’t have to go back.

You are bound, by family, duty, attachment and so on. I am free, I am not bound by anything. Nor does anything affect me. If I get a meal, I accept it, if I get no meal I am fine with it. If some days it is a stale piece of bread I am grateful, on other days when I am given rich meal I am fine. 

The days when I sleep under the sun or rain I am fine, on other days when I am made to sleep on a soft bed I am fine. With the silk robe or a tattered cloth I am fine. In abuse and praise I am unaffected. 

The king kept hearing, and how he felt ashamed of judging this great Mahatma, by his outer behaviour. The king fell at the feet of this Mahatma, and asked for forgiveness. The sage said he was never offended, saying this the says crossed the river, and walked on, never to be seen again. But, the king had to head back.

That is the difference between the one who has experienced God and the one who has not. There are only two categories, the one who has felt and the one who has not felt the divine touch. There is no grey area here and it is best not to pretend also. Let’s look at an analogy to understand better how to reach that state realisation and how difficult it is to hold on to it;

Making of Ghee (clarified Butter) 

1. Cow - Satvik peity
2. Grass - Japa, penace, sacred observance, yama, niyama, blessed virtues and religious practices
3. Milk - Love when she sees the calf
4. Hind leg tie - Quietism
5. Pot - Faith
6. milker - Pure mind
7. Milk - Supreme righteousness 
8. Boil Milk on fire of - Desirelessness
9. Cool it - Contentment and forbearance 
10. Congealed using curd - fortitude + mind control
11. churn curd 
12. vessel - cheerfulness
13. stick - reflection
14. base - self restraint
15. string - truthful and agreeable words
16. Butter - Pure excellent holy butter of dispassion
17. put on fire - Yoga 
18. Fuel - Karma good and bad
19. scum is removed - worldly attachment
20. Ghee finally - Gyan 
21. Cool Ghee - with buddhi/reasaon/vivek 
22. Cold pure ghee - widsom

Now use this Ghee to light the Lamp

1. Lamp -Chitta
2. Stand - Even mindedness 
3. Cotton (wick) - Trancedental state beyond prakrit - (waking, dream, dreamless, stave, rajas and tamas)
4. Light the lamp - Immediate knowledge
5. Flame - Knowledge of self - Tat tvam ashi

Lamp is on, darkness of duality disappears, wah, we have light soo, buddhi can see and decide to untie the knot.

But….

Winds - Maya comes 

Winds - Riddhi, siddhi, troubles, 5 senses let in the windsss

And here goes off, the light of the lamp, because of the wind and again darkness prevails…

The one who revels in the divine is always in anand/bliss, no wind can ever blow the light that shines bright, as he has become the line and then that which is torture for the world, becomes an ever lasting source of joy - In yog or Bhog, with people or without - he is always established in the self and basks in ekanth.

Akelaapan v/s Ekanth

'अकेलापन' इस संसार में सबसे बड़ी सज़ा है.!

 और 'एकांत' सबसे बड़ा वरदान.!

ये दो समानार्थी दिखने वाले शब्दों के अर्थ आकाश पाताल का अंतर है।

अकेलेपन में छटपटाहट है, एकांत में आराम.!

अकेलेपन में घबराहट है, एकांत में शांति।

जब तक हमारी नज़ बाहरकी ओर है तब तक हम अकेलापन महसूस करते हैं.!

जैसे ही नज़र भीतर की ओर मुड़ी, तो एकांत अनुभव होने लगता है।

ये जीवन और कुछ नहीं, वस्तुतः अकेलेपन से एकांत की ओर एक यात्रा ही है.!

ऐसी यात्रा जिसमें, रास्ता भी हम हैं, राही भी हम हैं और मंज़िल भी हम ही हैं.!!

Hari Om 🙏

This verse written by Sureshvaracharya beautifully paints the picture of a true carefree Fakir, a true Vairagi, a person who has renounced this world from inside out. He stays in divine masti always. This dohas of kabir explain the state of mind of such a person so beautifully.

Khada hai kabir pehne aapni garibi 

seenha thoke jhadta hai aapni fakiri.

Duniya ka bhaa nahin bole sachi boli re

chene ga kya koi us se uski khali jholi re 

badi takat hai garibi mai.

Maan lagyo mera yaar fakiri mai 

Jo sukh pavega Ram bhajan mai 

Jo sukh pavega naam bhajan mai 

Woh sukh nahin amiri mai.

Haath mai tumba bagal mai sotah 

hai charo disha jagiri mai.

Bhala bura saab ka sunlijae

kar gujraan garibi mai.

prem nagar mai rehni humari 

hai phalibadi aaye saburi mai .

aakhir yeh taan khakh milega 

kyo feere magruri mai.

Kahe kabir suno bhai sadhu 

sahib mileage saburi mai.

Verse 18

सुर मंदिर तरु मूल निवासः, 

शय्या भूतल मजिनं वासः। 

सर्व परिग्रह भोग त्यागः, 

कस्य सुखं न करोति विरागः॥

देव मंदिर या पेड़ के नीचे निवास, पृथ्वी जैसी शय्या, अकेले ही रहने वाले, सभी संग्रहों और सुखों का त्याग करने वाले वैराग्य से किसको आनंद की प्राप्ति नहीं होगी॥

Suramandiratarumulanivasah

Sayya Bhutalamajinam Vasah

Sarvaparigrahabhogatyagah

Kasya Sukham Na Karoti Viragah

The Eighteeth verse said to me - Shruti Says🌷

The one who sleeps on the floor of a mandir or under the tree, 

The bare floor is his bed and wears bare minimum to cover the self, and lives alone,

Who has given up on all accumulation or possession and is free from all desires and wants,

Who will not get joy from this vairagi,

or 

How can this kind of a Vairagi not be constant bliss.

———————————————

There is this constant game going on - we all call it as Maya/dilusion. The one who has decided not to play this game is free. It is very simple, stop playing this game. This game has two main players - Ego and Expectation. This game also offers the fruits which never satiates the players - it is known as Trishna - Desires. The more you eat this fruit the more hungry you get and the more you drink the juice, the more thirsty you become. The game thrives on attachment, and makes the player believe that it is love that he harbours. The innocent players don’t know that attachment not even close to being in love.

This is a never ending game. Like a hamster, one keeps running on the wheel to reach where - no where. But, still one runs and runs, till one can run no more. Yearns and yearns, till one can think no more, enticed by her enchanting dance, this Maya robs one of his very essence, and is left a skeleton of desires. She plays the games, she sets the rules, and the rest just have an imaginary say and control. But, it is just her call after all.

Stop playing the game, and she will lose her grip. 

Stop indulging her, and she will have to quit.

Per 

Yeh rah nahin aasan, 

sunle hey bande. 

yeh aag ka dariya hai,

aur doob ke janan hai.

This path of a Fakir is not for the weak of heart. 

Jegar chahiye shero jesa. Nikalte tau bohot hai, per Fakir koi ek virla he ban pata hai. Baki sanyasiyo ke chole mai, yogi ke bhesh mai bhogi hi reh jaate hai.

You need a heart like a lion. Many people start on this path, but a Fakir(sorry no english word for this) one in an uncountable number of people can become. The rest just remains as bhogis in the robes of sanyasis and yogis.

For it is Not a journey from outside in, it is the bliss of nothingness, that shines from the inside out. 

Jese Pyaar kiya nahin jata, 

hojata hai.

Wese hi sansar choda nahin jata, 

choot jata hai.

Kaab

Jub maan hari mai lagta hai,

woh maya haar leta hai.

Just like one effortlessly falls in love, the world also effortlessly falls off, when one turns towards God.

Then a fakir is born -

For whom the earth is his bed and the sky his blanket. The whole world becomes his family and he sees the divine in all alike. There is no mine or thine. The need of the body and the mind vanish. He becomes a ‘aalp aahari’ and also an ‘aalp vakta’, who eats very little and talks only when it is absolutely necessary. 

There is no need for company of the world, in ekanth he revels and all he so yearns for, is the company of the lord. Why run after the company of the world which is transient, no relation is permanent and it only leads to akelapan. All are but passing clouds, he knows and hence shuns all as just false images in the shadow of maya.

Kabira khada bazaar mai,

mange sabki kheer,

na kisi se dosti,

na kisi se bare.

Kabir stands in the middle of the market places and prays for everyones well-being,

He has not friends and no foes.

The game of ego and expectations is long over. The entires struggle is where my expectation is not met and my ego gets hurt. The game is within the self he realises, there is no one else causing the hurt. It is all self inflicted pain. Then why would a sensible person play this game of self torture. In a Fakir the ego does not exist, as there is no ‘I’ left - It is all God, Tat Tvam Ashi, Aham Brahmasmi he shouts with joy. The I dissolves in nothingness, there is no ‘I’, there is no ‘ego’ and where there is total surrender at the feet of the God, there is no expectation left. There is always an acceptance, all that is happening is Hari Iccha .

Teri Raaza mai hum raazi,

na koi iccha hai, 

na koi aarzi, 

aur prabhu na humari koi maarzi.

May your will prevail, am happy in whatever you decide,

No wishes, no desires and not even wants cloud the mind any more.

This elated state of existence is wrapped in gushes of bliss, divine bliss, Anand sirf Anand. There is no need for any material possession, all desires have dried up. The one who has Maya Pati (Master of Maya) in his heart, will not want from Maya anymore. 

In Ramji’s Sabha, when Ma Sita gave Ramji a precious necklace. Hanuman crushed each and every bead looking for Ram and Sita in it. He said, 

Jisme nahin hai Sita Ram, woh mere kis kaam ke

Mere liye yeh kankar pathar na kodi na daam ki. 

That which does not have Sita Ram in it are of no use to me,

The greats wealth, which is precious for the world, are all just pebbles and stones, of no value.

Who has Ram and Sita in his heart, what can he want from this false, temporary, transient world, he is able to reach beyond the clutches of this bhav sagar, the ocean of mundane existence.

Ones a tourist asked a sage where are your belonging when he visited his hut, the hut was almost empty, the sage in turn asked the tourist where were his. The tourist said I am just a traveller, I am not to live here for every, am just caring bare minimum with me. The sage said, I am also a tourist in this world, I am not to live here forever either.

Once a rich wealthy man was about to die and he so desired to go to heaven. He asked a sage for help. The sage said, you can go to heaven for sure, but kindly carry a needle, as there are mosquitoes and nets, but you will need a needle to stitch the net. The man said, please tell me how to do so. The sage said do you know, that is impossible. You can’t even carry a needle with you. Why waste your precious life in accumulation and gathering possessions, and later looking after them? It is sad, you accumulate that which you can’t carry and forget that which you can - God/Good Deeds. In this world what you give away goes with you and what you take and keep, is left behind. When you give, God enters you heart, and when you take and accumulate he leaves. 

These kind of Jeevan Muktas, Fakirs, Vairagies, not only dance in divine ecstasy, but everything and everyone that comes in touch with their aura, can feel the tingling of true joy in their very presence. Just being in their vicinity fills one with divine love. He begins to rub off his dispassion on whatever he or she touches. In the heart of the touched, dances the shadow of his divine light. 

The fakir sings filled with Anand -

Maan lagyo mera yaar fakiri mai 

Jo sukh paoo Ram bhajan mai 

Jo sukh pavega naam bhajan mai 

Woh sukh nahin amiri mai

Maan lagyo mera yaar fakiri mai 

Hari Om 

Though written by another disciple, this verse is a direct continuation of the previous verses. It is like the last verses flows directly into this verse. They talk about the then prevalent exploitation and dominance of Sanathan Dharma by a few, and how people were being mislead. This glorious way of life was wrapped up in layers of blind rituals and taboos, to a great extent it still is. 

There goes a story - That during the prayer, a family had to tie a black cat which roamed around their house, to keep it away from the alter. However, generations later, because the true reason for tying the cat was lost, this actually became a part of the family ritual, they considered it not possible to complete the prayer without a black cat, believing that the cat is essential for this prayer, they would actually get a black cat specially for the occasion and tie it for the prayers. 

This is exactly what is happening today. When the masses behave like illiterates and find it beyond their ability to read the original scriptures and understand the deeper meanings, what else can be expected, but the downfall of this eternal way of life.

Guru Subodhaji is also saying just like old age (verse 15), coloured robes (verse 16), pilgrimage, penance and charity (Verse 17) do not directly translate into a desire free, liberated state.

Here, he is NOT against pilgrimages, fasting/penance or charity. Here, Karma Kandh is NOT being condemned, but the ignorance with which it is being done is being ridiculed. He is emphasising, that when these holy endeavours are under taken, a clarity is needed on;

• Who is doing this?
• Who should get the benefit?
• Why are we doing this?
• How this should be done?
• The Final Test

Verse 17

कुरुते गङ्गासागरगमनं, 

व्रतपरिपालनमथवा दानम्।

ज्ञानविहिनः सर्वमतेन, 

मुक्तिं न भजति जन्मशतेन॥१७॥

किसी भी धर्म के अनुसार ज्ञान रहित रह कर गंगासागर जाने से, व्रत रखने से और दान देने से सौ जन्मों में भी मुक्ति नहीं प्राप्त हो सकती है॥१७॥

Kurute Gangasagaragamanam

Vrataparipalanamathava Danam

Jnanavihinah Sarvamatena

Bhajati Na Muktim Janmasatena

The Seventeenth verse said to me - Shruti Says🌷

There is no point in going for pilgrimages, 

Or observing fast/penance nor giving Charity,

If one does these out of ignorant selfish reasons.

These pious acts done without true knowledge and pure intentions,

cannot give liberation even in a thousand years,

So say all dharms in unison. 

———————————————

Who is doing this? 

Who should get the benefit?

Till we are in Deh Buddhi or body consciousness and the feeling that I am the doer (Karta Bhav) and I am the beneficiary (Bhogta Bhav) is there, all the activities be it as noble as pilgrimage, penance or charity, will lead to only bondage and not liberation. The reason is simple, ‘I’ binds. 

The moment one sees God in his very self and others. When he starts seeing no second. That very moment the ‘Doer-ship and the I’ dissolve and the knot of ignorance in the heart is broken, all the doubts vanish and the entire stock of his karmas get dissolved. All activities of man mainly leads to transmigration, but the same, when offered to the Lord, lose their binding character.

We should also remember that, all that we are able to do is by the grace of the Lord, without his will moving even one leaf is not possible. We are but the puppet in the hand of God, we need to be just the flute in Krishna’s hand. Then remains no bhogta nor any Karta. 

Krishna and The Flute

Everyday Krishna would go in the garden and say to all the plants, “I love you”. The plants would respond back happily “Krishna, we love You, too”. 

One day Krishna rushed into the garden very alarmed. He went to the bamboo plant and the bamboo plant asked, “Krishna, whats wrong with you?” Krishna said “I have something to ask from you, but it is very difficult”. The bamboo said “Tell me: if I can, I will give it to you”. So Krishna said “I need your life. I need to cut you”. 

The bamboo thought for a while and then said “You don’t have any other choice. You don’t have any other way?” Krishna said, “No, no other way”. And it said “OK”. 

So Krishna cut the bamboo, made holes in it, and each time, while he was doing that, the bamboo was crying with pain, because he was hurting the bamboo so much. Krishna made a beautiful flute out of it. And this flute was with Krishna all the time.

Even the Gopis were jealous of the flute. They said, “Look, Krishna is our Lord, but yet we get to spend only some time with him. He wakes up with you, He sleeps with you, all the time you are with him”. So one day they asked the bamboo, “Tell us the secret of it. What secret do you have, that the Lord treasures you so much?” 

And the bamboo said, 

“The secret is that I’m empty inside. And the Lord does whatever he wants with me.”

Why are we doing this?

This we have discussed in great length in verse 16 (Sadhana vs Sadhan) - It is a means or the end. In Shrimad Bhagwat Mahapuran, when Bhagirath was urging Ma Ganga to descend to earth, she asked a prominent question, will quote directly from the Granth;

Ma Ganga: I am not inclined to go down to the terrestrial region (Mrtyu Lokh) for people will wash aways there sins into me. Where will I wash off that sin myself.

Bhagirath: Ma, pious souls who have given up attachment to actions as well as to their fruit, are pure of mind, foremost amongst the knower of Brahma and capable of purifying the whole world, shall wash off your sin through the very contact of their body while bathing in your water. For in them in their hearts dwells Sri Hari, the destroyer of sins.

We have to ask ourselves which category do we fall in, the purifier or the sinner. The same Pilgrimage, penance and Charity can be an end and the means, depending on who is doing it. We have to evaluate where we stand, and we have to be honest to ourself.

How this should be done?

In a nut shell: 

• pilgrimage + Divine Wisdom, Penance + Divine Wisdom and Charity + Divine Wisdom = Vigyan (True knowledge of the self)
• Pilgrimage + Ignorance, Penance + Ignorance and Charity + Ignorance = Manifold increase in Delusion 

Note: The rain water is pure, if it falls on the rose petal it is called dew drops, and if it falls in the drain it not fit for drinking. 

Lets delve deeper;

Pilgrimage (Tirath)

These days most people are just like tick mark tourist. They have to tick visiting a place in their spiritual tourist list. However, it is not only a place, but the company of a saint and also the amount of time spent with holy people on the tirath sthan, and contemplating on the divine on that spot. We need to become one with that place, and go like Ramji with an ‘Udasin Vrath’, where most comforts are given up. 

In olden days, when a person left on Tirath yatra it was never sure if that person would return. It was a journey taken even at the expense of ones own life. The yearning for the Lord and the belief that he is there, is the foundation stone of pilgrimage. 

If there is this kind of devotion towards the Triath, the person can not return with desires for the material world, they get burnt there and returns a pure individual who has felt the presence of Lord.

We can not and should not undermine the importance of these holy places. The question is not if we should visit, but how we should visit and post the visit what changes have to be made in our life.

Penance (Tapas)

Here there is no debate if Tapas is needed or not. Tapas and Penance is needed.

We all try to find an easy ways and quote people like Raja Janak and Gurus, who seem to be indulging. They had done their share of tapas to reach a stage where they could be in the midst of luxury and yet not get attached to it. It is a wrong comparison we make between them and us. 

If milk debate that just like butter, it can also be put into water and maintain its own identity, it is a funny state of affairs. Most wise people would just leave the fool alone, and not even indulge in a debate with the dim wit.

All Subodhaji is saying here is, be aware of where you are in your Sadhana (Refer to Sadhana Vs Sadhan in verse 16) 

• Be aware if it is a means or the end that you are working on?
• Is there effort or now one has reached a phase of effortless effort?
• The tapas is to gain from the Lord or to gain the Lord himself?

Dana (Charity)

What is Charity?

Charity is giving till it hurts, it pinches. Beyond what you need, is best used in charity. Most of us use charity as brownie points to cover our self indulgence, and give us a sense of comfort that we have also done something for the greater good.

“When god blesses you financially, don’t raise your standards of living, raise your standards of giving."

Charity is only fruitful when you have earned your money in the right way and you are giving it to the right person, with the right intention. 

Types of Chairty:

- Dhan - Donation in the form of money 

- Aana - Food/medicine/cloths etc (quality of charity - food fresh or left overs)

- Smaya -Time

- Gyana - Knowledge

- Abhaya - Fearlessness

Samay Dana - Giving time is...]]>Bhaj Govindam 

Though written by another disciple, this verse is a direct continuation of the previous verses. It is like the last verses flows directly into this verse. They talk about the then prevalent exploitation and dominance of Sanathan Dharma by a few, and how people were being mislead. This glorious way of life was wrapped up in layers of blind rituals and taboos, to a great extent it still is. 

There goes a story - That during the prayer, a family had to tie a black cat which roamed around their house, to keep it away from the alter. However, generations later, because the true reason for tying the cat was lost, this actually became a part of the family ritual, they considered it not possible to complete the prayer without a black cat, believing that the cat is essential for this prayer, they would actually get a black cat specially for the occasion and tie it for the prayers. 

This is exactly what is happening today. When the masses behave like illiterates and find it beyond their ability to read the original scriptures and understand the deeper meanings, what else can be expected, but the downfall of this eternal way of life.

Guru Subodhaji is also saying just like old age (verse 15), coloured robes (verse 16), pilgrimage, penance and charity (Verse 17) do not directly translate into a desire free, liberated state.

Here, he is NOT against pilgrimages, fasting/penance or charity. Here, Karma Kandh is NOT being condemned, but the ignorance with which it is being done is being ridiculed. He is emphasising, that when these holy endeavours are under taken, a clarity is needed on;

• Who is doing this?
• Who should get the benefit?
• Why are we doing this?
• How this should be done?
• The Final Test

Verse 17

कुरुते गङ्गासागरगमनं, 

व्रतपरिपालनमथवा दानम्।

ज्ञानविहिनः सर्वमतेन, 

मुक्तिं न भजति जन्मशतेन॥१७॥

किसी भी धर्म के अनुसार ज्ञान रहित रह कर गंगासागर जाने से, व्रत रखने से और दान देने से सौ जन्मों में भी मुक्ति नहीं प्राप्त हो सकती है॥१७॥

Kurute Gangasagaragamanam

Vrataparipalanamathava Danam

Jnanavihinah Sarvamatena

Bhajati Na Muktim Janmasatena

The Seventeenth verse said to me - Shruti Says🌷

There is no point in going for pilgrimages, 

Or observing fast/penance nor giving Charity,

If one does these out of ignorant selfish reasons.

These pious acts done without true knowledge and pure intentions,

cannot give liberation even in a thousand years,

So say all dharms in unison. 

———————————————

Who is doing this? 

Who should get the benefit?

Till we are in Deh Buddhi or body consciousness and the feeling that I am the doer (Karta Bhav) and I am the beneficiary (Bhogta Bhav) is there, all the activities be it as noble as pilgrimage, penance or charity, will lead to only bondage and not liberation. The reason is simple, ‘I’ binds. 

The moment one sees God in his very self and others. When he starts seeing no second. That very moment the ‘Doer-ship and the I’ dissolve and the knot of ignorance in the heart is broken, all the doubts vanish and the entire stock of his karmas get dissolved. All activities of man mainly leads to transmigration, but the same, when offered to the Lord, lose their binding character.

We should also remember that, all that we are able to do is by the grace of the Lord, without his will moving even one leaf is not possible. We are but the puppet in the hand of God, we need to be just the flute in Krishna’s hand. Then remains no bhogta nor any Karta. 

Krishna and The Flute

Everyday Krishna would go in the garden and say to all the plants, “I love you”. The plants would respond back happily “Krishna, we love You, too”. 

One day Krishna rushed into the garden very alarmed. He went to the bamboo plant and the bamboo plant asked, “Krishna, whats wrong with you?” Krishna said “I have something to ask from you, but it is very difficult”. The bamboo said “Tell me: if I can, I will give it to you”. So Krishna said “I need your life. I need to cut you”. 

The bamboo thought for a while and then said “You don’t have any other choice. You don’t have any other way?” Krishna said, “No, no other way”. And it said “OK”. 

So Krishna cut the bamboo, made holes in it, and each time, while he was doing that, the bamboo was crying with pain, because he was hurting the bamboo so much. Krishna made a beautiful flute out of it. And this flute was with Krishna all the time.

Even the Gopis were jealous of the flute. They said, “Look, Krishna is our Lord, but yet we get to spend only some time with him. He wakes up with you, He sleeps with you, all the time you are with him”. So one day they asked the bamboo, “Tell us the secret of it. What secret do you have, that the Lord treasures you so much?” 

And the bamboo said, 

“The secret is that I’m empty inside. And the Lord does whatever he wants with me.”

Why are we doing this?

This we have discussed in great length in verse 16 (Sadhana vs Sadhan) - It is a means or the end. In Shrimad Bhagwat Mahapuran, when Bhagirath was urging Ma Ganga to descend to earth, she asked a prominent question, will quote directly from the Granth;

Ma Ganga: I am not inclined to go down to the terrestrial region (Mrtyu Lokh) for people will wash aways there sins into me. Where will I wash off that sin myself.

Bhagirath: Ma, pious souls who have given up attachment to actions as well as to their fruit, are pure of mind, foremost amongst the knower of Brahma and capable of purifying the whole world, shall wash off your sin through the very contact of their body while bathing in your water. For in them in their hearts dwells Sri Hari, the destroyer of sins.

We have to ask ourselves which category do we fall in, the purifier or the sinner. The same Pilgrimage, penance and Charity can be an end and the means, depending on who is doing it. We have to evaluate where we stand, and we have to be honest to ourself.

How this should be done?

In a nut shell: 

• pilgrimage + Divine Wisdom, Penance + Divine Wisdom and Charity + Divine Wisdom = Vigyan (True knowledge of the self)
• Pilgrimage + Ignorance, Penance + Ignorance and Charity + Ignorance = Manifold increase in Delusion 

Note: The rain water is pure, if it falls on the rose petal it is called dew drops, and if it falls in the drain it not fit for drinking. 

Lets delve deeper;

Pilgrimage (Tirath)

These days most people are just like tick mark tourist. They have to tick visiting a place in their spiritual tourist list. However, it is not only a place, but the company of a saint and also the amount of time spent with holy people on the tirath sthan, and contemplating on the divine on that spot. We need to become one with that place, and go like Ramji with an ‘Udasin Vrath’, where most comforts are given up. 

In olden days, when a person left on Tirath yatra it was never sure if that person would return. It was a journey taken even at the expense of ones own life. The yearning for the Lord and the belief that he is there, is the foundation stone of pilgrimage. 

If there is this kind of devotion towards the Triath, the person can not return with desires for the material world, they get burnt there and returns a pure individual who has felt the presence of Lord.

We can not and should not undermine the importance of these holy places. The question is not if we should visit, but how we should visit and post the visit what changes have to be made in our life.

Penance (Tapas)

Here there is no debate if Tapas is needed or not. Tapas and Penance is needed.

We all try to find an easy ways and quote people like Raja Janak and Gurus, who seem to be indulging. They had done their share of tapas to reach a stage where they could be in the midst of luxury and yet not get attached to it. It is a wrong comparison we make between them and us. 

If milk debate that just like butter, it can also be put into water and maintain its own identity, it is a funny state of affairs. Most wise people would just leave the fool alone, and not even indulge in a debate with the dim wit.

All Subodhaji is saying here is, be aware of where you are in your Sadhana (Refer to Sadhana Vs Sadhan in verse 16) 

• Be aware if it is a means or the end that you are working on?
• Is there effort or now one has reached a phase of effortless effort?
• The tapas is to gain from the Lord or to gain the Lord himself?

Dana (Charity)

What is Charity?

Charity is giving till it hurts, it pinches. Beyond what you need, is best used in charity. Most of us use charity as brownie points to cover our self indulgence, and give us a sense of comfort that we have also done something for the greater good.

“When god blesses you financially, don’t raise your standards of living, raise your standards of giving."

Charity is only fruitful when you have earned your money in the right way and you are giving it to the right person, with the right intention. 

Types of Chairty:

- Dhan - Donation in the form of money 

- Aana - Food/medicine/cloths etc (quality of charity - food fresh or left overs)

- Smaya -Time

- Gyana - Knowledge

- Abhaya - Fearlessness

Samay Dana - Giving time is bigger than giving money or food. The rest of it can be replenished, however our time when lost can never be recovered. It is precious limited resource. Not only this, we don’t even know how much of it we have left. 

Abhaya Dana - Gift of fearlessness. We have the capacity to give fearlessness to whatever we touch. Today, due to the lack of this, we have alienated ourself from the entire creation. Every other living thing fear the human being. 

Art of giving charity? - “Gupt Dana, Uttam Dana”

When you give charity, from your right hand, the left hand should not know about it. The motive of charity should not be name and fame, it should be greater good. Let’s take it a step forwards, we are just the ‘Nimit’.

Aabdurrahim Khan, popularly know as Raheem was one of the nine pearls (Navaratna) in the Darbar of Samrat Jalalluddin Mohammad Akbar.

Here are a few couplets written by Raheem on Giving(Dan, charity). 

Tabahi laun jeevo bhalo, deebo hoye na dheem;

Jag mein rahibo kuchit gati, uchit na hoye Raheem.

 Living is meaningful till one is able to give to others. 

A life without charity is useless and hence not justified.

Taruvar phal nahi khat hain, sarvar piyahin na pan;

Kahi Raheem parkaj hit, sampati sanchahin sujan.

Trees do not eat their fruits, ponds do not drink their water.

Those who know this, accumulate wealth for the use of others who really need it.

Ve Raheem nar dhanya hain, par upkari ang;

Bantanware ko lage, jyon  mehandi ko rang.

Blessed are those who give to others and live for others.

The one who grinds Mehandi for use of others can not avoid colouring of his own hands.

My favourite: 

Rahim Baba would not look at the people whom he would give to, his eyes would look aways or down. Those beggars who used to accept his donations were very amazed at this act of Rahim, and wondered why is Rahim ashamed of donating. Well, the word spread all over the North India, and Goswami Shree Tulasi Das heard of it. He wrote a little note to Rahim, which was as follows:

Aise deni den jyu'n chitt sikhe hosain

jyon jyon kar uncho kare taso'n niche nain

Tulsi Das basically summarized his practice of donation, and said that everybody should give donation in which your heart is pleased. And he suggests that as you raise your arms to donate your eyes look downward feeling shame. (Tulsi baba knew that Rahim ji was not ashamed, but he asked so that the world would also know how great a donor Rahim baba was.)

Well, when Rahim read this little note, he understood that Goswami ji is Omnipotent, yet he wants him(Rahim) to make a comment for the sake of those(us) who are new in donating. So this is what he wrote back:

Den haar koi aur hai bhejat jo din rain

Log bharam hum par kare'n taso'n niche nain 

Rahim says "he isn't the donor, there is somebody else who sends day and night" I'm only a medium through which he channels his donations. So for those who don't understand this ( which is most of us) will think of me as a great donor. And this is why I feel ashamed while donating.

The Final Test

"Can you sleep when the wind blows?"

Am quoting the following story, it is a super metaphorical exposition of the level of preparedness and a test if our trips to the pilgrimage, our penance and the act of charity has been fruitful or it has been a mere blind ritual done by the condition mind.

Years ago, a farmer owned land along the Atlantic seacoast. He constantly advertised for hired hands. Most people were reluctant to work on farms along the Atlantic. They dreaded the awful storms that raged across the Atlantic, wreaking havoc on the buildings and crops. As the farmer interviewed applicants for the job, he received a steady stream of refusals.

Finally, a short, thin man, well past middle age, approached the farmer. 'Are you a good farm hand?' the farmer asked him. 'Well, I can sleep when the wind blows,' answered the little man. Although puzzled by this answer, the farmer, desperate for help, hired him.

The little man worked well around the farm, busy from dawn to dusk, and the farmer felt satisfied with the man's work. Then one night the wind howled loudly in from offshore. Jumping out of bed, the farmer grabbed a lantern and rushed next door to the hired hand's sleeping quarters. He shook the little man and yelled, 'Get up! A storm is coming! Tie things down before they blow away!' The little man rolled over in bed and said firmly, 'No sir. I told you, I can sleep when the wind blows.'

Enraged by the response, the farmer was tempted to fire him on the spot. Instead, he hurried outside to prepare for the storm. To his amazement, he discovered that all of the haystacks had been covered with tarpaulins. The cows were in the barn, the chickens were in the coops, and the doors were barred. The shutters were tightly secured. Everything was tied down. Nothing could blow away. The farmer then understood what his hired hand meant, so he returned to his bed to also sleep while the wind blew.

When you're prepared, spiritually, mentally, and physically, you have nothing to fear. Can you sleep when the wind blows through your life? The above story goes on to talk about trials in life and if we do our best to understand, accept, and implement the principles learnt by us we will experience a deep sense of security, peace and joy from within. 

We will then be able to 'sleep when the wind blows.' This is truly our Litmus Test.

May our path be graced with the light of wisdom, 

May the darkness of our ignorance diminish.

Hari Om

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 another and by the time we reach sanyas ashram the mind will be filled with only sublime thoughts. It is worth to note here, that just like with the dawn of old age, desires don’t vanish, in the same ways external changes and deprivations do not lead to alienation of desire and exceptions. 

A few question we need to ask ourself if we are on the path - As such we are all on the path, the difference is some know and the others don’t know.

Kese hua? Pata nahin hogeya aur hota chalageya?

How did this happen? I don’t know it happened and then it went on happening?

But, if someone says,

Kese hua? Maine japa kiya tapa kiya yog kiya kriya upwas kiya…. and so on

How did this happen? I did japa, tapa, kriya, yoga, fasting … and so on

Who amongst the two is a Sadhak or paths is going to reap result? Let’s try to understand further, by referring to the following 3 opposites.

• Sublimation vs Suppression 
• Sadhan vs Sadhana
• Hate vs Love

Sublimation vs Suppression

“Taba lago hrdaya basata khala nana, 

lobha mola macchara mada mana,

jaba lago ura na basata raghunatha,

dhare capa sayaka kati bhatha.”

“That villainous crew -greed, infatuation, jealousy, arrogance and pride - haunts the mind only so long as the lord of the Raghus does not take up his abode there, armed with a bow and arrow and with a quiver fastened at his waist.”

Turning the mind towards the Higher, when both the hand are turned towards God, the negative tendencies are automatically dropped. 

Suppression - fighting the negative head on

Sublimation - focusing on something divine and letting the vice thin automatically 

"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 and 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." (Swami Shivandaji)

“Sublimations literally means from solid to vapour. So, it leads you away from your attachments and selfishness, and you transform yourself into a pure state of selflessness and divine love.”

Sadhana vs Sadhan

- Is maun the outcome of peace or peace the outcome of maun?

- Is ahimsa the outcome of love or love the outcome of ahimsa?

- Are the Shastras the outcome of Self-knowledge or Self-knowledge the outcome of Shastras?

- Are Vedas the outcome of Self-realisation or self-realisation the outcome of the study of Vedas?

Many a times we Ape the Saints, not understanding, that what he is doing is the end and not the Means to the end. For instance, we see a saint in the jungle, and conclude that we need to be in the jungle (Vanvas) to become blissful and emit bliss. Little knowing that going to the jungle alone will not get us bliss.

Why observe maun?

When I am in maun and my objective is to attain peace of mind, calm myself down or any other objective - I am still in the taking state and I want to take from outside. This state is seeking, is a means not the end.

When I am already in peace and still observe maun, because I want to remain silent and not utter unnecessary words, which might hurt someones feeling even by mistake - I am in a giving state, this state is not seeking any result. It is the end in itself.

In the same way we can analyse anything for instance, Fasting.

Why do we fast?

When, I am fasting (eating constrains) to cleanse myself, control my sense - I am still in the taking state. 

When, I am fasting, cause I don’t want to eat for pleasure or over eat. Out of compassion for the people who don’t have much or the food itself - I am in a giving state, this again is an end in itself.

So, The taking state is Sadhan and the giving state is Sadhana. 

When Sadhan becomes Sadhana - It has the ability to join the Sadhak(devotee) to the Sadhye(Lord) with the string of Love.

One guru said - Sadhan ghada (donkey) hai

Person asked - Then why should I do Sadhan?

Guru - To experience that Sadhan is Ghada - Sadhan to karna hi padega na. 

It means that as the end of it all, Sadhan is not needed, but only the one who does sadhan can reach that realisation, so it has to be done, even thought it is useless. 

Universal Love vs Hate

What is the reason for one to move towards isolation is also very important.

• Is it escapism 
• Is it hurt
• Is it disgust towards the world and it’s way

If one is willing to leave the world for such reasons, the foundation itself is flawed and the result can never lead to Self/God realisation.

However, when one starts to see the divine in all living and non-living things, and universal love arises in the blossoms of this individual, there is sway in his walk and this infectious affection in his talk. This one has even while being in the midst of samsar become a renunciate.

Kis se bandhu ber jagat mai,

Koi nahin paraya.

Haar manav mai pratibim lekar usi,

Brahm ki chaya.

Whom should I despise in this world,

there is nobody who is not mine.

In every individual,

I can see...]]>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 another and by the time we reach sanyas ashram the mind will be filled with only sublime thoughts. It is worth to note here, that just like with the dawn of old age, desires don’t vanish, in the same ways external changes and deprivations do not lead to alienation of desire and exceptions. 

A few question we need to ask ourself if we are on the path - As such we are all on the path, the difference is some know and the others don’t know.

Kese hua? Pata nahin hogeya aur hota chalageya?

How did this happen? I don’t know it happened and then it went on happening?

But, if someone says,

Kese hua? Maine japa kiya tapa kiya yog kiya kriya upwas kiya…. and so on

How did this happen? I did japa, tapa, kriya, yoga, fasting … and so on

Who amongst the two is a Sadhak or paths is going to reap result? Let’s try to understand further, by referring to the following 3 opposites.

• Sublimation vs Suppression 
• Sadhan vs Sadhana
• Hate vs Love

Sublimation vs Suppression

“Taba lago hrdaya basata khala nana, 

lobha mola macchara mada mana,

jaba lago ura na basata raghunatha,

dhare capa sayaka kati bhatha.”

“That villainous crew -greed, infatuation, jealousy, arrogance and pride - haunts the mind only so long as the lord of the Raghus does not take up his abode there, armed with a bow and arrow and with a quiver fastened at his waist.”

Turning the mind towards the Higher, when both the hand are turned towards God, the negative tendencies are automatically dropped. 

Suppression - fighting the negative head on

Sublimation - focusing on something divine and letting the vice thin automatically 

"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 and 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." (Swami Shivandaji)

“Sublimations literally means from solid to vapour. So, it leads you away from your attachments and selfishness, and you transform yourself into a pure state of selflessness and divine love.”

Sadhana vs Sadhan

- Is maun the outcome of peace or peace the outcome of maun?

- Is ahimsa the outcome of love or love the outcome of ahimsa?

- Are the Shastras the outcome of Self-knowledge or Self-knowledge the outcome of Shastras?

- Are Vedas the outcome of Self-realisation or self-realisation the outcome of the study of Vedas?

Many a times we Ape the Saints, not understanding, that what he is doing is the end and not the Means to the end. For instance, we see a saint in the jungle, and conclude that we need to be in the jungle (Vanvas) to become blissful and emit bliss. Little knowing that going to the jungle alone will not get us bliss.

Why observe maun?

When I am in maun and my objective is to attain peace of mind, calm myself down or any other objective - I am still in the taking state and I want to take from outside. This state is seeking, is a means not the end.

When I am already in peace and still observe maun, because I want to remain silent and not utter unnecessary words, which might hurt someones feeling even by mistake - I am in a giving state, this state is not seeking any result. It is the end in itself.

In the same way we can analyse anything for instance, Fasting.

Why do we fast?

When, I am fasting (eating constrains) to cleanse myself, control my sense - I am still in the taking state. 

When, I am fasting, cause I don’t want to eat for pleasure or over eat. Out of compassion for the people who don’t have much or the food itself - I am in a giving state, this again is an end in itself.

So, The taking state is Sadhan and the giving state is Sadhana. 

When Sadhan becomes Sadhana - It has the ability to join the Sadhak(devotee) to the Sadhye(Lord) with the string of Love.

One guru said - Sadhan ghada (donkey) hai

Person asked - Then why should I do Sadhan?

Guru - To experience that Sadhan is Ghada - Sadhan to karna hi padega na. 

It means that as the end of it all, Sadhan is not needed, but only the one who does sadhan can reach that realisation, so it has to be done, even thought it is useless. 

Universal Love vs Hate

What is the reason for one to move towards isolation is also very important.

• Is it escapism 
• Is it hurt
• Is it disgust towards the world and it’s way

If one is willing to leave the world for such reasons, the foundation itself is flawed and the result can never lead to Self/God realisation.

However, when one starts to see the divine in all living and non-living things, and universal love arises in the blossoms of this individual, there is sway in his walk and this infectious affection in his talk. This one has even while being in the midst of samsar become a renunciate.

Kis se bandhu ber jagat mai,

Koi nahin paraya.

Haar manav mai pratibim lekar usi,

Brahm ki chaya.

Whom should I despise in this world,

there is nobody who is not mine.

In every individual,

I can see God.

Hastamalakaji, who himself was enlightened by birth, is telling us that it is not external austerity, but internal tranquility that is needed. Austerity follows tranquility and tranquility follows God. It is not suppression, but sublimation. It is not Sadhan but Sadhana and it is not Hate but universal love that will help align maan/thought and make one a true sanyasi. All will drop, one by one as the God takes over, the point where there is effortless effort to no effort - bus hota chalageya. The one who fails to understand this, even after having given up the material world, is still entangled in it.

Hari Om

Book 9

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 will yearn.

Yearn for the want, to dance the game of the material world, to dress up and mingle, and dance to the jingle, but won't be able to fullfill this desire, the body does not support anymore. To eat to the hearts desire, but what to do, the mouth and the stomach does not digest anymore. There was so much more to see in the world, but leaning on a staff, motion is restricted. Trapped in this ailing ageing dying body, one cries for the want of unfulfilled desires. What a miserable state. A state of desire-less-ness imposed by others due to age. What a joke.

It is not too late for us, till our body is working and we are not dependent on anyone else, to save ourselves from this misery. Misery of the mind and the torture of unending desires. Desires never dry up, they are like putting oil in fire, the more we try to fulfil them them the more they flare up and grow. So what should be done one might ask. Sublimate, reach for the one who will always be there with you and will be your companion when the hustle and bustle of the world leaves. Reach out for God, with all your might. 

• Today Fast
• Today Chant
• Today Serve
• Today Visit the holy places
• Today Visit the sages
• Today Give like you have never given before

When the old age dawns, the pains and the aches won’t let you take an Asaan and do tapas. The dependence on others won’t let you go to the tiraths, which you missed out on visiting fancy places. The hard earned money will be in the control of our off springs, will leave you unable to give.

Instead, of using this energetic phase to try and capture the world, train the self to fall in love with God. Have the desire for God, and God realisation. This body is at its peak, don’t wait for it to wither away. We hear from many people, you are too young, this is the time to party and not be sitting in Satsangs. However, these people don’t realise, that when the body deplete, sitting and hearing also becomes a problem.

We push ourselves and our children in the wrong direction, towards, ‘Attach to the world and Detach from the Lord’. Not knowing the amount of practice it takes to, 'Attach to Lord and detach from the world’. Instead, we should encourage all around us, and ourselves, to start work on reaching the state of desire-less-ness NOW. Lets all make a spiritual base and then build our material world around it.

Jal mai base kamodini,

chanda base aakash.

Jo jade ko cahata,

woh tahi ke paas.

No matter where the sunflower is, its focus is always on the sun. No matter where the Kamodini flower is, its gaze is alway toward the moon. In the same way, we can continue living our lives, no one is asking us to run aways to the jungles, but let our focus be on the Lord. Let God be the centre of our world, and then with this focus, we can act in the world.

Sooner than later, one by one the worldly desires will diminish and the desire for the Lord will take over. That time when our body does not work, there won’t be agony, but a feeling of contentment in our heart. In the silent corner of our room, which will be least visited, we will not suffer from ‘Akelapan - Loneliness’, we will be basking in the glory of ‘Ekanth - The company of the Lord and the self.

The smile on our face and the calm on it, will be a witness to life well spent and when asked we would, 

What an amazing ride it was?

Hari Om

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 there is more to ones self than meets the eye. The true ‘I’ needs to be found.

Day 2 - Brahmacharini

Story:

She goes to do the greatest of tapasya to reach her Lord Shiva. When one aspires the universe conspires. All the devtas and Sidhas help her reach her goal. here she is known as Bhramacharini, who is successful in winning the blessings of shiva. Due to extensive tapas, her body is all bones. Ganga poured by Lord Shiv revives her, she becomes radiant again and is known as Maha Gauri.

Interpretation: 

‘When the quest to know the self begins’

Ones the desire to know the self arises, begins the effort. If the effort is sincere, pure and selfless, the entire Universe conspires when that One aspires. 

But, first tremendous effort and a single pointed destination has to be set. One has to burn ones bridges and more forward. 

The Sages and Gods are the universe that is conspiring, when Brahmacharini is aspiring.

At that point the divine (or the destination, Shiva) get pulled and compelled to reveal the self. 

Day 3 - Chandraghanta

Story:

The wedding preparations happen and the wedding day arrives. The grooms procession petrifies the the girls side. On the request of Parvati, Shivji shuns his terrifying look and is adorned by Vishnuji. Parvati adorns the half moon on her forehead, to show her appreciation for Shivji, who always has a half moon on his Jata. Hence, she is named as ChandraGanta.

Interpretation: 

‘When the divinity does not seem distant’

When the divine reveals itself, the seeker sees that he/she posses qualities which are not too different from the one that he seeks. The Sadhan has purified one so much that the distinction diminishes. 

Or it would be better so say that the veil has began to unveil and the bliss within him/her has begans to reveal itself.

She adorns the moon that Shivji has on his Jatta, which signifies that I am but a ‘Amsha’ a part of you. 

Day 4 - Kushmanda

Story

There was nothing only dark space and there existed energy. This energy was known as Kushmanda - The cosmic egg or the cosmic seed of energy. Goddess kushmanda created the universe from the radiance of her smile. She is the mother of creation. The universe has just been created, Brahmaji is trying to figure out the nature and purpose of his existence, when he is attacked by Madhu and Kaithab. He looks down and goes to Garbodak Shayi Vishnu, who is lying on sesha naag without Laxmi. He later learns that these two demons have come from the ears of Vishnu himself. Vishnuji summons Para Shakti and with her help destroys these two demons. 

Interpretation

‘When the divine in me is unveiled’

When the seeker keeps walking on, the Sadhan does not stop and the effort does not diminish. The revelation that ‘I am that’ ’Tat Tvam Ashi’ dawn.

It is an experience that changes ones outlook. Then begins the journey inwards with conviction, that I am that divine energy. At that point in time, the outer sweet or bitter words or experiences do affect our state of mind. The realisation that I am beyond all this becomes the truth of our existence.

At this point effortlessly, one after another layers of vices slowly start dissolving, the devi within has awakened.

Day 5, Day 6 and Day 7

Story

Skandamata

They both have a son called Skanda or Kartikeya. Who is raised by the Kritikas and is the one who defeats the demon Tarakasur. Parvati the mother of Skanda is also known as Skandamata.

Katyayini - Mahishasur Mardini

There was this Demon called Mahishasur who was born to Ramba and Mahishi (an afsara who was cursed and became a water buffalo). He was ruthless and fearless, as he had a boon that no one could destroy him except a woman. Taking woman to be powerless, he considered himself immortal.

All the Gods, summoned Para Shakti and she promised to come and help them. She was born to Sage Katyayan. She grew up to be a beautiful girl. One day Chand and Munda two demon saw her and felt that she would be a perfect fit for Mahishasur. Dundubi was sent to her to ask her to marry Mahishashur. 

She said that only the one who won against her in a battle could marry her. The preparations for the battle happened. The Gods descended and each granted her his power and weapons. They made her so powerful that all the Gods put together, was the power she possessed.

The battle began Dhundubi and thousands of demons were destroyed. Chanda Munda escaped. Mahisahur finally came to the battle field and a fierce battle took place. after 9 days on the 10 th day Katyayini slayed him, at that time he was half demon and half buffalo. Here, on she was known as Mahishasur Mardini.

Kalratri (also known as Shubham Kari)

Ones there were two bothers called Shumbh and Nishumb. They were troubling the devas and Indra had gone into hiding as he could not defeat them. Chanda, Munda and Rakthbeej had joined hands with Shunbh and Nishubh, after Mahishasur was destroyed. 

Again Sumbh and Nishumbh wanted Kaushaki to marry one of them. To which she again said only the one who could defeat her in battle would be able to woe her. A fierce battle followed. She destroyed Chanda, Munda and was known as chamunda and later Ruru and all the other demons. 

There was a demon called Rakhtbeej who had a special boon. Every drop of blood shed from his body would create another Rakthbeej....]]>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 there is more to ones self than meets the eye. The true ‘I’ needs to be found.

Day 2 - Brahmacharini

Story:

She goes to do the greatest of tapasya to reach her Lord Shiva. When one aspires the universe conspires. All the devtas and Sidhas help her reach her goal. here she is known as Bhramacharini, who is successful in winning the blessings of shiva. Due to extensive tapas, her body is all bones. Ganga poured by Lord Shiv revives her, she becomes radiant again and is known as Maha Gauri.

Interpretation: 

‘When the quest to know the self begins’

Ones the desire to know the self arises, begins the effort. If the effort is sincere, pure and selfless, the entire Universe conspires when that One aspires. 

But, first tremendous effort and a single pointed destination has to be set. One has to burn ones bridges and more forward. 

The Sages and Gods are the universe that is conspiring, when Brahmacharini is aspiring.

At that point the divine (or the destination, Shiva) get pulled and compelled to reveal the self. 

Day 3 - Chandraghanta

Story:

The wedding preparations happen and the wedding day arrives. The grooms procession petrifies the the girls side. On the request of Parvati, Shivji shuns his terrifying look and is adorned by Vishnuji. Parvati adorns the half moon on her forehead, to show her appreciation for Shivji, who always has a half moon on his Jata. Hence, she is named as ChandraGanta.

Interpretation: 

‘When the divinity does not seem distant’

When the divine reveals itself, the seeker sees that he/she posses qualities which are not too different from the one that he seeks. The Sadhan has purified one so much that the distinction diminishes. 

Or it would be better so say that the veil has began to unveil and the bliss within him/her has begans to reveal itself.

She adorns the moon that Shivji has on his Jatta, which signifies that I am but a ‘Amsha’ a part of you. 

Day 4 - Kushmanda

Story

There was nothing only dark space and there existed energy. This energy was known as Kushmanda - The cosmic egg or the cosmic seed of energy. Goddess kushmanda created the universe from the radiance of her smile. She is the mother of creation. The universe has just been created, Brahmaji is trying to figure out the nature and purpose of his existence, when he is attacked by Madhu and Kaithab. He looks down and goes to Garbodak Shayi Vishnu, who is lying on sesha naag without Laxmi. He later learns that these two demons have come from the ears of Vishnu himself. Vishnuji summons Para Shakti and with her help destroys these two demons. 

Interpretation

‘When the divine in me is unveiled’

When the seeker keeps walking on, the Sadhan does not stop and the effort does not diminish. The revelation that ‘I am that’ ’Tat Tvam Ashi’ dawn.

It is an experience that changes ones outlook. Then begins the journey inwards with conviction, that I am that divine energy. At that point in time, the outer sweet or bitter words or experiences do affect our state of mind. The realisation that I am beyond all this becomes the truth of our existence.

At this point effortlessly, one after another layers of vices slowly start dissolving, the devi within has awakened.

Day 5, Day 6 and Day 7

Story

Skandamata

They both have a son called Skanda or Kartikeya. Who is raised by the Kritikas and is the one who defeats the demon Tarakasur. Parvati the mother of Skanda is also known as Skandamata.

Katyayini - Mahishasur Mardini

There was this Demon called Mahishasur who was born to Ramba and Mahishi (an afsara who was cursed and became a water buffalo). He was ruthless and fearless, as he had a boon that no one could destroy him except a woman. Taking woman to be powerless, he considered himself immortal.

All the Gods, summoned Para Shakti and she promised to come and help them. She was born to Sage Katyayan. She grew up to be a beautiful girl. One day Chand and Munda two demon saw her and felt that she would be a perfect fit for Mahishasur. Dundubi was sent to her to ask her to marry Mahishashur. 

She said that only the one who won against her in a battle could marry her. The preparations for the battle happened. The Gods descended and each granted her his power and weapons. They made her so powerful that all the Gods put together, was the power she possessed.

The battle began Dhundubi and thousands of demons were destroyed. Chanda Munda escaped. Mahisahur finally came to the battle field and a fierce battle took place. after 9 days on the 10 th day Katyayini slayed him, at that time he was half demon and half buffalo. Here, on she was known as Mahishasur Mardini.

Kalratri (also known as Shubham Kari)

Ones there were two bothers called Shumbh and Nishumb. They were troubling the devas and Indra had gone into hiding as he could not defeat them. Chanda, Munda and Rakthbeej had joined hands with Shunbh and Nishubh, after Mahishasur was destroyed. 

Again Sumbh and Nishumbh wanted Kaushaki to marry one of them. To which she again said only the one who could defeat her in battle would be able to woe her. A fierce battle followed. She destroyed Chanda, Munda and was known as chamunda and later Ruru and all the other demons. 

There was a demon called Rakhtbeej who had a special boon. Every drop of blood shed from his body would create another Rakthbeej. Hence, so many Rakthbeej came into existence. So Kaushaki summoned Kalratri to drink up their blood as she slaughtered them. This way he was destroyed.

Later Nishumb was killed and finally Shumbh also met his end.

Interpretation

‘When the blazing seed of awakening blinds

the outer world and illumines the world within’

Day 5 - Skandamata

The birth of Kartikeya or Skanda. Is when Parvati meet Shiv, or when Jiva Atma realises that he is no different from the Paramatma. 

At this time all doubts and inner arguments (Tarak) end and with acceptance one heads forward to get liberated (Taaran) 

Here Skanda the seed of awakening destroys the demon Taaraka/Taraka Asur (doubt, arguments and the hinders to self relalisation)

Not, with doubts but one has to walk in faith. 

‘Take the leap of faith and see the net of grace appear.’

Day 6 and Day 7 - Katyayini and Kalratri

Here we see a massive destruction of demons or demonic tendencies.

The Gods summon Para Shakti and she take a form. It is also mentioned that the Gods give all their power to the form of Shakti. 

There is a deity presiding over all our sense and organs (discussed in depth in the previous sessions). Most of the time they are outbound. But, when they all turn within and blind the outer world, and give all their power to the quest of the self, she becomes equipped to destroy the darkness within.

One by one the demons are destroyed- These are all our vices. After all, ‘All Good = God’

• Taarak Asur/Tarak Asur - The demon of doubt, which weakens one’s faith and keeps us aways from realisation.

• Dhundubi - The sounds of the world, which we every find so appeacing. We totally scum to the praises and the criticism. An external locus of control makes us so vulnerable.

• Mahisasur - All the demonic and animal tendencies in us. God has given the Human form, the capacity beyond any other form. However, we just behave as animals and indulge the self in momentary pleasures of life. 

• Chand Munda - Our cunning and evil mind. Chand (cunning) munda(mind). ‘Maan ke maate na chaliye maan ke maate aanek.’ Don’t just follow your mind thoughtlessly it will make you dance around. Destroy this cunning monkey mind and get a focused intellect in place

• Dhumralocan - Our hazy vision. All the evil that we see in the world is but within us. All the faults that we see in others, are but with us. Had we not know how an apples looks, would we be able o identify it? Clean your vision and the world will become beautiful.

• Raktabeej - The never ending surge of desires and wants. The greed for more never ends. All our life we strive to satisfy all our desires. But, it is like drinking water from a mirage. Alas, become content, seek contentment.

• Nishumb - Analysing all the situations and say this is bad, why did this happen. Rise above it, as there is nothing bad, all happens for a reason. 

• Shumbh - Analysing all the situations and saying all is good, all is right, all is for my good. Rise above that also. Why categorise something as good as well. 

‘We use a needle to remove the thorn, but after the thorn is removed we put away the needle also. We use Satva to remove the Tamasic tendencies. But, have to leave the Satva also and reach the state of ‘ Just being’.

A state beyond Satva, Rajas and Tamas is what we seek. A state of pure acceptance a state of just being.

Day 8 - Maha Gauri

‘When under the shower of divine bliss one blossom.’

When all the darkness disappears the self is fully revealed. That day one becomes Maha Gauri. It is denoted by Shivji pouring Ganga on Parvati. When one become Siva from Shaav, when the divine Ganga the symbol of divine knowledge flows.

“The illuminatator, 

illuminates,

The illuminator in us.”

(Chinmayandaji)

Day 9 - Sidhidatri

Story

A goddess called Kushmanda had created the universe with the radiance of her smile. She further created the trimuti - Bhrama, Vishnu and Manesh. Shivji wanted to be bestowed with 18 kind of perfection. To do this she created a Goddess called Sidhidatri who bestowed Shivji with all the sidhis. Brahama was given the task of creation and he needed both man and woman to create the world. So Goddess Siddhidatri created the Ardhnarishvara swaroop of Shivji, which is half male and half female. Hence, she is worshiped as the giver even to Brahama and Shiva.

Interpretation

‘When the taker is no more and the giver is born

I have found the Shakti within..’

When we get filled with Divine bliss and become the bliss. Who can give us anything. We become Purna every complete in the self. 

Om purna mada purna midam

Purnaat purnam udachyate

Purnasya purnam adaaya

Purnam eva vasishyate

Om shanti shanti shantih"

Which translates into:

"That is the whole, this is the Whole; from the Whole, the Whole arises; taking away the Whole from the Whole, the Whole remains"

The days can further be divided into three parts-

Durga (Durgati Nashini) 

Destroys all the Tamasic or Negative tendencies (In the form of various demons mentioned above). 

We may interpret durgati as the bad situation or sorrowful events in our life, and say that she removes obstacle from our life. 

But, the true obstacle is the obstacle in our path of ‘Self Realisation’.

When one realises the self no matter how, so called bad the situation is outside, the bliss within does not diminish.

Laxhmi (Laxhmi Tatva)

When this situation arise our entire being gets filled with the Laxhmi Tatva. 

Laxhmi does not signify wealth and prosperity. No matter how rich a person is, he could be the poorest of all who craves for more and is not content. On the other hand, as person could be the poorest in the world, but if is a contented soul, no one can be richer than him/her.

Laxhmi Tatva fills one with absolute Contentment.

Saraswati (True Knowledge)

With the demons demolished and the heart filled with contentment. One expands beyond the so called boundaries of the self. 

At this point the vessel disintegrates and what remains is Just one.

WARNING

The state of Just Being - It is import to understand over here that a Sadhak is not in a state of inertia he is alert and full of energy. 

So much of undesipated (in the regrets of future, excitement of the present and anxiety about the further) surplus energy which is channelized towards the greater good.

One has be alert and aware of ones state, it is a state of inertial/laziness or a state of pure contentment which is leading one away from the Rat Race of the world.

Vishnu is laying without Lakshmi and he falls a sleep - Lakshmi is contentment. He is the preserver of the good in us. He has to be always alert. Here without contentment the preserver of the good faltered and so came out Madhu and Kaitabha. 

Finally Garba - The divine dance

The dance was traditionally done by keeping a light (deep) at the centre and people danced around it. 

The Dance Garbha which is done on the days of Navratri has a deep significance. It signifies the dance of ecstasy of realisation, around the light of knowledge.

Garbha has the word Garb in it means womb. We spend 9 months in the mother’s womb. But, the womb is not the end, it is just where the new born is being prepared for the world. 

In the same way, all that we do in this world is not the end. This life is not it, it is a preparation for the journey beyond.

“If your eyes are opened,

you will see the things worth seeing.”

(Rumi)

Jai Shakti Ma

Sagar, Bhagirath and the decend of Ganga Ma

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 not. Moreover, the picture of the sage which has been itched into our head is the one of a particular outer appearance - Matted locks or shaven head or hair pulled out one by one or red, ochre coloured robes etc.

So much so that, that self esteem of a Grihasth (house-holder) has been tampered to so much that, they consider themselves not only lower, but also incapable of God realisation. Them or a person who leads a normal life like them, can never be the one who is a knower of God. Pitiably they say, what to do I am just a householder, I am no a sage.

Hence, time and again we get fooled by the get up and the set up. What a sorry state of affairs. 

‘One does not have to run away from ones responsibility in the name of God, if you are determined you can be devoted to God anywhere.’

There are four Ashrams and each ashram is important and has a decorum. Each ashram prepares us for the next Ashram again if we live a controlled life which is not given to sensual enjoyment. Upyog is never condemned, but upbhog is definitely not encouraged. Most of our greatest Sages have been Grihastas. It was never felt that path of salvation was unattainable by a Grihasta. It is on the house-holder to raise their lives to the level of the divine and save all from the impending doom. 

‘’Householder’s life is also a life of Yoga. It is also a life of Brahmacharya. It is a life of Brahmacharya in the sense it is a life of self-restraint and indulgence in moderation. We have always thought that householder’s life is something against Sadhana. No.’ That is not true. The life of a Sanyasi can be compared to an ocean if the life of a householder is compared to a small drop. The Sanyasi is like a blazing Sun, if the householder is like the flame of a candle. BUT, these comparisons are true only between an ideal Sanyasi and a deluded, ignorant, passionate householder. 

An ideal house-holder is equal to a Sanyasi. All glory to that householder who keeps Realisation as his ultimate aim. He is the ideal of the Gita. He practises Nivritti (renunciation) in Pravritti (life in the world). The householder’s life is based on Anasakti (non-attachment). The householder should have no cravings. His is a life dedicated to service. Such a householder is a Sanyasi.’’ Shivanandaji

Moreover,

We should remember, that Sanyas Ashram has its own decorum, ones a person has taken to Sanyas and dons the robes, he or she is strictly forbidden from any kind of Sangarah - accumulation. They can not have more than they need in any form, they can not have an ashram or any kind of possessions at all. That is the decorum of Sanyas Ashram. 

Pot, drinking cup and flask – the three supports, a pair of shoes,a patched robe giving protection – in heat and cold, a loin cloth,bathing drawers and straining cloth, triple staff and coverlet.— Sannyasa Upanishad, 1.4

On the contrary, the so called Sanyasis of today just leave one family to join another. They just migrate from a small house and household to a bigger one. This act is not being condemned but the decorum of a sanyasi is not met. Just like the fish being in water is unable to get rid of its smell.

Nahay Dhoye kya huva 

jo maan mail na jae.

meen sada jal mai rahe,

doye baas na jae.

How does it help by taking a bath,

when the dirt on the heart does not get cleaned.

The fish always stays in the water,

however the smell remains.

A Sadhak who gets strayed

What happens to most sadhaks (aspiring devotees) - They get lost in the accolades and in the process lose sight of God. 

Guru - Are you enjoying what you are doing?

Sadhak - Yes, I am enjoying.

Guru - Are you enjoying narrating and chanting?

Sadhak - Yes, I am enjoying 

Guru, after multiple question - Are you able to connect to the divine? Enjoyment is not the objective. (Be careful and beware)

How true, many a times a Sadhak, forget that all that he is doing is for being able to connect to the Lord and not for further indulgence of the senses. This is a very scary from of delusion, which the sadhak gets trapped in, and it also goes unnoticed. If they are able to over come accolades and move ahead, siddhi becomes an obstacle, which is mistaken for realisation and the Sadhak comes back to the material world to show his achievements. 

Maaya taje toh kya hua,

Maan Taja na jaye. 

Maan bade munnivar gaye,

Maan saban ko khaaye.

It is easy to give up wealth,

It’s giving up the ego that’s a true task.

Even the greatest man have fallen prey to it,

The ego never ends and eats all.

A person who is fooled by the self

One day Narad Muni went out on his routine tour around earth. There he saw a Sage submerged in water, he went up to the Sage and did Naman. The sage was very happy to see Narad Muni and he requested Narad Muni to ask God when he would come to meet the Sage. The sage also added that he was sure that God would come soon. 

Next, Narad Muni saw a cobbler, who jumped up at the sight of Narad muni and did Naman. He was so overwhelmed to Narad Muni. Narad muni stopped, to talk and while taking asked do you have any question for God. The cobbler said, What do I know to ask? But, as you insist, Would I ever be able to meet God? 

Narad Muni went up to God and narrated both the episodes. 

• God said, Tell the sage, another 100 births before he can even think of meeting me. 
• God Said, Tell the cobbler I can’t wait to meet him too, will be coming soon.

Narad Muni was baffled he said, the Sage has been doing so much to please you and the cobbler here does not even have time to pray. 

God...]]>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 not. Moreover, the picture of the sage which has been itched into our head is the one of a particular outer appearance - Matted locks or shaven head or hair pulled out one by one or red, ochre coloured robes etc.

So much so that, that self esteem of a Grihasth (house-holder) has been tampered to so much that, they consider themselves not only lower, but also incapable of God realisation. Them or a person who leads a normal life like them, can never be the one who is a knower of God. Pitiably they say, what to do I am just a householder, I am no a sage.

Hence, time and again we get fooled by the get up and the set up. What a sorry state of affairs. 

‘One does not have to run away from ones responsibility in the name of God, if you are determined you can be devoted to God anywhere.’

There are four Ashrams and each ashram is important and has a decorum. Each ashram prepares us for the next Ashram again if we live a controlled life which is not given to sensual enjoyment. Upyog is never condemned, but upbhog is definitely not encouraged. Most of our greatest Sages have been Grihastas. It was never felt that path of salvation was unattainable by a Grihasta. It is on the house-holder to raise their lives to the level of the divine and save all from the impending doom. 

‘’Householder’s life is also a life of Yoga. It is also a life of Brahmacharya. It is a life of Brahmacharya in the sense it is a life of self-restraint and indulgence in moderation. We have always thought that householder’s life is something against Sadhana. No.’ That is not true. The life of a Sanyasi can be compared to an ocean if the life of a householder is compared to a small drop. The Sanyasi is like a blazing Sun, if the householder is like the flame of a candle. BUT, these comparisons are true only between an ideal Sanyasi and a deluded, ignorant, passionate householder. 

An ideal house-holder is equal to a Sanyasi. All glory to that householder who keeps Realisation as his ultimate aim. He is the ideal of the Gita. He practises Nivritti (renunciation) in Pravritti (life in the world). The householder’s life is based on Anasakti (non-attachment). The householder should have no cravings. His is a life dedicated to service. Such a householder is a Sanyasi.’’ Shivanandaji

Moreover,

We should remember, that Sanyas Ashram has its own decorum, ones a person has taken to Sanyas and dons the robes, he or she is strictly forbidden from any kind of Sangarah - accumulation. They can not have more than they need in any form, they can not have an ashram or any kind of possessions at all. That is the decorum of Sanyas Ashram. 

Pot, drinking cup and flask – the three supports, a pair of shoes,a patched robe giving protection – in heat and cold, a loin cloth,bathing drawers and straining cloth, triple staff and coverlet.— Sannyasa Upanishad, 1.4

On the contrary, the so called Sanyasis of today just leave one family to join another. They just migrate from a small house and household to a bigger one. This act is not being condemned but the decorum of a sanyasi is not met. Just like the fish being in water is unable to get rid of its smell.

Nahay Dhoye kya huva 

jo maan mail na jae.

meen sada jal mai rahe,

doye baas na jae.

How does it help by taking a bath,

when the dirt on the heart does not get cleaned.

The fish always stays in the water,

however the smell remains.

A Sadhak who gets strayed

What happens to most sadhaks (aspiring devotees) - They get lost in the accolades and in the process lose sight of God. 

Guru - Are you enjoying what you are doing?

Sadhak - Yes, I am enjoying.

Guru - Are you enjoying narrating and chanting?

Sadhak - Yes, I am enjoying 

Guru, after multiple question - Are you able to connect to the divine? Enjoyment is not the objective. (Be careful and beware)

How true, many a times a Sadhak, forget that all that he is doing is for being able to connect to the Lord and not for further indulgence of the senses. This is a very scary from of delusion, which the sadhak gets trapped in, and it also goes unnoticed. If they are able to over come accolades and move ahead, siddhi becomes an obstacle, which is mistaken for realisation and the Sadhak comes back to the material world to show his achievements. 

Maaya taje toh kya hua,

Maan Taja na jaye. 

Maan bade munnivar gaye,

Maan saban ko khaaye.

It is easy to give up wealth,

It’s giving up the ego that’s a true task.

Even the greatest man have fallen prey to it,

The ego never ends and eats all.

A person who is fooled by the self

One day Narad Muni went out on his routine tour around earth. There he saw a Sage submerged in water, he went up to the Sage and did Naman. The sage was very happy to see Narad Muni and he requested Narad Muni to ask God when he would come to meet the Sage. The sage also added that he was sure that God would come soon. 

Next, Narad Muni saw a cobbler, who jumped up at the sight of Narad muni and did Naman. He was so overwhelmed to Narad Muni. Narad muni stopped, to talk and while taking asked do you have any question for God. The cobbler said, What do I know to ask? But, as you insist, Would I ever be able to meet God? 

Narad Muni went up to God and narrated both the episodes. 

• God said, Tell the sage, another 100 births before he can even think of meeting me. 
• God Said, Tell the cobbler I can’t wait to meet him too, will be coming soon.

Narad Muni was baffled he said, the Sage has been doing so much to please you and the cobbler here does not even have time to pray. 

God said, You will know, when you tell each of what i was doing when asked. Tell them, I was passing an elephant through the needle head. The puzzled Narad muni, did as was told. He went to the sage and the cobbler and on being asked what God was doing he told them about the needle and the elephant.

The Sage Said, Impossible, how can he pass an elephant through the needle head. It can not be. I feel you did not even meet God and who know if you are Narad Muni or not.

The cobbler said, Oh, look at the greatness of God, only he can do these majestic things. 

Narad Muni was amazed and for a moment felt this man was silly. He asked, ‘You believe what I am saying?’

The cobbler said, 

‘Yes I totally do believe. God can do anything. Look at this ‘Date Seed’ and look at this big Date tree. If God can put this big date tree in this tiny little seed. If God can put this numerous date trees in this one seed. Why can’t he put an elephant though a needle head. God can do anything, it is we who are unable to comprehend his doing with our limited ability to understand his magnificence. Not for a moment do I doubt what you said Narad Muni.’

Narrad Muni, had tears gushing out, and he hugged him telling him that God will be coming very soon to meet him.

So, true it is that, the proximity to God can be assessed by the the expansion of heart and not the brain.

Potha padh pad jag muah,

pandit bhaya na koi.

Dhai aakhar prem ke,

paade sau pandit hoye.

Don’t be deceived by the jargons, and bookies knowledge, 

the seemingly full could be hollow and the seemingly hollow could be full.

No one becomes a pandit by reading,

It is a heart filled with true love that qualifies one as a pandit.

A ways to self assess would be to ask, 

• Is there effortless effort? 
• Are things happening or am I doing? 
• Am I suppressing or it is sublimation?

When it take a lot of effort to give aways something, it bring in arrogance and ego. But, with the help of sublimation (fixing the mind to the higher), the want of things should fall off unnoticed. Just like, A small flower falling on the head of an elephant’s head.

An imposters cover can be removed, the Sadhak who has strayed can be brought back to the path, but the one who does not accept he is wrong and fools oneself into believing something he is not, can never be saved.

Duniya mai saab ko saab dikh jata hai,

Bus

Khud ki galati nahin dikhti.

Hari Om

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 you strong only when you are able to escape from heart.

‘Haat chuda kar jaat ho nibal jan kar mohe,

Hridaya se jub jao tau, sabal mai janu toye.’

Story 2

My mother had come to render moral support to me and this happened when she was leaving. She was at the station waiting for her train all alone. Her purse which contained all her jewellery and money fell down on the track and the train was about to start. 

She looked around, a true bhakth of Hanuman, whose heart is his abode. She did not know what to do, her luggage was in and her purse was down. Suddenly out of no where a cooli came, he jumped down picked up the purse, handed it over to mummy. Gave her a hand, made her climb the train. The train that very moment started to move.

When she looked at him, he said Ram Ram. My mother had tears in her eyes. She said in her heart, mere Hanuman.

Some Animal left before / soon after Birth

In the animal kingdom, many mothers hardly look after their young or abandon them before birth. Lets name a few

• Turtle
• Harp seal
• Cuckoos
• House Sparrow
• Pandas
• Black Eagles
• Black Bear
• Rabbits
• Burying Beetles
• Skinks

If God lovingly takes care of them, won’t he take care of us. The animals, birds and trees, the so called lesser evolved then we, have great faith in the creator and his creation.

Look around, every thing just echoes Faith. The minute faith takes over, all else that troubles the mind vanishes and bliss infinite is experienced.

Miracles of ‘Sajjan Saang’, The company of Sajjan

Bhajan

Bhajan meaning Verse wise:

(1-3) The first three paragraphs of this bhajan, describe 17 types of austerities, which result into a lot of sidhis and even disinterest towards this world. But, they are still unable to give anything in the form of divine experience.

(4) In the fourth para he thinks, I have done everything birth after birth, there is nothing left. Reached nowhere yet. What do I do now, what have I missed out?

(5 - 6) Without a Sadguru (Sajjan) breaking the chains of samsar is not possible. There a guru comes, a saadguru, to whom I surrender. All this while I had the ego that I can accomplish this on my own. Then I started learning from others, over here a guru. I surrendered everything at his feet. He showered his grace on me.

(7-8)There he showed me that which I was looking for, it was always there, right in front of my face. I had emptied myself of ego and now filled myself with immense love, everything was overflowing with love, everywhere I looked all I could see was love.

(9 onwards) That is when he(guru) shared his experience. When a heart filled with love looks at anything, even a blade of grass will reveal all its secrets like a guru.

Wordings:

Yama niyam sayam aap kiyo

puni tyag virag aathak laayo

vanvas liyo mukh maun raahyo

Dradh aasan padam lagaye diyo ….1

maan paun nirod swabodh kiyo

haath yog prayog sutaar payo

jap ved jape taph tyo hi taape

uur se hi udasi lahi tabhai….2

tab sastran ke naaya dhari kiye

maath mandan khandan bhed liye

veha saadan baar anant kiyo

tadapi kachu haat hayo na paryo….3

aab kayaan vicarath hai maan se

aab kayaan vicarath hai maan se

kachu aur reha unn sadan se….4

bina sadguru koi na bhed lage 

mukh aagal hai taha baat kahe 

karuna hum pavat hai tumki

bhav baat rahi su guru gam ki

pal mai pragate mukh aagal se

jub sadguru charan saprem baase…..5

taan se maan se dhaan se saab se

gurudev ki aan swaatma baase

tub karaj seeth bane appano…..6

raas ammarit pavahi prem ghano

waha satya sudha darshavahienge 

chatur angul hai darv se milhai

raas dev niranjan kopi wahi

wahi jog jugu jug sodi wahi……7

per prem prabhav badeh pragate

saab agam bhed so aur wase…….8

waha keval ko beej gyani kahe 

waha keval ko beej ghani kahe ..9 onwards

neej ko aanubhav batlaye diye.

waha keval ko beej gyani kahe 

waha keval ko beej ghani kahe 

neej ko aanubhav batlaye diye.

Story 3

Giri was Shankaracharyaji’s disciple. He knew nothing at all, all he knew was that he wanted to serve his master. From morning to evening he would not only serve his master, but also all the other fellow disciples. He was in the true sense what we call ‘Daaso ka daas.’ 

However, no matter how much one tried, neither could he understand nor could he comprehend the teaching. But, guru Shankaracharya would never start his discourse if girl was not present.

One day, giri was at a distance washing the cloths of all the inmates of the ashram and his Guru. Not finding him, Shankaracharyaji waited for him to come and this agitated all other others. They said he is a blank as a wall, it is impossible for this knowledge to penetrate. Why wait for him.

That very minute, Shankaracharyaji called out in his mind and girl came running, when he felt the call and fell at his feet singing the ‘Totaka Astakam’. As if the entire knowledge just transmitted to him. He from then on was called Totaka Charya.

Story 4

Gajendra Moksha - God liberated the crocodile who was holding the feet of his dearest devotee Gajendra, even before the devotee himself. God holds more dear than the devotee, the one who serves them.

Characteristics of Sajjan (Hard to capture but lets try)

‘Sona Sajjan sadhujan,

tute jure sau baar.

Durgam kubh kumar ke,

ek...]]>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 you strong only when you are able to escape from heart.

‘Haat chuda kar jaat ho nibal jan kar mohe,

Hridaya se jub jao tau, sabal mai janu toye.’

Story 2

My mother had come to render moral support to me and this happened when she was leaving. She was at the station waiting for her train all alone. Her purse which contained all her jewellery and money fell down on the track and the train was about to start. 

She looked around, a true bhakth of Hanuman, whose heart is his abode. She did not know what to do, her luggage was in and her purse was down. Suddenly out of no where a cooli came, he jumped down picked up the purse, handed it over to mummy. Gave her a hand, made her climb the train. The train that very moment started to move.

When she looked at him, he said Ram Ram. My mother had tears in her eyes. She said in her heart, mere Hanuman.

Some Animal left before / soon after Birth

In the animal kingdom, many mothers hardly look after their young or abandon them before birth. Lets name a few

• Turtle
• Harp seal
• Cuckoos
• House Sparrow
• Pandas
• Black Eagles
• Black Bear
• Rabbits
• Burying Beetles
• Skinks

If God lovingly takes care of them, won’t he take care of us. The animals, birds and trees, the so called lesser evolved then we, have great faith in the creator and his creation.

Look around, every thing just echoes Faith. The minute faith takes over, all else that troubles the mind vanishes and bliss infinite is experienced.

Miracles of ‘Sajjan Saang’, The company of Sajjan

Bhajan

Bhajan meaning Verse wise:

(1-3) The first three paragraphs of this bhajan, describe 17 types of austerities, which result into a lot of sidhis and even disinterest towards this world. But, they are still unable to give anything in the form of divine experience.

(4) In the fourth para he thinks, I have done everything birth after birth, there is nothing left. Reached nowhere yet. What do I do now, what have I missed out?

(5 - 6) Without a Sadguru (Sajjan) breaking the chains of samsar is not possible. There a guru comes, a saadguru, to whom I surrender. All this while I had the ego that I can accomplish this on my own. Then I started learning from others, over here a guru. I surrendered everything at his feet. He showered his grace on me.

(7-8)There he showed me that which I was looking for, it was always there, right in front of my face. I had emptied myself of ego and now filled myself with immense love, everything was overflowing with love, everywhere I looked all I could see was love.

(9 onwards) That is when he(guru) shared his experience. When a heart filled with love looks at anything, even a blade of grass will reveal all its secrets like a guru.

Wordings:

Yama niyam sayam aap kiyo

puni tyag virag aathak laayo

vanvas liyo mukh maun raahyo

Dradh aasan padam lagaye diyo ….1

maan paun nirod swabodh kiyo

haath yog prayog sutaar payo

jap ved jape taph tyo hi taape

uur se hi udasi lahi tabhai….2

tab sastran ke naaya dhari kiye

maath mandan khandan bhed liye

veha saadan baar anant kiyo

tadapi kachu haat hayo na paryo….3

aab kayaan vicarath hai maan se

aab kayaan vicarath hai maan se

kachu aur reha unn sadan se….4

bina sadguru koi na bhed lage 

mukh aagal hai taha baat kahe 

karuna hum pavat hai tumki

bhav baat rahi su guru gam ki

pal mai pragate mukh aagal se

jub sadguru charan saprem baase…..5

taan se maan se dhaan se saab se

gurudev ki aan swaatma baase

tub karaj seeth bane appano…..6

raas ammarit pavahi prem ghano

waha satya sudha darshavahienge 

chatur angul hai darv se milhai

raas dev niranjan kopi wahi

wahi jog jugu jug sodi wahi……7

per prem prabhav badeh pragate

saab agam bhed so aur wase…….8

waha keval ko beej gyani kahe 

waha keval ko beej ghani kahe ..9 onwards

neej ko aanubhav batlaye diye.

waha keval ko beej gyani kahe 

waha keval ko beej ghani kahe 

neej ko aanubhav batlaye diye.

Story 3

Giri was Shankaracharyaji’s disciple. He knew nothing at all, all he knew was that he wanted to serve his master. From morning to evening he would not only serve his master, but also all the other fellow disciples. He was in the true sense what we call ‘Daaso ka daas.’ 

However, no matter how much one tried, neither could he understand nor could he comprehend the teaching. But, guru Shankaracharya would never start his discourse if girl was not present.

One day, giri was at a distance washing the cloths of all the inmates of the ashram and his Guru. Not finding him, Shankaracharyaji waited for him to come and this agitated all other others. They said he is a blank as a wall, it is impossible for this knowledge to penetrate. Why wait for him.

That very minute, Shankaracharyaji called out in his mind and girl came running, when he felt the call and fell at his feet singing the ‘Totaka Astakam’. As if the entire knowledge just transmitted to him. He from then on was called Totaka Charya.

Story 4

Gajendra Moksha - God liberated the crocodile who was holding the feet of his dearest devotee Gajendra, even before the devotee himself. God holds more dear than the devotee, the one who serves them.

Characteristics of Sajjan (Hard to capture but lets try)

‘Sona Sajjan sadhujan,

tute jure sau baar.

Durgam kubh kumar ke,

ek jhatke aaye darar.’

and 

‘One whose mind remains undisturbed amidst misery, who does not crave for pleasure, and who is free from attachment, fear, and anger, is called a sage of steady wisdom.’ (BG 2.56)

and 

1. Peaceful
2. Forgiving
3. Compassionate
4. Gentleness
5. Absence of Restlessness
6. Absence of fault finding
7. Absence of GreedFearlessness
8. Non- Hatred 
9. Patience and fortitude
10. Modest
11. Gentle
12. Purity of heart and mind
13. Steadfastness
14. Alms giving
15. Self Restraint
16. Self Discipline
17. Straightforwardness
18. Non injury and violence
19. Truthful
20. Absence of anger
21. Desire-less
22. Radiance in Character
23. Absence of pride
24. Renunciation 

and there is not end to the virtuous qualities that make a Sajjan person.

Here we have to understand that Guru Shankaracharya has not said - Satsang - he has specifically mentioned Sajjan sanga. As Sat ka Sang means company of the truth, as mentioned before in verse 9. It is less tangible and includes all things even the thought in our mind, which is difficult to comprehend.

To help us, he says just stay in the company of a person who has accomplished and realised, that is all that is needed. As stated in the bhajan, when in the company of a Sajjan purush, liberation happens effortlessly. 

Even as the ocean carves its messaged on the strongest of rocks, just by repeatedly washing over it. So too, the company of such people effortlessly clean the layers of vices and out shines the true divine self.

Question: 

Sajjan Virle hote hai. Sajjan are very rare. Then how will I meet one and when I meet how will I know.

Answer:

When the time comes you will meet, and when you meet you will know.

When the sun rises, everyone knows that the sun has risen, there is no debate no doubt, one just knows. 

When the flower blossoms, one just knows that the flower has blossomed, the fragrance and the sweetness spreads and the bees just know, the world just knows.

In the same way when someone has realised and into a ‘Sajjan’ he/she has become you will know and don’t leave there company, hold on to them.

Have faith, bask in his grace and sing gods glories.

Hari Om 

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 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 effort that one has put birth after birth to get the Manusya Yoni, which is even envied by the Devtas who live in Swarg Lokh.

It is not that we don’t awaken from the slumber, the happening arounds us jolt us. We stand up shaken free from the clutches of maya. We feel and come to become aware of the temporary, transient and prisahable nature of life. This happens much too often;

• A near one passes away and Samshan Vairagya arises
• When misery comes and shows the momentary nature of joy
• When the ones we loved leave us alone when we need them the most

Many a times drastic and trying situation jolts one out of the comfort of maya into the every changing reality. But, as we all know, time heals, and we let this experience pass and we slowly re-snuggle into the the laps of Maya. We trade the real for unreal and again lose the chance of crossing the ocean of mundane existence.

Those who refuse to part with this spark of awakening and become hell bent to turn it into a roaring flame, finally are able to realise the self. The one who awakens and holds tightly to the truth, becomes Buddha from Siddharth and Ramana Maharishi from Venkataraman. 

• Just a moments encounter with the ailing, old and dead, was enough for Siddharth to shun the comforts of a palace, to seek the path of the peaceful sage. To shun the temporary in the quest for the eternal.

• Just a moments encounter with death, and being told that the body was not his father, the one who was the father is gone, was enough for Venkataraman to persistently inquire ‘Who Am I?’ 

All of us come face to face with reality, but only a few have the courage to hold on to it.

• This path of treading the unknown is not for cowards. It takes the brave to travel a path which is less travelled and take a leap of faith. The ship is safe at the harbour but that is not where it is supposed to be. To reach the pearl or know the depth of the ocean, one has to leave the shore and venture into the depth of the ocean.

Others just live on, they let the garden of desire flourish and the hope of mayas false promises blossom. Hence, is lost the divine and rare human birth. What a pity says Guru Shankaracharya what a pity. Seek the Lord, seek the Lord, seek the Lord Oh fool. At the time of your death nothing else will come to your rescue.

He Nath Ab To Aisi Daya Ho

Jeevan Nirarthak Jaane Na Paaye 

Yeh Mann Naa Jaane Kya Kya Karaye

Kuchh Ban Naa Paye Aapne Banaye 

Sansar Mai hi aasakta rehkar 

Din raat Aapne matlab ki Kehkar 

Sukhke liye laakho dukh sehankar

Yeh din Abhi tak yohi bitaye

Aisa Jaga Do Phir So Naa Jaau

Apane Ko Nishkaam Premi Banau

Mai Aapko Cahu aur Paau

Sansaar Kaa Bhai Rah Kuch Naa Paaye

Vo Yogyata Do Satkarma Karlu

Aapne Hradaya Mai Sadbhaav Bharlu 

Nar Tan Hai Saadhan Bhav Sindhu Tharlu

Aisa Samaya Phir Aaaye Na Aaaye

Hey naath mujhe nirabhimani bana do 

Daaridya haarlo Dani bena do 

Aanadmaya vigyani bana do

Mai hu tumhari Asha legaye

He Nath Ab To Aisi Daya Ho

Jeevan Nirarthak Jaane Na Paaye 

Hari Om 🙏🙏

Sunderkand Doha 2 to Doha 4

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 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 nothing of your great scriptures or chants, all he knows is that ‘I am’ and when called I come. He is ’Saral’ and full of faith.

What pulls me is Saralta, rests all is Maya, good or bad, Maya tau Maya hai.

Story 2

There was a great monk, with hundreds of disciples. One day a man from a remote village came to become his student, this Great monk gave him diksha and made him his student. Doing so he assigned him a task of picking rice in the kitchen. The kitchen fed 500 other fellow seekers. From when he got up till he went to sleep he had no time for anything else but to pick up rice from the floor. This way 20 years went by. No one knew he ever existed, his name was never called and he never got to attend any class or prayers. So much so that he even forgot his own name and identity. 

The Great monk was getting old and he needed a successor. He called all 500 and asked them to put their insight on the wall, and based on that he would select the next head. Even the so called most knowledgable were worried, as all they knew was what read, never did they have an insight or realisation of their own. 

The Great monk knew he had to find the successor himself. Having that in mind, the Great monk one night got up, and secretly went looking for this disciple, who he had not met for 20 years, he went to the kitchen looking for him. There he slept peacefully like a buddha. The monk woke him up and said you are my successor. The man asked who are you? He had not seen the master for 20 years.

"The master said, ”I am your master. You have forgotten…? Do you remember your name?” The man said, ”That is the difficulty. The work you have given me is such that it needs no name, no fame, no scholarship, no austerities. It is so simple that I have forgotten everything."

This man said, I know nothing, all I have been doing for 20 years is picking rice as instructed by you. I don’t even want to be head. I have found the greatest of bliss doing my task, I have experience great moments of ecstasy and bliss. 

“The master still insisted, ”You have achieved that which others have been trying to achieve but have failed. You have achieved it because you were not trying. You were simply doing your small work.

Slowly, slowly there was no need for thinking, no need for emotions, no need for anger, no fight, no comparison, no ambition – your ego died. And with the ego died your name. You are not born with a name. It is the ego that is given a name – that is the beginning of the ego. With the death of the ego, you even forgot your own master, because it was the ego that brought you to me. ”Up to that moment you were on a spiritually ambitious trip.

The Great monk said, that is why you are fit to be my successor, take my stick, cap and robe and run aways, these egoistic disciples of mine will kill you or when asked you would give aways the position with ease. Hide and be, you have blossomed, people will find you and come to you.

But,” he said, ”I have received no teaching and I don’t know what to teach them.” The master said, ”Just teach them to do small things, silently, peacefully, without any ambition, without any motivation to gain something in this world or in the other world, so that you can become innocent like a child.” The quoted portion is take from Saibaal Sankar

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There is not much more to be said, all that the eyes can see is transient and will perish. This is the ultimate truth. Watch all that come to you as a passing cloud, and what is taken away from you as that which was never yours. We came empty handed, we will go empty handed. Whatever we pick up between these two ends do not matter. Nothing actually matters in the end.

Be it the King or the pawn, ultimately they go into the same box after the game of chess is over. 

Knowing this drop the pride and attachments, this very minute. Free yourself from this delusion and realise the ultimate bliss.

God cannot be known, but with Faith, Child like Innocence and Saralta he can be realised, right now.

Maan mast hua phir kya bole

Maan mast hua phir kya bole

Kya bole

Halki thi jab chadi taraaju

puri bhari phir kya tole

Heera paya bandh gathariya

baar baar vako kyo hole

Hansa nahaye maan sarovar

taal taleiya mein kyo dole

Kehat kabir suno bhaiy sadhu

sahib mil geya til ole

Maan mast hua pair kya bole

Maan mast hua pair kya bole

Kya bole..

Hari Om