Bharathipura Samsthana

Tuesday, 3 December 2013

Karthika deepothsava Bharathipura

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Monday, 2 December 2013

Lifting of Govardhana :

You all must have heard the story of how Lord Krishna lifted the huge Mount Govardhana entirely on his little finger. The (prefix) ‘Go-’ means knowledge, and knowledge is so vast, like a huge mountain. But one who has blossomed in knowledge can lift even a huge mountain very easily and effortlessly, using just his little finger. Can you lift anything with your little finger? You cannot actually lift anything using the little finger, isn’t it? But here, Lord Krishna lifted the entire Mount Govardhana using just his little finger. The word ¬Govardhana means that which enhances and augments our knowledge. So when we stand in the enclosure of knowledge, we receive a protection, a shield from the storm and the heavy rain (signifying misery and suffering). To shelter yourself from the miseries of the world, you must come under the protection of Mount Govardhana (knowledge), and by doing this you will continue to blossom, and progress more and more in knowledge.

Om Namah Shivay

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Lifting of Govardhana :

Shiv Shankar Daily

Dharma Granth

ಅಪರೇ ನಿಯತ ಆಹಾರಾಃ ಪ್ರಾಣಾನ್ ಪ್ರಾಣೇಷು ಜುಹ್ವತಿ ।
ಸರ್ವೇSಪ್ಯೇತೇ ಯಜ್ಞವಿದೋ ಯಜ್ಞಕ್ಷಪಿತಕಲ್ಮಷಾಃ ॥೩೦॥

ಕೆಲವರು ಆಹಾರ ನಿಯಂತ್ರಣಗೊಳಿಸಿ, ಇಂದ್ರಿಯ ಚಾಪಲವನ್ನು ಕಡಿಮೆ ಮಾಡಿಕೊಂಡು ಸಾಧನೆ ಮಾಡುತ್ತಾರೆ. ಆಹಾರ ನಿಯಂತ್ರಣ ಎಂದರೆ ಹೆಚ್ಚು ಆಹಾರ ಸೇವಿಸದೇ ಇರುವುದು, ಉಪ್ಪು-ಹುಳಿ-ಖಾರ ಕಡಿಮೆ ತಿನ್ನುವುದು ಇತ್ಯಾದಿ. ಇದರಿಂದ ಇಂದ್ರಿಯ ಸೆಳೆತ ಕಡಿಮೆಯಾಗುತ್ತದೆ. ಇದರ ಪರಿಣಾಮ ನೇರವಾಗಿ ಮನಸ್ಸಿನ ಮೇಲೆ. ಹೀಗೆ ಆಹಾರ ನಿಯಂತ್ರಣದ ಮೂಲಕ ಸಾಧನೆ ಒಂದು ಯಜ್ಞ. ಈ ಕಾರಣಕ್ಕಾಗಿ ನಮ್ಮಲ್ಲಿ ಅನೇಕ ಹಬ್ಬ ಹರಿದಿನಗಳಲ್ಲಿ, ಏಕಾದಶಿಯಂದು-ಉಪವಾಸ ಪದ್ಧತಿ ಸಾಮಾಜಿಕವಾಗಿ ನೆಡೆದು ಬಂತು. ಇದರಿಂದ ಕನಿಷ್ಠ ಆ ಒಂದು ದಿನವಾದರೂ ಮನಸ್ಸು ಸ್ವಚ್ಛವಾಗಿ ಭಗವಂತನ ಉಪಾಸನೆಯಲ್ಲಿ ತೊಡಗಲಿ ಎನ್ನುವುದು ಇದರ ಹಿಂದಿನ ಸಂಕಲ್ಪ.

source - Bhagavad Gita Kannada

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गीता सार :

Tanuja Thakur · 62,309 like this.

about an hour ago ·

गीता सार :
त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः ।
कर्मण्यभिप्रवृत्तोऽपि नैव किंचित्करोति सः ॥
अर्थ : जो पुरुष समस्त कर्मोंमें और उनके फलमें आसक्तिका सर्वथा त्याग करके संसारके आश्रयसे रहित हो गया है और परमात्मामें नित्य तृप्त है, वह भलीभाँति कर्मरत रहकर भी वास्तवमें कुछ भी नहीं करता ॥ – श्रीमद्भगवद गीता (४:२०)
भावार्थ : सृष्टिके कर्म सिद्धान्त अनुसार कर्म करनेपर उसका कर्मफल मिलता ही है; परंतु यहां भगवान श्रीकृष्ण यह सूत्र बता रहे हैं कि कर्मको करनेपर भी ऐसा क्या किया जाये कि उसके फलको भोगने नहीं भोगने पडते | यह विश्व कर्म प्रधान अतः बिना कर्मके कोई जीव रह ही नहीं सकता; परंतु यदि कर्ता कर्मके फलकी इच्छाको त्याग दे और कर्मके कर्तापनको ईश्वरके श्रीचरणोंमें सतत अर्पण करता रहे तब कर्मरत जीवको कर्मफलके सिद्धान्त नहीं भोगने होते हैं और ऐसे जीव ईश्वरपर तो आश्रित होते हैं संसारसे इनका आश्रय अर्थात मोह-भंग हो चुका होता अर्थात यह जीव मूलतः सन्यासी प्रवृत्तिका हो जाता है, बाह्यत: वह अपने प्रारब्ध अनुरूप यदि एक सदगृहस्थ हो तो भी उसे संसारके प्रति उसकी आसक्ति नहीं होती ऐसा जीव एकांतमें आनंदकी अनुभूति लेता है | सांसरिक सम्बन्धोंके मायाजालकी उसे आवश्यकता नहीं होती और वह संसारमें रहे या वनमें उसके आसपासकी वस्तुस्थिति उसके आंतरिक ईश्वरीय अंतरंगताको भंग नहीं करता | साधना करना उसके जीवनका मुख्य ध्येय होनेके कारण वह उसीमें संतुष्ट और संलग्न रहता है | वह यद्यपि कर्मरत रहता अर्थात प्रारब्ध अनुसार वह अपना कर्म करता है; परंतु वह कुछ भी नहीं करता अर्थात वह अकर्ता हो जाता है उसके ऊपर कर्मफलके सिद्धान्त लागू नहीं होते |
त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः ।
कर्मण्यभिप्रवृत्तोऽपि नैव किंचित्करोति सः ॥ – श्रीमद्भगवद गीता (४:२०)
Tyaktva karmphalaasangagam Nitytrupto nirashrayah
karmanyabhipravruttOpi naiv kinchitkaroti sah

- ShrimadBhagvad Gita (4.20)

Meaning : Having abandoned attachment to the fruit of the action, ever content, depending on nothing, he does not do anything though engaged in activity.
Implied Meaning: According to the principle of the action, performing any action results in its Karmaphal (consequence or fruits), but here Lord Krushna is propounding the rule as to how despite doing one’s Karma (action), there is no need to reap its fruits. This world is Karma predominant, hence no being can exist without performing one’s Karma; but if the doer sacrifices the desire for the fruits of the Karma and constantly offers the Kartapan (sense of doership) of the Karma at the Shree Charan (Holy feet) of God, then the being immersed in Karma does not have to undergo the principles of Karmaphal (consequences) and such beings are dependent on God, they have given up on the world, implying that such a being basically acquires a saintly disposition, externally the person might be a householder as per one’s Prarabdh (destiny), even then that person does not develop any attachment towards the world, such a being experiences bliss in solitude. He/she does not require the Mayajaal (illusory web) of worldly relationships and inhabiting whether in the world, or in a forest, the situation around him/her does not break the internal divine proximity. With Sadhana being his primary objective, the person remains satisfied and attached to it. Even though the person is always busy, still he does not do anything, implying that the person becomes a non-doer and the principles of Karmaphal do not apply to him/her.

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जन्मानेकशतैः

Tanuja Thakur

जन्मानेकशतैः सदादरयुजा भक्त्या समाराधितो ।
भक्तैर्वैदिकलक्षणेन विधिना संतुष्ट ईशः स्वयम् ।
साक्षात् श्रीगुरूरूपमेत्य कृपया दृग्गोच्चरः सन् प्रभुः ।
तत्त्वं साधु विबोध्य तारयसि तान् संसारदुःखार्णवात् ॥

अर्थ : जब कोई भक्त कई सहस्र जन्म सात्त्विक पद्धति एवं श्रद्धासे वैदिक धर्म अंतर्गत कर्मकांड जैसे पूजा पाठ, यज्ञ-याग इत्यादि करता है तब किसी जन्ममें भगवान शिव प्रसन्न होकर सद्गुरुके स्वरूपमें प्रकट होते हैं और आत्मज्ञान प्रदान कर पूर्णत्त्व देते हैं | वे शिष्यको सांसारिक दुखोंके सागरसे छुटकारा देते हैं |

“Janmaanekeshatayee sadadaryuja bhaktya samaaradhito
Bhaktairvediclakshen vidhina santusht eeshah swayam
Sakshat Shree Gururoopamety kripaya driggocchar sann prabhuh
Tatvam Sadhu Vibodhy taarayasi taann sansardukhaarnvaat”

Meaning: When a devotee worships the Lord in the course of hundreds of births in a Sattvik (sattva predominant) manner, with faith, following the Vedic scriptures and observing rituals, it is then that in some birth, Lord Shankar is pleased and appears in the form of a Guru, thus granting the realisation of the universal principle of Atmadnyan (the soul principle) in its absoluteness. He liberates the disciple from the worldly ocean of sorrow and unhappiness.

Sunday, 1 December 2013

Essence of Gita

Tanuja Thakur

गीता सार / Essence of Gita
Scroll down to read in English
कर्मणैव हि संसिद्धिमास्थिता जनकादयः ।
लोकसंग्रहमेवापि सम्पश्यन्कर्तुमर्हसि ॥ - श्रीमदभगवद्गीता ३:२०
अर्थ : जनकादि ज्ञानीजन भी आसक्ति रहित कर्मद्वारा ही परम सिद्धिको प्राप्त हुए थे, इसलिए तथा लोकसंग्रहको देखते हुए भी तू कर्म करनेके ही योग्य है अर्थात तुझे कर्म करना ही उचित है |
भावार्थ : कर्मका आसक्तिरहित होना अति आवश्यक है तभी वह अकर्म-कर्म बनता है | राजा जनक यद्यपि राजा थे परंतु अपनी साधनाके बलसे वे अनासक्त होकर प्रत्येक कर्म करते थे अतः वे नृप होते हुए भी वर्णसे ब्राह्मण हो गए और उन्हें सदेह मुक्ति मिली और उन्होंने अपना कल्याण सिद्ध कर लिया | भगवान श्रीकृष्ण अर्जुनसे कहते हैं युद्धके समय नेतृत्व करनेका समय है न की युद्धसे पलायन करनेका और यही योग्य कर्म है | जब काल विपरीत हो तब व्यष्टि हितकी अपेक्षा समष्टि हितका विचार कर उस समय जो भी योग्य लगे उसे अनासक्त होकर करना ही कर्मयोग है और इसीमें सभीका कल्याण निहित है|

कर्मणैव हि संसिद्धिमास्थिता जनकादयः ।
लोकसंग्रहमेवापि सम्पश्यन्कर्तुमर्हसि ॥ - श्रीमदभगवद्गीता ३:२०

Karmanaiv hi sansiddhimaasthita janakadayah
Loksangrahmevapi sampashyankartymahasi - Shrimad Bhagvad Gita 3 :20

Meaning: Janaka and others attained perfection verily by action only; even with a view to the protection of the masses thou should perform action.

Implied Meaning: Detachment to Karma is extremely important, only then it becomes an Akarma Karma (action that bears no fruit in future). Although Janak was a King or kshatriya by Varna, but on the strength of his Sadhana (spiritual practice) he became detached while performing every action; thus, despite being a king (kshatriya) ), he became a Brahmin by Varna (system of class) and attained the Videh state i.e attained liberation along with his body and he achieved his ultimate benefaction. Lord Krishna tells Arjuna, ‘during the war his duty is to lead the army and not to escape from the war and this is a worthy deed. When times are adverse, compared to Vyashti (personal) well-being, one should always think of Samashti (societal) well-being, should perform accordingly with non-attachment feelings and that is Karmayog and hence welfare of all is inherent in it.
source : www.tanujathakur.com

SAI Sharnam

✿⊱╮✿⊱╮✿⊱╮||OM SAI RAM JI || ✿⊱╮✿⊱╮✿⊱╮