|| SHREE RAM NAAM MALA ||
SHREE RAM RAM RAGHUDANDAN RAM RAM
SHREE RAM RAM BHARATAAGRAJ RAM RAM
SHREE RAM RAM RANKARKASH RAM RAM
SHREE RAM RAM SHARANAMMAM RAM RAM || 1 ||
SHREE RAM RAM BHAVTAARAN RAM RAM
SHREE RAM RAM AGHHAARAN RAM RAM
SHREE RAM RAM JANRANJAN RAM RAM
SHREE RAM RAM BHAVBHANJAN RAM RAM || 2 ||
SHREE RAM RAM RAVIVANSHAJ RAM RAM
SHREE RAM RAM BHAVBHESHAJ RAM RAM
SHREE RAM RAM AVADHESHWAR RAM RAM
SHREE RAM RAM PARAMESHWAR RAM RAM || 3 ||
SHREE RAM RAM SHIVANANDAN RAM RAM
SHREE RAM RAM RIPUKANDAN RAM RAM
SHREE RAM RAM DANUJAANTAK RAM RAM
SHREE RAM RAM NARKAANTAK RAM RAM || 4 ||
SHREE RAM RAM DHARANEEDHAR RAM RAM
SHREE RAM RAM KARUNAAKAR RAM RAM
SHREE RAM RAM MANUJAAKRUTI RAM RAM
SHREE RAM RAM KAMALAAPATI RAM RAM || 5 ||
SHREE RAM RAM NARNAAYAK RAM RAM
SHREE RAM RAM VARDAAYAK RAM RAM
SHREE RAM RAM GARUDADHWAJ RAM RAM
SHREE RAM RAM MANREBHAJ RAM RAM || 6 ||
SHREE RAM RAM JAPATAAN SAHU KASHTA JAAYA
SHREE RAM RAM JAPATAAN SHUBH SARVA THAAYA
SHREE RAM RAM RASANAA RATATAN SADAAYA
SHREE RAM RAMMAY VISHWA BADHUN JANAAYA || 7 ||
SHREE RAM RAM RASANAA RATAJO SADAAYA
SHREE RAMROOP HRIDAYE VASAJO SADAAYA
SHREE RAM PAAD MUJ MASTAK TO BIRAAJE
SHREE RAMCHANDRA AVASAAN SAHAAYA THAAJO || 8 ||
JE RAM RAM THAYEE RAAVAN NE VIDAARYO
JE RAM KRISHNA THAYEE KANS KUPAATRA MAARYO
JE RAM RAAY RANCHHOD THAYEE BIRAAJI
TE RAM NAAM BALTHEE NIJDAAS GAAJE || 9 ||
AA RAM NAAMNI MALA SADAA SOHAAY JO GADE
RAM NAAM PRABHAAVETHEE DHAAM RAMTANUN MADE
RAM NAAM MANIDEEP DHARU JEEH DEHREE DWAAR
TULSI BHEETAR BAAHERAHU JO CHAAHSI UJIYAAR || 10 ||
A mother’s heart is not two when it comes to loving her child and
slapping it; the mother is not lacking in compassion and grace.
Neither is she not lacking in mercy, infact there is much love in
her scolding. When a mother’s heart pours out with love, she gives
sweets to every child, but in case of children creating a nuisance,
she will not slap other children. She will slap her own child only.
Similarly, God gives favorable situations to everyone, but gives
unfavorable ones to those that He has exceptional grace for and
considers as His own. Therefore in unfavorable situations one
receives immense grace from Bhagwaan, and sins are wiped out and
there is enormous spiritual development and growth in one’s life.
However many good men have been in the past; progress in their lives
had happened in unfavorable circumstance. Very few saints you will
find, who progressed in favorable circumstances.
Look, I will tell a very practical thing. If any living thing-insect
or human is suffering, then good people sympathize with it – feeling
that how shall it’s suffering be wiped out? But good people do not
sympathize-support a pleasure-seeker (bhogi); he is not liked by
everyone. Saints will be happy by looking at him, but other men will
not be happy. By looking at an enjoyer (bhogi) in a car, the hearts
of the people walking on the road burns with jealousy! They are not
supporters, but opponents. As people do not support him in his
enjoyment, similarly God too is a bit negligent towards him. Just as
when a child is happy playing and enjoying, then the mother is also
a little negligent towards him. But if the child is sad, then mother
gives special attention to him. Similarly, there is extraordinary
grace of God in unfavorable circumstances. Just like your support
is primarily towards those that are suffering, similarly God’s
support is also primarily towards those that are suffering and
unhappy.
On advent of sorrow, if sadhak remains alert, then he will make much
progress; but if he starts crying, then he will not progress. One
child was 5-7 years old and his mother-father died. Now he is 30
years old. Another child also has also grown to 30 years, whose
mother-father, grandfather-grandmother, big brother etc. are still
alive. Between these two, who will be more skilful and
knowledgeable? That child will be smarter whose mother-father is not
alive. Reason is that the extent of progress one can make in sorrow,
it is not possible in favorable situations. So what is the
conclusion? That whatever situation God has given us, it is given
for our salvation, for our redemption.
From “Saadhan, Sudhaa, Sindhu” in Hindi pg 678-679 by Swami
Ramsukhdasji. (to be continued)
Ram Ram
For full online discourses in Hindi, please visit Swami
Ramsukhdasji’s website.
http://www.swamiramsukhdasji.org
Bhagwaan in Gita 2:39 said to Arjuna “This is the wisdom of the
Sankhya given to you, O Arjuna. Now listen to the wisdom of Yoga of
Action i.e. the Discipline of Action in which a person by performing
action for the welfare of others, without any selfish motive attains
equanimity.” Then according to the context in response to Arjuna’s
question Lord Krishna having described the marks of the man of
steady wisdom, completes this topic. At the beginning of the third
chapter, Arjuna asked Bhagwaan Krishna, “If you think that knowledge
is superior to action, why do you urge me to do this savage deed
(war)? In response to his question, the Lord from verses Gita 3:4
to Gita 3:29 lays emphasis on the performance of actions by which a
man attains equanimity. In Gita 3:30, He says that surrendering all
actions to Him, with the mind concentrated in the Self, free from
desire and egoism, he should perform actions, relieved from the
mental agitation. In Gita 3:31 and Gita 3:32, He declares the sweet
fruit of following His teachings (explained in the previous verse)
and the harm in not following it. In Gita 3:25, He
declares, “Better is death in one’s own duty.” In Gita 3:36, Arjuna
asks, “By what is a man impelled to commit sin?” To this, Bhagwaan
(God) replies, “It is desire, all devouring and most sinful, which
is the enemy,” and ordered Arjuna to slay this enemy.
Though Bhagwaan’s teaching continues from Gita 3:37 onwards, yet in
Gita 3:43 when the answer to Arjuna’s question is over, Sage Ved
Vyasaji concludes the third chapter and begins the fourth chapter.
It shows that Bhagwaan having answered Arjuna’s question, gives a
pause and then begins again the Discipline of Action, which was
being described in Gita 2:47 and Gita 2:48, by the term “Imam”
(This) in Gita 4:1.
There are two important factors pertaining to the Discipline of
Action -
1) Performance of Action and
2) Special Knowledge about Action
Arjuna wants to renounce the performance of actions. So he says to
Bhagwaan Krishna, “Why do you ask me to be engaged in this savage
deed?” Therefore Bhagwaan lays special emphasis on the performance
of duty, specially in the third chapter, while in the fourth chapter
He imparts knowledge about actions. He declares, “I shall teach you
such action (the nature of action and inaction), after knowing which
you will be liberated from evil (the cycle of birth and death) Gita
4:16.
This Karma Yoga inspite of being beginningless, was lost to the
world through long lapse of time, because of the absence of such
scholarly teachers (sages) who could impart it. The Lord in the
first three verses describing how Karma Yoga was handed down from
ancient times, proves how it existed from times immemorial.
From “Gita Madhurya” in English pg 48-49 by Swami Ramsukhdasji
Ram Ram
For full online discourses in Hindi, please visit Swami
Ramsukhdasji’s website.
http://www.swamiramsukhdasji.org
Human body is considered to be the greatest of all.
“Labdhva Sudurlabhmidum Bahusambhavaante,” (Srimad Bhagwat 11.9.29)
Bhagwaan who showers His grace without any reason, gives this human
body -
“Kabahun kari karunaa nar dehi. Dait is binu hetu sanehi.” (Manas
7.44.3)
“Rarely does God, who loves the jeeva (embodied soul) without any
self-interest, graciously bestows on it a human form” (Manas 7.44.3)
As Bhagwaan (God) graciously gives us this human body, similarly
whatever situations He has given us, that too He has given us
graciously. Whether our karma (actions) might be good or bad,
whatever karma (actions) we have done; but the decision-maker of the
fruit of those karmas (actions) is our selfless friend – “Suhrdam
sarvabhootaanaam” (Gita 5.29)
From a worldly point of view there are two kinds of situations -
favorable and unfavorable, but from a spiritual point of view there
are not two kinds of situations. For the seekers of God-realization
a situation is not segregated into two categories; because if God
has given this human body for attaining Him, then whatever situation
he has given, that is also given for attaining Him. Thus if a
situation is most favorable, or a situation is very unfavorable, or
the situation is mixed, it has been given only for our redemption.
Whatever situation we have received, it is only a means for
attaining God – `It is a tabernacle suitable for spiritual
endeavors, gateway to liberation.’ “Saadhan dhaam moksha ker
dwaaraa” (Manas 7.43.4). That person who is a pleasure-seeker
(bhogi), only in his perception there are two kinds of situations -
favorable and unfavorable. From a yogi’s (sadhak) perspective there
are never two kinds of situations.
Rather than favorable situation, unfavorable situation is more
beneficial for salvation . Why is it beneficial? In favorableness,
due to attachment there is every possibility of falling in the trap
of world, but in an unfavorable situation there isn’t a possibility
of falling into worldly traps, but emphasis is on walking towards
Paramatma (God, Supreme Consciousness). There are only two things
for a sadhak (spiritual aspirant) – To move away from the world and
walk towards God. In favorable circumstance we cling to world; so it
requires an effort to move away from it; but in unfavorable
situations, no effort is required to move away from the world. So in
an unfavorable circumstance, half the work of the sadhak is already
done!
Unfavorable circumstances are a primary means in attaining God. If
we don’t like unfavorable situations, then we have not become a true
sadhak. We will be true sadhaks only when we accept that whatever
situation God has sent, it is for our good. This is a very firm
principle. In scriptures it has been said -
“Just like – while nurturing a child or either scolding him – in
both instances the mother never lacks any compassion or mercy;
similarly, at no time is the Eternal and Supreme Lord, not showering
His grace and mercy in monitoring everyone’s goodness-badness” (to
be continued)
From “Saadhan, Sudhaa, Sindhu” in Hindi pg 678 by Swami
Ramsukhdasji.
Ram Ram
For full online discourses in Hindi, please visit Swami
Ramsukhdasji’s website.
http://www.swamiramsukhdasji.org
સર્વે ભવન્તુ સુખીન:
સર્વે સન્તુ નિરામયા:
સર્વે ભદ્રાણી પશ્યન્તુ
મા કશ્ચિદ દુ:ખ માપ્નુયાત્
ૐ શાંતિઃ શાંતિઃ શાંતિઃ
ૐ પુર્ણમદઃ પુર્ણંમિદં પુર્ણાત્ પુર્ણમુદચ્યતે
પુર્ણસ્ય પુર્ણમાદાય પુર્ણમેવાવશિષ્યતે
ૐ શાંતિઃ શાંતિઃ શાંતિઃ
ૐૐૐ
ૐૐ
ૐ
Editor and trivedi Parivar
ૐ પૂર્ણમદઃ પૂર્ણમિદં પૂર્ણાત્ પૂર્ણમુદચ્યતે |
પૂર્ણસ્ય પૂર્ણમાદાય પૂર્ણમેવાવશિષ્યતે ||
ૐ શાંતિઃ શાંતિઃ શાંતિઃ |
|| અથ ઈશોપનિષત્ ||
ૐ ઈશા વાસ્યમિદઁ સર્વં યત્કિઞ્ચ જગત્યાં જગત્ |
તેન ત્યક્તેન ભુઞ્જીથા મા ગૃધઃ કસ્યસ્વિદ્ધનમ્ || 1 ||
કુર્વન્નેવેહ કર્માણિ જિજીવિષેચ્છતઁ સમાઃ |
એવં ત્વયિ નાન્યથેતોઅસ્તિ ન કર્મ લિપ્યતે નરે || 2 ||
અસુર્યા નામ તે લોકા અન્ધેન તમસાઅવૃતાઃ |
તાઁસ્તે પ્રેત્યાભિગચ્છન્તિ યે કે ચાત્મહનો જનાઃ || 3 ||
અનેજદેકં મનસો જવીયો નૈનદ્દેવા આપ્નુવન્પૂર્વમર્ષત્ |
તદ્ધાવતોઅન્યાનત્યેતિ તિષ્ઠત્તસ્મિન્નપો માતરિશ્વા દધાતિ || 4 ||
તદેજતિ તન્નૈજતિ તદ્દૂરે તદ્વન્તિકે |
તદન્તરસ્ય સર્વસ્ય તદુ સર્વસ્યાસ્ય બાહ્યતઃ || 5 ||
યસ્તુ સર્વાણિ ભૂતાન્યાત્મન્યેવાનુપશ્યતિ |
સર્વભૂતેષુ ચાત્માનં તતો ન વિજુગુપ્સતે || 6 ||
યસ્મિન્સર્વાણિ ભૂતાન્યાત્મૈવાભૂદ્વિજાનતઃ |
તત્ર કો મોહઃ કઃ શોક એકત્વમનુપશ્યતઃ || 7 ||
સ પર્યગાચ્છુક્રમકાયમવ્રણ-મસ્નાવિરઁ શુદ્ધમપાપવિદ્ધમ્ |
કવિર્મનીષી પરિભૂઃ સ્વયમ્ભૂ-ર્યાથાતથ્યતોઅર્થાન્વ્યદધાચ્છાશ્વતીભ્યઃ સમાભ્યઃ || 8 ||
અન્ધં તમઃ પ્રવિશન્તિ યેઅવિદ્યામુપાસતે |
તતો ભૂય ઇવ તે તમો ય ઉ વિદ્યાયાઁ રતાઃ || 9 ||
અન્યદેવાહુર્વિદ્યયાઅન્યદાહુરવિદ્યયા |
ઇતિ શુશ્રુમ ધીરાણાં યે નસ્તદ્વિચચક્ષિરે || 10 ||
વિદ્યાં ચાવિદ્યાં ચ યસ્તદ્વેદોભયઁ સહ |
અવિદ્યયા મૃત્યું તીર્ત્વા વિદ્યયાઅમૃતમશ્નુતે || 11 ||
અન્ધં તમઃ પ્રવિશન્તિ યેઅસમ્ભૂતિમુપાસતે |
તતો ભૂય ઇવ તે તમો ય ઉ સમ્ભૂત્યાઁ રતાઃ || 12 ||
અન્યદેવાહુઃ સમ્ભવાદન્યદાહુરસમ્ભવાત્ |
ઇતિ શુશ્રુમ ધીરાણાં યે નસ્તદ્વિચચક્ષિરે || 13 ||
સમ્ભૂતિં ચ વિનાશં ચ યસ્તદ્વેદોભયઁ સહ |
વિનાશેન મૃત્યું તીર્ત્વા સમ્ભૂત્યાઅમૃતમશ્નુતે || 14 ||
હિરણ્મયેન પાત્રેણ સત્યસ્યાપિહિતં મુખમ્ |
તત્ત્વં પૂષન્નપાવૃણુ સત્યધર્માય દૃષ્ટયે || 15 ||
પૂષન્નેકર્ષે યમ સૂર્ય પ્રાજાપત્ય વ્યૂહ રશ્મીન્ સમૂહ તેજઃ |
યત્તે રૂપં કલ્યાણતમં તત્તે પશ્યામિયોઅસાવસૌ પુરુષઃ સોઅહમસ્મિ || 16 ||
વાયુરનિલમમૃતમથેદં ભસ્માંતઁ શરીરમ્ |
ૐ ક્રતો સ્મર કૃતઁ સ્મર ક્રતો સ્મર કૃતઁ સ્મર || 17 ||
અગ્ને નય સુપથા રાયે અસ્માન્ વિશ્વાનિ દેવ વયુનાનિ વિદ્વાન્ |
યુયોધ્યસ્મજ્જુહુરાણમેનો ભૂયિષ્ઠાં તે નમઉક્તિં વિધેમ || 18 ||
ઇતિ ઈશોપનિષત્ |
ૐ પૂર્ણમદઃ પૂર્ણમિદં પૂર્ણાત્ પૂર્ણમુદચ્યતે |
પૂર્ણસ્ય પૂર્ણમાદાય પૂર્ણમેવાવશિષ્યતે ||
ૐ શાંતિઃ શાંતિઃ શાંતિઃ |
Posted in ઉપનિષદ
Yes, Rajoo, that is what we are and what we want to be. Love and blessings, Father Valles.
—– Original Message —–
From: “Carlos Vallés” <carlos@carlosvalles.com>
To: <carlos@carlosvalles.com>
Sent: Saturday, November 08, 2008 9:02 PM
Subject: Correo desde la Página Web para Carlos Vallés
ENVIO DE INFORMACION DESDE LA WEB
DATOS ENVIADOS
NOMBRE = Rajendra M.Trivedi
CORREO = rmtrivedi@comcast.net
DESEO QUE APAREZCA MI NOMBRE EN LA RESPUESTA PREGUNTA O COMENTARIO
I truly agree with you Father.
“Priesthood is not political, not national, not power-based. Jesus’s priesthood, and ours with his, is universal, and its blessings reach all. Like Melchizedek distributed bread and wine to Abraham and his people”.
Like you said,”Let us remember that we priests – all priests – are not bureaucrats but shepherds. We are not priests from Levi but from Judah, from Melchizedek, from Jesus. At the service of the World. This is what we are meant to be and what we want to be”.
Rajendra
Click here, please: (allow time for it to load up)
http://www.mayyoubeblessedmovie.com/
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