tags

lord hanuman hd wallpapers for pc Shayari, Status, Quotes, Stories, Poem

Best lord hanuman hd wallpapers for pc Shayari, Status, Quotes, Stories & Poem.

  • Latest Stories

Five Golden Principles
Wherever you live, there you are living in your home. The significance is not in living in your home, but if you live in God's kingdom then there is much significance and greatness. This home (kingdom) you have called your own. But this home was from the very beginning belonging to God only. Even right now it is God's and later on also it will remain God's. If you die, then surely this house will not go with you. It belongs to God only. Therefore from today onwards, accept that I live in God's home. Really speaking you are living in God's home. When you come to Haridwar the you say - Oh ! this is gateway to God's home. When you come to Vrindavan you say that this is the place where God engaged in His divine loving pastimes. When you go to Ayodhya then you say we have come to God's palace. Accept it as God's kingdom or God's home, then this very house that you live in will become Vrindavan. At all times let that thought prevail, that I am living in God's home, and we are his very dear ones that belong to him. From today onwards accept this. All of you, do not consider your home as belonging to you. Oh' It is God's home! We have considered it our home in the middle somewhere. Before it was God's, and later on it will be God's then in the middle how can it become ours? Simply for no reason you have put a stamp on it. There is a point that you must pay close attention to - whatever work you do, accept it as God's work and then do it. Whether it is washing your clothes, taking a bath. This body is also God's, therefore to serve God you are doing it's work. Eating and drinking is also God's work. Office work and business is also God's work. The Master of this entire world is God, therefore the master of all the bodies is also God.Therefore work related to this body and to this world can be whose work? It is God's work only! What a wonderful thing this is! We live in God's kingdom and we are doing His work - these are two points. Now the third point is - All the things that are in the house, they too belong to God only. If the house belongs to God and you belong to God then can the things belong to someone else? Mothers and sisters should want that they should take those things that belong to God and cook with them. In the mind must be the thought that Oh! it is for offering food to God that I am cooking this meal. Now offer the foods prepared to God and thereafter however many people that are in the house, understand them to be God's people and offer them food.Understand them to be God's loving people, they are God's very loving and sweet children. I am feeding them. I am serving God. Just like if you love someone's child, then his mother will be very pleased, won't she? similarly, if you serve God's children, then God will be pleased. What a wonderful point this is! Cooked God's food, offered it to God and fed God's children with the prepared foods. When you eat yourself, then too think of it as God's "prasad" (partaking in the food offered and blessed by God). How very wonderful! "Tumhi nibedit bhojan karahin | Prabhu prasad pat bhooshan gharhin || (Manas 2/128/1) As discussed earlier, make everything an offering to the Lord; not just food. If you wear jewellery, offer it to God "Thakurji". Wear only those clothes that belong to Thakurji. Let all things be taken in as if it is "prasad" (offering to the Lord), then all things will get purified. Have you seen this or not, that when food is offered to Thakurji's as "prasad" and is later distributed to all, then every person will bring forth their hand to receive the "prasad". Even if the smallest portion is given, then too he will be happy. Whether he is a millionaire or a billionaire, he too will bring his hand forward, and if you give him a small piece of the "prasad", he will be happy. Is this person hungry for sweets? If some millionaire or a billionaire asks for "prasad" and if you tell him let us go to the market and I will buy it for you from the market, then he will not be happy. He will say, am I starved of sweets or what? I want "prasad". Now tell me the importance of "prasad"? It is Thakurji's (God's) "prasad" (offering to the Lord). Everything in the house belongs to the Lord. If you follow this, then I would like to share with you a very great point. Have mercy and simply do it, then it is very great thing and very beneficial. Place "tulsidal" (the sacred basil leaf) on all the money - wealth that you have at home. On all the jewellery, clothes on everything place "tulsidal." Even for the house, offer it. On all animals, place tulsidal. On all children, place "tulsidal" Now whose children are they? They are Thakurji's (God's) children.It is like magic. If you are able to do, then I will share, but do it from the heart, then it will be magical. Son is rebellious and does not listen. With a true heart, lift off the proprietary interest (sense of mine-ness) you have in him and say that he is not mine at all. He is only Thakurji's (God's). The son will become totally alright. Just as when food it offered to God it become sanctified and many great people revere it. Similarly, with a true heart, completely wipe off your proprietary interest and only consider him as belonging to Thakurji (God) then he will be purified. He will become sacred. Try it and see for yourself. The challenge is to completely lift off your proprietary interest. Just like another person's child, similar is this child. if he dies then too no affect on you. He is not our child, if he dies the it is Thakurji's, whereas Thakurji's never dies. If he dies here, then there he is born. He is never apart from Thakurji. By doing so, the son will be purified. It is the truth. Sense of mine-ness (mamta) itself is impurity. Sense of “mine-ness” (proprietary interest) is impurity. It is due to mine that there is impurity. If you give donation - charity, then have no relation with it. “Daatavyamiti yadaanam deeyatenupakaarine” (Gita 17/20) “Anupakaareene” does not mean that the other person does not do anything helpful. IT is an understanding that previously the person did nothing beneficial, and there is no expectation that he will oblige in the future. Give donation to such a one, with whom you have no self-interest. Give to such people. Do not keep a selfish relation with family members. Both will lead to the same, as in the end only one will remain. Serve where there is no sense of mine or where you serve there get rid of the feeling of mine. It will be the same thing. We are God’s. We live in His kingdom. We do His work. We receive his Prasad. And with his offering, we serve his children. I too am receiving his “Prasad”. This is true “Pamchaamrt” (Five Golden Principles). From today onwards, grab hold of these points. “Sarvabhaaven maam bhajati” and in all sentiments and feelings worship only the Lord, therefore have the sentiments that this body belongs to “Thakurji” (My Lord). I am doing my Lord’s work. Then you will be able to do a favor for the Lord that Maharaj! (Great One) I am doing your work. A Brahmin used to keep saying - daily I feed one Brahmin. He used to eat himself and have the sentiments that daily he is feeding a Brahmin. It is such a great thing! Similarly, the entire family and various families all belong to Thakurji (God). I am taking care of Thakurji’s family. Even Thakurji says that he is taking care of the family Brother! God will be touched that yes! It is true! He is taking care of my family. When there is no sense of mine-ness, when there is no attachment, then God says that He is taking care of my family.In all sentiments, let God’s work alone be done. This will turn into pure devotion “avyabhichaari bhakti” We want to take nothing, we have no sense of mine-ness. There is neither selfishness nor proprietary interest. Whether home members listen to you or not, whether they serve you or not, we have to serve Thakurji’s family. We have to serve him, Brother! If family members do not work, then we should be happy, it is a good thing! If they work and do everything according to our preference, then understand that our good deeds are getting exhausted. Therefore if they do nothing and further give us trouble and sorrow, then it is a good thing. Even if mother-in-law causes suffering, if daughter-in-law gives sorrow, if sister-in-law or any one give pain and sorrow then be happy, thinking we are greatly benefited. We have to serve, and if they give pain then we will be doubly benefited. On one hand there will be benefit of serving “seva” and if they give pain and sorrow then your sins will be reduced. When will suffering remain, tell me? Even on getting suffering, there will be joy. There will be no place remaining for sorrow and suffering. All roadways will be blocked, then that itself is “sarvavit”. Have you understood this well? If you are becoming happy and unhappy with this world, then you have not understood this well. We are living in ever bliss. We have not the least bit of unhappiness. God supports, protects and takes care of everyone. He takes care of all, then such a devotee of God does not experience any sorrow at all. They remain ever blissful, they remain so joyful that with their association you feel delighted and intoxicated. By remembering Thakurji (God), bondages break off. Simply by reciting the divine Name, by remembering the Lord, by listening to His divine plays (stories) sins are destroyed, He is that pure. “Pavitraanaam pavitram yo mangalaanaam cha mangalam" In essence what is the point? It is a small thing. “I am only God’s” not anyone elses. For serving I belong to the world, but for our own purpose, I am no one elses. I only belong to God, simply accept yourself as being God’s, then this house belongs to God, this kingdom belongs to God, this family belongs to God, the wealth and possessions belong to God, the work is God’s, the food is God’s everything will become God’s. This is the absolutely Truth.I am sharing based on my very experience. The child that the mother has accepted as her own, when he climbs into the mother’s lap then the mother is pleased and joyful. If he climbs from the back onto her shoulder, then too she laughs and if he intentionally pretends to cry ‘Um-Um-Um” the Maa smiles that look he is pretending with me. What is that action performed by a child that the mother does not like? The child is mine. Similarly being God’s if we do all work, then all our actions will become worship and adoration of God. What to speak of worship and adoration, it makes God pleased, happy. Whatever work you do, God continues to remain happy. He is my child. My child is playing. What delight! The point is only one, to become God’s. This is the truth. If I ask you that have you taken birth in this household knowingly? If you are living, then are you intentionally living? If knowingly you are living, then who would be dead? No one would die. If you are living in a healthy body, is it knowingly so? If you were knowingly living like this, then do not ever fall sick. Whatever strength and intelligence you have, has it been knowingly acquired? Then why get old? Don’t become dependent. But you are becoming dependent. Therefore this pride is your own, nothing else. Your are simply filled with pride. Therefore I am Thakurji’s (God’s). I am dependent on God. Whatever strength Thakurji (God) gives, that alone I do. How much work did Hanumanji do? When Ramji went to Lanka, he created a bridge and then crossed the bridge. But Hanumanji simply flew over to the other side. Whose strength does he have? The strength that Hanumanji has comes from Thakurji (the Lord). “Baar baar raghubeer sambhaari.” “prabisi nagar keeje sab kaaja. Hrdey raakhee kosalpur raja.” It comes in Valmiki Ramayan that Hanumanji roared that even if thousand Ravans come they cannot spoil anything of mine, I am servant of the Lord (Thakurji).The world is suffering due to pride. Therefore have mercy and leave the pride, offer it to God, that I am God’s. All our strength has to be applied in doing God’s work. “Tvadeeya vastu Govind tubhyameva samarpaye”, “Sarvabhaaven bhajati maam” - with all sentiments they worship and adore God. Divine Name recitation is adoration, chanting holy name is adoration, reciting various scriptures is worship and adoration, to listen, to share, is all worship. By “Sarvabhaavena bhajati”, getting up, sitting, eating, drinking, sleeping, waking up, all work is God’s work that we are doing. What an elevated thing this is. We have taken refuge in the Lord and we will do only His work. The work is not ours at all. This is not our house, therefore it is no our work. All work is Lord’s work. I have heard from saints, he who cannot regard anything as his own, neither the mind, nor the intellect, nor the body, nor the life breath, nor the senses, nor the house, nor the wealth. When all things belong to Thakurji (Lord), then wherever they live there is nothing but joy! Everything is given to the Lord. Therefore they remain ever blissful. We have heard one thing about a Saint. Saints are very unique. When they go to the market and see the various different sweet dishes that are displayed, fruits that are kept and stores that are well decorated. Wherever they see some great things, there they stand-by and in their mind say, Lord (Thakurji), please partake in this offering. Please take these sweets as an offering. Simply standing they blissfully offer it to the Lord. Similarly, you too offering everything to Thakurji, please accept this offering, then it all becomes an offering. You tell me, what is the difficulty in doing this? Then you too do this. Who is preventing you from doing so? Wherever you see anything wonderful, offering it to the Lord (Thakurji). Everything belongs to Thakurji. What should we do? We will simply rejoice. Now we have no work remaining. Now it is only Lord’s work, Lord’s Name, Lord’s contemplation, listening to Lord’s divine stories. What work is remaining for you to do? You are doing the Lord’s work. Lord is the master of all the work in this universe. By offering everything that belongs to the master at his lotus feet, how much do you have to exert, tell me? You tell me that this is mine, but for how many days? How many years will you continue to say that it is mine? As such it will eventually remain the Lord’s. Therefore while living, turn it over to Him from the heart, then it will be joyful! What an easy and what a deep well grounded point this is! Saints have said - “Ram naam ki sampada do anter tak dhoon | Yaa to gupatee baat hai kaho bataave koon" Who will tell such a great point? And how easy it is! What a high class point this is ! What a worriless, fearless, blissful point this is ! neither worry, nor fear, nor dejection, nor desire to live, nor desire to die. We have no desire whatsoever. May our desire be blended (one) with the Lord. Now however the Lord does, however he keeps us -
“Jaahi vidhi raakhe Ram, taahi vidhi rahiye |SitaRaam, SitaRaam, SitaRaam kahiye"
We have no demand, nor any wish. By this our troubles will be wiped out, and God will become pleased with us. By considering it as ours, there will be worries. It is my room. Certain things are lying there. Clothes are drying there. Someone will take them, then there will be worries. Now when it is all offered (turned over) to God, then what ecstacy ! If it goes away it is the Lord’s, if it remains it is the Lord’s ! Narayana! Narayana! Narayana!
From book in Hindi "Jeevan Upyogi Pravachan" by Swami Ramsukhdasji

4 Love

Gita on Character Building
Human body is only for attaining God (Paramatma). etc. Therefore, if one becomes determinate on the one aim of God Realization, then man will turn towards God. On turning towards God, good qualities-good conduct come on their own, and character building begins to take place. However, if man forgets about God Realization, and begins to hoard worldly possessions and enjoy sense pleasures, then he falls down in character. He who loses his character, is not even worthy and deserving of being called a man.“Par drohee par daar rat par dhan par apabaad |Te nar paanvar paapamai deha dhare manujaad ||(Manas 7/39)Bhagavad Gita’s entire spiritual instructions are for building character. Previously, Arjuna’s sentiment was to fight the war, therefore he invited Lord and accepted Him in the form of a charioteer and became ready to enter the battlefield to fight. However, Lord’s intent was to see to Arjuna’s eternal good (salvation). Arjuna said that place the chariot in-between both the armies so that I can see who is present to fight me with both hands. The Lord, did exactly as told and placed the chariot right in between both the armies and said, that see the members of the Kuru dynasty (1/21-25). On hearing the word, Kuru dynasty, Arjuna suddenly became conscious of his family, affiliated with his body. He became frightened by the thought that all of them will die and thus turning away from his duty, said – I will not fight. To turn away from one’s duty is the main obstacle in character building. The Lord said – O’ What are you doing? It is your duty to fight, therefore giving up attachment and cowardliness, stand up to fight (Gita 2/2-3).It is only to engage man in the path of duty that Bhagavad Gita manifested. It is only in renouncing your rights and properly performing your duties that character is developed, whereas on neglecting your duties the character is destroyed. God says – “Na tvevaaham jaatu naasam….” (Gita 2/12) - Here the Lord begins His spiritual instructions and first deliberates on the body and the indweller, the perishable and imperishable. The point is that leaving aside (not paying attention to) the perishable things, pay attention to the imperishable. By doing so, character building takes place.There is one very important point, that when the aim is of the imperishable, the perishable things will come on their own. You will not have to undergo suffering for them. But if the aim and focus is of the perishable, the imperishable essence will not be attained, and one will have to worry and make an effort for the perishable. And further ahead Lord says, that see toward one’s innate duty, therefore it is only beneficial to fight the war of righteousness for a Kshatriya. (Gita 2/31). The point is that it is only by fulfilling duty that man progresses, and by going towards non-duty he takes a fall. The main thing in fulfilling one’s duty, is to renounce desires, proprietary interest and attachment. The meaning of renouncing these is that one should not have the aim of “jada”, the inert (insentient). Previously the body etc. were not ours, later on as well, they will not remain ours and at present too they are separating from us every single moment. If this kind of alertness is awakened then the aim will not be of the inert and the senses, the inner faculties will be restrained and controlled on their own. In self-control itself is the building of character. In lack of control and lack of restraint, progress is curtailed and with that the character falls.In the beginning of the third Chapter, Arjuna asks that why are you engaging me in these most sinful acts? Lord says – though these appear to be very sinful on the surface, than too one must fulfill their duties by giving up selfishness, proprietary interest, egoism, and desires. By doing so, the dreadfulness does not remain, only the action remains. Actions can be various according to one’s varna (order of life) and ashram (stage in life), but the terribleness, the filth, the passion , all lead to one’s downfall, and it arises due to desires. Keeping desires in the forefront if one reads and shares with others the spiritual messages (with the aim of money or other things), it is considered demoniac tendency and one cannot escape sins; even on listening and sharing spiritual truths, good character cannot be developed because desire is the root of all sins (Gita 3/37). However, if the aim is God, then even though engaged in worldly duties and activities, then too good character will come in them. Therefore, in the third chapter, Lord gives great emphasis on renouncing desires and doing one’s duty. Similarly, in the fourth chapter it has been said that when there is no desires, when there is no sense of pride in doership, then all actions become inactions, in other words, even while doing karma, man is not bound; because his aim is to go towards God. In the fifth chapter also says to fulfill one’s duty -Yuktah karmaphalam tyaktvaa shanatimaanoti naishthikim |Ayuktah kaamkaarena phale sakto nibhadhyate || (Gita 5/12)“He who is a Karmayogi, who by abandoning attachment to the fruit of action, attains everlasting peace (God Realization); whereas, he who acts with a selfish motive, being attached to the fruit of actions through desire acquires bondage.” Fruits (objects) are the kind that will be born and will later perish, but the desire for them is what is binding. Desire makes one fall in character. When character takes a fall, there is lack of peace and whereas building character, one attains peace. The moment there is ill feelings in the mind, one experiences lack of peace. And the moment there is good feelings within, peace immediately follows.If you are attentive, then it is every man’s experience that the more that he renounces the perishable, that much peace, joy, equanimity, good qualities, continue to come in him and the more that he desires the perishable things, that much lack of peace, discord, anguish, burning infliction, and bad qualities arise.In the sixth chapter also, it has been said to engage in God having “That” as the aim. That God is present and pervading everywhere. He who sees Me (the Universal Self, God) present in all beings and sees all beings existing in Me (Paramatma), I am never out of sight for him, nor is he ever out of my sight.Yo maam paschyati sarvatra sarvam cha mayi pashyatiTasyaahum na pranashyaami sa cha mein na pranashyati || (Gita 6/30)That man who sees other’s sorrow and happiness as his own happiness and sorrow, he is an eternal yogi -Aatmoupamyena sarvatra samam pashyati yorjuna |Sukham va yadi vaa dukham sa yogi paramo matah || (Gita 6/32)He who has the sentiments - Let there be no sorrow such a one attains God (Paramatma tattva). How can the suffering of all come to an end? How can all be happy? One who has such sentiments - their character is the highest of all. Further when the conversation lead to bringing the mind under control, then the Lord revealed about study and practice “abhyaas” and detachment “vairaag” (Gita 6/35). In other words, there too the talks are about removing the mind from the world, and engaging it in God. When talking about progress in the life beyond this world, there too the same has been intellect is only in God, he is considered the best among the yogis (Gita 6/47). He who walks the path of God, if his spiritual practices comes to an end in the middle and he dies then too he will be benefited, he will attain misfortune (Gita 6/40). Those who do work for the welfare of all, even if their work is left incomplete, he will be benefited. He whose mind and It is only eminent to be engaged in God.He who is not devoted to God, God calls him an evil doer (Gita 7/15) and he who is devoted to God, he is called virtuous (Gita 7/16). The point is that he who walks the path towards God are called virtuous and benevolent, and he who walks the path of the world is called an evil-doer. Further ahead it is said that he whose actions are pure, whose character is great, they become unyielding in their spiritual pursuits and do worship and devotion of God (Gita 7/28).
In walking the path towards God, remembrance is the key point. In the beginning of the Eight Chapter, on questioning by Arjuna, the Lord said that he who leaves this body while remembering Me, he attains Me - of this there is no doubt. (Gita 8/5).
Because whatever the sentiments and feelings that are recollected at the time of leaving the body, that alone he attains. (Gita 8/6) Therefore God says, that keep in mind and remember Me at all times - “Sarveshu kaaleshu Maamanusmara” (Gita 8/7). Then God said something extra-ordinary that he who remembers Me at all times, for him I am easily attainable.
Anayacheta satatam yo maam smarati nityasah |
Tasyaham sulabh paarth nitya yuktasya yoginah || (Gita 8/14)
To remember God is a divine trait. It is innateness the root of good character. The meaning of being in remembrance of God is - that remembering and recollecting the innate relation that we have with God, that very relationship, is the one only real relationship. I do not have a relationship with the world. I have only assumed a relationship with the world, therefore this relationship does not last. It is clearly seen that the relationships we have in this birth, they were not there in the previous birth, and they will not be there in the next birth. In the same way this world is constantly changing, but God is the same, as Is, and I myself am also the same. Therefore my relationship with Paramatma is eternal. Remembering this itself is recollection and remembrance (smruti). Thinking can also be of the world, but “smruti” can only be of God. On having such recollection and remembrance, good character is axiomatic.
He who is inclined towards God, becomes the best of all. There is greater gains among those who walk the path of God with aim of God, than the gains that come from Vedas (holy texts), sacrifice, austerities, charity, visiting holy places, fasting etc. (Gita 8/28).
Therefore inclination towards God is considered to to be the sovereign of sciences (king of all knowledge), most mysterious, supremely holy, most excellent, directly realizable, endowed with virtues, very easy to practice and imperishable (Gita 9/2). God finds Himself to be so easy to attain, that “he who with devotion offers a leaf, a flower, a fruit, water etc. I partake in that thing., (Gita 9/26). Therefore, whatever you do, whatever you eat, whatever you offer in sacrifice (yajna), whateer you bestow as a gift, whatever you do by way of penance, dedicate it all to Me, then you will be freed from bondage of actions having good and bad results; and freed from them you yourself having completely surrendered shall attain Me (Gita 9/27 – 28).
Whether a man is evil or good – he must not worry. The main point is that that he is engaged in God. On becoming engaged in God, his bad conduct cannot last. He can very quickly become righteous and he attains eternal peace (Gita 9/30-31) . Women folks, Vaisyas, Sudras, and even those that are born of sinful wombs taking refuge in Me, attain the Supreme God. (Gita 9/32-33). However many different “jaatis” that are present, of these externally there is the separation due to nature, but from within all are a part of God. Therefore in worldly relations, the importance is of conducting one’s self according to one’s “Varna,” but in the path of spirituality, there is no importance of “varna” etc. because in the form of divinity (being a part of God), every one’s true nature is pure and all are equally entitled to God. God says, that “Fix your mind on Me, be devoted to Me, adore Me, prostrate to Me, thus making yourself steadfast in Me, and entirely surrendering to Me, you will reach Me.” (Gita 9/34). The point of all this is that only be engaged in Me.
In the tenth chapter on Arjuna’s pleading, God described His super human powers and His Universal form. The essence of what He said - “I am all pervasive in the World. Wherever you see something extra-ordinary, (glorious, brilliant, powerful), know it to be a manifestation of a spark of My splendor” (Gita 10/41). That specialty is due to Me alone. The point is that wherever whatever you find brilliant, abundant, remarkable, there too, the sight should turn towards God. There after he says “what is the reason for you to gain detailed knowledge? I stand supporting the entire Universe, with a single fragment of Myself.” (Gita 10/42) On hearing this, Arjuna, desired to see that Universal Form of the Lord, in Whose single fragment is the entire Universe. The Lord bestowed Arjuna with “divya chakshu” (special divine vision) to behold this sight. * On seeing the divine vision, Arjuna became perplexed, became filled with fear, became charmed. Then God said that this is your foolishness. I am the same One, then why are you fearful?
In the twelfth Chapter, Arjuna asked “he who worships the Imperishable and the Unmanifest and he who worships God with attributes (bhaktimarg), which of the two are better versed in yoga? (Gita 12/1). The path of the Imperishable, Unmanifest (jnana marg), are using their own effort, but in the path of “bhakti” the dependence is on only God. In the path of the Imperishable, divine attributes, discrimination and detachment etc. have to be acquired, but in the path of devotion, on taking refuge in the Lord, divine qualities, good attributes and conduct are automatically and naturally acquired (Gita 12/7). Therefore God says that “you give your mind and intellect to Me alone, there upon you will live in Me alone.” (Gita 12/8). God says - the devotee who is living in Me alone, is most dear to Me. As such, all the beings are dear to God, but he who takes refuge in God, he is most dear to God. Simply by being devoted and engrossed in God, good qualities and conduct come on its own, without any effort.
In the thirteenth Chapter, God describes the path of knowledge (of the Imperishable), and while he describes good qualities such as “absence of pride” (amaanitva) etc., he brings up “Unswerving Devotion to Me with sole dependence on Me alone” – ”Mayi chaananyayogen bhaktiravyabhichaarini” (Gita 13/10). In the Fourteenth Chapter also there is talks about devotion “bhakti” - “He who worships Me with unadulterated devotion, rises above the three modes and becomes eligible, for attaining Brahma”. (Gita 14/26). It is only due to affinity with attributes (gunas) that demonaic traits are born, due to which births in higher and lower forms take place. On walking the path of Divinity (God), one rises above the three modes.
In the fifteenth chapter God reveals His extra-ordinary glories and radiance and says that I am the Supreme Personality (Supreme Soul) over both the “Insentient” (Perishable) and “Sentient” (Imperishable Embodied Soul). (Gita 15/16-18). He who knows Me as the Supreme Personality, the Highest Person, is “sarvavid” the knower of all, and he worships Me, with all his being. (Gita 15/19). Divine traits naturally manifest in him who is devoted to Me and worships Me. Therefore in Sixteenth Chapter, God gives the description of “Divine Traits”. But, he who has become distant from God, who only wants to nourish his own body, to engage in sense enjoyments and in hoarding, demoniac tendencies manifest in him. God elaborates at great length those demoniac traits in the Sixteenth Chapter. He says, Divine traits leads to liberation, whereas Demoniac traits lead to bondage. (Gita 16/5), and such a person attains birth through 8.4 million different wombs (Gita 16/19) and goes to hell. (Gita 16/20).
In the Seventeenth Chapter, the Lord describes the three modes - of goodness (sattvic), passion (rajasic) and ignorance (tamasic). Even on seeing this, the goodness and divine sentiments are among those that have a disinclination for the world and inclination towards God. They rise above the sentiments of passion and ignorance. Thus those who perform the acts of sacrifice, penance and various acts of charity for God, then such acts are of the mode of goodness and they are liberating. (Gita 17/25). However if they are done for the world, i.e. with aim of honor, fame, pleasure, rest and relaxation etc. and sacrifices, austerities, charity etc. done with negligence and ignorance, then they become of the mode of passion and ignorance.
In the Eighteenth chapter, God elaborates in great detail, Sanyaas (Sankhyayoga) and “tyaag” (Karmayog). In the end God concludes that leave dependency of all dharmas, and only take refuge in Me.
“Sarvadharmaan parityajya maamekum sharanam vraja |
Aham tvaa sarvapaapebhyo Mokshayishyami maa suchah || (Gita 18/66)
All the work in the world, all accomplishments, all progress, all is encompassed in that one – “sharanagati” (taking refuge in the Lord”. God says that all the sins that are there, evil qualities and conduct, I will free you from these. You do not worry. By My grace, the divine traits will come naturally, on their own.
Just as a child that stays in his mother’s lap, gets provided for, is nourished, taken care of and he grows, similarly, on taking the refuge in the Lord, all the good traits and conduct will come unknowingly. Building of character will take place on its own.
In this manner, in the entire Gita if one sees then there is only one point - walking the path towards God, i.e. becoming inclined towards God. The aim of going towards the Lord is itself an aid in preventing the fall of one’s character. All evil qualities and conduct come from desire for sense pleasures and hoarding. Of this, the importance of money and dependence on it, leads to the worst downfall. By this, man’s character goes down. When character takes a fall, people talk ill of him and he is dishonored.
A man who has fallen in character, he is lower than even animal and those dwelling in hell; because animal and hellish ones are suffering the consequences of their past actions, and are moving towards human birth, but by incurring sins, a characterless man, is moving towards animal life and hell! Association of such men is the kind that will lead to downfall. Therefore it is said -
Baru bhal baas narak kar taataa |
Dusht sang jani deyi bidhaataa || (Manas 5/46/4)
Therefore for improving your character, become inclined towards God, that is – I am God’s and God is mine. I am not this world’s, the world is not mine.
The mistake that man makes is that which is not his, those thing that belong to the world, he considers them as his own, and that which is actually his, i.e. God, he does not accept as his own. As such, if it is seen, the things of the world are his only for proper use. But for himself, God is his very own. Because the things belong to the world, therefore they have to be offered to the world for serving and man himself is God’s, therefore he must surrender himself to God. Neither he has to take anything from the world, nor does he have anything to take from God. If something is to be taken, then let that be God Himself.
By desiring things of the world, one establishes a relationship with the world. Desire arises from attachment, i.e. desire arises by considering the body, wife, son, wealth, etc. as mine. Now if we think and accept the body, wife, son, wealth etc. as our own, can we say we have an independent right over them? Can we keep them as long as we like? Can we stay with them forever? If the answer is No! Than what is the difficulty in getting rid of the sense of mine-ness? By leaving the erroneously accepted sense of mine, desires will not arise. When desires do not arise, automatically there will be a feeling of mine-ness with God; because God is eternally ours from time immemorial and God is ever-attained. On having sense of mine-ness with God, feelings and conduct will be purified.
Body, wife, son, wealth, house, various possessions, are they real or unreal – this doubt may arise, but our relationship with them is unreal, of this there is no possibility of doubt at all. On knowing the unreal as unreal, the unreal relation is renounced very easily and on becoming inclined towards God, the eternal relationship with God is automatically awakened. Thereafter good character and conduct comes on its own and man becomes a role-model of good character, in other words, his character becomes one that is worthy of respect.
Yadyadaacharati shreshthasttdevetaro janah |
Sa yatpramaanam kurute lokastdanuvartate ||
(Gita 3/21)
Whatever an ideal person does, he is followed by others, as well. Whatever standard he sets, the world follows the same.”
A person of good character is never dependent. An ideal person is entirely independent, capable, eligible and entitled.
Narayana ! Narayana !! Narayana !!!
From "Kalyaan Path" in Hindi by Swami Ramsukhdasji

3 Love

कदाचित् कालिन्दी तट विपिन सङ्गीत तरलो
मुदाभीरी नारी वदन कमला स्वाद मधुपः
रमा शम्भु ब्रह्मामरपति गणेशार्चित पदो
जगन्नाथः स्वामी नयन पथ गामी भवतु मे ॥१॥

Sometimes in great happiness Lord Jagannatha, with His flute, makes a loud concert in the groves on the banks of the Yamuna. He is like a bumblebee who tastes the beautiful lotus-like faces of the cowherd damsels of Vraja, and His lotus feet are worshiped by great personalities such as Lakshmi, Siva, Brahma, Indra and Ganesa. May that Jagannatha Swami be the object of my vision.

भुजे सव्ये वेणुं शिरसि शिखिपिच्छं कटितटे
दुकूलं नेत्रान्ते सहचर-कटाक्षं विदधते ।
सदा श्रीमद्‍-वृन्दावन-वसति-लीला-परिचयो
जगन्नाथः स्वामी नयन-पथ-गामी भवतु मे ॥२॥

In His left hand Lord Jagannatha holds a flute. On His head He wears the feathers of peacocks and on His hips He wears fine yellow silken cloth. Out of the corners of His eyes He bestows sidelong glances upon His loving devotees and He always reveals Himself through His pastimes in His divine abode of Vrindavana. May that Jagannatha Swami be the object of my vision.

महाम्भोधेस्तीरे कनक रुचिरे नील शिखरे
वसन् प्रासादान्तः सहज बलभद्रेण बलिना ।
सुभद्रा मध्यस्थः सकलसुर सेवावसरदो
जगन्नाथः स्वामी नयन-पथ-गामी भवतु मे ॥३॥

Residing on the shore of the great ocean, within a large palace situated upon the crest of the brilliant, golden Nilacala Hill, along with His powerful brother Bala-bhadra, and in the middle of Them His sister Subhadra, Lord Jagannatha bestows the opportunity for devotional service upon all godly souls. May that Jagannatha Swami be the object of my vision.

कृपा पारावारः सजल जलद श्रेणिरुचिरो
रमा वाणी रामः स्फुरद् अमल पङ्केरुहमुखः ।
सुरेन्द्रैर् आराध्यः श्रुतिगण शिखा गीत चरितो
जगन्नाथः स्वामी नयन पथ गामी भवतु मे ॥४॥

Lord Jagannatha is an ocean of mercy and He is beautiful like a row of blackish rain clouds. He is the storehouse of bliss for Lakshmi and Saraswati, and His face is like a spotless full-blown lotus. He is worshiped by the best of demigods and sages, and His glories are sung by the Upanishads. May that Jagannatha Swami be the object of my vision.

रथारूढो गच्छन् पथि मिलित भूदेव पटलैः
स्तुति प्रादुर्भावम् प्रतिपदमुपाकर्ण्य सदयः ।
दया सिन्धुर्बन्धुः सकल जगतां सिन्धु सुतया
जगन्नाथः स्वामी नयन पथ गामी भवतु मे ॥५।।

When Lord Jagannatha is on His Ratha-yatra cart and is moving along the road, at every step there is a loud presentation of prayers and songs chanted by large assemblies of brahmanas. Hearing their hymns Lord Jagannatha is very favorably disposed towards them. He is the ocean of mercy and the true friend of all the worlds. May that Jagannatha Swami, along with His consort Lakshmi, who was born from the ocean of nectar, be the object of my vision.

परंब्रह्मापीड़ः कुवलय-दलोत्‍फुल्ल-नयनो
निवासी नीलाद्रौ निहित-चरणोऽनन्त-शिरसि ।
रसानन्दी राधा-सरस-वपुरालिङ्गन-सुखो
जगन्नाथः स्वामी नयन-पथगामी भवतु मे ॥६॥

He is the ornament of the head of Lord Brahma and His eyes are like the full-blown petals of the lotus. He resides on the Nilacala Hill, and His lotus feet are placed on the heads of Ananta Deva. Lord Jagannatha is overwhelmed by the mellow of love and He becomes joyful in the embracing of the body of Sri Radharani, which is like a cool pond. May that Jagannatha Swami be the object of my vision.

न वै याचे राज्यं न च कनक माणिक्य विभवं
न याचेऽहं रम्यां सकल जन काम्यां वरवधूम् ।
सदा काले काले प्रमथ पतिना गीतचरितो
जगन्नाथः स्वामी नयन पथ गामी भवतु मे ॥७॥

I do not pray for a kingdom, nor for gold, rubies, and wealth. I do not ask for an excellent and beautiful wife as desired by all men. I simply pray that Jagannatha Swami, whose glories are always sung by Lord Siva, be the constant object of my vision.

हर त्वं संसारं द्रुततरम् असारं सुरपते
हर त्वं पापानां विततिम् अपरां यादवपते ।
अहो दीनेऽनाथे निहित चरणो निश्चितमिदं
जगन्नाथः स्वामी नयन पथ गामी भवतु मे ॥८॥

O Lord of the demigods, please quickly remove this useless material existence I am undergoing. O Lord of the Yadus, please destroy this vast ocean of sins which has no shore. Alas, this is certain that Lord Jagannatha’s lotus feet are bestowed upon those who feel themselves fallen and have no shelter in this world but Him. May that Jagannatha Swami be the object of my vision.

जगन्नाथाष्टकं पुन्यं यः पठेत् प्रयतः शुचिः ।
सर्वपाप विशुद्धात्मा विष्णुलोकं स गच्छति ॥९॥

The self-retrained, virtuous soul who recites these eight verses glorifying Lord Jagannatha becomes cleansed of all sins and duly proceeds to Lord Visnu's abode.

॥ इति श्रीमत् शंकराचार्यविरचितं जगन्नाथाष्टकं संपूर्णम् ॥

#JaiJagannath..
#JagannathPuri
#HappyRathYatra
#ଜୟଜଗନ୍ନାଥ

4 Love

#mylove

THE RED HILL’S KING
 
Rise, O Red Hill’s King!
Prep your armies vast.
The demon horde conches the music o’ war.
Here arrives the beastly Son of Satan from South.
 
Your wicked Queen ran away,
Dealt your ancestral Holy Casket to the Beast.
The dark prodigy advances,
An ambition to annex your empire with Hell.
 
Why you drink now, my Lord?
This ain’t no cause of revel, you imbecile.
The royal sages forewarned,
Yet had no impact on your head.
 
O there he comes,
There they lay, your murdered guards.
Red Hill’s besieged,
Enters the Beast in your Royal Court.
 
 
Stomps and shatters your Holy Casket,
Stomps and shatters your peace.
Down on your knees you beg mercy,
Yet Ares directs to war.
 
Draws your sword from your scabbard
And strikes it at the Beast’s belly.
Stands, he, unscathed
And you, my Lord, in horror.
 
Gropes, he, from your hair
And drags you out on battlefield.
The ghastly battalion awaits,
For a sacrifice to Satan’s broth.
 
Your General marches forth aside,
Your army fearlessly behind,
You slice your sword at the Beast’s wrist
And you join your forces to command.
 
The gruesome clash begins,
A battle of Herculean might.
Fearlessly ride, you,
Slaying the monsters of the Beast.
 
Down goes your tower,
Down goes your castle to ruination.
Demonic catapults fire upon your army,
Diminishing your numbers’ might.
 
Unaffected, you charge,
Take the demon Beast head on.
Your General rides along with you,
Your most loyal warrior, a true Lancelot.
 
Down falls your number vast,
Down falls the Beast’s horde,
Your General trips down the usurper,
You strike his chest and splice his heart out.
 
Falls the Beast silent,
Drained off his flesh and blood.
You raise your sword sky-high,
The demon horde bewildered.
 
Retreats down the Hill,
The mighty usurper’s forces,
Take your sword to your reliquary,
A blade carrying the Beast’s heart.
 
Replace your Holy Casket with it,
Display your glory;
Head back to your throne,
And reclaim your inner peace.
 
Rebuilds your castle, brick-by-brick,
Regains your kingdom’s might.
Yet peace is afar,
For the fugitives still revolt.
 
Your remainder army suppresses them,
You rule your kingdom,
But the sky grows dark again,
A new struggle dawns.
 
Enters your General in Royal Court,
Speaks well of you from the commoner’s mouth.
Self’s glory lost amidst,
Exits the Court, this Machiavellian.
 
Enters the reliquary, this fallen comrade,
Takes your glorious blade
And dips the Beast’s heart
In the raging Satan’s flame.
 
Places the burning heart, he,
Into the bony ribs of imprisoned Beast’s remains.
Monster is revived,
A scion of Hell’s vengeance.
 
Rises the Devil Beast,
Snaps the neck of your General, my Lord.
Rises, he, from his dingy cell,
Into his ethereal form.
 
Burns a hole in your castle’s foundation,
Brings it down brick-for-brick.
A quake shakes the ground he walks,
Raises back his army, undead.
 
The demon ghouls march forth,
Revived under their commander,
Numbers regained.
A multitude of Death.
 
Your demeanour broken, my Lord,
Your numbers spent.
Your castle crumbles,
Your kingdom in mortal peril.
 
Ride out, you, to the battlefield,
With your remaining cavalry.
Infantry armed by your inspiration,
And scantily by armour and weapons.
 
Drawn close to each other,
The Beast and you;
A word to propagate upon,
Before the climactic bloodshed.
 
Beast: “Surrender, Red Hill’s King.
Naught hath happened irrevocable.
Surrender thee, and I
Shall make thee, my well-paid herald.”
 
King: “Nay! Thy fiery demon.
Pierce my bosom’s heart,
Mutilate my corpse!
The soul within shall reunite with the Holy Kingdom!”
 
Angrily, the Beast replies:
“Father Satan shall hath
Thy soul as his broth!”
And swings his mace down upon the King.
 
The Red Hill’s King with all his might,
Blocks the charge with his sword.
“Charge!” says you, my Lord,
And your loyal army advances to war.
 
The epic clash begins,
The gruesome war ensues,
Your numbers fully spent,
You retreat to your ruins.
 
Afraid and wounded, you flee,
Sends your last man to West.
Finds a cavern deep below
The ruins of your castle, to hide.
 
Marches forth the Beast
To your hideout.
Pulls you out like a worm from ground,
Drags you back, you cowardly wretch.
 
Tosses you in front of himself,
Orders his ghoulish force at halt.
Challenges your might, your glory,
In a head-on duel.
 
You arm yourself with your renowned blade,
The Beast with his fiery mace.
Prance upon one-another,
To decide this Age’s fate.
 
Valour you show, O mighty Red Hill’s Lord,
But your courage has no impact upon the Beast.
Every scar, every strain upon his body,
Brings you close to Hell’s wrath.
 
Has had enough antics, the Beast,
Strikes you with his mighty mace,
Your armour saves your bosom,
Yet you cough out blood.
 
Strikes, he, down his mace again,
Down upon your back.
You eat the dirt of your soil,
Adulterated by your royal blood.
 
Weary and wounded you lie,
Puddle of blood on the ground.
Choked by your final breaths,
Await you, my Lord, for Hades to embrace you.
 
Mercilessly beats the Beast, you,
No force against him standing.
The conch shells blow again,
Atop the Western hill.
 
The royal army stands firm,
Led by the Empress of West.
War-elephants, cavalry, infantry; all present,
Awaiting their Queen’s express command.
 
The Beast halts his shower of brutality,
Stares determined upon the Empress.
Her army marches forth,
To settle this Age’s final score.
 
The pace quickens of the Empress’ army,
Their cavalry gallops down with vigour.
The pace quickens of the ghoulish army,
All set for Hell’s sacrilege.
 
You, my Lord, find your humungous trumpet,
In the wreckage of your castle,
Makes it massive blow heard to all,
Your final battle cry.
 
The demons and the royals clash,
The Beast takes on the Empress.
So graceful and glorious is she,
Her legends come true to witness.
 
Slices clean the Beast’s legs,
Slices clean his abdomen in upper cut.
The Beast taken aback,
Continues to challenge her glory.
 
Makes their way down, the Empress’ war chariots,
Downhill with their bladed wheels.
Cuts the ghouls in pieces many,
Until the Beast stands solitary.
 
O Red Hill’s King, you
Grab a bow and arrow.
The string pulled with all your strength,
For one last of your move.
 
The Empress knocks down the Beast,
Stabs her blade in his chest.
You, my Lord, fire your arrow,
And blind this raging bull.
 
Drained, you fall incapacitated,
Yet the Beast rises again.
The sky echoes ferocious roars,
Fly down the Royal Winged-Lions of East.
 
Land and prance upon the Beast, they
Gnaw him to his bone.
Their sharp sabres dug in,
More effective than a mortal blade.
 
Chunks of flesh eaten away,
Stands up, the Beast, in a wobbly way.
The Hell’s Serpent constricts from beneath his feet,
Drags him down for his Father’s broth.
 
Lies you, my Lord, within Death’s grasp,
The Empress declares the war won to you.
Peacefully, you fall asleep for eternity,
A smile upon your face.
 
The Empress prays a seat for you in Heaven’s Court,
Takes back your glorious sword as her relic.
Cremates your body upon this war-torn land,
A history to be never subject to oblivion.
 
Comes down from Heaven, the Eternal King,
Down upon the Red Hill.
Annexes your empire to His,
Blesses your soul for afterlife’s journey.
 
Satan looks up at the Eternal King,
Swears vengeance in a soliloquy.
The present’s sunny sky- a canvas,
God smiles and hurls his roaring thunderbolt.
 
-----------X-----------
 

8 Love

True Shelter
It is human nature to take the support of one or the other. Every living being wants to get the shelter of someone, wants to make someone his support. Why is there this sort of nature? It is so because the being is the inseparable part (ansh) of the Supreme Lord (Paramatma). If he takes the support of only the Lord, then he will have no need for any other shelter. But till he gains resort of the Supreme Self, he goes on seeking shelters one after the other. He needs to take God’s shelter, but instead he takes the support of various others. He seeks the shelter of wealth, of his abilities, his strength, his family, his knowledge, his talent and skills, but these shelters do not last.


Only God’s shelter should be sought – this idea seems to make sense in mind and understanding, but we do not give up other shelters! Though you are not bound in giving up others shelters, rather you are altogether free, yet by taking special support and shelter of others, and by continuing to gain consolation and pleasures there from, an illusion has arisen in the heart that how without this support or how by giving up this shelter you will be in a position to live at all! How will you be able to sustain? How will you be able to manage your livelihood? By the surging of this kind of emotion, a sort of cowardice has taken root in the mind, that you cannot leave their shelter!


Whose support is there when we are under the spell of deep sleep? No one else’s dependency or support is there, not even of God’s! In that state, there is a certain sort of semi-unconsciousness, a kind of swoon. In that state, the shelter of the world is automatically given up, but that of ignorance (moodhataa) persists. Thus it is a sheer illusion that we cannot live without someone’s shelter. Or, else, tell me on whose support do you exist or live during deep sleep? In deep sleep “shushupti” you exist even without or in absence of world’s shelter or support.


Please be kind and do pay attention to this one point of great importance. We do not get as much happiness from depending on the world, as we get in sleep from leaving the dependence on the world. The extent of joy and freshness that we experience, the energy that we accumulate from leaving the dependency of the world, these do not come from taking the support of the world. What to speak of conservation of energy, it is exhausted away! By continuing to depend on wealth, family, intellect, abilities, etc. you become restless, tired, and exhausted. Your energy is used up, and then you leave every one and fall off asleep. And while sleeping you once again regain the energy. In this manner, by sundering of worldly shelters a distinctive and refreshing power will grow in you. And by taking the shelter of God, boundless will be the strength, so limitless will be the power that no fear or anxiety will ever haunt or trouble you! For this reason alone it is said -


“yam labdhvaa chaaparam laabham manyate naadhikam tatah.” (Gita 6/22).


“Higher than this there has been no real or great gain at all.” There is no higher gain than this, nor can, nor shall it ever be! But this will occur only on giving up all the ephemeral or perishable shelters of the world. The mistake which is often committed is that you do not give up the shelters which are believed and known to you as being perishable. You repeat and recite the Divine Name of God, you meditate, you sing God’s glory and contemplate on spiritual matters, but simultaneously you keep shelter of the perishable things! Without totally relinquishing the shelter of the perishable world, one cannot entirely and in toto take the shelter of God. Without seeking complete support (of God), total power cannot be secured.


There is no dearth or paucity from God’s side. To the extent you seek God’s shelter, to that very extent you will get consolation, power and gain. You will undoubtedly get illimitable power if by totally giving up the shelter of the world, you depend on God alone for everything.


Where is that God? In this regard, may I tell you one thing that He is in the heart of all beings’ – “sarvasya chaham hrdi samnivistah” (Gita 15/15); “isvarah sarvabhootaanaam hrddeserjuna tishthati (Gita 18/61). He is the Indwelling Spirit of all the beings; but the difficulty is that the being looks only outward, he does not look deep within. You regard yourself that “I am”. Of that “I-ness,” Atman (Self, Spirit) is the support; and God, the Supreme Self, Supreme Spirit is the shelter even of the Atman – mamaivaamso jivaloke (Gita 15/7). Your Atman is an inseparable part of the Paramatman. You (amsa) are in one “ksetra” i.e. body and your “amsi” (God) is in all the bodies (ksetras) - “ksetrajnam chaapi maam viddhi sarvaksetresu bhaarata.” (Gita 13/2). The Gopis said - “na khalu gopikaanandano bhavaanakhiladehinaa mantaraatmadrk” i.e., “you are not mere the child of Yashoda, you are the witness to the Inner Self of all the beings, of all the bodies in living and inert forms, whether they be gods, demons, ghosts, or spirits or be they the residents of hells or heavens, devotees or meditative and contemplative seeker of Truth or God-loving fellows. But how are You here, when you are all these?”


“Vikhanasaarthito vishvagupte sakh udeyivaan saatvataam kule” (Srimad Bhagwat 10/31/4) - “you appeared when Brahmani prayed to you”. Why did he pray? “Visvaguptaye” 
i.e. he prayed for the protection of the universe. For, Thou alone are the saviour of Creation, none else has this power to protect. Besides, you have “appeared” – not born – in the Yadava clan “udeyivaan saatvataam kule”. When the sun rises, no body says that the sun is born, because the Sun is present even before it appears to rise in the eastern skies! Likewise God descends in divine ways. He is not born like our bodies are born.


Mind, intellect, senses, body, individuals, things, objects, money, wealth etc., nothing belongs to you, nothing stays with you; every moment it is parting from you, and yet you seek their shelter! Here in lies your mistake. Relinquishing the shelter of such things, please seek the shelter of God alone - “maamekam saranam vraja” (Gita 18/66). “Tameva saranam gaccha sarvabhaavena bhaarata, tatprasaadaatparaam saantim sthaanam praapsyasi saasvatam” (Gita 18/62).


Seek the shelter in Him alone, wholeheartedly. By His grace you shall attain supreme peace (total unconcern from worldliness) and eternal abode. We are all free in seeking the shelter of God, no one is dependent. None is incapable of taking His shelter and support.


This very moment you “can” seek the shelter and support of God, because He is with you and you are with Him. Neither He can ever be separated from you nor can you be ever separated from Him. If He parts from you, then there will be two Gods; one He, and the other one you. His indivisibility, omnipresence and supremacy will be disintegrated. His significance will not remain if he separates from you. He cannot, therefore, be separated from you. Nor can you be separated from Him. Yes, you may regard yourself separate from Him, but you cannot be separated from Him. Similarly, you can certainly regard yourself dependent on the world and seek shelter of worldly goods and materials, but cannot be dependent upon them for all time. You took the shelter of wealth, family, friends, intelligence, ability, power etc., but could you and can you really be dependent on them permanently? You know it, believe it and yet you seek their shelter. What an illusion! What an error! It is so because such supports will not last. Therefore, turn your back upon them all and seek only God’s shelter. Do not take the support of anyone or anything else. Make use of wealth in the best possible manner. Do all work but trust only in the ever-abiding shelter of Almighty and Eternal God. The Saints have said:


Pativrataa rahe pati ke paasaa
Yom saahiba ke dhiga rahe daasaa.


i.e. “Just as the chaste wife lives under the shelter of her husband, so also the devotees of the Lord live under God’s support and shelter only.”


Jagajjanani Janaki used to pay great respects to her parents-in-law much more than her regards for her parents-in-law much more than her regards for her own mother and father; but when her Lord Bhagavan Sri Ram left for the forests, she gave up even the in-laws. King Sri Dasharatha said to such an extent that if Janakadulaari stayed back in Ayodhyaa, his life would be saved; and yet she chose to live for and with Lord Sri Ram. She could not think of staying or living without Lord Sri Rama. How can moonlight remain in absence of the moon? How can the daylight remain without the sun? How can the bodily-shadow live without the body? So also, no Jiva (being) can ever live apart from God. But, since he seeks the shelter of the world, alienating himself from God, he time and again suffers misery. If he did not take the support of that which is going to separate, and takes the support of that which will stay forever with him, than he will undoubtedly be greatly benefited and joyful.


Please, decide right now and once and for all, that you will not take the shelter of the world. You earn money, do all the work that is to be done, but do not make wealth and world your life’s resort or shelter. So far you have taken much from the world, so you work for the world to repay your debt to it, not to seek it’s shelter now. As a matter of fact, the world is not worthy of being a shelter, for it is constantly changing. It changes with such dynamic speed, that we cannot see it twice. Only that which changes is called “samsara” - “sam sarati iti samsaarah”. As God is Mercy Incarnate – “prabhu murati krpaamayi hai” (Vinaya-Patrika 170/7), so is this world change incarnage. There is noting in it except change. You have wrongly regarded worldly as worthy of your shelter. Now turning away from it, only take shelter of the Lord’s Lotus feet, right now! Yes! Just now!


“Mere to Giridhar Gopa, dooseron na koyi”, “ek baani karunaanidhaan ki, so priya jaake gati na aan ki.” - Do not take the shelter of others. With complete sentiments take total refuge in the Lord. “Tameva sharanam gaccha sarvabhaavena” (Gita 18/62), “Sa sarvavidbhajati maam sarvabhaavena” (Gita 15/19); “Sarva bhaav bhaj kapat taji moho param priya soyi” (Manav 7/87 Ka). Verily indeed, your kinship with God is self-evident and profound. Yoke yourself not with the changing world – this is the entire thing. The only thing! That is all there is to it!


From book "Be Good" by Swami Ramsukhdasji
नारायण ! नारायण ! नारायण !

5 Love

Five Golden Principles
Wherever you live, there you are living in your home. The significance is not in living in your home, but if you live in God's kingdom then there is much significance and greatness. This home (kingdom) you have called your own. But this home was from the very beginning belonging to God only. Even right now it is God's and later on also it will remain God's. If you die, then surely this house will not go with you. It belongs to God only. Therefore from today onwards, accept that I live in God's home. Really speaking you are living in God's home. When you come to Haridwar the you say - Oh ! this is gateway to God's home. When you come to Vrindavan you say that this is the place where God engaged in His divine loving pastimes. When you go to Ayodhya then you say we have come to God's palace. Accept it as God's kingdom or God's home, then this very house that you live in will become Vrindavan. At all times let that thought prevail, that I am living in God's home, and we are his very dear ones that belong to him. From today onwards accept this. All of you, do not consider your home as belonging to you. Oh' It is God's home! We have considered it our home in the middle somewhere. Before it was God's, and later on it will be God's then in the middle how can it become ours? Simply for no reason you have put a stamp on it. There is a point that you must pay close attention to - whatever work you do, accept it as God's work and then do it. Whether it is washing your clothes, taking a bath. This body is also God's, therefore to serve God you are doing it's work. Eating and drinking is also God's work. Office work and business is also God's work. The Master of this entire world is God, therefore the master of all the bodies is also God.Therefore work related to this body and to this world can be whose work? It is God's work only! What a wonderful thing this is! We live in God's kingdom and we are doing His work - these are two points. Now the third point is - All the things that are in the house, they too belong to God only. If the house belongs to God and you belong to God then can the things belong to someone else? Mothers and sisters should want that they should take those things that belong to God and cook with them. In the mind must be the thought that Oh! it is for offering food to God that I am cooking this meal. Now offer the foods prepared to God and thereafter however many people that are in the house, understand them to be God's people and offer them food.Understand them to be God's loving people, they are God's very loving and sweet children. I am feeding them. I am serving God. Just like if you love someone's child, then his mother will be very pleased, won't she? similarly, if you serve God's children, then God will be pleased. What a wonderful point this is! Cooked God's food, offered it to God and fed God's children with the prepared foods. When you eat yourself, then too think of it as God's "prasad" (partaking in the food offered and blessed by God). How very wonderful! "Tumhi nibedit bhojan karahin | Prabhu prasad pat bhooshan gharhin || (Manas 2/128/1) As discussed earlier, make everything an offering to the Lord; not just food. If you wear jewellery, offer it to God "Thakurji". Wear only those clothes that belong to Thakurji. Let all things be taken in as if it is "prasad" (offering to the Lord), then all things will get purified. Have you seen this or not, that when food is offered to Thakurji's as "prasad" and is later distributed to all, then every person will bring forth their hand to receive the "prasad". Even if the smallest portion is given, then too he will be happy. Whether he is a millionaire or a billionaire, he too will bring his hand forward, and if you give him a small piece of the "prasad", he will be happy. Is this person hungry for sweets? If some millionaire or a billionaire asks for "prasad" and if you tell him let us go to the market and I will buy it for you from the market, then he will not be happy. He will say, am I starved of sweets or what? I want "prasad". Now tell me the importance of "prasad"? It is Thakurji's (God's) "prasad" (offering to the Lord). Everything in the house belongs to the Lord. If you follow this, then I would like to share with you a very great point. Have mercy and simply do it, then it is very great thing and very beneficial. Place "tulsidal" (the sacred basil leaf) on all the money - wealth that you have at home. On all the jewellery, clothes on everything place "tulsidal." Even for the house, offer it. On all animals, place tulsidal. On all children, place "tulsidal" Now whose children are they? They are Thakurji's (God's) children.It is like magic. If you are able to do, then I will share, but do it from the heart, then it will be magical. Son is rebellious and does not listen. With a true heart, lift off the proprietary interest (sense of mine-ness) you have in him and say that he is not mine at all. He is only Thakurji's (God's). The son will become totally alright. Just as when food it offered to God it become sanctified and many great people revere it. Similarly, with a true heart, completely wipe off your proprietary interest and only consider him as belonging to Thakurji (God) then he will be purified. He will become sacred. Try it and see for yourself. The challenge is to completely lift off your proprietary interest. Just like another person's child, similar is this child. if he dies then too no affect on you. He is not our child, if he dies the it is Thakurji's, whereas Thakurji's never dies. If he dies here, then there he is born. He is never apart from Thakurji. By doing so, the son will be purified. It is the truth. Sense of mine-ness (mamta) itself is impurity. Sense of “mine-ness” (proprietary interest) is impurity. It is due to mine that there is impurity. If you give donation - charity, then have no relation with it. “Daatavyamiti yadaanam deeyatenupakaarine” (Gita 17/20) “Anupakaareene” does not mean that the other person does not do anything helpful. IT is an understanding that previously the person did nothing beneficial, and there is no expectation that he will oblige in the future. Give donation to such a one, with whom you have no self-interest. Give to such people. Do not keep a selfish relation with family members. Both will lead to the same, as in the end only one will remain. Serve where there is no sense of mine or where you serve there get rid of the feeling of mine. It will be the same thing. We are God’s. We live in His kingdom. We do His work. We receive his Prasad. And with his offering, we serve his children. I too am receiving his “Prasad”. This is true “Pamchaamrt” (Five Golden Principles). From today onwards, grab hold of these points. “Sarvabhaaven maam bhajati” and in all sentiments and feelings worship only the Lord, therefore have the sentiments that this body belongs to “Thakurji” (My Lord). I am doing my Lord’s work. Then you will be able to do a favor for the Lord that Maharaj! (Great One) I am doing your work. A Brahmin used to keep saying - daily I feed one Brahmin. He used to eat himself and have the sentiments that daily he is feeding a Brahmin. It is such a great thing! Similarly, the entire family and various families all belong to Thakurji (God). I am taking care of Thakurji’s family. Even Thakurji says that he is taking care of the family Brother! God will be touched that yes! It is true! He is taking care of my family. When there is no sense of mine-ness, when there is no attachment, then God says that He is taking care of my family.In all sentiments, let God’s work alone be done. This will turn into pure devotion “avyabhichaari bhakti” We want to take nothing, we have no sense of mine-ness. There is neither selfishness nor proprietary interest. Whether home members listen to you or not, whether they serve you or not, we have to serve Thakurji’s family. We have to serve him, Brother! If family members do not work, then we should be happy, it is a good thing! If they work and do everything according to our preference, then understand that our good deeds are getting exhausted. Therefore if they do nothing and further give us trouble and sorrow, then it is a good thing. Even if mother-in-law causes suffering, if daughter-in-law gives sorrow, if sister-in-law or any one give pain and sorrow then be happy, thinking we are greatly benefited. We have to serve, and if they give pain then we will be doubly benefited. On one hand there will be benefit of serving “seva” and if they give pain and sorrow then your sins will be reduced. When will suffering remain, tell me? Even on getting suffering, there will be joy. There will be no place remaining for sorrow and suffering. All roadways will be blocked, then that itself is “sarvavit”. Have you understood this well? If you are becoming happy and unhappy with this world, then you have not understood this well. We are living in ever bliss. We have not the least bit of unhappiness. God supports, protects and takes care of everyone. He takes care of all, then such a devotee of God does not experience any sorrow at all. They remain ever blissful, they remain so joyful that with their association you feel delighted and intoxicated. By remembering Thakurji (God), bondages break off. Simply by reciting the divine Name, by remembering the Lord, by listening to His divine plays (stories) sins are destroyed, He is that pure. “Pavitraanaam pavitram yo mangalaanaam cha mangalam" In essence what is the point? It is a small thing. “I am only God’s” not anyone elses. For serving I belong to the world, but for our own purpose, I am no one elses. I only belong to God, simply accept yourself as being God’s, then this house belongs to God, this kingdom belongs to God, this family belongs to God, the wealth and possessions belong to God, the work is God’s, the food is God’s everything will become God’s. This is the absolutely Truth.I am sharing based on my very experience. The child that the mother has accepted as her own, when he climbs into the mother’s lap then the mother is pleased and joyful. If he climbs from the back onto her shoulder, then too she laughs and if he intentionally pretends to cry ‘Um-Um-Um” the Maa smiles that look he is pretending with me. What is that action performed by a child that the mother does not like? The child is mine. Similarly being God’s if we do all work, then all our actions will become worship and adoration of God. What to speak of worship and adoration, it makes God pleased, happy. Whatever work you do, God continues to remain happy. He is my child. My child is playing. What delight! The point is only one, to become God’s. This is the truth. If I ask you that have you taken birth in this household knowingly? If you are living, then are you intentionally living? If knowingly you are living, then who would be dead? No one would die. If you are living in a healthy body, is it knowingly so? If you were knowingly living like this, then do not ever fall sick. Whatever strength and intelligence you have, has it been knowingly acquired? Then why get old? Don’t become dependent. But you are becoming dependent. Therefore this pride is your own, nothing else. Your are simply filled with pride. Therefore I am Thakurji’s (God’s). I am dependent on God. Whatever strength Thakurji (God) gives, that alone I do. How much work did Hanumanji do? When Ramji went to Lanka, he created a bridge and then crossed the bridge. But Hanumanji simply flew over to the other side. Whose strength does he have? The strength that Hanumanji has comes from Thakurji (the Lord). “Baar baar raghubeer sambhaari.” “prabisi nagar keeje sab kaaja. Hrdey raakhee kosalpur raja.” It comes in Valmiki Ramayan that Hanumanji roared that even if thousand Ravans come they cannot spoil anything of mine, I am servant of the Lord (Thakurji).The world is suffering due to pride. Therefore have mercy and leave the pride, offer it to God, that I am God’s. All our strength has to be applied in doing God’s work. “Tvadeeya vastu Govind tubhyameva samarpaye”, “Sarvabhaaven bhajati maam” - with all sentiments they worship and adore God. Divine Name recitation is adoration, chanting holy name is adoration, reciting various scriptures is worship and adoration, to listen, to share, is all worship. By “Sarvabhaavena bhajati”, getting up, sitting, eating, drinking, sleeping, waking up, all work is God’s work that we are doing. What an elevated thing this is. We have taken refuge in the Lord and we will do only His work. The work is not ours at all. This is not our house, therefore it is no our work. All work is Lord’s work. I have heard from saints, he who cannot regard anything as his own, neither the mind, nor the intellect, nor the body, nor the life breath, nor the senses, nor the house, nor the wealth. When all things belong to Thakurji (Lord), then wherever they live there is nothing but joy! Everything is given to the Lord. Therefore they remain ever blissful. We have heard one thing about a Saint. Saints are very unique. When they go to the market and see the various different sweet dishes that are displayed, fruits that are kept and stores that are well decorated. Wherever they see some great things, there they stand-by and in their mind say, Lord (Thakurji), please partake in this offering. Please take these sweets as an offering. Simply standing they blissfully offer it to the Lord. Similarly, you too offering everything to Thakurji, please accept this offering, then it all becomes an offering. You tell me, what is the difficulty in doing this? Then you too do this. Who is preventing you from doing so? Wherever you see anything wonderful, offering it to the Lord (Thakurji). Everything belongs to Thakurji. What should we do? We will simply rejoice. Now we have no work remaining. Now it is only Lord’s work, Lord’s Name, Lord’s contemplation, listening to Lord’s divine stories. What work is remaining for you to do? You are doing the Lord’s work. Lord is the master of all the work in this universe. By offering everything that belongs to the master at his lotus feet, how much do you have to exert, tell me? You tell me that this is mine, but for how many days? How many years will you continue to say that it is mine? As such it will eventually remain the Lord’s. Therefore while living, turn it over to Him from the heart, then it will be joyful! What an easy and what a deep well grounded point this is! Saints have said - “Ram naam ki sampada do anter tak dhoon | Yaa to gupatee baat hai kaho bataave koon" Who will tell such a great point? And how easy it is! What a high class point this is ! What a worriless, fearless, blissful point this is ! neither worry, nor fear, nor dejection, nor desire to live, nor desire to die. We have no desire whatsoever. May our desire be blended (one) with the Lord. Now however the Lord does, however he keeps us -
“Jaahi vidhi raakhe Ram, taahi vidhi rahiye |SitaRaam, SitaRaam, SitaRaam kahiye"
We have no demand, nor any wish. By this our troubles will be wiped out, and God will become pleased with us. By considering it as ours, there will be worries. It is my room. Certain things are lying there. Clothes are drying there. Someone will take them, then there will be worries. Now when it is all offered (turned over) to God, then what ecstacy ! If it goes away it is the Lord’s, if it remains it is the Lord’s ! Narayana! Narayana! Narayana!
From book in Hindi "Jeevan Upyogi Pravachan" by Swami Ramsukhdasji

4 Love

Gita on Character Building
Human body is only for attaining God (Paramatma). etc. Therefore, if one becomes determinate on the one aim of God Realization, then man will turn towards God. On turning towards God, good qualities-good conduct come on their own, and character building begins to take place. However, if man forgets about God Realization, and begins to hoard worldly possessions and enjoy sense pleasures, then he falls down in character. He who loses his character, is not even worthy and deserving of being called a man.“Par drohee par daar rat par dhan par apabaad |Te nar paanvar paapamai deha dhare manujaad ||(Manas 7/39)Bhagavad Gita’s entire spiritual instructions are for building character. Previously, Arjuna’s sentiment was to fight the war, therefore he invited Lord and accepted Him in the form of a charioteer and became ready to enter the battlefield to fight. However, Lord’s intent was to see to Arjuna’s eternal good (salvation). Arjuna said that place the chariot in-between both the armies so that I can see who is present to fight me with both hands. The Lord, did exactly as told and placed the chariot right in between both the armies and said, that see the members of the Kuru dynasty (1/21-25). On hearing the word, Kuru dynasty, Arjuna suddenly became conscious of his family, affiliated with his body. He became frightened by the thought that all of them will die and thus turning away from his duty, said – I will not fight. To turn away from one’s duty is the main obstacle in character building. The Lord said – O’ What are you doing? It is your duty to fight, therefore giving up attachment and cowardliness, stand up to fight (Gita 2/2-3).It is only to engage man in the path of duty that Bhagavad Gita manifested. It is only in renouncing your rights and properly performing your duties that character is developed, whereas on neglecting your duties the character is destroyed. God says – “Na tvevaaham jaatu naasam….” (Gita 2/12) - Here the Lord begins His spiritual instructions and first deliberates on the body and the indweller, the perishable and imperishable. The point is that leaving aside (not paying attention to) the perishable things, pay attention to the imperishable. By doing so, character building takes place.There is one very important point, that when the aim is of the imperishable, the perishable things will come on their own. You will not have to undergo suffering for them. But if the aim and focus is of the perishable, the imperishable essence will not be attained, and one will have to worry and make an effort for the perishable. And further ahead Lord says, that see toward one’s innate duty, therefore it is only beneficial to fight the war of righteousness for a Kshatriya. (Gita 2/31). The point is that it is only by fulfilling duty that man progresses, and by going towards non-duty he takes a fall. The main thing in fulfilling one’s duty, is to renounce desires, proprietary interest and attachment. The meaning of renouncing these is that one should not have the aim of “jada”, the inert (insentient). Previously the body etc. were not ours, later on as well, they will not remain ours and at present too they are separating from us every single moment. If this kind of alertness is awakened then the aim will not be of the inert and the senses, the inner faculties will be restrained and controlled on their own. In self-control itself is the building of character. In lack of control and lack of restraint, progress is curtailed and with that the character falls.In the beginning of the third Chapter, Arjuna asks that why are you engaging me in these most sinful acts? Lord says – though these appear to be very sinful on the surface, than too one must fulfill their duties by giving up selfishness, proprietary interest, egoism, and desires. By doing so, the dreadfulness does not remain, only the action remains. Actions can be various according to one’s varna (order of life) and ashram (stage in life), but the terribleness, the filth, the passion , all lead to one’s downfall, and it arises due to desires. Keeping desires in the forefront if one reads and shares with others the spiritual messages (with the aim of money or other things), it is considered demoniac tendency and one cannot escape sins; even on listening and sharing spiritual truths, good character cannot be developed because desire is the root of all sins (Gita 3/37). However, if the aim is God, then even though engaged in worldly duties and activities, then too good character will come in them. Therefore, in the third chapter, Lord gives great emphasis on renouncing desires and doing one’s duty. Similarly, in the fourth chapter it has been said that when there is no desires, when there is no sense of pride in doership, then all actions become inactions, in other words, even while doing karma, man is not bound; because his aim is to go towards God. In the fifth chapter also says to fulfill one’s duty -Yuktah karmaphalam tyaktvaa shanatimaanoti naishthikim |Ayuktah kaamkaarena phale sakto nibhadhyate || (Gita 5/12)“He who is a Karmayogi, who by abandoning attachment to the fruit of action, attains everlasting peace (God Realization); whereas, he who acts with a selfish motive, being attached to the fruit of actions through desire acquires bondage.” Fruits (objects) are the kind that will be born and will later perish, but the desire for them is what is binding. Desire makes one fall in character. When character takes a fall, there is lack of peace and whereas building character, one attains peace. The moment there is ill feelings in the mind, one experiences lack of peace. And the moment there is good feelings within, peace immediately follows.If you are attentive, then it is every man’s experience that the more that he renounces the perishable, that much peace, joy, equanimity, good qualities, continue to come in him and the more that he desires the perishable things, that much lack of peace, discord, anguish, burning infliction, and bad qualities arise.In the sixth chapter also, it has been said to engage in God having “That” as the aim. That God is present and pervading everywhere. He who sees Me (the Universal Self, God) present in all beings and sees all beings existing in Me (Paramatma), I am never out of sight for him, nor is he ever out of my sight.Yo maam paschyati sarvatra sarvam cha mayi pashyatiTasyaahum na pranashyaami sa cha mein na pranashyati || (Gita 6/30)That man who sees other’s sorrow and happiness as his own happiness and sorrow, he is an eternal yogi -Aatmoupamyena sarvatra samam pashyati yorjuna |Sukham va yadi vaa dukham sa yogi paramo matah || (Gita 6/32)He who has the sentiments - Let there be no sorrow such a one attains God (Paramatma tattva). How can the suffering of all come to an end? How can all be happy? One who has such sentiments - their character is the highest of all. Further when the conversation lead to bringing the mind under control, then the Lord revealed about study and practice “abhyaas” and detachment “vairaag” (Gita 6/35). In other words, there too the talks are about removing the mind from the world, and engaging it in God. When talking about progress in the life beyond this world, there too the same has been intellect is only in God, he is considered the best among the yogis (Gita 6/47). He who walks the path of God, if his spiritual practices comes to an end in the middle and he dies then too he will be benefited, he will attain misfortune (Gita 6/40). Those who do work for the welfare of all, even if their work is left incomplete, he will be benefited. He whose mind and It is only eminent to be engaged in God.He who is not devoted to God, God calls him an evil doer (Gita 7/15) and he who is devoted to God, he is called virtuous (Gita 7/16). The point is that he who walks the path towards God are called virtuous and benevolent, and he who walks the path of the world is called an evil-doer. Further ahead it is said that he whose actions are pure, whose character is great, they become unyielding in their spiritual pursuits and do worship and devotion of God (Gita 7/28).
In walking the path towards God, remembrance is the key point. In the beginning of the Eight Chapter, on questioning by Arjuna, the Lord said that he who leaves this body while remembering Me, he attains Me - of this there is no doubt. (Gita 8/5).
Because whatever the sentiments and feelings that are recollected at the time of leaving the body, that alone he attains. (Gita 8/6) Therefore God says, that keep in mind and remember Me at all times - “Sarveshu kaaleshu Maamanusmara” (Gita 8/7). Then God said something extra-ordinary that he who remembers Me at all times, for him I am easily attainable.
Anayacheta satatam yo maam smarati nityasah |
Tasyaham sulabh paarth nitya yuktasya yoginah || (Gita 8/14)
To remember God is a divine trait. It is innateness the root of good character. The meaning of being in remembrance of God is - that remembering and recollecting the innate relation that we have with God, that very relationship, is the one only real relationship. I do not have a relationship with the world. I have only assumed a relationship with the world, therefore this relationship does not last. It is clearly seen that the relationships we have in this birth, they were not there in the previous birth, and they will not be there in the next birth. In the same way this world is constantly changing, but God is the same, as Is, and I myself am also the same. Therefore my relationship with Paramatma is eternal. Remembering this itself is recollection and remembrance (smruti). Thinking can also be of the world, but “smruti” can only be of God. On having such recollection and remembrance, good character is axiomatic.
He who is inclined towards God, becomes the best of all. There is greater gains among those who walk the path of God with aim of God, than the gains that come from Vedas (holy texts), sacrifice, austerities, charity, visiting holy places, fasting etc. (Gita 8/28).
Therefore inclination towards God is considered to to be the sovereign of sciences (king of all knowledge), most mysterious, supremely holy, most excellent, directly realizable, endowed with virtues, very easy to practice and imperishable (Gita 9/2). God finds Himself to be so easy to attain, that “he who with devotion offers a leaf, a flower, a fruit, water etc. I partake in that thing., (Gita 9/26). Therefore, whatever you do, whatever you eat, whatever you offer in sacrifice (yajna), whateer you bestow as a gift, whatever you do by way of penance, dedicate it all to Me, then you will be freed from bondage of actions having good and bad results; and freed from them you yourself having completely surrendered shall attain Me (Gita 9/27 – 28).
Whether a man is evil or good – he must not worry. The main point is that that he is engaged in God. On becoming engaged in God, his bad conduct cannot last. He can very quickly become righteous and he attains eternal peace (Gita 9/30-31) . Women folks, Vaisyas, Sudras, and even those that are born of sinful wombs taking refuge in Me, attain the Supreme God. (Gita 9/32-33). However many different “jaatis” that are present, of these externally there is the separation due to nature, but from within all are a part of God. Therefore in worldly relations, the importance is of conducting one’s self according to one’s “Varna,” but in the path of spirituality, there is no importance of “varna” etc. because in the form of divinity (being a part of God), every one’s true nature is pure and all are equally entitled to God. God says, that “Fix your mind on Me, be devoted to Me, adore Me, prostrate to Me, thus making yourself steadfast in Me, and entirely surrendering to Me, you will reach Me.” (Gita 9/34). The point of all this is that only be engaged in Me.
In the tenth chapter on Arjuna’s pleading, God described His super human powers and His Universal form. The essence of what He said - “I am all pervasive in the World. Wherever you see something extra-ordinary, (glorious, brilliant, powerful), know it to be a manifestation of a spark of My splendor” (Gita 10/41). That specialty is due to Me alone. The point is that wherever whatever you find brilliant, abundant, remarkable, there too, the sight should turn towards God. There after he says “what is the reason for you to gain detailed knowledge? I stand supporting the entire Universe, with a single fragment of Myself.” (Gita 10/42) On hearing this, Arjuna, desired to see that Universal Form of the Lord, in Whose single fragment is the entire Universe. The Lord bestowed Arjuna with “divya chakshu” (special divine vision) to behold this sight. * On seeing the divine vision, Arjuna became perplexed, became filled with fear, became charmed. Then God said that this is your foolishness. I am the same One, then why are you fearful?
In the twelfth Chapter, Arjuna asked “he who worships the Imperishable and the Unmanifest and he who worships God with attributes (bhaktimarg), which of the two are better versed in yoga? (Gita 12/1). The path of the Imperishable, Unmanifest (jnana marg), are using their own effort, but in the path of “bhakti” the dependence is on only God. In the path of the Imperishable, divine attributes, discrimination and detachment etc. have to be acquired, but in the path of devotion, on taking refuge in the Lord, divine qualities, good attributes and conduct are automatically and naturally acquired (Gita 12/7). Therefore God says that “you give your mind and intellect to Me alone, there upon you will live in Me alone.” (Gita 12/8). God says - the devotee who is living in Me alone, is most dear to Me. As such, all the beings are dear to God, but he who takes refuge in God, he is most dear to God. Simply by being devoted and engrossed in God, good qualities and conduct come on its own, without any effort.
In the thirteenth Chapter, God describes the path of knowledge (of the Imperishable), and while he describes good qualities such as “absence of pride” (amaanitva) etc., he brings up “Unswerving Devotion to Me with sole dependence on Me alone” – ”Mayi chaananyayogen bhaktiravyabhichaarini” (Gita 13/10). In the Fourteenth Chapter also there is talks about devotion “bhakti” - “He who worships Me with unadulterated devotion, rises above the three modes and becomes eligible, for attaining Brahma”. (Gita 14/26). It is only due to affinity with attributes (gunas) that demonaic traits are born, due to which births in higher and lower forms take place. On walking the path of Divinity (God), one rises above the three modes.
In the fifteenth chapter God reveals His extra-ordinary glories and radiance and says that I am the Supreme Personality (Supreme Soul) over both the “Insentient” (Perishable) and “Sentient” (Imperishable Embodied Soul). (Gita 15/16-18). He who knows Me as the Supreme Personality, the Highest Person, is “sarvavid” the knower of all, and he worships Me, with all his being. (Gita 15/19). Divine traits naturally manifest in him who is devoted to Me and worships Me. Therefore in Sixteenth Chapter, God gives the description of “Divine Traits”. But, he who has become distant from God, who only wants to nourish his own body, to engage in sense enjoyments and in hoarding, demoniac tendencies manifest in him. God elaborates at great length those demoniac traits in the Sixteenth Chapter. He says, Divine traits leads to liberation, whereas Demoniac traits lead to bondage. (Gita 16/5), and such a person attains birth through 8.4 million different wombs (Gita 16/19) and goes to hell. (Gita 16/20).
In the Seventeenth Chapter, the Lord describes the three modes - of goodness (sattvic), passion (rajasic) and ignorance (tamasic). Even on seeing this, the goodness and divine sentiments are among those that have a disinclination for the world and inclination towards God. They rise above the sentiments of passion and ignorance. Thus those who perform the acts of sacrifice, penance and various acts of charity for God, then such acts are of the mode of goodness and they are liberating. (Gita 17/25). However if they are done for the world, i.e. with aim of honor, fame, pleasure, rest and relaxation etc. and sacrifices, austerities, charity etc. done with negligence and ignorance, then they become of the mode of passion and ignorance.
In the Eighteenth chapter, God elaborates in great detail, Sanyaas (Sankhyayoga) and “tyaag” (Karmayog). In the end God concludes that leave dependency of all dharmas, and only take refuge in Me.
“Sarvadharmaan parityajya maamekum sharanam vraja |
Aham tvaa sarvapaapebhyo Mokshayishyami maa suchah || (Gita 18/66)
All the work in the world, all accomplishments, all progress, all is encompassed in that one – “sharanagati” (taking refuge in the Lord”. God says that all the sins that are there, evil qualities and conduct, I will free you from these. You do not worry. By My grace, the divine traits will come naturally, on their own.
Just as a child that stays in his mother’s lap, gets provided for, is nourished, taken care of and he grows, similarly, on taking the refuge in the Lord, all the good traits and conduct will come unknowingly. Building of character will take place on its own.
In this manner, in the entire Gita if one sees then there is only one point - walking the path towards God, i.e. becoming inclined towards God. The aim of going towards the Lord is itself an aid in preventing the fall of one’s character. All evil qualities and conduct come from desire for sense pleasures and hoarding. Of this, the importance of money and dependence on it, leads to the worst downfall. By this, man’s character goes down. When character takes a fall, people talk ill of him and he is dishonored.
A man who has fallen in character, he is lower than even animal and those dwelling in hell; because animal and hellish ones are suffering the consequences of their past actions, and are moving towards human birth, but by incurring sins, a characterless man, is moving towards animal life and hell! Association of such men is the kind that will lead to downfall. Therefore it is said -
Baru bhal baas narak kar taataa |
Dusht sang jani deyi bidhaataa || (Manas 5/46/4)
Therefore for improving your character, become inclined towards God, that is – I am God’s and God is mine. I am not this world’s, the world is not mine.
The mistake that man makes is that which is not his, those thing that belong to the world, he considers them as his own, and that which is actually his, i.e. God, he does not accept as his own. As such, if it is seen, the things of the world are his only for proper use. But for himself, God is his very own. Because the things belong to the world, therefore they have to be offered to the world for serving and man himself is God’s, therefore he must surrender himself to God. Neither he has to take anything from the world, nor does he have anything to take from God. If something is to be taken, then let that be God Himself.
By desiring things of the world, one establishes a relationship with the world. Desire arises from attachment, i.e. desire arises by considering the body, wife, son, wealth, etc. as mine. Now if we think and accept the body, wife, son, wealth etc. as our own, can we say we have an independent right over them? Can we keep them as long as we like? Can we stay with them forever? If the answer is No! Than what is the difficulty in getting rid of the sense of mine-ness? By leaving the erroneously accepted sense of mine, desires will not arise. When desires do not arise, automatically there will be a feeling of mine-ness with God; because God is eternally ours from time immemorial and God is ever-attained. On having sense of mine-ness with God, feelings and conduct will be purified.
Body, wife, son, wealth, house, various possessions, are they real or unreal – this doubt may arise, but our relationship with them is unreal, of this there is no possibility of doubt at all. On knowing the unreal as unreal, the unreal relation is renounced very easily and on becoming inclined towards God, the eternal relationship with God is automatically awakened. Thereafter good character and conduct comes on its own and man becomes a role-model of good character, in other words, his character becomes one that is worthy of respect.
Yadyadaacharati shreshthasttdevetaro janah |
Sa yatpramaanam kurute lokastdanuvartate ||
(Gita 3/21)
Whatever an ideal person does, he is followed by others, as well. Whatever standard he sets, the world follows the same.”
A person of good character is never dependent. An ideal person is entirely independent, capable, eligible and entitled.
Narayana ! Narayana !! Narayana !!!
From "Kalyaan Path" in Hindi by Swami Ramsukhdasji

3 Love

कदाचित् कालिन्दी तट विपिन सङ्गीत तरलो
मुदाभीरी नारी वदन कमला स्वाद मधुपः
रमा शम्भु ब्रह्मामरपति गणेशार्चित पदो
जगन्नाथः स्वामी नयन पथ गामी भवतु मे ॥१॥

Sometimes in great happiness Lord Jagannatha, with His flute, makes a loud concert in the groves on the banks of the Yamuna. He is like a bumblebee who tastes the beautiful lotus-like faces of the cowherd damsels of Vraja, and His lotus feet are worshiped by great personalities such as Lakshmi, Siva, Brahma, Indra and Ganesa. May that Jagannatha Swami be the object of my vision.

भुजे सव्ये वेणुं शिरसि शिखिपिच्छं कटितटे
दुकूलं नेत्रान्ते सहचर-कटाक्षं विदधते ।
सदा श्रीमद्‍-वृन्दावन-वसति-लीला-परिचयो
जगन्नाथः स्वामी नयन-पथ-गामी भवतु मे ॥२॥

In His left hand Lord Jagannatha holds a flute. On His head He wears the feathers of peacocks and on His hips He wears fine yellow silken cloth. Out of the corners of His eyes He bestows sidelong glances upon His loving devotees and He always reveals Himself through His pastimes in His divine abode of Vrindavana. May that Jagannatha Swami be the object of my vision.

महाम्भोधेस्तीरे कनक रुचिरे नील शिखरे
वसन् प्रासादान्तः सहज बलभद्रेण बलिना ।
सुभद्रा मध्यस्थः सकलसुर सेवावसरदो
जगन्नाथः स्वामी नयन-पथ-गामी भवतु मे ॥३॥

Residing on the shore of the great ocean, within a large palace situated upon the crest of the brilliant, golden Nilacala Hill, along with His powerful brother Bala-bhadra, and in the middle of Them His sister Subhadra, Lord Jagannatha bestows the opportunity for devotional service upon all godly souls. May that Jagannatha Swami be the object of my vision.

कृपा पारावारः सजल जलद श्रेणिरुचिरो
रमा वाणी रामः स्फुरद् अमल पङ्केरुहमुखः ।
सुरेन्द्रैर् आराध्यः श्रुतिगण शिखा गीत चरितो
जगन्नाथः स्वामी नयन पथ गामी भवतु मे ॥४॥

Lord Jagannatha is an ocean of mercy and He is beautiful like a row of blackish rain clouds. He is the storehouse of bliss for Lakshmi and Saraswati, and His face is like a spotless full-blown lotus. He is worshiped by the best of demigods and sages, and His glories are sung by the Upanishads. May that Jagannatha Swami be the object of my vision.

रथारूढो गच्छन् पथि मिलित भूदेव पटलैः
स्तुति प्रादुर्भावम् प्रतिपदमुपाकर्ण्य सदयः ।
दया सिन्धुर्बन्धुः सकल जगतां सिन्धु सुतया
जगन्नाथः स्वामी नयन पथ गामी भवतु मे ॥५।।

When Lord Jagannatha is on His Ratha-yatra cart and is moving along the road, at every step there is a loud presentation of prayers and songs chanted by large assemblies of brahmanas. Hearing their hymns Lord Jagannatha is very favorably disposed towards them. He is the ocean of mercy and the true friend of all the worlds. May that Jagannatha Swami, along with His consort Lakshmi, who was born from the ocean of nectar, be the object of my vision.

परंब्रह्मापीड़ः कुवलय-दलोत्‍फुल्ल-नयनो
निवासी नीलाद्रौ निहित-चरणोऽनन्त-शिरसि ।
रसानन्दी राधा-सरस-वपुरालिङ्गन-सुखो
जगन्नाथः स्वामी नयन-पथगामी भवतु मे ॥६॥

He is the ornament of the head of Lord Brahma and His eyes are like the full-blown petals of the lotus. He resides on the Nilacala Hill, and His lotus feet are placed on the heads of Ananta Deva. Lord Jagannatha is overwhelmed by the mellow of love and He becomes joyful in the embracing of the body of Sri Radharani, which is like a cool pond. May that Jagannatha Swami be the object of my vision.

न वै याचे राज्यं न च कनक माणिक्य विभवं
न याचेऽहं रम्यां सकल जन काम्यां वरवधूम् ।
सदा काले काले प्रमथ पतिना गीतचरितो
जगन्नाथः स्वामी नयन पथ गामी भवतु मे ॥७॥

I do not pray for a kingdom, nor for gold, rubies, and wealth. I do not ask for an excellent and beautiful wife as desired by all men. I simply pray that Jagannatha Swami, whose glories are always sung by Lord Siva, be the constant object of my vision.

हर त्वं संसारं द्रुततरम् असारं सुरपते
हर त्वं पापानां विततिम् अपरां यादवपते ।
अहो दीनेऽनाथे निहित चरणो निश्चितमिदं
जगन्नाथः स्वामी नयन पथ गामी भवतु मे ॥८॥

O Lord of the demigods, please quickly remove this useless material existence I am undergoing. O Lord of the Yadus, please destroy this vast ocean of sins which has no shore. Alas, this is certain that Lord Jagannatha’s lotus feet are bestowed upon those who feel themselves fallen and have no shelter in this world but Him. May that Jagannatha Swami be the object of my vision.

जगन्नाथाष्टकं पुन्यं यः पठेत् प्रयतः शुचिः ।
सर्वपाप विशुद्धात्मा विष्णुलोकं स गच्छति ॥९॥

The self-retrained, virtuous soul who recites these eight verses glorifying Lord Jagannatha becomes cleansed of all sins and duly proceeds to Lord Visnu's abode.

॥ इति श्रीमत् शंकराचार्यविरचितं जगन्नाथाष्टकं संपूर्णम् ॥

#JaiJagannath..
#JagannathPuri
#HappyRathYatra
#ଜୟଜଗନ୍ନାଥ

4 Love

#mylove

THE RED HILL’S KING
 
Rise, O Red Hill’s King!
Prep your armies vast.
The demon horde conches the music o’ war.
Here arrives the beastly Son of Satan from South.
 
Your wicked Queen ran away,
Dealt your ancestral Holy Casket to the Beast.
The dark prodigy advances,
An ambition to annex your empire with Hell.
 
Why you drink now, my Lord?
This ain’t no cause of revel, you imbecile.
The royal sages forewarned,
Yet had no impact on your head.
 
O there he comes,
There they lay, your murdered guards.
Red Hill’s besieged,
Enters the Beast in your Royal Court.
 
 
Stomps and shatters your Holy Casket,
Stomps and shatters your peace.
Down on your knees you beg mercy,
Yet Ares directs to war.
 
Draws your sword from your scabbard
And strikes it at the Beast’s belly.
Stands, he, unscathed
And you, my Lord, in horror.
 
Gropes, he, from your hair
And drags you out on battlefield.
The ghastly battalion awaits,
For a sacrifice to Satan’s broth.
 
Your General marches forth aside,
Your army fearlessly behind,
You slice your sword at the Beast’s wrist
And you join your forces to command.
 
The gruesome clash begins,
A battle of Herculean might.
Fearlessly ride, you,
Slaying the monsters of the Beast.
 
Down goes your tower,
Down goes your castle to ruination.
Demonic catapults fire upon your army,
Diminishing your numbers’ might.
 
Unaffected, you charge,
Take the demon Beast head on.
Your General rides along with you,
Your most loyal warrior, a true Lancelot.
 
Down falls your number vast,
Down falls the Beast’s horde,
Your General trips down the usurper,
You strike his chest and splice his heart out.
 
Falls the Beast silent,
Drained off his flesh and blood.
You raise your sword sky-high,
The demon horde bewildered.
 
Retreats down the Hill,
The mighty usurper’s forces,
Take your sword to your reliquary,
A blade carrying the Beast’s heart.
 
Replace your Holy Casket with it,
Display your glory;
Head back to your throne,
And reclaim your inner peace.
 
Rebuilds your castle, brick-by-brick,
Regains your kingdom’s might.
Yet peace is afar,
For the fugitives still revolt.
 
Your remainder army suppresses them,
You rule your kingdom,
But the sky grows dark again,
A new struggle dawns.
 
Enters your General in Royal Court,
Speaks well of you from the commoner’s mouth.
Self’s glory lost amidst,
Exits the Court, this Machiavellian.
 
Enters the reliquary, this fallen comrade,
Takes your glorious blade
And dips the Beast’s heart
In the raging Satan’s flame.
 
Places the burning heart, he,
Into the bony ribs of imprisoned Beast’s remains.
Monster is revived,
A scion of Hell’s vengeance.
 
Rises the Devil Beast,
Snaps the neck of your General, my Lord.
Rises, he, from his dingy cell,
Into his ethereal form.
 
Burns a hole in your castle’s foundation,
Brings it down brick-for-brick.
A quake shakes the ground he walks,
Raises back his army, undead.
 
The demon ghouls march forth,
Revived under their commander,
Numbers regained.
A multitude of Death.
 
Your demeanour broken, my Lord,
Your numbers spent.
Your castle crumbles,
Your kingdom in mortal peril.
 
Ride out, you, to the battlefield,
With your remaining cavalry.
Infantry armed by your inspiration,
And scantily by armour and weapons.
 
Drawn close to each other,
The Beast and you;
A word to propagate upon,
Before the climactic bloodshed.
 
Beast: “Surrender, Red Hill’s King.
Naught hath happened irrevocable.
Surrender thee, and I
Shall make thee, my well-paid herald.”
 
King: “Nay! Thy fiery demon.
Pierce my bosom’s heart,
Mutilate my corpse!
The soul within shall reunite with the Holy Kingdom!”
 
Angrily, the Beast replies:
“Father Satan shall hath
Thy soul as his broth!”
And swings his mace down upon the King.
 
The Red Hill’s King with all his might,
Blocks the charge with his sword.
“Charge!” says you, my Lord,
And your loyal army advances to war.
 
The epic clash begins,
The gruesome war ensues,
Your numbers fully spent,
You retreat to your ruins.
 
Afraid and wounded, you flee,
Sends your last man to West.
Finds a cavern deep below
The ruins of your castle, to hide.
 
Marches forth the Beast
To your hideout.
Pulls you out like a worm from ground,
Drags you back, you cowardly wretch.
 
Tosses you in front of himself,
Orders his ghoulish force at halt.
Challenges your might, your glory,
In a head-on duel.
 
You arm yourself with your renowned blade,
The Beast with his fiery mace.
Prance upon one-another,
To decide this Age’s fate.
 
Valour you show, O mighty Red Hill’s Lord,
But your courage has no impact upon the Beast.
Every scar, every strain upon his body,
Brings you close to Hell’s wrath.
 
Has had enough antics, the Beast,
Strikes you with his mighty mace,
Your armour saves your bosom,
Yet you cough out blood.
 
Strikes, he, down his mace again,
Down upon your back.
You eat the dirt of your soil,
Adulterated by your royal blood.
 
Weary and wounded you lie,
Puddle of blood on the ground.
Choked by your final breaths,
Await you, my Lord, for Hades to embrace you.
 
Mercilessly beats the Beast, you,
No force against him standing.
The conch shells blow again,
Atop the Western hill.
 
The royal army stands firm,
Led by the Empress of West.
War-elephants, cavalry, infantry; all present,
Awaiting their Queen’s express command.
 
The Beast halts his shower of brutality,
Stares determined upon the Empress.
Her army marches forth,
To settle this Age’s final score.
 
The pace quickens of the Empress’ army,
Their cavalry gallops down with vigour.
The pace quickens of the ghoulish army,
All set for Hell’s sacrilege.
 
You, my Lord, find your humungous trumpet,
In the wreckage of your castle,
Makes it massive blow heard to all,
Your final battle cry.
 
The demons and the royals clash,
The Beast takes on the Empress.
So graceful and glorious is she,
Her legends come true to witness.
 
Slices clean the Beast’s legs,
Slices clean his abdomen in upper cut.
The Beast taken aback,
Continues to challenge her glory.
 
Makes their way down, the Empress’ war chariots,
Downhill with their bladed wheels.
Cuts the ghouls in pieces many,
Until the Beast stands solitary.
 
O Red Hill’s King, you
Grab a bow and arrow.
The string pulled with all your strength,
For one last of your move.
 
The Empress knocks down the Beast,
Stabs her blade in his chest.
You, my Lord, fire your arrow,
And blind this raging bull.
 
Drained, you fall incapacitated,
Yet the Beast rises again.
The sky echoes ferocious roars,
Fly down the Royal Winged-Lions of East.
 
Land and prance upon the Beast, they
Gnaw him to his bone.
Their sharp sabres dug in,
More effective than a mortal blade.
 
Chunks of flesh eaten away,
Stands up, the Beast, in a wobbly way.
The Hell’s Serpent constricts from beneath his feet,
Drags him down for his Father’s broth.
 
Lies you, my Lord, within Death’s grasp,
The Empress declares the war won to you.
Peacefully, you fall asleep for eternity,
A smile upon your face.
 
The Empress prays a seat for you in Heaven’s Court,
Takes back your glorious sword as her relic.
Cremates your body upon this war-torn land,
A history to be never subject to oblivion.
 
Comes down from Heaven, the Eternal King,
Down upon the Red Hill.
Annexes your empire to His,
Blesses your soul for afterlife’s journey.
 
Satan looks up at the Eternal King,
Swears vengeance in a soliloquy.
The present’s sunny sky- a canvas,
God smiles and hurls his roaring thunderbolt.
 
-----------X-----------
 

8 Love

True Shelter
It is human nature to take the support of one or the other. Every living being wants to get the shelter of someone, wants to make someone his support. Why is there this sort of nature? It is so because the being is the inseparable part (ansh) of the Supreme Lord (Paramatma). If he takes the support of only the Lord, then he will have no need for any other shelter. But till he gains resort of the Supreme Self, he goes on seeking shelters one after the other. He needs to take God’s shelter, but instead he takes the support of various others. He seeks the shelter of wealth, of his abilities, his strength, his family, his knowledge, his talent and skills, but these shelters do not last.


Only God’s shelter should be sought – this idea seems to make sense in mind and understanding, but we do not give up other shelters! Though you are not bound in giving up others shelters, rather you are altogether free, yet by taking special support and shelter of others, and by continuing to gain consolation and pleasures there from, an illusion has arisen in the heart that how without this support or how by giving up this shelter you will be in a position to live at all! How will you be able to sustain? How will you be able to manage your livelihood? By the surging of this kind of emotion, a sort of cowardice has taken root in the mind, that you cannot leave their shelter!


Whose support is there when we are under the spell of deep sleep? No one else’s dependency or support is there, not even of God’s! In that state, there is a certain sort of semi-unconsciousness, a kind of swoon. In that state, the shelter of the world is automatically given up, but that of ignorance (moodhataa) persists. Thus it is a sheer illusion that we cannot live without someone’s shelter. Or, else, tell me on whose support do you exist or live during deep sleep? In deep sleep “shushupti” you exist even without or in absence of world’s shelter or support.


Please be kind and do pay attention to this one point of great importance. We do not get as much happiness from depending on the world, as we get in sleep from leaving the dependence on the world. The extent of joy and freshness that we experience, the energy that we accumulate from leaving the dependency of the world, these do not come from taking the support of the world. What to speak of conservation of energy, it is exhausted away! By continuing to depend on wealth, family, intellect, abilities, etc. you become restless, tired, and exhausted. Your energy is used up, and then you leave every one and fall off asleep. And while sleeping you once again regain the energy. In this manner, by sundering of worldly shelters a distinctive and refreshing power will grow in you. And by taking the shelter of God, boundless will be the strength, so limitless will be the power that no fear or anxiety will ever haunt or trouble you! For this reason alone it is said -


“yam labdhvaa chaaparam laabham manyate naadhikam tatah.” (Gita 6/22).


“Higher than this there has been no real or great gain at all.” There is no higher gain than this, nor can, nor shall it ever be! But this will occur only on giving up all the ephemeral or perishable shelters of the world. The mistake which is often committed is that you do not give up the shelters which are believed and known to you as being perishable. You repeat and recite the Divine Name of God, you meditate, you sing God’s glory and contemplate on spiritual matters, but simultaneously you keep shelter of the perishable things! Without totally relinquishing the shelter of the perishable world, one cannot entirely and in toto take the shelter of God. Without seeking complete support (of God), total power cannot be secured.


There is no dearth or paucity from God’s side. To the extent you seek God’s shelter, to that very extent you will get consolation, power and gain. You will undoubtedly get illimitable power if by totally giving up the shelter of the world, you depend on God alone for everything.


Where is that God? In this regard, may I tell you one thing that He is in the heart of all beings’ – “sarvasya chaham hrdi samnivistah” (Gita 15/15); “isvarah sarvabhootaanaam hrddeserjuna tishthati (Gita 18/61). He is the Indwelling Spirit of all the beings; but the difficulty is that the being looks only outward, he does not look deep within. You regard yourself that “I am”. Of that “I-ness,” Atman (Self, Spirit) is the support; and God, the Supreme Self, Supreme Spirit is the shelter even of the Atman – mamaivaamso jivaloke (Gita 15/7). Your Atman is an inseparable part of the Paramatman. You (amsa) are in one “ksetra” i.e. body and your “amsi” (God) is in all the bodies (ksetras) - “ksetrajnam chaapi maam viddhi sarvaksetresu bhaarata.” (Gita 13/2). The Gopis said - “na khalu gopikaanandano bhavaanakhiladehinaa mantaraatmadrk” i.e., “you are not mere the child of Yashoda, you are the witness to the Inner Self of all the beings, of all the bodies in living and inert forms, whether they be gods, demons, ghosts, or spirits or be they the residents of hells or heavens, devotees or meditative and contemplative seeker of Truth or God-loving fellows. But how are You here, when you are all these?”


“Vikhanasaarthito vishvagupte sakh udeyivaan saatvataam kule” (Srimad Bhagwat 10/31/4) - “you appeared when Brahmani prayed to you”. Why did he pray? “Visvaguptaye” 
i.e. he prayed for the protection of the universe. For, Thou alone are the saviour of Creation, none else has this power to protect. Besides, you have “appeared” – not born – in the Yadava clan “udeyivaan saatvataam kule”. When the sun rises, no body says that the sun is born, because the Sun is present even before it appears to rise in the eastern skies! Likewise God descends in divine ways. He is not born like our bodies are born.


Mind, intellect, senses, body, individuals, things, objects, money, wealth etc., nothing belongs to you, nothing stays with you; every moment it is parting from you, and yet you seek their shelter! Here in lies your mistake. Relinquishing the shelter of such things, please seek the shelter of God alone - “maamekam saranam vraja” (Gita 18/66). “Tameva saranam gaccha sarvabhaavena bhaarata, tatprasaadaatparaam saantim sthaanam praapsyasi saasvatam” (Gita 18/62).


Seek the shelter in Him alone, wholeheartedly. By His grace you shall attain supreme peace (total unconcern from worldliness) and eternal abode. We are all free in seeking the shelter of God, no one is dependent. None is incapable of taking His shelter and support.


This very moment you “can” seek the shelter and support of God, because He is with you and you are with Him. Neither He can ever be separated from you nor can you be ever separated from Him. If He parts from you, then there will be two Gods; one He, and the other one you. His indivisibility, omnipresence and supremacy will be disintegrated. His significance will not remain if he separates from you. He cannot, therefore, be separated from you. Nor can you be separated from Him. Yes, you may regard yourself separate from Him, but you cannot be separated from Him. Similarly, you can certainly regard yourself dependent on the world and seek shelter of worldly goods and materials, but cannot be dependent upon them for all time. You took the shelter of wealth, family, friends, intelligence, ability, power etc., but could you and can you really be dependent on them permanently? You know it, believe it and yet you seek their shelter. What an illusion! What an error! It is so because such supports will not last. Therefore, turn your back upon them all and seek only God’s shelter. Do not take the support of anyone or anything else. Make use of wealth in the best possible manner. Do all work but trust only in the ever-abiding shelter of Almighty and Eternal God. The Saints have said:


Pativrataa rahe pati ke paasaa
Yom saahiba ke dhiga rahe daasaa.


i.e. “Just as the chaste wife lives under the shelter of her husband, so also the devotees of the Lord live under God’s support and shelter only.”


Jagajjanani Janaki used to pay great respects to her parents-in-law much more than her regards for her parents-in-law much more than her regards for her own mother and father; but when her Lord Bhagavan Sri Ram left for the forests, she gave up even the in-laws. King Sri Dasharatha said to such an extent that if Janakadulaari stayed back in Ayodhyaa, his life would be saved; and yet she chose to live for and with Lord Sri Ram. She could not think of staying or living without Lord Sri Rama. How can moonlight remain in absence of the moon? How can the daylight remain without the sun? How can the bodily-shadow live without the body? So also, no Jiva (being) can ever live apart from God. But, since he seeks the shelter of the world, alienating himself from God, he time and again suffers misery. If he did not take the support of that which is going to separate, and takes the support of that which will stay forever with him, than he will undoubtedly be greatly benefited and joyful.


Please, decide right now and once and for all, that you will not take the shelter of the world. You earn money, do all the work that is to be done, but do not make wealth and world your life’s resort or shelter. So far you have taken much from the world, so you work for the world to repay your debt to it, not to seek it’s shelter now. As a matter of fact, the world is not worthy of being a shelter, for it is constantly changing. It changes with such dynamic speed, that we cannot see it twice. Only that which changes is called “samsara” - “sam sarati iti samsaarah”. As God is Mercy Incarnate – “prabhu murati krpaamayi hai” (Vinaya-Patrika 170/7), so is this world change incarnage. There is noting in it except change. You have wrongly regarded worldly as worthy of your shelter. Now turning away from it, only take shelter of the Lord’s Lotus feet, right now! Yes! Just now!


“Mere to Giridhar Gopa, dooseron na koyi”, “ek baani karunaanidhaan ki, so priya jaake gati na aan ki.” - Do not take the shelter of others. With complete sentiments take total refuge in the Lord. “Tameva sharanam gaccha sarvabhaavena” (Gita 18/62), “Sa sarvavidbhajati maam sarvabhaavena” (Gita 15/19); “Sarva bhaav bhaj kapat taji moho param priya soyi” (Manav 7/87 Ka). Verily indeed, your kinship with God is self-evident and profound. Yoke yourself not with the changing world – this is the entire thing. The only thing! That is all there is to it!


From book "Be Good" by Swami Ramsukhdasji
नारायण ! नारायण ! नारायण !

5 Love