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Hari Om Swamiji humble pranams at your lotus feet 🙏

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

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🌹​​In life we must correctly order our primary and secondary priorities. ​​🌹 Artha and Kāma must be guided by Dharma and Moksha. Character, faith and knowledge must be the primary purpose and foundation of our life. ​​🌹More than our wealth and qualifications, the last thought created in our mind after each action is important. 🌹If a person's inner thought-process is good, they can bring out the thought of fulfilment, control, austerity an devotion through all actions and situations. 🌹How pure is one's relation with the scriptures (Satyam), relation with people (Brahmacharya), and relation with all objects and beings (Ahimsā), constitutes one's complete character. ​​🌹The role of the Guru is to work on our three areas of self-control in personality, faith in God, and maintaining the right goals of our life, culminating in knowledge of the Self. ​​🌹The 12th verse says that one who is unknowing of literature, music and other arts is as good as an animal without horns and a tail,and is fortunate to still be equal to the animal though such a person does not eat grass. ​​🌹Literature of any culture is reflective of the society of that time. Through those composers, writers and philosophers, we can know about the right ideals. 🌹They are the fragrance of society but without them, people remain unaware of the bar to be reached. ​​🌹That society which does not have great literature tells that it did not have a higher realm to revel in, and was more Rājasika or Tāmasika in nature. 🌹 Sangīta or Nrtya, music and dance, was a valid way to relax and divert the mind. In our culture it was done in a healthy manner and in a form which was a remembrance of God. ​​🌹 Kalā is art, derived from 'kam lāti', that which gives joy, by expressing many forms from one. ​​🌹In every action there is an art and an ideal way of performing the action, whether it is even the laying of food or wearing of clothes. And therefore, one who is ignorant of these three, is said to be an animal without grass to indicate that such a person has a dirth of higher thoughts in them. ​​🌹 Vidyā is knowledge in any field of knowledge, in the study of which we should dedicate at least 25 years of life. 🌹Such knowledge helps one to earn their living and to have some respect in their mind for themselves. 🌹The same study in that field of knowledge also allows one to develop some logical thinking, and contribute by giving peace through one's knowledge and consequent ability to give more. ​​🌹By tapasyā, austerity, abhyāsa, austerity, and Guru-bhakti, devotion unto Guru and God, one obtains some Vidyā. 🌹​​ Tapasyā is the fire or pain through which one must go, in order to contribute to others in any way. One who does not perform austerity cannot contribute to others. 🌹​​The capacity to tolerate challenges and difficulty to achieve our goal is Tapasyā. And the child of such austerity is contentment and fulfilment. 🌹Austerity is the base of all contribution, without which one will have no respect in their own eyes and in the eyes of others. ​​​​🌹Charity or dāna is the product of one's tapas, and it can be in any form, of money, knowledge or voluntary service. ​​🌹 Jñāna is that own has knowledge in some area and is able to utilise it for others. Shīla is that one has no hatred or apprehension against anyone in words, actions or thoughts. ​​🌹One whose presence is a present for others, is one who has Shīla in them. None of their responses, in body language, expressions or words would prick others. 🌹The Gunās refer to the Daivī-sampatti or divine virtues, and Dharma refers to self-control against one's impulses. 🌹One who does not have all these qualities in them, the 13th verse says that such a person is only a load on the earth, roaming upon it as an animal in guise of a man. ​​🌹Faith and obedience are the virtues through which we are able to bring out the wisdom in us. The 14th verse says that it is better to live in the forest amidst rocks and animals, than to be in heaven with fools, who are those without faith, as seen earlier. ​​🌹Our mental comfort exists when we live in the company of those who have faith in them. Amongst those who have a common resolve towards the higher, it is is easier to live. 🌹With the 14th verse, the mūrkha-paddhati-varnanam is complete. From the 15th verse begins the praise of the wise, vidvat-paddhati-varnanam. ​​🌹The wise are they in whom is austerity, nobility, control, regulated life and routine, and high standards of leading their life. ​​🌹The minimum a person should be, is an asset, a cushion, a helping hand for others, a source of their smiles, a joyful memory for at least someone in the world. ​​🌹The 15th verse narrates of the wise beings who, by their expertise, sweet tones and polished words, composed great scriptures worth imparting to their students. 🌹Such wise people are renowned poets, yet they live in poverty living in the kingdom of a certain ruler. Those rulers are reprimanded by Bhartruhari, ​​who says that such wise people alone are rich in spite of not having money, and not realising their value is the fault of the fool who assesses them.

🌹​​Our normal attitude is to bring out principles from our own actions. As per our habits and tendencies, we try to manipulate our knowledge to suit those tendencies and justify them. ​​🌹The essence of spiritual life is in making our each action a follower of our right knowledge, aligned with the Guru and scriptures. 🌹We should not be particular and strict with others and practical with ourselves! Every wrong habit is a shackle on our feet, binding us to some prison of a wrong thought, ​​causing us to miss some higher joy, something important or greater in life. One who is honest about their tendencies is able to be free from these shackles. ​​🌹Our nīti should follow Īshvara-prīti, the faith in and love for God, rather than our mānasika-kurīti, the ill natures of our mind. ​​🌹Intellectual dishonesty with one's own negative tendencies shall never take the seeker to a quiet abode. ​​🌹The first step in seeker-hood is to know one's own empirical nature or Svabhāva, and their areas of improvement. ​​🌹The Svarūpa can only be known when one has fully known and cultivated their Svabhāva. One who does not know their character properly will never know their essential nature or the Self. ​​🌹The 9th verse says that the 'mean' person, is one who fails to measure and realise the lowness of their mind. 'Kshudra' or mean-ness, here refers to Lajjā, one of the Daivī-sampatti or divine virtues, which is the ability to see ourselves from the eyes of society and those around us. 🌹To see oneself from the angle of society, of the Guru, and of Īshvara, and determine one's actions based on these three perspectives and not one's own likes and dislikes, is Lajjā. ​​🌹We should not think ourselves to be right; honesty is required in our thinking. The worldly person is such because they always think they are right! 🌹The entire world is a body, and we are a part of it, so what we do impacts others. ​​🌹Therefore, we must see from the angle of others and think of how our actions would be interpreted by and impact our God, Guru, and society around us. 🌹Without this, we would be suffocated, as our Vyashti, the microcosm, is distanced from Samashti. ​​🌹This is because the joy of the microcosm is itself dependent on the macrocosm, and hence, our inconsideration of the total body. ​​🌹Three emotions which make us a Kshudra, inconsiderate to the view of Guru, God, scriptures and society, are: 1. Kāma, desire or lust, 2. Lobha, greed, 3. Krodha, anger and harsh words. ​​🌹All three emotions make us uncontrolled, deceitful, fearful and hurting others, making us shameless. ​​🌹Bhagavan Adi Shankara defines the Mahātmā in the Bhagavad Gita as alshudra-chittāha, one who is capable of dissolving any undesirable thoughts by their bhajana and sādhanā, preventing them from expressing in any harmful manner. 🌹There are several actions or habits of ours, of which we may not talk much but we think a lot! The divinity of our life is in the freedom to be able to talk about any action we do. 🌹The 9th verse portrays the state of the Kshudra-jantu, comparing it to a dog, who bites a bone that is covered in worms and in saliva, stinking, and abhorring to see or touch, ​​which the dog very delightfully holds on, as if the bone is unparalleled, even though there is in fact no joy in it. The bone is flesh-less, yet the dog keeps licking it, and even though Indra himself is standing nearby, the dog has no shame or grace. ​​🌹Such is the despicable state of the shameless person who fails to consider the angle of society, God, Guru/saints, their own Antaryāmī or conscience, and their future fruits of action. 🌹In the Bhāgavata, Shri Krishna tells Uddhava that svabhāva-vijaya or victory over one's own lower nature alone is Shaurya or valour. 🌹The purpose of human birth therefore is not to continue abiding in our lower nature, but it is a chance to change our tendencies. ​​🌹The 10th verse highlights the fact that the fall of a person cannot be controlled once they begin to commit wrong actions. A person is known by their commitment or their Vrata, their resolutions. 🌹Asking of one's career, marital status or relationships is all only to gauge what is a person's are of sacrifice, area of commitment and grounding. ​​🌹Since we have vāsanās in us, such commitments are needed to bind us. Our Vrata is to follow the words of the nature, to not fall into the licentiousness and uncontrollability of our nature. ​​🌹 Vrata is a potential tapping mechanism, which holds us together and allows us to go closer to our potential. 🌹Breaking our vows causes our potential to scatter, and breaking one vow takes to loss of many other vows. There is not a single mistake, but several successive mistakes. 🌹We are only defined by the vows we are not breaking today. ​​🌹Explaining this fall of the uncommitted person, Bhartruhari takes the example of the Ganga in the 10th verse, saying that she first falls from the heaven into Lord Shiva's matted hair, then to the Himalayas, then to the ground, then into the ocean, and into a very low position, having come from the highest realms. ​​🌹Similarly, one who lacks discrimination in thinking and the ability to stop their wrong thoughts from translating into actions, is destined to fall in a hundred ways. 🌹The Viveka-bhrashta is one in whom the intellect has no veto power over the mind and actions, being overwhelmed with one's own inner impulses, taking to the fall of a person. ​​🌹One Vrata that we should definitely uphold, is to perform some challenging higher action in each day, which the mind would not co-operate with. ​​🌹Control the mind for a few minutes everyday, to have a controlled day. Having controlled the mind for some duration and performed some controlled action, we get the confidence and ability to remain more controlled at all other times. Joy of the day is not in having a good breakfast! It is in being able to lead a controlled life for some time. 🌹The 11th verse now says, if there is somewhere a fire, it can be extinguished by water, the scorching sun can be got freed of by an umbrella, the elephant can be controlled by a goad, the cow and donkey too by a stick, disease by medicine, poisoning by mantras; the scriptures provide a panacea for all disorder. Yet, for the foolish, there is no cure! ​​🌹The definition of a fool or Mūrkha is the absence of Shraddhā or faith. One may be intelligent, but they are a fool if they lack faith. 🌹​​The two children of faith are austerity and obedience, through which one can grow over time. 🌹By faith, one is able to believe in what is being said to them by a higher authority such as the scriptures or Guru. But for one with lack of faith, there is constant doubt and justification. ​​🌹The Mūrkha is thus one whose Buddhi or intellect has fainted, who fails to think between what is right & wrong. Such a person is unable to believe in the words of a teacher & realize then in due time. ​​🌹One who lacks faith is undeserving and incapable of performing any great actions, because they have put an end to all their higher endeavours by doubt. 🌹​​Intelligence does not run the show here. Faith runs the show of life!

🌹​​विवेक, वैराग्य, विश्वास 🙏 विश्वास से सेवा, समर्पण और त्याग निकलता है। वैराग्य से नीरसता निकलती है जगत को लेकर। ​​🌹महात्मा मतलब जिसमें दुख की संभावना ना के बाराबर हो क्योंकि उन्हें परिस्थिति की चोट नहीं लगती | 🌹परिस्थिति की चोट केवल अहंकार और आसक्ती को लगती है। 🌹श्रद्धा वहाँ चाहिए जहाँ कुछ दिख न रहा हो। जिसमें जितनी श्रद्धा होगी वो उतना अच्छा श्रोता होगा। ​​🌹सेवा = गुरु के vision को concrete बनाना ​​🌹सेवा मतलब हमसे समाज की, माता-पिता की और गुरु की, जो धार्मिक आशा थी उससे ज्यादा कर दिया | ​​🌹जो चीज़ कष्ट लेकर मिलती है वो हमेशा साथ रहती है। जो आसानी से मिल जाती है वो आसानी से चली जाती है। ​​🌹जो साधक होता है वो ध्यान देता है कि कौन सा संबंध है जिससे आगे दुःख मिलने वाला है (भले अभी सुख मिल रहा हो) ​​🌹ईश्वर, जगत, जीव, माया, साधन, साध्य - यह सब क्या है हमें कुछ नहीं पता है | ​​🌹i) जीव क्या है? ii) जगत क्या है? iii) ईश्वर कौन है? iv) ईश्वर कैसे प्रसन्न होंगे? v) जगत के साथ हमारा संबंध कैसा होना चाहिए? ​​vi) माया क्या है? vii) भगवान के साथ प्रेम कैसे करते हैं? ​​🌹जिस चीज़ को लेकर हम दुखी हुए हैं उसके बारे में हमें ठीक से पता नहीं था |

🌸🙏🙏🙏पुज्य स्वामीजी को सादर प्रणाम 🙏🙏🙏🌸

🌹​​अगर हम जीव को नहीं समझेंगे तो पूरे जीवन हम परेशान रहेंगे | ​​🌹अगर हम ईश्वर को नहीं समझेंगे तो ईश्वर से जो हमें मिलना चाहिए हम नहीं ले पाएंगे | 🌹अगर हम माया को नहीं जानेंगे तो उसमें सुख देखेंगे, किसी से पीछे भागेंगे, किसी से दुश्मनी कर लेंगे... जो चीज़ है नहीं वो बहुत बड़ी हो जाएगी हमारे लिए | 🌹अगर हम जगत को नहीं जानेंगे तो जगत में फंस जाएंगे | ​​🌹जीव को ठीक करने के लिए ज्ञान। ईश्वर के साथ सम्बंध के लिए भक्ति। माया को ठीक करने के लिए वैराग्य। ​​🌹फूल का दृष्टा आँख, आँख का दृष्टा मन, और मन का भी एक दृष्टा होता है। 🌹​​नियम- 1) दृश्य और दृष्टा अलग होंगे, 2) दृश्य अपने दृष्टा का दृष्टा नहीं होगा, 3) दृश्य अनेक है और दृष्टा एक है, 4) दृश्य जड़ होगा और दृष्टा चेतन होगा | 🌹मन का दृष्टा चेतन है। मन का दृष्टा आता जाता नहीं है। ​​🌹दृष्टा साकार नहीं हो सकता, अगर दृष्टा साकार होगा तो एक और दृष्टा चाहिए उसको प्रकाशित करने के लिए, तो इसलिए दृष्टा को निराकार होना पड़ेगा।​​ दृष्टा निराकार है मतलब दृष्टा सर्वव्यापी है | ​​🌹इसी दृष्टा में एक दूसरा अहम् है जो इस दृष्टा को नहीं जानता। यह माया के कारण ही है। जो भुला दे वही माया है | ​​🌹अपने को बड़ा देखने की भूख का नाम ही अहंकार है | 🌹हम जीवन भर अपनी मिथ्या अहंकार का और मिथ्या ममता का विस्तार करते हैं | 🌹चेतन पर जड़ अध्यस्थ है | ​​🌹जीवन में किसी चीज़ के खोने को या पाने को बहुत बड़ा नहीं मानना चाहिए | 🌹ममता मिलने पर हम खुश तो ही जाते है, पर ममता को maintain करना मुश्किल होता है | 🌹अहंकार मतलब अपने अंदर खालीपन का अनुभव होना | 🌹दुःख का कारण है कि या तो कोई आपका अहंकार तोड़ता है या कोई आपकी ममता पर आक्रमण करता है | ​​🌹ममता और अहंकार हो और दुख न हो, यह असंभव है | 🌹सपना जिसने बनाया उसका नाम ईश्वर था और जो सपने में सुखी-दुखी हुआ उसका नाम जीव था | ​​🌹माया के दो रूप - जो सुखी दुखी हो रहा है उसको बोलते हुए अविद्या माया, और जो स्वप्न दृष्टा पर सपना डाल रहा है उसको बोलते हैं विद्या माया | ​🌹विद्या माया - विक्षेप शक्ति - संसार को प्रकट करती है, अविद्या माया - आवरण शक्ति - जो जीव को मूल प्रकृति को भूला देती है। यह सुख, दुःख, अहंकार का कारण है | 🌹अपने जीवन को 50 साल fast forward कर के देखना चाहिए कि कौन - कौन रहेगा आपके साथ | 🌹​​ईश्वर मायापती हैं और जीव मायादास है |

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Pranam Swamiji sadar Charan sparsh

🌹जगत को लेकर आप जितना अनाग्रही बनेंगे उतना आप सबके साथ रह सकते हैं। महात्मा का एक लक्षण है कि वह सबके साथ ख़ुशी के साथ रह पाता है। ​​🌹जो रागी होता है वह बहुत दुखी रहता है क्योंकि वह अपने मन को कई जगह से जोड़कर रखता है |​​ द्वेष भी एक प्रकार का राग ही है | ​​🌹जो माया को ना जाने, ईश्वर को ना माने उसे जीव कहते है | ​​🌹राग होने पर या द्वेष होने पर आपको बहुत तिरस्कार झेलना पड़ता है |

🌸🙏🙏🙏पुज्य स्वामीजी को सादर प्रणाम 🙏🙏🙏🌸

Jai shree ram🙏🙏

🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏

Sadar Pranam swamiji 🎉🎉🎉❤❤❤

🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏

🌹​​We by nature have a mixture of personalities. Few are such who have a non-amalgamated personality, who are pure, and have wisdom in all aspects of life. 🌹When one is able to practice self-control and austerity in one area, but missed it in another area, that is what makes a person sad. 🌹So the initial verses of Nīti-shatakam are meant not to detest us but to help us test ourselves and our mind against what is the right manner to think and act. 🌹These verses are not for us to judge others, but to be be brutally honest with and perform a subjective analysis of ourselves. 🌹If we are not what we should be, then sadness would naturally creep into us. ​​🌹Satsang is the instrument by which we can become honest to accept our faults, otherwise it is possible that we may manipulate or cover up our negativities, or be totally oblivious to their presence in us too. And one who is egoistic will be unable to accept their faults even if they are aware of it. 🌹​​It is the case with most people that they do not even understand or accept their negativities, and the effect of that is not that others suffer alone, but that such a person themself fails to grow, does not progress in some area. And the most common statement by such people is that others don't understand them; as if they have understood themselves! 🌹About such people, others speak very lightly. But we cannot speak lightly of those people who are integrated in their personality. 🌹As in the 4th verse, there are 3 categories in the 5th verse: i. that one knows they are unable to translate their right convictions in some areas, ii. those who have such gaps in their personality but do not accept it, and it pricks in the eyes of others, iii. are those who are wise, and who abide in their right convictions always. 🌹The second category is highly dangerous, as such people lose their credibility, lose the faith of others in them, which indicates they themselves have lost trust in themselves. ​​🌹This category does not know that they do not know completely, and so they are dangerous! ​​🌹The same 3 ideas have been placed again, as part of Abhyāsa, to repeat the idea in our mind so we can learn from it. The third category is of those who are much deeper than people think of them, because they have chiselled their character with years of sādhanā and austerity, not taking their faults lightly. 🌹We should be very critical with ourselves and very liberal with others. 🌹​​There should be many CCTVs in the mind through which we can rewind, slow down, and analyse all our responses. This equipment is given to us by Bhartruhari here. 🌹The 5th verse says that it is possible to obtain oil by churning sand, for a thirsty person to drink water from a mirage, while touring around one may even get the horn of s hare, yet, the obstinate fool can never be pleased, as they are 'pratinivishta', established in their foolishness, i.e. stubborn and unaccepting of their foolishness. ​​🌹This is because they have not performed good actions in the past, have crushed their conscience, and that expresses as sadness and increased negativity in them. ​​🌹Having repeatedly done wrongly, we lose our appreciative personality with respect to our conscience, causing us to be desensitized towards the right convictions completely. ​​🌹The 6th verse now says that, there is a person who explains to a great fool, in words that are sweet and nectarine. The fool however is egoistic and does not give up on their negativity. 🌹Such an attempt is alike to one trying to tie a mad elephant with a rope made of tender lotuses with fibers extending from them, with great effort. 🌹It is the same as trying to cut a diamond using the edge of a soft flower petal, or trying to place a drop of honey in the salty ocean to sweeten it. 🌹All of these are alike to trying to explain to an unrelenting, rigid, and unaccepting fool, in sweet words, about what it right. 🌹These description is given only to tell us that we should not be like such a person. If others explain to us, they should have the comfort that we would understand them easily, without apprehension. ​​🌹One should be such that others can have faith in one's receptivity, malleability and obedience. 🌹The teacher or the one who guides has an image of us in their mind, as the sculptor does of a statue. 🌹Their impression of us should therefore be such that we would follow them, understand them, and fulfil their vision. ​​🌹In the 7th verse, it is said that one who is Apandita, not learned, but lives with the learned one, for them their ornament is only Mauna, silence. 🌹This great capacity of keeping quiet, has been given by Lord Brahmā to them who are unwise, to veil their ignorance. 🌹​​In this capacity of Mauna, where the young maintain silence before the elderly, the greatest example is Shatrughna, who never spoke in front of the other three brothers. 🌹By not speaking, such great people speak a lot. It is the shobhā or grace of the younger or smaller, to remain silent before the elderly or wise. ​​🌹Those alone learn who keep humbly silent and grasp a lot. 🌹The wisest approach is to understand that we do not know, and learn keenly from all around us. 🌹In the 8th verse, Bhartruhari indicating to himself says that when he possessed little knowledge, he at once believed he was omniscient. With such an egoistic mind, he was like an arrogant elephant. 🌹One who knows little, tends to tell about what they have learnt everywhere they go. They do not realise that in any area there is infinite amount of knowledge to be gained. ​​🌹 Bhartruhari then says that, by the company of the wise, he began to obtain more knowledge little by little, and then he understood that he knows hardly anything at all, his ego vanishing like fever.

🌹बाह्य परिस्थिति हमारी किसी कमज़ोरी को निकालती है। दुःख परिस्थिति में नहीं होता है; दुःख हमारी व्याख्या में होता है।​​ जब हम परिस्थिति की व्याख्या अहंकार से करते हैं तब उससे दुःख निकलता है | 🌹जो किसी की हमसे सही अपेक्षा होती है वो हमारा धर्म है | ​​🌹अगर अपना धर्म अच्छे से निभाना है तो अपनी बात और अपना अहंकार छोड़ना पड़ता है | 🌹दुःख हमारे अहंकार और ममता में होता है। जो ज्यादा दुःखी है उसका अहंकार ज्यादा होगा, ममता ज्यादा होगी। कभी भी अपने दुःख को justify नहीं करना चाहिए। 🌹संसारी को अपने दुख की समस्या जगत से दिखती है, तब हमारा दुख कभी खत्म नहीं होगा ​​🌹जीवन में सबसे बड़ी बात है कि - i) हमारा चित्त समर्पित रहे (अर्थात् हम बहुत छोटे हैं और भगवान बहुत बड़े हैं) और ii) हमारा भगवान के अलावा और कोई नहीं है (अनन्यता है) 🌹गीता केवल पढ़ने से समझमें नहीं आती है जब तक समझाने वाला ईश्वर न हो

Koti koti pranam swamiji thank you hariom

Hari omm swamiji Agar hum apne apko realise karwayen ki hamara kisi se koi sambandh nahin hai toh kaise karma karenge? I feel ki karma ki jarurat hin kya hai ,hum dhyan yog ka medium se apne aapko jaan ne ki prayas karenge?

Pranam swamiji thank you hariom

Hari om Pujya Swamiji Charan Sparsha

🌸🙏🙏🙏पुज्य स्वामीजी को सादर प्रणाम 🙏🙏🙏🌸

प्रणाम गुरुदेव स्वामी जी को सुनना सौभाग्य आयोजक मंडल का आभार आर सी शर्मा जोधपुर

हरिओम guru ji सादर प्रणाम 🙏

Pranam Swamiji sadar Charan sparsh

Hari Om Pujya Swamiji. Pranaam at ur Lotus Feet.. Lucky to attend Shree Ram Geeta discourse.

🎉❤ to u swamiji

Hari om pujya swamiji

🌸🙏🙏🙏पुज्य स्वामीजी को सादर प्रणाम 🙏🙏🙏🌸

Hari Om Swami ji 🙏🙏🙏🙏🙏🌹🌹🌹🌹🌹❤️

Hari Om swamiji 🙏 Sadar charan sparsh 🎉❤

Hariom Pujya n our respected Swamiji. Charan sparsh Swamiji. Koti koti pranams at your lotus feet Swamiji 🙏🏽🙏🏽🙏🏽🙏🏽🙏🏽🙇‍♀️🙇‍♀️🙇‍♀️🙇‍♀️🙇‍♀️🙇‍♀️

🌸🙏🙏🙏पुज्य स्वामीजी को सादर प्रणाम 🙏🙏🙏🌸

🙏🙏🙏🙏

🙏🪷🙏🪷🙏

Hriom swami ji, Aapke puje charno me sat sat naman

HARI OMM

Hari om Swami ji 🙏🙏🌹🌹

Thanks Swami ji 🙏🙏🌹🌹