What a wonderful talk! I laughed a lot!

Exallent expression

हरि ओम स्वामी जी❤❤❤

Hari Om Swamiji 🙏 Apke pavan charano main shat shat naman🙏 Koti koti aabhar 🙏

🌹Being attached with someone means getting too much happy or sorrowful with regard to that person. 🌹If we can manage the cause of our joys and sorrows, we can manage our joys and sorrows. Mind is a very sensitive instrument. ​​With the world we should be sensitive, but we should not be over-sensitive towards the world. ​​🌹Anything which we personalise, other than God will definitely give sorrow... Only personalizing God can take away our sorrow. ​​🌹Bhakti means God has come in your life to personalise you and you have to personalise Him alone... This alone it the treatment for the mind's ulcers. ​​🌹Loving God means you are touchy about His sorrows and joys. 🌹We have scars, wounds and pressures inside. When Lord's लीला come then it wipes clean our heart and Lord makes us sensitive towards him. 🌹कर्मयोग means doing those actions which reduce the distance between me and God 🙏 ​​🌹कर्मयोग is a process through which we say sorry to the Lord and request Him to accept us 🙏 ​​🌹Mahatmas are mahatmas because they have sensitized their mind a lot with the Lord. And therefore they are not unhappy about anything. ​​🌹There is nothing in this world which is anti-God. I have to tune my mind to act as per God's wish. ​​🌹Whole life is meant for reveling in divinity. ​​🌹जमुनाजी भक्ति हैं। गंगाजी ज्ञान हैं। नर्मदाजी वैराग्य हैं 🙏 ​​🌹One who wants to feed is God. One who wants to be fed is जीव. 🌹​​Bhagavan is fond of giving joy to the cow heard boys because they have done a lot of jap, meditation, puja, तपस्या and seva 🙏 🌹Whole साधना is to create your thirst in Bhagavan's mind. ​​🌹भगवान के प्रेम को समझना आसान नहीं है | ​​🌹Puja मतलब having thirst for the Lord. 🌹While eating, all the ग्वाल बाल got absorbed in Lord's लीला, they were not focused on their own eating. They got more absorbed in seeing how Bhagavan was eating and how He was feeding ❤ 🌹Bhagavan was serving the ग्वाल बाल as if they were the master. 🌹​​Bhagavan made Himself everything - all the calves, and the cow heard boys, and He even made Himself all the tiffin's, sticks, leaves and butter... everything

🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏

Hari om pujya swamiji.sadar pranam

🙏🙏🙏kotipranam🙏🙏🙏

हरि ओम स्वामी जी❤❤

WOW! So beautiful ❤❤❤❤❤❤❤🥰🥰🥰🥰🥰🥰🥰🥰👏👏👏👏👏👏

Wow! What a blessed opportunity ❤

So beautiful! Indeed a very precious opportunity 🙏🏻🙏🏻🙏🏻🙏🏻

हरिओम और प्रणाम पूज्य स्वामी जी 🙏🙏

Vedant is not every body 's cup of tea...

🌹​​From the 2nd to 10th verse of this chapter (pañcha-kosha-viveka), the subject of vilakshanattvam, the distinction of the Self from the five koshas, is seen. ​​🌹In the 11th and 12th verses, the internality of the Self to the koshas is seen. From the 13th to the 27th verse, the subject of ātmattvan, that the Self is 'I' alone, is discussed. ​​🌹The 13th verse says the Self is 'swayam-evānubhūtittvāt', is it experienced or known by itself - a very typical case, as everything else in the world is known by something other than it. 🌹That Self is not the object of experience, neither with tendency of the knower-known duality. It is not that the Self cannot be known, rather it cannot be objectified. 🌹​​The 14th and 15th verses then gave the examples of sugar etc. to say that as they expect no lended to lend them their taste, nor can anything other than them add to their nature, similarly the Self is experienced by its own self, not needing to be known by anything else other than it. ​​🌹To know anything requires a medium, such as external light, or the sense organs etc. As we move within, from the outer object to the senses, then to the mind, then the intellect, there are fewer media through which they would be known. Closer we move to our self, lesser is the medium needed to know that stage. And the Self itself needs no medium to be known. 🌹Had there been a hypothetical medium 'X' to know the Self, then in its absence or upon its removal, we should no longer know our Self or be conscious. What can be such a medium? - it cannot be thought, since in the absence of all thought too, we can know the Self in deep sleep and samādhi. In absence all three bodies, time, and space, we still know our Self. 🌹So there is no such medium removing which, the Self is no longer known. ​​🌹This is the glory of Vedanta, that there is nothing to be done externally; it is only a subject for understanding. The only thing to be done in Vedanta, is to 'stop doing'. ​​🌹There is no difference of theory and practical's in Vedanta, nor that we learn theory first and then apply it somewhere else later. 🌹​​It is also not like empirical knowledge of cooking, knowing which we then have to cook. 🌹In whichever knowledge there is a difference between knower, knowledge and known, there some action and mediums needed to obtain the known. ​​🌹But where, in Vedanta, the knowledge or known is 'I' myself, then there is no medium or action or 'practicals' needed to know that. ​​🌹That 'I am' is an all-time self-evident experience, indicating the Self is self-effulgent, not needing to be 'known' by a medium. If it was the object of knowledge or thought, then there would be a another Self needed to know it, taking to regress infinitum. Secondly, if both the source of the thought and the object of the thought was Self, it would be contradictory as the thought that is born of the Self cannot illuminate the Self. 🌹Had the thought illuminated the Self as an object of knowledge, then the Self would have been in time and space (since the thought is in time and space), and would have been smaller than the thought. ​​🌹By knowing this Self as 'I' which is self-effulgent, we can attain freedom and independence from all bondage, and become detached, because we will no longer be affected by the nature of change of the body, mind, or intellect. Being the illuminator of all, how would we be illumined by something than I and then affected by it. ​​🌹And had Self-knowledge been dependent upon thought, then there would have been no experience of consciousness in deep sleep and samādhi, where there is absence of thought. ​​🌹In the 16th verse, Swami Vidyāranya quotes Brhadāranyaka Upanishad, 'swayam-jyoti-bhavati', to say the Self is self-effulgent, ​​and Katha and Mundaka Upanishads, 'tameva-bhāntam', to say that by the Self (the illuminator) alone, all else in the world is illumined. 🌹One should think of the body, mind as a pot, with various points of entry, the sense organs, and the Consciousness as a light that expresses through it. 🌹When one is in deep sleep and transitions into waking, the consciousness begins to express through the mind, which then leads to all the sense organs simultaneously becoming active, and then a person awakens. So there is only one light (of the consciousness) which expresses through all mediums, illuminating all, and by knowing that Self, everything is hence known. ​​🌹This is understood using the metaphor of the pot with many holes and the lamp illuminating through those holes, from within the pot, as given in the Dakshināmūrti-stotra. ​​🌹Another way to look at this is mentioned by Lakshmīdhara-kavi in Advaita-makaranda. When we read the book, we are able to do so since the light reflects on the book and into our eyes, ​​and similarly all our senses by whose light (perception) different sense objects are known. But there is also the light of consciousness, without whose pervading everything around us and mixing with the light of the senses, we cannot know any object. ​​🌹Unless the light of the consciousness has pervaded the object and mixed with or enlivened the light of the sense organs, we cannot have the 'knowledge' of any object. ​​🌹A last example is of the dream, where there is a dreamer, the dream world, and the dream seer. The seer will be before, during, and after the dream, but unless it pervades the entire dream world, we will be unable to know the dream world. 🌹So in fact, without knowledge of the Self, we cannot have any knowledge of the non-Self. 🌹​​That Self by which 'sarvam' or everything is known, it is not possible to know that Self by anything other than itself. Even by instruments of knowing like the mind etc., the Self cannot be known, only the objects of those instruments can be known - this is said in the 17th verse. ​​🌹There are four entities in knowledge: pramātā (the knower), pramāna (means kd knowledge), prameya (object of knowledge), and sākshi (the seer). 🌹The pramātā will know the prameya through the pramāna, but importantly it can only know the prameya. The knower can work only in the area of objects of knowledge. ​​🌹And there is not one, but many pranātās, the eater, thinker etc., each to their own object of knowledge and sense organs specific to different sense objects. ​​🌹The next key question is, are the pramātā or knowers self-effulgent, or are they illumined by another? -they are illumined by the Self! and therefore, they cannot prove or know or illuminate the sākshi, which itself illuminates them. 🌹The illumined shall always come only after the illuminator, and the illuminator will be more pervasive than the illumined. Therefore, the Self alone is that which illumines the knowers, and by whose light the knowers too illuminate the known objects. ​​🌹By pervading everything, the Self knows all, and there is nothing that is to know that Self - this is said in the first sentence of the 18th verse. ​​🌹Then he quotes the Kenopanishad, to say that the Self beyond both the known and the unknown (viditāt-aviditāt), or the vyakta and avyakta. Everything in the world is in this three-tier arrangement, of the manifest, the thought, and the unmanifest, primarily the manifest and unmanifest. 🌹The Self however can be neither the manifest nor the unmanifest - not the latter because it does not modify (to become the manifest), and neither the former (manifest) since it is not in time & space. 🌹Our samskāras, fruits of actions, future births are all in the unmanifest. But the Self is the illuminator of both the manifest and unmanifest.

​​🌹In the 19th verse, Swami Vidyāranya now makes a remark that it is very challenging to teach the scriptures to the kind of person who is only a namesake man, but actually just mud, ​​because they are unable to realise the presence of consciousness in the knowing of everything.

हरि ॐ परम पूजस्य स्वमीजी के पावन श्री चरणों मे कोटि कोटि नमन वंदन🙏🌷🙏🌷🙏🌷🙏🌷🙏🌷🙏🌷🙏🌷🙏🌷🙏🌷🙏🌷🙏🌷🙏🌷

Koti koti pranam

Soundvery feeble

Pranam swamiji thank u hariom

Hari om Swami ji Sadar Charan sparsh

🌹This chapter of Panchadashi is dealing with the nature of the Self, by discussing the second chapter of Taittiriya Upanishad. ​​🌹It it said that the Brahman or Self is distinct from the five koshas, is internal to them (enlivening them, more pervasive than them, and subtlest of them all), ​​is of the nature of Ātmā or oneself, and is singular and beyond limitations, infinite. 🌹Again, we should not assume the body or mind itself to be a kosha - it is not a sharīra, until there is I-ness associated with it, which then makes it a kosha or a veiler of the Sun. 🌹The state of a kosha therefore is nothing but our own mental misunderstanding about the Self, with respect to one of the sharīras like the body, mind, or intellect. ​​🌹When one's vāsanā is fulfilled, and the thought of the object appears prolongedly in the mind, such a thought is closest to the ignorance, which itself is closest to the Self - and so in that thought, there is highest reflection of the Self (into ignorance and that into the thought), and so there is intense joy experienced in that thought. ​​🌹Had the same thought been at a distance from the ignorance-veiled Self, there would not be much joy experienced, since there is no deep vāsanā for that object. ​​🌹This is why different people experience joy in different objects - there is no consistency in the joy of any object. ​​🌹So this joy, which is born out of the reflection of the Self in a thought of an object arising from a vāsanā for the object, is known as pratibimbānanda (joy of the reflection). ​​🌹When we identify with this thought in which there is Self-reflection, and define ourselves as 'I am happy', then we make this an ānandamaya-kosha and not sharīra - because we are unaware of having enjoyed the reflection of the Self, wrongly thinking we are enjoying the object. ​​🌹The 10th verse then declares that this ānandamaya-kosha too is not the Self, because, 'kādāchitkatvataha' - it is not permanent, coning and going, is somewhere and elsewhere is not - ​​just as in our experience we are at times on the top of the world, and at other times in the abyss of the valley, sometimes on cloud 9, and otherwise deep in the ocean of sorrow. 🌹Since this apparent bliss of the pratimbimba is temporary, it cannot be the Self. ​​🌹But, that by whose reflection, this thought of some object becomes joyful, that is the Self or Brahman, which is at all times, all places, and all states, and is of the nature of bimbānanda, or the joy of the reflected (Self) - and not the reflection. This is constant and unmodified always. ​​🌹In the 11th verse now, an objection is made by the student which says that, since all the five koshas have been negated including the ānandamaya-kosha (nidrānanda), then there is nothing else that is normally experienced! So where then is this Self or how can it even be experienced? Other than these five koshas, anything else is only nothingness or annihilism of the Buddhism. ​​🌹To the objection of the student, Swami Vidyāranya responds in the next verse (2.12), saying that indeed the five koshas alone are experienced as deep sleep, or the emotions, the prānas or the body -but how can one negate that, through which they are all experienced? The one who is the seer or observer of all these must be other than them. ​​🌹There is a seer who is at all times and all places, who is the experiencer of all experiences of the body, prānas, mind, intellect, and bliss, and their change over time. 🌹That seer who is thus the knower of all the changes, should itself be unchanging, and hence different than all the five koshas. Had the Self been among or one of the koshas, ​​then it should have also changed with them, which it has clearly not. ​​🌹That Self in whose light the five koshas are illumined, is the illuminator. The illuminator is unaffected by and independent of the illumined, only showing/seeing the change or activity of the koshas. ​​🌹Thus far, from the 2nd to the 10th verse, the vilakshanattvam of the Brahman (distinction from the koshas) is seen, the 11th and 12th are illustrating nihitattvam or that the Self is 'inside' the five koshas. ​​🌹From the 13th to the 27th verse now, the third aspect of Ātmattvam, that the Self or Brahman alone is 'I', is seen. ​​🌹It is now asked by the student in the 13th verse, of how does one know that Self, which is the knower of the five koshas? - to this the teacher responds that the Self is self-effulgent, and of the nature of experience or knowing. So it itself cannot be an object of experience - "na-anubhāvyatā". ​​🌹Any perception or knowledge of any objection in the world requires consciousness, but consciousness is the only principle in this world which does not need anything other than itself to know it. ​​🌹With respect to its own self, Brahman is without the knower-known duality/relationship, since it is not known (an object of knowledge), and is also not the knower since a knower must modfy to know. ​​🌹Further, if the Self was a knower then there would need to be a knower of that too, taking to the defect of rigurus-infinitum or anavasthā-dosha. ​​🌹Knowing the Self is I does not need a thought to be known. This is where the concepts of vrtti-vyāpti and phala-vyāpti cone in. ​​🌹Suppose that there is a river flowing, and its path is obstructed by a mountain, then by creating two tracks around the mountain, the river water can pervade the route and flow ahead. ​​🌹Similarly, when an object is perceived by sense organs, it begins to pervade the mind as a thought of the object. Next, that thought is married to the reflection Consciousness, as it totally pervaded the thought as the shine if the sun making water dazzle. By these two steps, the knowledge of the object would take place and would claim that, 'I am knowing the object.' ​​🌹But, Self-knowledge does not happen in this way! This is because, the thought of the Self is limited, so it cannot pervade the Self which is much infinite than it. 🌹The thought of the Self is thus not a definition of the Self itself, rather it is a negation of all else that is non-Self, which is born if ignorance - and by removing that ignorance, the self-effulgent Brahman is seen by itself or its own light. ​​🌹This is just as, in a dark room there is a pot, which has to be illumined by an external torch for it to be seen - this is vrtti and phala vyāpti. 🌹​​But if there is a light bulb that is covered in layers of papers I'd different colours, and each paper is slowly removed, then the light is seen by itself, ​​similarly the Self is known by its own effulgence. The thought, due to its finitude, is not capable of knowing the Self. 🌹Furthermore, any knowledge obtained by a thought is definitely forgotten either in due time or from time to time - but the only thing never forgotten is our Self, which is consistent across all time, place, state for us. This tells that the thought cannot be the illuminator of the Self/the Self cannot be known by the thought, of which it itself is the essence. ​​🌹In the 14th verse, an example is used to say that, sugar, or salt, or vinegar, can lend its nature of sweetness, saltiness, or sour taste to anything other than themselves. 🌹Importantly however, none of them expect anything other than them to contribute to intensifying their nature, nor is there anything other than them that can impart their nature to them! ​​🌹Similarly, the Self also needs nothing other than itself to be known, nor can anything else know it or illuminate it (as they are all illuminated by it itself).

🌹The next verse elaborates that, just as something cannot be stopped from experiencing its nature without being experienced by something other than it, similarly, even though the Self is not experienced objectively, though it is not objectifiable, yet it is very much existent and a valid experience.

राम राम 🙏

When something is unstable, it is very important that we should use some आलम्बन or support so that it does not fall. If something already stable then you no need prop and this is the secret of साधना In our life four things are unstable. Number is the प्रारब्थ, you don't know what will happen when. Who will say what, what disease will come. There are hundred factors which are unstable in प्रारब्थ. Second thing which is unstable is called our actions. You cannot say my actions are very good all the time. Actions means not external action only, external action supported by the intention behind by the faith, intention, attitude. Vey difficult to maintain good attitude all the time. Third unstable area you know that is mind. You can't say by night anger would not come. You cannot say I will not have any passion, lust etc. I will not have any expectation from somebody. We are living in such a world where we are bombarded by information's whether it is social media, whether electronic media. And last is our intellect, you don't know what wrong decision it will take, what wrong conclusion it will make. Right decision will give you more choices. Attachment takes away choices, detachment will give choices. Four areas where we are dillydallying, we are falling and therefore the prop which is required नाम of भगवान. There four areas can be checked by नाम जप or पाठ etc. so today we will see रामनाम मूर्ति हनुमान. नाम is not just a name, it has tremendous power. I am telling you without mixing any word Saint is not made by reading, Saint is made by amount of नाम जप because that only take care of our shady area's of our प्रारब्थ नाम जप will try to tackle that. There are some difficult area I will tell you, if you are doing नाम जप with faith and you call the Lord. हनुमानजी was representing how much नाम जप He do.

Such a great session 🙏🙏🙏

🌹We will see in today's talk सकल गुण मूर्ति हनुमान. दैवी सम्पद्विमोक्षाय निबन्धायासुरी मता। BG-5/16 🌹The divine qualities in a person make him free and which is not divine this tie him or bind him which is commonly called गुण of the person. In गीता 13 chapter and in16 chapter this has been mentioned. अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम्‌ । BG-7/13 🌹हनुमानजी was the epitome of all गुणा and that why it is said in सुन्दरकाण्ड मङ्गलाचरण अतुलितबलधामं हेमशैलाभदेहं दनुजवनकृशानुं ज्ञानिनामग्रगण्यम्‌। सकलगुणनिधानं वानराणामधीशं रघुपतिप्रियभक्तं वातजातं नमामि॥ 🌹So why that गुण is there? 🌹So first thing is through which your mind becomes qualified to see the highest. 🌹Second meaning of गुण is through which the what world hits you, you will not have the power to get hurt by the hit of the world. 🌹If I have the अमानित्वम supposing, if I have not attended well and I did not get the place by x person in my life then I will not have any gush because any way I was not putting myself at a position inside where I felt I deserved it. 🌹So अमानित्वम is one quality through which you feel what you don't get, you feel I don't deserve it, through which you don't get hurt. 🌹Somebody has conquered anger, he will be less hurt. Somebody has conquered passion, he will be less influenced. 🌹That if any गुण is there world's impact on your mind and situational impact on your mind will be lesser. 🌹The more you increase the gap between situation and emotion to that extend you are evolved. 🌹Lesser is the gap between situation and your mental state, more you will be troubled. 🌹The more is the gap between outside situation and my inner emotions and what creates the gap between situation and emotion is called certain दैवी सम्पत्ति or quality of a person. 🌹And lesser quality person will be very much influenced and over power or effected. This is second point of गुणा. 🌹First was it please you, that means it makes you qualified. 🌹Second thing it creates world at a distance. I will say you have a very big thoughts so that what the thought world gives, it dissolve in your bigger thought. 🌹हनुमानजी was not given any position even by राम जी also. राम जी, सुग्रीव all of them who conquered because of हनुमानजी they did not give any big position, at least राम जी praised हनुमानजी, सुग्रीव did not praise neither विभीषणजी praised as much they should have praised. 🌹But because in श्री हनुमानजी there was a thought of राम राम rather He said it was promoted by राम जी, therefore you are praising राम, that is enough for me. 🌹Therefore the thought of not getting any appreciation from सुग्रीव and विभीषणजी did not make any kind of impact in the mind of हनुमानजी. This is अमानित्वम, I am giving an example. 🌹Third quality - गुणा are the one through which a person becomes contributary or he is an asset for someone. Love and humility everybody requires. 🌹So three things are there through which a person becomes very valuable. 🌹First is he becomes valuable for God and for मोक्ष for himself. 🌹Second is he is not effected and third is he becomes valuable for the world. 🌹In वाल्मीकि रामायण in युद्ध कांड few places हनुमानजी quality has come, I will take few of them. तेजोधृतिर्यशोदाक्ष्यंसामर्थ्यंविनयोनयः । पौरुषंविक्रमोबुद्धिर्यस्मिन्नेतानि नित्यदा ।6.128.82।- वाल्मीकि रामायण 🌹तेजः it also come in दैवी संपत्ति गीता जी 🌹तेजः - You are not a provokable person. You are not provoked by outside काम और क्रोध. ​​🌹If तेजः is not there then a person will be taken back by small matters... and the person will be out of control. ​​🌹Lot of तेज is required when a higher evolved person has to live with a lower evolved person. 🌹If you have less तेज, you will have a lot of guilt in your life. 🌹Situation wants that we should be above the situation. This is तेज. If तेज is not there, you can't follow your dharma itself because while following dharma, lot of obstacles come and you will give up. 🌹त्याग is when you want to leave something and वैराग्य is when absence or presence of a thing does not effect. ​​1) ​​त्याग - physically you leave a thing but mentally thought may come 2) वैराग्य - absence or presence of an object does not create a thought.. this makes वैराग्य difficult. 🌹धृति - not loosing your faith when something is against your प्रारब्ध or nature or something is going wrong. ​​🌹धृति = when something is going totally wrong, and it is not under your control, still you do not lose faith. ​​🌹Many times our life is such that things happen against us, but still we hold ourselves and remain quiet.. that is called धृति. Life demands a lot of धृति. ​​🌹धृति was there in front of सुरसा. ​​Becoming Big and again becoming smaller is His ​​धृति. ​​राम काजुकिर फिरि मैं आवौं । सीता कइ सुिध प्रभुहि सुनावौं ॥ तब तव बदन पैिठहउँ आई । सत्य कहउँ मोिह जान दे माई ॥ ​​​​🌹धृति means continue entertaining the hope even when everything has failed. 🌹When a person has patience, what he has to do, he first confirms with the inner God, Guru and the scriptures, and then he concludes on that topic. ​​🌹In Bhagwat, there is one shloka in the 11th canto (उद्धव गीता ) which says -control over tongue and genitals is called ​​​​धृति. 🌹When a person has patience, what he has to do, he first confirms with the inner God, Guru and the scriptures, and then he concludes on that topic. ​​🌹Anybody having good thoughts will have यश. How many smiles you create. How many sorrows you can take of others determines your यश. 🌹Some definiteness is required in each work. That is दाक्ष्यं. दाक्ष्यं = when you know what to do, how to do, when to become small/big, when to speak, when not to, when to hide, when not to hide etc. ​​🌹विनय means you don't see that wrapper, you see what's inside (what's the essence) ​​🌹If विनय is not there, the person will not be able to sustain a relationship and he won't be able to progress in the spiritual life because blessings are the only thing which can make you go ahead. ​​🌹हनुमानजी सुरसा को प्रणाम करते हैं, लंकिनी को प्रणाम करते हैं, सबको प्रणाम करते हुए चलते हैं ❣

​​🌹In विनय you try to bring out the God in the other person and then do the interaction. ​​🌹The more you become smaller, more you become soft and more you become soft, more you can be offered. ​​🌹हनुमानजी विनय was tested by giving सुग्रीव to serve. He used to do प्रणाम to सुग्रीव everyday. ​​​​🌹हनुमानजी had नीति. नीति means to know what policy to make at a certain time. ​​🌹All through life, ​​​​हनुमानजी had only one दृष्टि and that was प्रसन्नता of भगवान राम🙏 ​​🌹Every moment, हनुमानजी gave his best emotion to the Lord. ​​🌹Whatever we are thinking is going to God only whether it is काम या क्रोध or anxiety or sadness. 🌹Not even a moment was there in हनुमानजी life when the thought of giving joy to Bhagavan Ram was not there. हनुमानजी gave his अहंकार totally to Bhagavan Ram 🙏 🌹दृष्टि means God has given so much and I'll offer vote of thanks to Him through my actions. ​​🌹The last and the most important गुण of हनुमानजी is that he took रामजी to all hearts ❣

Pranam swamiji thank u hariom

Hari Om Swamiji ❤

🌹​​Based on the Brahmānda-valli of the Taittiriya Upanishad, the third chapter of Panchadashi discusses the pañcha-kosha-viveka. ​​🌹There are four points that are discussed with respect to the Self - i) vilakshanattvan, ii) guhāhitam, iii) ātmattvan, iv) anantattvam. ​​🌹 refers to the fact that the Self is different from and beyond the five koshas or veils, which normally as if cover the Self by their attributes. ​​🌹That one calls themself as fat, tall, short, Brahmin etc., one's annamnaya-kosha is veiling the Self. 🌹Or, if one says they are very dynamic or active, or unable to digest properly, then their prānamaya-kosha has veiled their Self. ​​🌹The sharīra is merely the physical body or the prāna, but the kosha refers to when by ignorance, that body or prāna has as if become associated with our Self. ​​🌹Therefore, when we talk to ourself in person, we should always speak in the language of Vedanta or Bhakti, not seeing the body as me or I, but as 'this body'. ​​🌹Then, the manomaya-kosha is that whereby, due to our ignorance, I-ness and my-ness, or ego and attachment, get associated with 'I' or the Self. ​​​​🌹Coming to the vijñānamaya-kosha, it is observed that in deep sleep, or upon taking anasthesia, or when one is shot fatally, the first impact is that the body consciousness folds up, and all the waking funcitons of the body that were once held are no longer active, due to the disappearing of a holder - this is implied. ​​​​🌹This holder, which pervades the whole body up to the tips of our fingers (ānakhāgragā), is which there is a 'reflection' of the Self, this kosha disappears in the deep sleep. ​​​​🌹The reason it is referred to as a reflection is because, in all our actions and thoughts, there is always an aspect of 'I' making the vijñānamaya-sharīra neither entirely only thought, ​​nor entirely consciousness, rather it is in which there is a reflection of the Self. ​​🌹Yet, the vijñānamaya-sharīra cannot be the pure Self, since it is coming and going from waking to deep sleep etc., while the consciousness has anvaya in all these states. ​​🌹The mind itself is controlled by a kartā or the doer, which is the employer employing the mind - this is the vijñānamaya-sharīra, and to see it as me or I, and not as a thought that comes and goes, makes it vijñānamaya-kosha that veils our true Self. ​​​​🌹So long as we see a thought separate from us, coming and going, we can be apart from it. But if we associate ourselves with the thought and think, 'I am angry' or 'I am sad', then the thought it emotion will wreak havoc upon us, as the reflection of consciousness in the thought that was once blurred, becomes clearly associated. ​​​​🌹By seeing the thought as separate from us, we can gradually wean away from the thought, making the reflection of consciousness duller, and eventually disassociating or moving beyond the thought. ​​​​🌹The thoughts of lust, anger, desire etc. will all come in the mind, so we must be extra careful and vigilant before they come about, to minimize the reflection of consciousness in them. ​​​​​​🌹The next verse gives a more clear and explicit differentiation between the manomaya and vijñānamaya-kosha. It is said that the minf is a karana - which means it is the most important instrument to seek the goal - as Maharshi Patanjali defines it, 'sādhakatamam-karanam'. ​​​​​​🌹If the mind is a karana or an instrument, there must be a doer or kartā behind it which uses it, that is the vijñānamaya-kosha or the intellect. ​​​​🌹Together, these have been called the antah-indriya, or the inner sense organs, by Swami Vidyāranya. 🌹It is then said that the vijñāna is internal, and the manas or the mind is external. For all the many stimuli we are taking in (seeing, hearing, touching, sitting), the mind is the coordinator, and it presents this collage of intakes from all the sense organs to the intellect, to decide as per its samskāras, whether something should continue to be seen/heard/toched etc. or not. ​​🌹Between the mind and intellect therefore is also the chitta or the past impressions and experiences, based on which the intellect takes a decision. ​​🌹So the substance is called the kartā, the intellect, and the vrttis or thoughts are the karana, the mind. ​​🌹The mind is therefore a coordinator of all the actions/perceptions outside, while the intellect is the decision maker inside. ​​🌹In the next verse now, ānandamaya-kosha is explained. A word used is 'punys-bhige', where, eveything we want is fully conducive to us (as a result of our good actions), and we enjoy the bliss of that. ​​🌹That is, as per our impressions or samskāra, our prārabdha appears, conducive to our desire. During this special case where there is immense bliss. 🌹But there is actually no joy in the object and rather it is as a result of the reflection of consciousness in the vāsanā, ​​🌹Then, even upon having the thought of the object, there is intense sense of joy as a result of ignorance that sees joy in the object. 🌹Consequently, the thought comes closer to the Self, and there is greater reflection of Self in the thought. 🌹For someone else who has no vāsanā or interest for the object, the thought is distant from the Self. ​​🌹But since we may have a strong vāsanā or interest for the object of the thought, then when the thought comes in the mind, it comes very close to the Self, only ignorance in between the two, and in that reflection of the Self in the thought, we find great bliss and joy. ​​🌹Yet, by ignorance, we feel that we are enjoying the joy 'of' the object, not realizing that we are actually enjoying the thought, which has intense reflection of the Self. ​​🌹But by this wrong conviction of there being joy in the object, the vāsanā of the object is made more stronger and intense, leading us to now extrovertedly act and obtain the object repeatedly -​​ this exhausts all our effort and time for life - thus is the effect of Māyā! ​​🌹By thinking wrongly that there is joy in the object, we have lost our independence, becoming enslaved to our fate and the objects it can bring - and then the joy we obtain from the world will suffer from the three major defects: i) atriptī-karattvam, ii) duhkha-mishritattvam, iii) bandhakattvam. 🌹Had we concluded that there was joy experienced while possessing some object, as a result of Self-reflection in the thought, then it would only be the ānandamaya-sharīra. 🌹But since we have turned it into, 'I am joyful' or desirous of some object etc., then it becomes ānandamaya-kosha, veiling our Self. 🌹When we become ānandamaya-ātmā or 'joyful', then our life becomes dependent on and has vāsanās at its centre, which should not be. 🌹The jñānī may also enjoy objects of the world, but they will know the joy not to be of the object or the vāsanā but to be only of their own Self's nature. 🌹It is then said further in the verse that, when all such experiences of joy in the world may have ceased to be, then the same joy can be experienced in deep sleep, where there is homogeneity of a single thought of absence or ignorance - and as that thought was abundantly available, there is intense reflection of Self in that thought giving rise to a very joyful sleep. ​​🌹However, such joy of sleep is also by merits or punya, which helps one to have a dreamless or disturbance-less sleep. 🌹The intense joy as a result of reflection of consciousness in the thought or vāsanā of some object, or in deep sleep, this state is known as the ānandamaya-kosha thus.

राम राम 🙏

​​ 🌹Today is हनुमान जी सेवा मूर्ति and सेवन मूर्ति. 🌹This life is meant to serve and not help. Serving is different, helping is different. 🌹When you think that other person needs me and I maintain my अहंकार that I am giving it, he needs me, this is also not bad initially and that is called helping and when you give your अहंकार or attachment through your work, money, some kind of thing then that is called serving. 🌹​​Levels of Seva that we need - 1) Physical seva, 2) Emotional seva, 3) Intellectual seva, 4) Spiritual seva.​​ Whether it is family or an individual, all levels of seva is required.. 🌹Without serving I don't think so there is a possibility of the जीव evolving. सेवक सेब्य भाव बिनु भव न तरिअ उरगारि। 🌹Therefore when हनुमान जी met भगवान राम for the first time in किष्किन्धा so there भगवान राम define अनन्यता in very typical manner. सो अनन्य जाकें असि मति न टरइ हनुमंत। मैं सेवक सचराचर रूप स्वामि भगवंत॥ 🌹This whole world is the form of God and I am here to give up my अहंकार and attachment. Only two things, nothing 3rd thing through various means. 🌹So this thing should be kept in our mind then alone कर्म converts into कर्मयोग or भक्तियोग. 🌹Sometimes we go to ज्ञानयोग without following this भाव. 🌹ज्ञानयोग will not remove attachment neither it removes अहंकार. ज्ञानयोग is illuminating how the your साक्षी is the ब्रह्म only. 🌹And the अवतार of हनुमानजी was meant for this purpose to put this सेवा as the primary need of the जीव as a साधना and I tell you there is nobody in रामायण who has done such wise spectrum of सेवा. 🌹There are two words, one is सेवा other is सेवन. सेवा is serving, I am serving and सेवन is something which you imbibe or bask or consume, taking from outside to inside. सेवा is from inside to outside and सेवन or basking from outside to inside. 🌹If these four levels of seva is not there in our life then somewhere we will be handicapped. Along with this, we have to allow the goodness of God and prakriti to come into ourselves. 🌹We have to do सेवन of Guru, scriptures, Bhagavan, तीर्थ, ideals.​​सेवन completes us and makes us get closer to God. 🌹​​If we have no altar to give up our अहंकार and attachment, we can't progress. Progress of a person means reduction in ego and attachment. 🌹Taking away somebody's concern and worry is called seva. ​​🌹हनुमानजी gave प्राण at following places -सुग्रीव, सूर्यदेव, सीताजी, लक्ष्मणजी, भरतजी और रामजी. ​​ 🌹To instill faith in somebody's mind is a very give seva. हनुमानजी did this seva to सुग्रीव. ​​In part1, first पिटाई and then मिठाई... In part2, first मिठाई and then पिटाई. 🌹The biggest seva is to restore somebody's character and faith. ​​🌹मारुती means - 1) one who is silent in his seva, 2) whose speech is pervaded by सीताजी (लक्ष्मणजी) ​​🌹Bhagavan is thirsty to hear his name from our mouth. ​​🌹Seva of the Teacher is much bigger than the seva of the student because he is making the thought of faith and वैराग्य stronger in the student's mind. Serving the body is easier, but to comfort the mind is very difficult. Taking away the doubts and attachment is difficult, and planting the faith and nourishing the mind everyday is very difficult. ​​🌹Guru has done much more अर्चना of the disciple through his words. 🌹सेवा and सेवन both are required in our life. In रावण का life, he did सेवा of शिवजी, but he didn't do सेवन (he didn't allow शिवजी to go inside his heart). 🌹If काम is there, either we will have द्वेष or राग in our mind.​​ राग is the water where you get stuck up, and द्वेष is the fire you get burnt...both ways we are attacked by काम. 🌹If you have attachment you'll stop growing. ​​🌹3 places काम can come - 1) Sense organs 2) Mind 3) Intellect. ​​🌹If काम enters our mind, we can still manage it and try to take Lord's name to handle it, but if it becomes a conviction, then it becomes very difficult to get over it. ​​🌹लक्ष्मणजी and हनुमानजी both are वैराग्य. ​​🌹You can lift something which is lighter than you. One who is lifting the whole ब्रह्माण्ड (लक्ष्मणजी), you can't hold him because you can't hold the holder. ​​🌹लक्ष्मणजी could not be lifted by मेघनाद...how can effect destroy the cause... ​​​​​​🌹हनुमानजी could lift because when you have faith, God also surrenders. ​​🌹When वैराग्य faints bring ज्ञान and नृवत्ति वैराग्य ... वैराग्य alone can enliven वैराग्य. ​​🌹You can be vulnerable only if you are weak. 🌹When वैराग्य faints (लक्ष्मणजी faints), we have to go to the North where saints are there, and get जड़ीबूटी (Satsang), and then illumine the fainted वैराग्य through Satsang 🙏 ​​🌹Hanuman ji realised He is not the one carrying mountain it is Bhagavan who is holding it. ​​Our life also has many mountains...but Bhagavan is holding it. 🌹Without dispassion, Knowledges cries! If we have no dispassion and a lot of knowledge, we will always have the guilt that we are not able to apply. ​​🌹Without Vishwas vairagya dies away, without Guru and Satsang vairagya dies away ​​🌹We are all meant for seva dharma, and then only we can go to ज्ञान मार्ग.

Pranam swamiji thank u hariom

🌹​​In the third chapter of Panchadashi, the Brahman will be known by discriminating the five koshas from it, ​​to tell that the Ātmā is pañcha-kosha-vilakshana, beyond the five koshas - from the 2nd to 10th verse. ​​🌹Secondly, it will be said that the Ātmā is pañcha-kosha-niyatam, within the five koshas, not physically but as the one which illuminates them. Thirdly, that it is 'ātmattvam', of the nature of 'I'. ​​🌹And fourthly, that it is 'satyam-jñānam-anantam', as per the Taittiriya Upanishad. 🌹The the body comes from, is sustained by, and goes back into food or Anna, tells that there is an annamaya-sharīra. But the use of annamaya-kosha is to tell that it veils. ​​🌹The jñānī has an annamaya-sharīra, but no longer an annamaya-kosha. 🌹And when the annamaya-sharīra becomes the kosha of the ignorant, it has as if become annamaya-ātmā, or thinking that oneself is nothing but the body itself. ​​🌹Praise or censor of the physical body, or nurturing it, garlanding it etc., all appears to one as praise or censor of their own self. Such is the immense identification with the body we have. ​​🌹In the 4th verse now, the principle of Karma and rebirth is used to tell that we are not the body itself. Swami Vidyāranya says that if we were the body, then prior to this birth, ​​when there was nonexistence of the body, how did we perform those actions whose fruit we are heading now? That would be an effect without a cause. ​​🌹And since the same body would no longer be after death of the current lifetime, how will we redeem the fruits of the actions we have performed in this birth? ​​🌹Since at death, the subtle and causal bodies and the kartā or doers have all departed the body, there must be something other than the body itself, which is transitioning from one birth to the next. ​​🌹So there are two doshas or defects seen here: i) krt-pranāsha, that there is fruit or situation experienced that is unnecessary, born out of no past action, ​​as the case would be in a 'fresh body' and no rebirth (as proposed by the Abrahamic religions). ​​🌹How would one then explain why some are rich and others are poor, why some are always in and out of the hospital and some are healthy all their life, etc. ​​🌹If this happens to be our 'first and final' body, whose experiences are fruits of action that were never done, then there are two options, either there is a God or there is no God. ​​🌹If there is a God who has orchestrated our experiences, such a God must be erratic or cruel, or not thoughtful to give such fruits to beings. 🌹And that there is no God is not possible, as everything in the entire creation is tightly bound by rules or relations of cause and effect including our own life, and so there must be an intelligent doer behind the macrocosm. ​​🌹And since there is a cause & effect everywhere in the universe & a macrocosmic doer behind it, so there has to be some causation in the experiences of our life as well, & a microcosmic doer behind it. 🌹Similarly the second dosha is, ii) akrt-abhyāgam, that we would experience fruits without any action that caused them. In the first case, there would be actions but no fruit to be borne in rebirth. 🌹The problem is that since we are unable to see our past actions and only experience their fruits, so we misconceive that what we experienced is randomly given to us without a cause. 🌹Without understanding the principle of Karma and rebirth, none can explain the infinite variety of fruits of action observable in the world, and the God of such a world must also be unjustifiable. ​​🌹The ability to generate a specific effect from a specific cause, to fulfil a purpose, knowing well the nature of the cause and the effect, is intelligence. 🌹Such intelligence pervades the entire universe, and so the same causation must also define our birth, actions, and fruits of action experienced. ​​🌹All the bad or sorrowful experiences on our life are definitely from some past actions of our own. But we can make those bad fruits of action a spiritual launch pad, accept it as prasāda of God, and use it to take ourself to dispassion and devotion of God. ​​🌹In the 5th verse, it is now said that the annamaya-sharīra is pervaded by the prānamaya-kosha, or the sheath of vitality and the vital airs (prāna, apāna, udāna, vyāna, samāna). ​​🌹All major functions of the body are governed by these vital airs, including the main sense organs of the head. 🌹Without the prānamaya which gives power to the body and prompts the sense organs, the annmaya also cannot exist. ​​🌹But this prānamaya-sharīra is not the consciousness, because it comes and goes, it is not constant, and it keeps changing, and is devoid of consciousness - hence it cannot be 'I', or the Ātmā. ​​​​🌹Next, the manomaya-kosha is introduced as the one which generates 'I-ness' and 'm-ness' in the individual, with respect to the possessions of the world such as one's house, spouse, and children. ​​🌹And at times it also causes intense desire (kāma) or delusion (bhrāntī) to us. ​​🌹By the immense impact of the manomaya-kosha, we have created thousands of pockets of ego and attachment, ahamtā and mamtā, within us. 🌹And when some person or situation pokes any of those pockets, we get a huge shock and react. ​​🌹But since this manomaya-kosha is deluded and also modifying or ever-changing, therefore this too I am not, it is not the Self or Ātmā.

राम राम 🙏

प्रणाम गुरुजी

Hari om Pujya Swamiji Charan Sparsha

Pranam swamiji thank u hariom

Koti koti pranam swamiji thank u hariom

Pranam swamiji thank u hariom

Hari om Pujya Swamiji Charan Sparsha

राम राम 🙏

🌹The third chapter of Panchadashi is based on the pañcha-kosha-viveka. The chapter has 43 verses. ​​🌹This chapter itself is the summary of the second chapter of Taittiriya Upanishad, the Brahmānanda- valli, particularly the first word of the valli, ​​'brahmavid-āpnoti-param', that one who knows Brahman, the Self, attains it. 🌹Normally, the knower of pot does not become the pot, the knower of any object does not become the object itself. 🌹However, if it is so happening that the knower of the known becomes the known itself, then the knower must already be the known, but the understanding is veiled by ignorance -​​j ust as, the waker realises they are so when they enter the waking state, whereas they earlier thought they were the dreamer or sleeper etc. ​​🌹Five features of that Brahman have been mentioned in Tiattiriya 2.1. The first three are, 'satyam-jñānam-anantam-brahma', then the fourth is 'yo-veda-nihitam-guhāyām', or as Panchadashi 3.1 is saying, 'guhāhitam' - which means the Brahman is hidden in a dark cave, indicating that it is known by the mind, where there is ignorance at present. ​​🌹In the mind there is a knowledge aspect, and an ignorance aspect. Naturally, the subject of discussion here is that area where we are ignorant or unknowing. 🌹We are ignorant of a million things in the cosmos, each unknown object distinct from the unknowing 'I', and so our ignorance is easily deductible. 🌹But there is one such case, where the ignorant one is also 'I', and the object of ignorance is also 'I' - that is under discussion here. 🌹We cannot be entirely ignorant of our own self, as we experience our self or know our self to be. But when asked to exactly define who we are if we entirely not ignorant of our self, ​​we are unable to define our 'I', only using suffixes related to our emotions/identity/body etc., which are all changing, coming and going, ​​and hence not the right definition of 'I' since the 'I' is constant. ​​🌹'I am', this cannot be negated by anyone - each of us knows ourselves to be, and so this is our knowledge aspect. 🌹But what we add after 'I am', to define 'what', 'I am', that is where our ignorance enters, and brings finitude to our 'I'. 🌹This is the target of Vedantic, to remove our ignorance aspect, and to make us realize that we are not finite. 🌹It will offer a solution to this peculiar case of there being part ignorance and part knowledge. ​​🌹To explain this aspect, Swami Vidyāranya will use five features of the Self -1) satyam-jñānam-anantam-brahma, 2) guhāhitam, 3) that it is of the nature of Ātmā, 4) pañcha-kosha-vilakshanam 5) ānanda-rūpa, that it is of the nature of bliss. ​​🌹Swami Vidyāranya says in the first verse, that a distinct study will be done of the Brahman from the five koshas, 'pravi-vichyate'. 🌹By this discrimination, the Self which resides in the cavity of the heart, will be understood. ​​🌹The word Kosha comes from the 'kusha' dhātu, which means to veil. The word or concept of Koshas is mentioned in the Upanishad only to imply that the Self is veiled by the sheaths of the body etc. ​​🌹This however does not mean that the Self is literally or physically contained by the body, since the shapeless, infinite, and unlimited Self cannot be contained by the body. ​​🌹This I just as, the sheath of the bangle has veiled the gold - the gold is still wherever the bangle is, just as the Ātmā is not within the body but pervading all through it. 🌹So the veiling of the Self by the body is not a physical containment, but an intellectual non-appreciation of the essence. ​​🌹The word 'dehāt', of the 2nd verse, now refers to the 'annamaya-kosha' or the statement 'I am the (physical) body', which veils the true nature of the 'I', falsely superimposing the body on the Self. ​​🌹So one function of the Kosha is to forget the true nature, and the second function is to superimpose upon the nature of the Self. ​​🌹Next, internal to the annamaya-kosha or body and which enlivens it, is the prānamaya-kosha. Internal has three meanings, i) pervasiveness, ii) closeness to the Self, iii) subtlelty. 🌹​​Internal to the prānamaya-kosha, that which quietens or disturbs it, and which enlivens it is the subtle body, the manomaya-kosha. 🌹Next is the kartā, indicating the vijñānamaya-kosha, which consists of all the doers, which uses the mind as an instrument taking it from topic to topic. ​​🌹Finally comes the bhoktā, the ānandamaya-kosha, the enjoyer, subtler than the doer or the vijñānamaya-kosha. ​​🌹This is because only do that, and use the mind for that, for which we have a sense of joy based on our impressions. Our vāsanās or past impressions alone will decide what action we perform. ​​🌹In fact, we become a doer specifically because we want to realize or materialize the object that we have already enjoyed mentally in the mind - the impression of certain joys in an object, becomes a thought in the mind of an object, and that object when enjoyed mentally, then takes to action by a doer to obtain that object. ​​🌹This succession (paramparā) of the five sheaths/veils or koshas alone is the guhā, which hides the Ātmā residing in it (known through it). ​​🌹Swami Vidyāranya therefore transforms the definition of guhā here, from not just the mind alone, but to all five koshas which veil the Self,​​ the external-most being the annamaya or the body, and the innermost being the ānandamaya or the enjoyer (all impressions). ​​🌹Now, in the following verses, Swami Vidyāranya will explain each of the koshas, discern how they are of the non-Self, and explain how they are not Kosha but simply sharīra. ​​🌹Verse 3.3 says that the food eaten by the father and mother gives rise to the seed-egg mixture which, in the womb of the mother, grows by the food consumed of the mother -​​ this gives rise to the deha or body of the offspring, which is hence annamaya-kosha. ​​🌹The upādāna-kārana or material cause of the body is hence Anna or food, from which the body grows, and into which the body dissolves after death. ​​🌹But food does not directly become the material cause of the body as the mud may he for the pot, rather,​​the food must modify to become the father's seed and mother's egg, and then the nutrition of the womb, to form the body. ​​🌹Hence, food is not the direct material cause but the 'paramparā-gat-upādāna-kārana', the food that has undergone a series of modification processes, to form the body.This the body is not Anna itself, or food itself, but Anna-maya Kosha. From food alone it is born, by food it sustains, and into food it goes back (the five elements). 🌹Having understood this Kosha or the body as made of food, the main point to arrive at is, how ever xan this body be 'I' or the Ātmā - the body had prior and posterior non-existence before birth and after death - but the Ātmā must be before and after the body, then alone would we get this body as a result of our past actions. 🌹One cannot conclude that this is their only birth, else there would be an effect of the body without a cause of the fruits of action, and what is done would have no fruit, while the effects would have no action behind them - krt-pranāsha, and akrt-abhyāgam. 🌹So this is one way of understanding that we are not this body, not the annamaya-kosha, rather we are different from it. ​​🌹The Jīva, the holder and user behind the body, must be separate from the body itself, and therefore the body is not 'I', it is only an envelope or an instrument.

Hari om pujya swamiji.sadar pranam

🌹In life situation don't give us the sorrow, sorrow is given by लंका which is in us. 🌹We have our लंका and that लंका is गोस्वामी जी says in विनय पत्रिका 'लंका प्रवृति दुर्ग'. It is where attachment, aversion, ambitions, obsessions, our own false notions, likes, dislikes. 🌹लंका outside is there but inside लंका is made out of our convictions, our thoughts, our attitude and who is the ruler?? - Ruler is the मोह or the delusion, the रावण is the ruler. 🌹This लंका torments सीताजी and therefore sorrow is not the name of any person or situation, it is my delusion based relation. 🌹Delusion based relation when it starts showing something which is not right which causes sorrows in life, then we becomes sad etc. 🌹Someone having delusion can not be happy at any given time. 🌹Then what shall I do? - Delusion is there what can we do? - If delusion is there, you have to remove the delusion. 🌹It is not possible that somebody has delusion and he is very happy about it because what situation delusion wants or what responses delusion wants that will be impossible to have it. You are working against some possibility. 🌹अब बताओ रावण wanted सीताजी which is impossible. रावण wanted to be कामी also and to be happy also. 🌹आप cause जैसा रखोगें then like effect will also be there. 🌹If you have a cause of sorrow, (call your wrong conviction), attachment is there, so sorrow will be there, you have already sown the seed. 🌹अहंकार is there, so sorrow will be there, it is a matter of time. 🌹Therefore it is important that we should be out of our लंका. At least understand that we should be out. If लंका is there so problem will be there. 🌹Therefore it is important that we must be out of our Lanka... (at least think that I should be quiet). 🌹Delusion based relation shows which is not right which causes sorrows in life. 🌹​​Imagine a life without ambition, obsession, अहंकार life will be so quite and happy.

Hari Om Swami Ji🙏

🌹गुरु is संकल्प मूर्ति, गुरु is करुणा मूर्ति, गुरु is धर्म मूर्ति, गुरु is प्रेम मूर्ति, गुरु is शास्त्र मूर्ति, गुरु is आज्ञा मूर्ति, गुरु is ब्रह्म मूर्ति of our भगवान. 🌹​​The culture which is not based on gratitude will break eventually. ​​Gratitude is the mother of all virtues. ​​🌹Getting is one thing and feeling of getting is another thing...one may get but still not have the feeling of getting. ​​🌹One who brought freshness to the Vedic culture was Bhagavan वेद व्यास जी. 🌹He (Bhagavan वेद व्यास जी) is Brahma without 4 heads, Vishnu with 2 hands and Shiv Ji without the Third-Eye 🙏 ​​🌹These scriptures have made devotees out of ordinary people. ​​🌹Despite several attacks India remains India because of the power of the scriptures. ​​🌹Your Guru is your life's Veda Vyas. ​​🌹Guru Purnima is the festival for only those who have a Guru, not for everyone 🙏 ​​🌹Even if you become devata...sorry anxiety and fear does not leave you. 🌹Bhagavan keeps scanning all our thoughts, intentions, actions and accordingly only fruit we get. 🌹​​In the disciple's heart Lord puts the thought of बलिदान and in the Guru's heart Bhagavan puts the thought of आत्म-दान. ​​🌹Saint and Guru big difference.... Saint comes and goes.... Guru never goes. 🌹Magnanimity Of The Lord For The One Who Offers Himself. 🌹" गुरुदेव Meeting तपोवन जी महाराज was love at first sight. ​​🌹God takes श्रद्धा अवतार in the disciple and अनुग्रह अवतार in the teacher. ​​🌹To deal with a Lower mind, a करुणा मूर्ति is required in the Guru. ​​🌹Guru's दया = Guru not leaving us, no matter what. 🌹करुणा of Guru is in His - अपरित्याग लक्षणम् 🌹​​Various deficiencies are there in the student that he has gathered over many births, to fix those Guru needs a lot of patience and compassion. ​​🌹Guru does not have compassion... He is compassion. Because if you have something you may lose it.. but when it is something you are, you cannot lose it. 🌹When there is a cause in the love, the love is contaminated. ​​Guru's love is causeless. ​​🌹प्रेम is tested when you are rejected by the lover. ​​​​प्रेम is tested when it is difficult to sustain. ​​🌹When you are taking about shastra you have to be Brahman and talk about Brahman... you have to be Ram and talk about Ram. Krishna alone can talk about Krishna. You have to to be soaked with what you are speaking, it is not an objective conversation, it is subjective merging of two hearts. 🌹In Satsang of Ramayana and Bhagwat, it is the Guru's heart flowing in the form of words. ​​Guru pours his heart in his words and therefore his words go to Student's heart. And after listening the student transforms. ​​🌹It is a very different relationship... it is a very different teaching. 🌹Definition of being lucky... who are the real lovers of the lotus feet of the teacher! 🙏 ​​🌹This knowledge is not for entertainment, not for starting classes, having disciples, or building ashrams... it is for realising what you are. चौपाईजे गुर पद अंबुज अनुरागी। ते लोकहुँ बेदहुँ बड़भागी॥ 🌹When you don't question, then only you will grow. ​​🌹पूज्य गुरुदेव used to say, "Empty yourself, then only I can fill you" ​​🌹Disciple turns back and sees... all the slips, all struggles with the nature, Knowledge and आज्ञा...and this is called Guru Purnima... when the completeness in the disciple is there! ​​🌹Indeed, more intense and prolonged than labour pain is the pain of giving birth to a disciple. Guru is our Spiritual Mother of births and births and births. 🌹Long-term relationship has culminated in oneness. ​​🌹"My Guru alone is of the nature of Purnima." A long journey is there for this state... 🙏 ​​🌹Guru Poornima is our greatest day of celebration that we are not a spiritual orphan. ​​🌹For a ​​illumined person, Guru Purnima is a state of completeness and oneness 🙏 🌹Guru protects us, He is our shield, He offers us, He recommends us, He reveals Knowledge to us... then this path becomes easy. ​​🌹Surrender is making yourself available for someone fully.

Hari Om Swamiji!! Pranam...Ohhh My God!! Deeeep dive in the Vedanta because of you only Swamiji!!😊🙏🙏🙏🙏🙏

Hari Om Swamiji 🙏 Apke pavan charano main shat shat naman 🙏 Koti koti aabhar 🙏