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  • Maha Shiva RatriFebruary 24th, 2017
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    • Navaratri & Navadurga
      What is Navratri ? " Navratri " or "Navaratri " literally means "nine nights." Navratri is celebrated twice a year, once at the beginning of the New Samvatsar (Hindu New year) in Summers and again at the onset of winter. Navratri or Navratra are therefore known as Chaitra Navratra and Shaardeya Navratra on the basis of their occ […]
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      Om Namaha ShivayaEka Sloki RamayanAadau Rama thapo vananu gamanam, Hathwa mrugam kanchanam,Vaidehi haranam, jatayu maranam, Sugreeva sambhashanam,Bali nigrahanam, samudhra tharanam, Lanka pureem dahanam,Paschad Ravana Kumbha karna madanam, Ethat ithi Ramayanam Author -Shri C.RajaGopalachariRamayanaTo the north of the Ganga was the great kingdom Kosala, made […]
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    • Ramayan Series Page 7
      "Namo nama Shri Guru padukabhyam"Episode 61:Ravan sends his men to Kumbhakaran's palace to wake him up from his deep sleep. They take mountains of food for him and try to awaken him with their shouts, drums and trumpets. At last, Kumbhakaran gets up and has his meal. He is told about the war and the humiliation Ravan is suffering. Ravan goes t […]
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      "Namo nama Shri Guru padukabhyam"Ramayan Episode 51:Ravan discusses the matter with his courtiers and sends Sukh to seduce Sugriv from his loyalty to Shri Ram. Sukh meets Sugriv and says: "You are a king and Ravan is another. Earn his friendship instead of risking your life for helping a disinherited prince." Sugriv sends him back, saying […]
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      "Namo nama Shri Guru padukabhyam"Ramayan Episode 41:Lakshman enters Kishikindha in a fury. Angad goes and informs Hanuman who requests Tara to go and allay Lakshman's wrath. Tara is able to take away the edge of Lakshman's anger and Hanuman tells Lakshman that Sugriv has already issued orders for mobilising the warriors. Sugriv apologizes […]
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      "Namo nama Shri Guru padukabhyam"Ramayan Episode 31: Ravan decides to kidnap Sita Mareech reluctantly becomes golden deer Shri Ram, at Sitas behest, goes after the deer 31.131.231.331.4Episode 32: Mareech mimics Shri Rams voice & calls Lakshman Sita compels Lakshman to go Ravan kidnaps Sita .Shri Ram & Lakshman are upset32.132.232.332.4Epis […]
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      "Namo nama Shri Guru padukabhyam"Valmiki advises her to give up attachment which binds mortals to Earth. King Janak visits Ayodhya.02-11King Janak's conversation with Shri Ram. He shows Ram the letter Sita left him and tells Ram that he is proud to have a daughter like Sita.02-12Janak asks Ram to visit Mithila because Devi Sunayana is unwell.G […]
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      "Namo nama Shri Guru padukabhyam"Aartii ki Hanumana lalaa kiiAartii ki Hanumana lalaa kii, dushta-dalana Ragunatha kalaa kee.Jaakay bala se giriwara kaapay, roga dosha jaakay nikata na jhaakee.Anjani putra mahaa bala daayee, santana kay prabhu sadaa sahaayee.Dai biiraa Ragunaatha pataayee, Lankaa jaari siiya sudhi laaye.Lanka sau kota samudra sii k […]
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      "Namo nama Shri Guru padukabhyam"A PRAYER TO HANUMANJI IN EIGHT VERSESBaala samai ravi bhaksha liyo, Taba teenahu loka bhayo andhiyaaroTaahi so traasa bhayo jaga-ko, Yaha sankata kaahu so jaata na taaroDewan-aani kari binatee, Taba chaari diyo ravi kashta niwaaroKo nahi jaanata hai jaga may, kapi sankat mochan naam tihaaroBaali ki traasa kapeesa ba […]
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    • Rishi Prasad "Guru Nishtha" Guru Bhakt Sandeepak ki Katha
      "Namo nama Shri Guru padukabhyam" ऋषि प्रसाद अध्यात्मिक मासिक पत्रिका संत श्री आसरामजी आश्रमभगवान शिवजी ने पार्वती से कहा हैःआकल्पजन्मकोटीनां यज्ञव्रततपः क्रियाः।ताः सर्वाः सफला देवि गुरुसंतोषमात्रतः।।'हे देवी ! कल्पपर्यन्त के, करोड़ों जन्मों के यज्ञ, व्रत, तप और शास्त्रोक्त क्रियाएँ – ये सब गुरुदेव के संतोषमात्र से सफल हो जाते हैं।'शिष्य […]
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      "Namo nama Shri Guru padukabhyam"II RAM IISHIV TAANDAV STOTRAJatata veegalajjal pravaahpaavit sthaleyGaleva lambya lambitaam bhujang tung maalikaam |Damag damag damag damanninaad vahum vavrymChakaar chand taandavam tanotu nah shivam shivam || 1 ||Jataa kataah sambhram bhramanni limpa nirjhariVilole veechi vallari viraaj maan murdhani |Dhagad dhagad […]
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      "Namo nama Shri Guru padukabhyam"NIRVAAN ASHTAKAMMano buddhya hankaar chittaani naahamNa cha shrotra jihvey na cha ghraan netrey |Na cha vyom bhoomir na tejo na vaayuChidaanand roopah shivoham shivoham || 1 ||Na cha praan sangyo na vai panch vaayurNa vaa sapta dhaatur na vaa panch koshah |Na vaak paani paadau na chopasth paayuChidaanand roopah shiv […]
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    • Ramayan Series Page 3
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      "kausalya supraja rama!purva sandhya pravartate, uthishta! narasardula! kartavyam daivam ahnikam "Sri Rama! Kausalya's endearing son! Wake up, dear! You have to do your day-to-day duties do wake up please. Continue reading →
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      The one who reads with peace, This octet on Hari, Which is the destroyer of sorrow, Would definitely reach the world of Vishnu, Which is always without sorrow, And he would never undergo sorrow ever. Continue reading →
    • All About HINDUISM
      O Thou Invisible One! O Adorable One! O Supreme! Thou permeatest and penetratest this vast universe from the unlimited space down to the tiny blade of grass at my feet. Thou art the basis for all these names and forms. Thou art the apple of my eye, the Prema of my heart, the very Life of my life, the very Soul of my soul, the Illuminator of my intellect and […]
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      Everything is verily a manifestation of God; where then do differences, delusion,misfortune and misery exist? They exist in the „seeing‟ without right knowledge. For as you see,so is the world. Continue reading →
    • Shri Krishna Janma ashtami
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    This Blog is an Humble attempt to spread the Divine Message of Pujjya BapuJi & Dedicated at the Lotus feets SHRI CHARANKAMAL Of PARAM PUJYA GURUJI SANT SHRI ASARAM JI BAPU VishwaGuru Of the Age.

    The essence of Bharata lies in Her culture of Self-realization. ParamAtman is not seen as something apart, but as our very essence, the one True Self that resides in the heart of us all. Raising ourselves from ordinary individuals to the heights of Supreme Consciousness is only possible with the guidance of one who is already in that transcendent state. Such a one is called a Satguru, a True Yogi, as in one who has gained mastery over the mind, one who is beyond the mind.

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Fifth Skanda

Chapter 14: The Material World as the Great Forest of Enjoyment

(1) The wise [S’ukadeva] said: ‘Those who think the body to be the real self, depart, in particular reasoning to the modes of goodness and such, from the wrong basis; sometimes they obtain the favorable, sometimes the unfavorable and sometimes they have a mixture of both. On the basis of the six gateways of their senses and the mind, they are faced with a never ending process of transmigration that is characterized by the over and over giving up of one body and the again accepting of a new one. On that difficult path traversing the dense forest of material life it so happens that of Vishnu, the Supreme Lord who is the controller, the soul bound acting under the control of mâyâ, the illusory of matter, in this exactly is like a merchant with an object of desire who is after the money. With his body acting on behalf of the fruits, he experiences the material world he has landed in as if it were a burial place, since he up to that moment was of no success and of all kinds of trouble out here in not gaining on the road of following the devoted, the bumblebees, to the lotus feet of the Lord and His representatives that would pacify the misery experienced. (2) By the certain activities of the senses it suffers no doubt that these, with whatever little wealth that a person so dutifully earned after so much hard labor, could be called his plunderers. They merciless plunder the desirous soul who is out of control and on the wrong path, the way he by his private home directly concludes to sense gratification in his determination to see, touch, hear, taste and smell all the acquired good; a matter to which the wise declare that it, religiously following the practice of the principles, only would serve a better life in the hereafter when one, with sacrifices, is faithfull in the worship of the Lord. (3) In this do also his family members, starting with his wife and children, act like tigers and jackals as surely, in the midst of the family that he above all tries to protect, he miserably trying not to waste his wealth, feels like a lamb that is seized by force. (4) As sure as a field that is every year plowed will still keep the seeds of the bushes, grasses and creepers that again, like in any garden, pop up with the plants sown, will this certainly also take place in the field of activities of family life, if one is not sure that all karma has been overcome; therefore is this world called the storehouse of fruitive desire. (5) Lost in that life, sometimes on this material path of existence wandering in the spheres of wealth, is he [the follower of falsehood] disturbed by low-class characters, that equal gadflies and mosquitos, and by thieves that are like rats, locusts and birds of prey. Because of a lusty mind ignorant in its fruitive motives, does he look at this human world, in which one never reaches one’s goal, with a wrong vision: he sees castles in the air. (6) There [in that human world] is he also, sometimes like being after a fata morgana in his eagerness to drink and eat and to have sex and such, a debauchee addicted to his senses. (7) Sometimes, as someone obsessed by that particular type of yellowish rubbish that is also an unlimited source of faults, tries he to get hold of gold, just like someone who looking for fire follows a phosphorescent fathom light. (8) This way is a person in this material forest at times fully absorbed in running hither and thither for the various items of a dwelling place, water and wealth, that are deemed necessary for sustenance. (9) Sometimes does he also, in the dark of night, driven by a momentary whirlwind of passion, mount an alluring woman; in total neglect of the higher vision does he then, blinded by the strength of that passion, notwithstanding the divinities of sun and moon, lose all notion in being overcome by a mind full of lust. (10) Occasionally for an instant he wakes up to the meaninglessness of the bodily conception of his self that destroyed his remembrance and of which he surely to the objects of his senses was running like after the water of a mirage. (11) At times, exactly like with the penetrating, repeated, typical sounds of owls and crickets, is there directly or indirectly the agitation caused by enemies and state officials, who by their punitive actions bring grief to the ear and heart. (12) When the conditioned soul has exhausted [the merit of] his good deeds in his previous life(s) and at that time approaches the wealthy ones with their dead souls, is he then himself just as dead within, because they are like the kâraskara, kâkatunda and such [fruitless trees]; they are just as fouled wells, incapable of making one happy ever. (13) Once he, in defiance of the authority, is after the association with the untrue, acts he like someone jumping into shallow waters and does he, from whatever side he leaps, approach the atheistic path, even though it brings distress. (14) When he, in spite of other plans destitute, blind to himself can’t get his share from his father or his sons, will he then surely trouble his kith and kin about things as insignificant as a blade of grass. (15) Sometimes experiencing the life at home as a forest fire that brings no good but only more and more sadness, does he, burnt by the flames of grief, land in the deepest disappointment. (16) Sometimes is, by a carnivorous government that grew corrupt over time, the wealth held dear plundered and remains he, bereft of all his good life, like a corpse with the life air expired. (17) It also happens that he imagines the no longer existing of his deceased father, grandfather or others to exist again, so that following that mind the one running after matter finds the happiness of pipe dreams. (18) Sometimes, as a householder following the codes of fruitive conduct, he wants to climb the steepest mountain and does he, with his mind in hot material pursuit, lament like having entered a field full of thorns and sharp stones. (19) Occasionally unable to bear the fire of hunger and thirst, he runs out of patience and gets angry with his family members. (20) The one who thus for sure repeatedly is devoured by the python of sleep is, absorbed by the ignorance in the deep of darkness, wasted like a corpse which, left behind in the forest lying there, doesn’t know a thing any more. (21) So now and then with his teeth broken on the envy of his serpentlike enemies, he suffers from insomnia and then falls down in the blind well of illusion with a consciousness gradually deteriorating of a debilitating rumination. (22) And then it happens that, searching after the sweet drops of desire of another woman or another man’s riches, he appropriates them, so that he severely is chastised by the government or the relatives involved and thus ends up in an incomparably hellish life.

(23) It is now for this reason that the vedic authority says that it suffers no doubt that the fruitive activity of a living entity is the reason for being stuck in this material ocean. (24) Liberated from that, if he managed to escape the punishment, does a trader such [‘Devadatta’] take his money away and does on his turn take another friend of Vishnu so [‘Vishnumitra’] on his turn take from him, and thus do the riches pass from one person to another. (25) It also happens that from the various causes of nature, like heat and cold, of other beings and of one’s own body and mind [resp. adhidaivika, adhibhautika, adhyâtmika kles’as, see also 2.10: 8] one is unable to counter the conditions producing the misery, so that one remains severely troubled by anxieties and depressions. (26) Sometimes, trading with one another, does, for whatever little bit of money or farthing appropriated, however insignificant, there rise enmity because of cheating. (27) On that path of material existence finds one all these endless difficulties which one has with happiness, unhappiness, attachment, hate, fear, false prestige, illusion, madness, lamentation, bewilderment, greed, envy, enmity, insult, hunger, thirst, tribulations, disease, birth, old age, death, and so on. (28) Somewhere, under the influence of the illusory energy, mâyâ, is he, firmly embraced by the creepers of the arms of a female companion, deeply embarrassed in finding himself at a loss void of all intelligence and wisdom; in the wish to please her and find her a suitable place to live, gets his heart engrossed of that concern and is his consciousness seized by the talks and nice looks offered by the sons and daughters under the care of the wife. Having lost the command over himself is he hurled into the endless darkness of a life in ignorance.

(29) It so happens that of the Controller, the Supreme Lord Vishnu His cakra or disc of Time, stretching from the first expansion of atoms to the duration of the complete life of Brahmâ, one has to suffer the symptoms of its cycling, to which in due course, swiftly before one’s eyes, without a blink, all lives of the entities, from Brahmâ to the simplest blade of grass, are spent. Directly of Him, the Controller whose personal weapon is the disc of Time, is one surely afraid at heart [‘the lion’]. Not caring for the Supreme Lord, the Original Person of Sacrifice, accepts he what misses any foundation as something worshipable, preoccupied as he is with his self-made gods who are denied by the scriptures of civilization and who are are like buzzards, vultures, herons and crows. (30) When the conditioned soul by the atheists who themselves are cheated is cheated even more, takes he to the school of the brahmins, but with them as difficult people not finding satisfaction in the good character of engaging with the sacred thread to principle and scripture, nor finding that in the certain culture of performing the duties in worship of the Supreme Lord and Original Person of Sacrifice, turns he to the association of employees who are not purified in behaving according the vedic injunctions, and of them in a materialistic sexlife maintaining the family finds he himself in the company of those who think they evolved from monkeys. (31) In that condition to their own judgment free from hesitation enjoying like dull-witted apes, forget they how short life is in their, only for the good looks of one another, hankering for gratification and material results. (32) Delighted in their houses in which they like in trees, exactly like monkeys aspire greater comfort, spend they their time caring about and frolicking with their wife and children. (33) Thus is the conditioned soul confined on the sensual path and abides he out of fear for the elephant of death in a darkness as deep as that of a mountain cave. (34-35) Sometimes is he [as said] from his inability to counteract the insurmountable of the many miseries of the heat and cold of nature, other beings and his own existence, caught in sadness because of the sense gratification – irrespective the in transactions, sometimes by cheating acquired, little bit of wealth. (36) Now and then running out of money and bereft of accommodations for sleeping, sitting and eating, must he, as long as he is unsuccessful, by what he in his determination by unfair means obtained, in his desire, accept the insults and punishments from the people as a consequence of that. (37) Even though one, because of financially determined relations, more and more relates in enmity, engages one nevertheless in marriages which, based on these false notions, consequently end in divorces. (38) On this path through the ocean of matter is one plagued by the miseries of existence, to which the conditioned soul himself or someone else sometimes thinks to have won and sometimes thinks to have lost, in giving up relatives and accepting newly born ones. In that is a lot of sorrow, illusion and fearing found to which one loudly cries at times and sometimes is singing in glee. Save for the saintly souls returns this entire world of self-interested human beings never even to the present day to the one [place of God] from where this material course came into being and of which the defenders of the peace declare that it is also the end. (39) Not following the instructions of yoga nor this path is [by them] this abode not obtained, which by the wise, who meek abiding by peace are in control of their mind and senses, is easily attained. (40) However victorious in all fields, however expert they were in sacrifices; all who verily where the wisest kings were but of the earth in laying down their own lives, giving them up in being killed indeed because of the created hostility with others and in considering things to be ‘mine’ [compare 1.2: 13]. (41) Taking to the shelter of the embrace of fruitive action does one, with that risky position somehow or other being freed from a hellish life, that way existing on the path of material interests, again land in the world of human self-interest, despite of having been promoted to the higher life.

(42) There is not a single king able to follow the path of this what is sung here of that great soul Jada Bharata who is the son of Rishabhadeva, the great saintly king; just as much as a fly can’t follow Garuda, the carrier of Vishnu. (43) It was he who gave up the wealth of a family, friends and well-wishers and the royal realm; fond of Uttamas’loka, the Lord praised, he, only in his prime years, renounced, like it was stool, that what is in the center of the heart. (44) To those whose minds are attracted by the loving service unto the killer of Madhu [Krishna] performed by the greatest souls, is everything that is so difficult to give up, the earth, the children, relatives, riches and a wife, all that is desirable of the goddess of fortune and the best of the demigods their glances of mercy, of no significance; and that befitted him as a king. (45) ‘Unto the Enjoyer of all sacrifices, the Propounder of the Religion, He who teaches by the regulative principles [the vidhi see 1.17: 24], the yoga in person, the teacher of analysis [sânkhya, see Kapila: 3.25], the Controller of the creation, Nârâyana the shelter of all living beings, unto Lord Hari, I offer my obeisances!’, was what he prayed aloud with a smile , even when he resided in the body of a deer. (46) He who listens to or describes to others this, by the great devotees highly appreciated, all auspicious narration about the wise king Bharata, so pure in his qualities and actions, will live longer, be more fortunate, become reputed, reach the higher worlds or find the path of liberation; glorifying the character of the devotee and the Lord for sure will bring one all blessings possible, leaving nothing left to desire from others.

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