As stated in the Padma Purana:

Photo: Lotus feet of Lord Gaurachandra
CB Adi-khanda 1.8
TEXT 8
“amara bhaktera puja-ama haite bada”
sei prabhu vede-bhagavate kaila dadha
TRANSLATION
That same Supreme Personality of Godhead has declared in the Vedas and Shrimad Bhagavatam, “Worship of My devotees is superior to worship of Me.”
COMMENTARY
The devotees who worship the opulent feature of the Lord first develop in their hearts the conception that only the worship of the Supreme Lord is important. This conception, however, diminishes the glories of worshiping the devotees and exhibits their lack of love and devotion for the Supreme Lord.

As stated in the Padma Purana:
aradhananam sarvesham vishnor aradhanam param
tasmat parataram devi tadiyanam samarcanam
arcayitva tu govindam tadiyan narcayet tu yah
na sa bhagavato jneyah kevalam dambhikah smritah
“
Of all types of worship, worship of Lord Vishnu is best, and better than the worship of Lord Vishnu is the worship of His devotee, the Vaishnava. One who performs worship of Lord Govinda but fails to worship His devotees should be understood to be not a devotee of the Lord but simply a victim of false pride.”

The word dadha means dridha, or “determination.” In the path of awe and reverence, the Supreme Lord alone is worshiped and His servants are the worshipers. But in the path of spontaneous attachment, awe and reverence are not prominent in the relationship between the object of worship and the worshiper; rather, the attitude of service is prominent. The servants have great pride in their service. Therefore the servants in madhurya-rasa consider themselves greater than their worshipable Lord Krishna. In other words, such persons consider their worshipable Lord as their subordinate, or under their control.

The superiority of worshiping the Lord’s devotees is celebrated in the Vedas. Some examples are found in the following statements.

The Mundaka Upanishad (3.1.10) states: tasmad atma-jnam hy arcayed bhuti-kamah-“By worshiping the devotees of the Lord, all one’s desires will be fulfilled.” Baladeva Vidyabhushana has written in his Govinda-bhashya commentary on the Vedanta-sutras (3.3.51): atma-jnam bhagavat-tattva-jnam tad bhaktam ity arthah; bhuti-kamo moksha-paryanta-sampatti-lipsur ity arthah. In other words, if one wants the highest benediction, he should serve the devotees of the Lord.

In Madhvacarya’s commentary on the Vedanta-sutras (3.3.47), he quotes the following from the Poshayana-shrutis: tanupasva tanupacarasva tebhyah shrinu hi te tamavantu-“Worship the devotees of the Lord, serve the devotees of the Lord, and hear from the devotees of the Lord, for they will protect you.”

In the Shvetashvatara Upanishad (6.23) it is stated:
yasya deve para bhaktir yatha deve tatha gurau
tasyaite kathita hy arthah prakashante mahatmanah
“
Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed.” There are many similar statements found in the Vedas.

In the Itihasa-samuccaya it is stated:
tasmad vishnu-prasadaya vaishnavan paritoshayet
prasada-sumukho vishnus tenaiva syan na samshayah
“
In order to attain the mercy of Lord Vishnu, one should satisfy the Vaishnavas. There is no doubt that by their mercy, Vishnu will be pleased.” There are many similar statements in the Vaishnava literatures.
CB Adi-khanda 1.9
TEXT 9
mad-bhakta-pujabhyadhika sarva-bhuteshu man-matih

TRANSLATION
“
Worshiping My devotees is better than directly worshiping Me.”
COMMENTARY
When the great devotee Uddhava inquired about pure devotional service and knowledge of the Supreme Lord for the welfare of the living entities, Lord Krishna glorified His devotees in this verse from the Shrimad Bhagavatam (11.19.21) while describing the various limbs of pure devotional service.
CB Adi-khanda 1.10
TEXT 10
eteke karila age bhaktera vandana
ataeva ache karya siddhira lakshana
TRANSLATION
I have therefore offered my prayers first to the devotees, as this is the secret for attaining perfection.
COMMENTARY
In the Adi Purana, it is stated:
ye me bhakta-janah partha na me bhaktash ca te janah
mad bhaktanam ca ye bhaktas te me bhaktatamah matah
“
My dear Partha, those who claim to be My devotees are not My devotees, but those who claim to be devotees of My devotees are actually My devotees.”

Also in the Shrimad Bhagavatam (3.17.2) it is said:
durapa hy alpa-tapasah seva vaikuntha-vartmasu
yatropagiyate nityam deva-devo janardanah
“
Persons whose austerity is meager can hardly obtain the service of the pure devotees who are progressing on the path back to the kingdom of Godhead, the Vaikunthas. Pure devotees engage one hundred percent in glorifying the Supreme Lord, who is the Lord of the demigods and the controller of all living entities.”

In the Padma Purana, Uttara-khanda, it is stated:
arcayitva tu govindam tadiyan narcayet tu yah
na sa bhagavato jneyah kevalam dambhikah smritah
tasmad sarva-prayatnena vaishnavan pujayet sada
sarvam tarati duhkhaugham mahabhagavatarcanat
“
One who performs worship of Lord Govinda but fails to worship His devotees should be understood to be not a devotee of the Lord but simply a victim of false pride. One should always worship the Vaishnavas by all means, for by worshiping the great devotees one is freed from all miseries.”

In this way various other statements glorifying the worship of pure devotees are found in the scriptures.

The word karya-siddhi is explained by Baladeva Vidyabhushana in his Govinda-bhashya commentary on the Vedanta-sutras (3.3.51), wherein he quotes from the Shandilya-smriti as follows:
siddhir bhavati va neti samshayo ‘cyuta sevinam
nihsamshayas tu tad bhakta paricaryaratatmanam
kevalam bhagavat-pada- sevaya vimalam manah
na jayate yatha nityam tad bhakta-caranarcanat
“
One may doubt whether the servant of the Supreme Personality of Godhead will attain perfection, but there is absolutely no doubt that those who are attached to serving His devotees will attain perfection. One’s mind is not as fully purified by serving the lotus feet of the Supreme Lord as it is by serving the feet of His devotees.”

Shrila Kaviraja Gosvami has written in the Chaitanya-caritamrita (Adi 1.20-21) as follows: “In the beginning of this narration, simply by remembering the spiritual master, the devotees of the Lord, and the Personality of Godhead, I have invoked their benedictions. Such remembrance destroys all difficulties and very easily enables one to fulfill his own desires.”

CB Adi-khanda 1.11
TEXT 11
ishta-deva vandon mora nityananda-raya
chaitanya-kirti sphure yanhara kripaya
TRANSLATION
I offer my respectful obeisances unto Shri Nityananda Raya, for He is my worshipable Lord. By His mercy the glories of Lord Chaitanya become manifest.
COMMENTARY
After first offering respects to the Vaishnavas, the author offers obeisances to his own spiritual master and then begins to describe the pastimes of Shri Chaitanya Mahaprabhu. The mercy of Lord Nityananda, the author’s spiritual master, is the main qualification in his endeavor.

It is to be remembered that svayam-prakasha Shri Nityananda-Baladeva, who is nondifferent from svayam-rupa Shri Gaura-Krishna, is the source of the following vishnu-tattvas: Mula-Sankarshana, Maha-Sankarshana, the three purushavataras-Karanodakashayi Vishnu, Garbhodakashayi Vishnu, and Kshirodakashayi Vishnu-as well as the thousand-headed Ananta Shesha.
CB Adi-khanda 1.12
TEXT 12
sahasra-vadana vandon prabhu-balarama
yanhara sahasra-mukhe krishna-yashodhama
TRANSLATION
I offer my respectful obeisances unto the thousand-headed Lord Balarama. His thousands of mouths are the abode of Lord Krishna’s transcendental glories.
COMMENTARY
In the Shrimad Bhagavatam (10.2.13) the Supreme Lord glorifies Balarama before Yogamaya as follows: “He will be called Rama because of His ability to please all the inhabitants of Gokula, and He will be known as Balabhadra because of His extensive physical strength.”

In the Chaitanya-caritamrita (Adi 5.116-117 and 120-122) it is said: “That Lord Vishnu is but a part of a part of a plenary portion of Lord Nityananda, who is the source of all incarnations. That same Lord Vishnu, in the form of Lord Shesha, holds the planets upon His heads, although He does not know where they are, for He cannot feel their existence upon His heads. That Ananta Shesha is the devotee incarnation of Godhead. He knows nothing but service to Lord Krishna. With His thousands of mouths He sings the glories of Lord Krishna, but although He always sings in that way, He does not find an end to the qualities of the Lord. The four Kumaras hear Shrimad Bhagavatam from His lips, and they in turn repeat it in the transcendental bliss of love of Godhead.”

The word yashodhama means “the storehouse of all transcendental qualities and glories.”

It is to be understood that svayam-prakasha Shri Nityananda-Baladeva, who appears in a two-armed humanlike form holding a plow, increases the ecstasy of krishna-prema by constantly engaging in the service of Shri Gaura-Krishna in the mood of a devotee. Shri Ananta Shesha, the plenary portion of Lord Baladeva, holds all the universes on His hoods. His matchless service of always glorifying the qualities of Shri Gaura, His worshipable Lord, is being described here. Shri Anantadeva constantly recites Shrimad Bhagavatam to the great brahmana sages headed by the four Kumaras. He is the Lord and guru of the author, who is the incarnation of Vyasadeva for describing the pastimes of Shri Gaura-Krishna.

The thousand-headed Lord Anantadeva’s recitation of Shrimad Bhagavatam, which is full of the glories of Lord Krishna, is described in Citraketu’s prayers to Lord Sankarshana in the Shrimad Bhagavatam (6.16.40, 43) as follows: “O unconquerable one, when You spoke about bhagavata-dharma, which is the uncontaminated religious system for achieving the shelter of Your lotus feet, that was Your victory. Persons who have no material desires, like the Kumaras, who are self-satisfied sages, worship You to be liberated from material contamination. In other words, they accept the process of bhagavata-dharma to achieve shelter at Your lotus feet. My dear Lord, one’s occupational duty is instructed in Shrimad Bhagavatam and Bhagavad-gita according to Your point of view, which never deviates from the highest goal of life. Those who follow their occupational duties under Your supervision, being equal to all living entities, moving and nonmoving, and not considering high and low, are called Aryans. Such Aryans worship You, the Supreme Personality of Godhead.”

Another meaning of krishna-yashodhama is Shrimad Bhagavatam, which is the treasure house of Lord Krishna’s transcendental glories.

JAI ACHARYAS, VAISHNAVAS, BHAKTI MAHARANI AND LORD

प्रेम ही परमात्मा है| —

सनातन धर्म एक ही धर्म

प्रेम को ठीक से समझ लें | पहली तो प्रेम और पाप विपरीत होने चाहिएं | तभी तो प्रेम से पाप मिट सकेगा | तुमने कभी इस तरह शायद सोचा न हो कि प्रेम और पाप दुनिया में गहरी से गहरी विरोधी स्थितियां है |
क्योंकी जब भी तुम पाप करते हो, तभी प्रेम नहीं होता इसीलिए कर पते हो| सभी पाप प्रेम के अभाव से पैदा होते है| अगर प्रेम हो तो पाप असंभव है | इसलिए तो महावीर कहते है, अहिंसा | अहिंसा का अर्थ है, प्रेम| बुद्ध कहते है, करुणा | करुणा का अर्थ है प्रेम| और जीजस का तो वचन साफ है लव इस गाड | वह तो कहते है, तुम ईश्वर की बात ही छोड़ दो, प्रेम ही परमात्मा है| —

तुम प्रेम हो ! "

रेम की आकांक्षा ही तो तुम्हारी आत्मा है| तुम कितने ही जंगलो में चले जाओ, कितनी ही दूर, और कितनी ही गुफाओं में बैठ जाओ, तुम्हारे भीतर प्रेम सुगबुगायेगा, तुम्हारे भीतर प्रेम का झरना फूटने की चेष्टा करता रहेगा| गुफा में बैठोगे तो गुफा से प्रेम हो जायेगा| किसी वृक्ष के नीचे बैठोगे तो उस वृक्ष से प्रेम हो जायेगा| कोई पक्षी तुम्हारे कंधे पर आकर बैठने लगेगा, वृक्ष के नीचे तुम्हे शांत बैठा देखकर, तो उस पक्षी से प्रेम हो जायेगा| अगर वह एक दिन न आएगा, तो तुम प्रतीक्षा करोगे| वैसी ही प्रतीक्षा जैसे प्रेमी प्रेयसी की करता है या प्रेयसी प्रेमी की करती है| तुम चिंतातुर होओगे की क्या हुआ उस पक्षी का?, अंधड़ था, तूफ़ान था, कहीं गिर तो नहीं गया? कहीं मर तो नहीं गया? वह वृक्ष सुखने लगेगा तो तुम बेचैन होओगे, तुम दूर नदी से जल भर कर लाओगे, उस वृक्ष को डालोगे| वह बेचैनी वैसी ही होगी जैसे बच्चा बीमार होता है तो माँ को होती है| प्रेम से भागोगे कहाँ? - तुम प्रेम हो ! "

Sri Ramakrishna Teachings on dealing with evil people

A Devotee: "Sir, if a wicked man is about to do harm, or actually does so, should we keep quiet then?"

Sri Ramakrishna: "A man living in society should make a show of tamas to protect himself from evil-minded people. But he should not harm anybody in anticipation of harm likely to be done him.

Parable of the snake:
"Listen to a story. Some cowherd boys used to tend their cows in a meadow where a terrible poisonous snake lived. Everyone was on the alert for fear of it. One day a brahmachari was going along the meadow. The boys ran to him and said 'Revered sir, please don't go that way. A venomous snake lives over there.' 'What of it, my good children?' said the brahmachari. 'I am not afraid of the snake. I know some mantras.' So saying, he continued on his way along the meadow.

But the cowherd boys, being afraid, did not accompany him. In the mean time the snake moved swiftly toward him with upraised hood. As soon as it came near, he recited a mantra, and the snake lay at his feet like an earthworm. The brahmachari said: 'Look here. Why do you go about doing harm? Come, I will give you a holy word. By repeating it you will learn to love God. Ultimately you will realize Him and so get rid of your violent nature.'

Saying this, he taught the snake a holy word and initiated him into spiritual life. The snake bowed before the teacher and said, 'Revered sir, how shall I practise spiritual discipline?' 'Repeat that sacred word', said the teacher, 'and do no harm to anybody'. As he was about to depart, the brahmachari said, 'I shall see you again.'
"Some days passed and the cowherd boys noticed that the snake would not bite.

They threw stones at it. Still it showed no anger; it behaved as if it were an earthworm. One day one of the boys came close to it, caught it by the tail, and, whirling it round and round, dashed it again and again on the ground and threw it away. The snake vomited blood and became unconscious. It was stunned. It could not move. So, thinking it dead, the boys went their way.

"Late at night the snake regained consciousness. Slowly and with great difficulty it dragged itself into its hole; its bones were broken and it could scarcely move. Many days passed. The snake became a mere skeleton covered with a skin. Now and then, at night, it would come out in search of food. For fear of the boys it would not
leave its hole during the day-time. Since receiving the sacred word from the teacher, it had given up doing harm to others. It maintained its life on dirt, leaves, or the fruit that dropped from the trees.

"About a year later the brahmachari came that way again and asked after the snake. The cowherd boys told him that it was dead. But he couldn't believe them. He knew that the snake would not die before attaining the fruit of the holy word with which it had been initiated. He found his way to the place and, searching here and there, called it by the name he had given it. Hearing the teacher's voice, it came out of its hole and bowed before him with great reverence.

'How are you?' asked the brahmachari. 'I am well, sir', replied the snake. 'But', the teacher asked, 'why are you so thin?' The snake replied: 'Revered sir, you ordered me not to harm any body. So I have been living only on leaves and fruit. Perhaps that has made me thinner.' "The snake had developed the quality of sattva; it could not be angry with anyone. It had totally forgotten that the cowherd boys had almost killed it.

"The brahmachari said: 'It can't be mere want of food that has reduced you to this state. There must be some other reason. Think a little.' Then the snake remembered that the boys had dashed it against the ground. It said: 'Yes, revered sir, now I remember. The boys one day dashed me violently against the ground. They
are ignorant, after all. They didn't realize what a great change had come over me.'

The brahmachari exclaimed: 'What a shame! You are such a fool! You don't know how to protect yourself. I asked you not to bite, but I didn't forbid you to hiss. Why didn't you scare them by hissing?' "So you must hiss at wicked people. You must frighten them lest they should do you harm. But never inject your venom into them. One must not injure others.

"In this creation of God there is a variety of things: men, animals, trees, plants. Among the animals some are good, some bad. There are ferocious animals like the tiger. Some trees bear fruit sweet as nectar, and others bear fruit that is poisonous. Likewise, among human beings, there are the good and the wicked, the holy and the unholy. There are some who are devoted to God, and others who are attached to the world.

Source: from book "Gospel of Sri Ramakrishna"

Ramakrishna Story of the "elephant God"

Sri Ramakrishna: "Let me tell you a story. In a forest there lived a holy man who had many disciples. One day he taught them to see God in all beings and, knowing this, to bow low before them all. A disciple went to the forest to gather wood for the sacrificial fire. Suddenly he heard an outcry: 'Get out of the way! A mad elephant is coming!'

All but the disciple of the holy man took to their heels. He reasoned that the elephant was also God in another form. Then why should he run away from it? He stood still, bowed before the animal, and began to sing its praises. The mahut of the elephant was shouting: 'Run away! Run away!' But the disciple didn't move.

The animal seized him with its trunk, cast him to one side, and went on its way. Hurt and bruised, the disciple lay unconscious on the ground. Hearing what had happened, his teacher and his brother disciples came to him and carried him to the hermitage.

With the help of some medicine he soon regained consciousness. Someone asked him, 'You knew the elephant was coming – why didn't you leave the place?' 'But', he said, 'our teacher has told us that God Himself has taken all these forms, of animals as well as men. Therefore, thinking it was only the elephant God that was coming, I didn't run away.'

At this the teacher said: 'Yes, my child, it is true that the elephant God was coming; but the mahut God forbade you to stay there. Since all are manifestations of God, why didn't you trust the mahut's words? You should have heeded the words of the mahut God.' (Laughter)

"It is said in the scriptures that water is a form of God. But some water is fit to be used for worship, some water for washing the face, and some only for washing plates or dirty linen. This last sort cannot be used for drinking or for a holy purpose.

In like manner, God undoubtedly dwells in the hearts of all – holy and unholy, righteous and unrighteous; but a man should not have dealings with the unholy, the wicked, the impure. He must not be intimate with them. With some of them he may exchange words, but with others he shouldn't go even that far. He should keep aloof from such people."

Source: from book "Gospel of Sri Ramakrishna"

Sri Ramakrishna Sayings - Parable of ant and sugar hill

Sri Ramakrishna: "Men often think they have understood Brahman fully. Once an ant went to a hill of sugar. One grain filled its stomach. Taking another grain in its mouth it started homeward. On its way it thought, 'Next time I shall carry home the whole hill.'

That is the way shallow minds think. They don't know that Brahman is beyond one's words and thought. However great a man may be, how much can he know of Brahman? Sukadeva and sages like him may have been big ants; but even they could carry at the utmost eight or ten grains of sugar!

"As for what has been said in the Vedas and the Puranas, do you know what it is like? Suppose a man has seen the ocean, and somebody asks him, 'Well, what is the ocean like?' The first man opens his mouth as wide as he can and says: 'What a sight! What tremendous waves and sounds!' The description of Brahman in the sacred books is like that.

It is said in the Vedas that Brahman is of the nature of Bliss – It is Satchidananda. "Suka and other sages stood on the shore of this Ocean of Brahman and saw and touched the water. According to one school of thought they never plunged into it. Those who do, cannot come back to the world again.

Source: from book "Gospel of Sri Ramakrishna" 

 

How Peacock and Rooster Became Symbols Associated with Muruga?

Peacock and Rooster (cock or adult male chicken) is associated with Muruga – also known as Kartik, Kartikeya and Murugan. Legend has it that Muruga appeared to annihilate the demons that were spreading Adharma in the world. The chief of the demons was Soorapadman and he was defeated by Muruga at Tiruchendur.

Soorapadman had captured numerous Devas, saints and human beings. Murugan first deputed Veerabahu as a messenger and asked Soorapadman to stop his atrocities. But the demon paid no heed to the words of Muruga.

In the war that ensued, the demon army was easily overpowered by Muruga. Soorapadman performed many magical acts to deceive Muruga. Finally, the demon took the form of a tree, Muruga hurled his Vel (lance) on the tree and it split into two parts.

The demon then repented and asked Muruga for forgiveness. Muruga showed mercy and compassion and accepted Soorapadman as his vehicle (peacock) and banner (rooster).

The two half took the forms of peacock and rooster and constantly stays with Muruga.

Vasishta Gita

The great remedy for the long-lasting disease of samsara is the enquiry ‘who am I? To whom does the samsara belong’ which entirely cures it.

The company of sages converts emptiness into fullness, death into immortality, and adversity into prosperity.

All the arts acquired by men are lost by lack of practice. But the art of wisdom grows steadily once it rises.

He who, not knowing his own self, takes pleasure in sense objects, is indeed an unfortunate person. He is like one who realizes very late that the food earlier eaten by him was poisonous.

Vasishta Gita

Saint Tulsidas and the Thieves

Saint Tulsidas and the Thieves

Once upon a time, many centuries ago, there lived a Saint called Tulsidas in the city of Varanasi, India. Saint Tulsidas was an ardent devotee of Lord Rama and had translated the Epic, Ramayana, into Hindi. Pleased with His devotion, Lord Rama had appeared in front of Saint Tulsidas and blessed him. After receiving the blessing, Saint Tulsidas erected a temple dedicated to Lord Rama, just by collecting donations.

He would sit in front of the statue of Lord Rama, singing holy songs (bhajans) about how to achieve the blessings of The Lord. The people of Varanasi loved and honored Him. They showering Him with rich offerings of gold and silver. Tulsidas would keep all the offerings in the temple.

One night, two thieves from the neighboring city, broke into the temple. They packed up as much of the silver and gold as they could and started to leave. As they turned around, they saw two men, armed with bows and arrows, standing outside the door. Seeing them, the thieves rushed to another door. To their amazement, they found the same two men standing there. Instantly, they turned and ran to yet another door, but the same two men were standing there too!

Trembling with fear, the two thieves took the stolen goods and put them back where they belonged. After doing so, they tried to run away again. But alas, outside every door they found the very same guards, with their bows and arrows. Scared and helpless, the thieves decided to spend the night in the temple.

In the morning when Saint Tulsidas arrived and opened the temple doors, He saw the two thieves there. As soon as the thieves saw Tuslidas, they fell at His feet and told Him the whole story. As Tulsidas listened to their story, He knew at once that the two men guarding the doors were none other than Lord Rama and His brother, Lakshman!

The two thieves cried: "O holy man! We are wicked. We have committed many sins. Let us serve You, so that we too, may become good men." Saint Tulsidas replied, "You are truly blessed, for you have seen The Lord and His brother! Live in peace here."

From that day on, the doors of the temple were kept open day and night, as no one would come to steal from the temple protected by Lord Rama Himself.

Moral: When one has devotion, like Saint Tulsidas did, The Lord's protection is assured. To build such intense devotion, chanting (repeating) The Lord's Name as per one's religion, is the simplest and fastest way.

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Memoirs with my Master ( Guru Sansmaran )

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Tanuja Thakur

Memoirs with my Master ( Guru Sansmaran )
Directed me to start reading newspapers again
Since Class VIII, I used to read newspapers and maintained paper clippings on important issues, so that in future, I could write or speak on current issues in competitive examinations. In August 1997, a seeker from Sion Ashram (hermitage) gave me three Audio Cassettes(Cds were not so prevalent those days) of Shreeguru’s discourses. In one of the audio cassettes, at one point, His Holiness Gurudev said “when I had started spiritual practice, whatever time I used to devote to reading newspapers, I started utilizing that time for chanting, for I had a paucity of time”. In 1997, I too used to be extremely busy, for I used to take care of my business and used to study too. Hence, I too discontinued reading newspaper and started utilizing that time for name chanting. Since Class VIII, till the month of August in 1997, I used to be get updated with the minutest details of current affairs of domestic and international arena and suddenly stopping it did not perturb me a bit . In fact I focused my attention on making spiritual progress as the primary objective in life and my Shree Guru was my ideal role-model in making progress on the path of spirituality. When I went to the Ashram in Goa in September 1999, one day He said with utmost simplicity that ‘now you should start reading the newspapers again, as analyzing the news from a spiritual viewpoint is a must for providing a appropriate guidance on current issues to the society’. Since then, I read newspapers everyday as obedience to my Guru. That I had stopped reading newspapers was not known to anyone except me. Hearing him speak thus, I looked at Him and He started smiling quietly, as if telling me – “You see, I know everything.”
He keeps an eye on every important action of ours
In the service of spreading spirituality, one has to travel extensively – and most of the times, one has to travel alone. Thus, I utilize the time in reading books, listening to the hymns of our Guru’s Guru – His Holiness Bhaktraj Maharaj and in doing chanting . My Shree Guru had an inkling of this. In August 2005, I was travelling from Goa to Delhi. While setting out from the Ashram, when I went to seek the blessings and take permission of Shreeguru to leave, He said – “Before leaving take along some books from the reception to read during the journey – and also take a pencil for underlining important portions.” Usually, while reading, I normally underline important issues in books to assimilate them – and that too with a pencil – my Shree Guru was aware of this too! Also, that I had read the two books I had with me and needed more books to read – this too was in the knowledge of my Shreeguru. These things may appear trivial; however, just the thought that our Guru keeps a sublte eye on every act of ours is an overwhelming one.
courtesy : www.tanujathakur.com

स्वामी विवेकानंद जी - सनातन धर्म एक ही धर्म

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    ।। साईं राम ♥ साईं श्याम ।।

    

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    " साईं "

    Sai ♥

    

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    सनातन धर्म एक ही धर्म

    ‎"साक्षीभाव जो है वह आत्‍मा में प्रवेश का उपाय है।
    
    असल में पूर्ण साक्षी स्‍थिति को उपलब्‍ध हो जाना, स्‍वरूप को उपलब्‍ध हो जाना है। वह मन की कोई क्रिया नहीं है। और जो भी मन की क्रियाएं हैं, वे फिर ध्‍यान नहीं होंगी। इसलिये मैं जप को ध्‍यान नहीं कहता हूं। वह मन की क्रिया है। किसी पूजा को, किसी पाठ को ध्‍यान नहीं कहता हूं। वे सब मन की क्रियाएं हैं। सिर्फ एक ही आपके भीतर रहस्‍य का मार्ग है, जो मन का नहीं है, वह साक्षी का है। जिस-जिस मात्रा में आपके भीतर साक्षी का भाव गहरा होता जाएगा, आप मन के बाहर होते जाएंगे।
    जिस क्षण साक्षी का भाव पूरा प्रतिष्‍ठित होगा, आप पाएंगे मन नहीं है।"

    

   

  Some people accidentally walk on your feet and apologize, while others walk all over your heart and don't even realise..

  

  
  
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  स्वामी विवेकानंद जी

  स्वामी विवेकानंद के जीवन का प्रसंग
  गंगा हमारी माँ है और उसका नीर, जल नहीं, अमृत है.
  एक बार स्वामी विवेकानन्द जी अमेरिका में एक सम्मलेन में भाग ले रहे थे. सम्मलेन के बाद कुछ पत्रकारों ने उन से भारत की नदियों के बारे में एक प्रश्न पूछा.
  पत्रकार ने पूछा – स्वामी जी आप के देश में किस नदी का जल सबसे अच्छा है?
  स्वामी जी का उत्तर था – यमुना का जल सभी नदियों के जल से अच्छा है.
  पत्रकार ने फिर पूछा – स्वामी जी आप के देशवासी तो बोलते है कि गंगा का जल सब से अच्छा है.
  स्वामी जी का उत्तर था – कौन कहता है गंगा नदी है, गंगा हमारी माँ है और उस का नीर जल नहीं है, – अमृत है.
  यह सुन कर वहाँ बैठे सभी लोग स्तब्ध रह गये और सभी स्वामी जी के सामने निरुत्तर हो गये.

  

Sri Ramakrishna Parable of a Seeking Men
Sri Ramakrishna - "A man wanted a smoke. He went to a neighbour's house to light his charcoal. It was the dead of night and the household was asleep. After he had knocked a great deal, someone came down to open the door. At sight of the man he asked, 'Hello! What's the matter?'
The man replied: 'Can't you guess? You know how fond I am of smoking. I have come here to light my charcoal.' The neighbour said: 'Ha! Ha! You are a fine man indeed! You took the trouble to come and do all this knocking at the door! Why, you have a lighted lantern in your hand!' (All laugh.)

"What a man seeks is very near him. Still he wanders about from place to place.

Source: from book "Gospel of Sri Ramakrishna" 

Sri Ramakrishna Story of a farmer

It was about five o'clock in the afternoon. Sri Ramakrishna was sitting on the steps of his verandah. Hazra, Rakhal, and M. were near him. Hazra had the attitude of a Vedantist: "I am He."

Sri Ramakrishna (to Hazra): "Yes, all one's confusion comes to an end if one only realizes that it is God who manifests Himself as the atheist and the believer, the good and the bad, the real and the unreal; that it is He who is present in waking and in sleep; and that He is beyond all these.

"There was a farmer to whom an only son was born when he was rather advanced in age. As the child grew up, his parents became very fond of him. One day the farmer was out working in the fields, when a neighbour told him that his son was dangerously ill—indeed, at the point of death. Returning home he found the boy dead.

His wife wept bitterly, but his own eyes remained dry. Sadly the wife said to her ncighbours, 'Such a son has passed away, and he hasn't even one tear to shed!'

After a long while the farmer said to his wife: 'Do you know why I am not crying? Last night I dreamt I had become a king, and the father of seven princes. These princes were beautiful as well as virtuous. They grew in stature and acquired wisdom and knowledge in the various arts. Suddenly I woke up. Now I have been wondering whether I should weep for those seven children or this one boy.'

To the jnanis the waking state is no more real than the dream state. "God alone is the Doer. Everything happens by His will."

Source: from book "Gospel of Sri Ramakrishna"

श्री गणेश चालीसा

Jai Maata Di

श्री गणेश चालीसा


दोहा
जय गणपति सदगुणसदन. करिवर बदन कृपाल.
विघ्न हरण मंगल करण. जय जय गिरिजा लाल.
चौपाई
जय जय जय गणपति गण राजू. मंगल भरण करण शुभ काजू.
जय गजबदन सुखदाता. विश्व विनायक बुद्धि विधाता.
वक्र तुण्ड शुचि शुण्ड सुहावन. तिलक त्रिपुण्ड भाल मन भावन.
राजत मणि मुक्तन उर माला. स्वर्ण मुकुट शिर नयन विशाला.
पुस्तक पाणि कुठार त्रिशुलं. मोदक भोग सुगंधित फ़ूलं.
सुन्दर पिताम्बर तन साजित. चरण पादुका मुनि मन राजित.
धनि शिवसुवन शडानन भ्राता. गौरी ललन विश्व विख्याता.
ऋद्धि-सिद्धि तव चंवर सुधारे. मूशक वाहन सोहत द्वारे.
कहौ जन्म शुभ कथा तुम्हारी. अति शुचि पावन मंगलकारी.
एक समय गिरिराज कुमारी. पुत्र हेतु तप कीन्हा भारी.
भयो यज्ञ जब पूर्ण अनूपा. तब पहुंच्यो तुम धरि द्धिज रुपा.
अतिथि जानि कै गौरि सुखारी. बहुविधि सेवा करी तुम्हारी.
अति प्रसन्न हवै तुम वर दीन्हा. मातु पुत्र हित जो तप कीन्हा.
मिलहि पुत्र तुहि, बुद्धि विशाला. बिना गर्भ धारण, यहि काला.
गणनायक, गुण ज्ञान निधाना. पूजित प्रथम, रुप भगवाना.
अस कहि अन्तर्धान रुप हवै. पलना पर बालक स्वरुप हवै.
बनि शिशु , रुदन जबहिं तुम ठान. लखि मुख नहिं गौरि समाना.
सकल मगन, सुखमंगल गावहिं. नभ ते सुरन सुमन वर्शावाहिं.
शम्भु , उमा , बहु दान लुटावहिं. सुर मुनिजन, सुत देखन आवहिं.
लखि अति आनन्द मंगल साजा. देखन भी आये शनि राजा.
निज अवगुण गुनि शनि मन माहीं. बालक, देखन चाहत नाहीं.
गिरिजा कछु मन भेद बढ़ायो. उत्सव मोर, न शनि तुहि भायो.
कहन लगे शनि, मन सकुचाई. का करि हौ, शिशु मोहि दिखाई.
नहिं विश्वास , उमा उर भयौऊ. शनि सो बालक देखन कहयऊ.
पडतहिं, शनि दृग कोण प्रकाशा. बालक सिर उड़ि गयो अकाशा
गिरिजा गिरीं विकल हवै धरणी. सो दुख दशा गयो नंहि वरणी.
हाहाकार मच्यो कैलाशा. शनि कीन्हो लखि सुत को नाशा.
तुरत गरुड़ विष्णु सिधाय. काटि चक्र सों गज शिर लाये.
बालक के धड़ ऊपर धारयो. प्राण, मन्त्र पढ़ि शंकर डारयो.
नाम गणेश शम्भु तब कीन्हे. प्रथम पूज्य बुद्धि निधि वर दीन्हे.
बुद्धि परिक्षा जब शिव कीन्हा. पृथ्वी पर प्रदक्षिणा लीन्हा.
चले शडानन भरमि भुलाई. रचे बैठ तुम बुद्धि उपाई.
चरण मातु-पितु के घर लीन्हें. तिनके सात प्रदक्षिण कीन्हें.
धनि गणेश कहि शिव हिय हरशे. नभ ते सुरन सुमन बह बरसे.
तुम्हारी महिमा बद्धि बड़ाई. शेश सहस मुख सके न गाई.
मैं मति हीन मलीन दुखारी. करहुँ कौन विधि विनय तुम्हारी.
भजत राम सुन्दर प्रभुदासा. लग, प्रयाग, ककरा दुर्वासा.
अब प्रभु दया दीन पर कीजै. अपनी शक्ती भक्ति कुछ दीजै.
दोहा
श्री गणेश यह चालीसा, पाठ करें धर ध्यान.
नित नव मंगल गृह बसै, लगे जगत सन्मान.
सम्बन्ध अपने सहस्त्र दश, ऋशि पंचमी दिनेश.
पूरण चालीसा भयो, मंगल मूर्ति गणेश.

Sri Ramakrishna Parable of a Guru and his Disciple

Sri Ramakrishna Parable of a Guru and his Disciple
Sri Ramakrishna : "Through restlessness — the restlessness a child feels for his mother. The child feels bewildered when he is separated from his mother, and weeps longingly for her. If a man can weep like that for God he can even see Him.

"At the approach of dawn the eastern horizon becomes red. Then one knows it will soon be sunrise. Likewise, if you see a person restless for God, you can be pretty certain that he hasn't long to wait for His vision.

"A disciple asked his teacher, 'Sir, please tell me how I can see God.' Come with me,' said the guru, 'and I shall show you.' He took the disciple to a lake, and both of them got into the water. Suddenly the teacher pressed the disciple's head under the water.

After a few moments he released him and the disciple raised his head and stood up. The guru asked him, 'How did you feel?' The disciple said, 'Oh! I thought I should die; I was panting for breath.' The teacher said, 'When you feel like that for God, then you will know you haven't long to wait for His vision

Source: from book "Gospel of Sri Ramakrishna"

Subtle effect of sleeping on the left side

Spiritual Science Research Foundation

Subtle effect of sleeping on the left side

The Kundalini is the inherent spiritual energy system in the body. It consists of 7 main centres or chakras, 3 main channels - the Sun Channel (Right channel or Pingala-nadi), the Moon channel (Left channel or Ida-nadi) and Central channel (Sushumna-nadi) and innumerable ducts and ductules.

The energy for the bodily and mental functions flows through the Sun and Moon Channels. The energy flowing through the Central Channel (Sushumna-nadi) is related to spiritual growth.

The Sun Channel (Pingala-nadi) is Raja predominant, whereas the Moon Channel (Ida) is Sattva predominant. The energy flows alternately through the Ida and Pingala. This shift happens every 3-4 minutes. Even though the energy flow changes so often, as the Ida and Pingala cross sides across the body, both parts of the body receive adequate energy of each type. This maintains a balance between the 2 types of energy flows.

When a person sleeps on the left side, the Sun channel is activated.

When the Sun or Moon channels are activated, the chetana in the body cells remains activated. As a result, there is a lower level of the subtle basic Tama component generated and the chetana also helps fight the attacks from ghosts.

Thus it is recommended for most people to sleep on their sides.

For more information on sleeping postures, see: http://www.spiritualresearchfoundation.org/articles/id/spiritualresearch/spiritualscience/sleep-postures#4Sleepposture3sleepingonthesides

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