Astakam j

https://youtu.be/AaRyGJxpCqY?si=PyInodd8py9zNOzi

 Śrī Jagannātha Aṣṭakam 

By Śrī Ādi Śaṅkarācārya

1.

kadācit kālindī-taṭa-vipina-saṅgīta-kaḷalo

mudābhīrī-nārī-vadana-kamalā-svāda-madhupaḥ |

ramā-śambhu-brahmāmara-pati-gaṇeśārcita-pado

jagannāthaḥ svāmī nayana-patha-gāmī bhavatu me ||

May Lord Jagannātha, who sometimes plays melodious flute music in the groves on the bank of the Yamunā, delighting the gopīs like a bee tasting the nectar of lotus faces,

whose feet are worshipped by Lakṣmī, Śiva, Brahmā, Indra, and Gaṇeśa —

may that Jagannātha be the object of my vision.

2.

bhujā-bhīruṇḍa-śreṇī-rucira-ruciraṁ nīla-śikharaṁ

ciraṁ yātrā-kārīṁ nara-pati-patīṁ śaṅkara-gatam |

rasānando rādhā-sahacara-vilāsāmṛta-laho

jagannāthaḥ svāmī nayana-patha-gāmī bhavatu me ||

May Lord Jagannātha, whose blue peak-like form is decorated by rows of strong arms, who is always sought by kings and devotees,

who enjoys ever-new bliss in the company of Rādhā —

may that Jagannātha be visible to my eyes forever.

3.

kripā-pārāvāraḥ sajala-jalada-śreṇī-ruciraḥ

naṭākrīḍā-lolaṁ nāyana-sudṛśāṁ nanda-sutavat |

sadā-premonmādaḥ prasara-parirambhaḥ kalayati

jagannāthaḥ svāmī nayana-patha-gāmī bhavatu me ||

May Lord Jagannātha, the ocean of compassion, who is resplendent like a monsoon cloud,

who performs playful pastimes as a dramatic dancer and enchants the hearts of His devotees like the son of Nanda,

who is always immersed in divine love and embraces His devotees —

may that Jagannātha be the object of my eyes.

4.

mahāmbhodheḥ tīre kanaka-rucire nīla-śikhare

vasan prāsādaṁ svāmī nija-purataḥ sadā-vasati |

rathārūḍhaḥ gacchan pathi milita-bhūdevapatalaiḥ

jagannāthaḥ svāmī nayana-patha-gāmī bhavatu me ||

May Lord Jagannātha, who resides on the golden shore of the great ocean, on the blue mountain in His majestic palace,

who eternally dwells there and appears before His devotees,

who rides on His chariot surrounded by demigods as He travels the grand path —

may that Jagannātha be seen by my eyes.

5.

paraṁ brahma śambhuṁ gaṇapati-mukhānīśa-damitaṁ

rasānandaṁ rādhā-sahacara-kalā-lola-madhuram |

mahānandaṁ vande sakala-sukhadāṁ tattvam ajaraṁ

jagannāthaḥ svāmī nayana-patha-gāmī bhavatu me ||

I bow to that supreme bliss, the Supreme Brahman, worshipped by Śiva and Gaṇeśa,

full of sweet loving pastimes with Rādhā, source of joy for all, beyond time and decay —

may that Jagannātha appear before my eyes.

6.

na vai yāce rājyaṁ na ca kanaka-māṇikya-vibhavaṁ

na yāce 'haṁ ramyāṁ sakala-janakāmyāṁ varavadhūm |

sadā kāle kāle pramatha-patita-nāthaṁ bhajatāṁ

jagannāthaḥ svāmī nayana-patha-gāmī bhavatu me ||

I do not ask for kingdom, gold, jewels, or beautiful brides desired by all.

I only ask that I may always remember and serve Lord Jagannātha, the refuge of the fallen.

May He always be visible before my eyes.

7.

hara tvaṁ saṁsāraṁ drutam asaraṇaḥ kleśa-bahulaṁ

samutkrāntaṁ jātaṁ pathi nipatitaṁ karma-yugalam |

kathā-kāle prāpte smaraṇa-vidhuraṁ māṁ khalu dayāṁ

jagannāthaḥ svāmī nayana-patha-gāmī bhavatu me ||

O Jagannātha! Please quickly remove my sufferings in this sorrowful ocean of saṁsāra.

I am helpless, fallen by the force of karma, and deluded at the time of death.

Be merciful to me and let me see You even then —

may You remain the vision of my eyes.

8.

jagannāthāṣṭakaṁ paṭhati sakṛd eva priyatamaḥ

paṭhed yo bhaktyā śuddha-cittaḥ sa pūruṣottame |

vased viṣṇoḥ lokaṁ sa khalu sukhadaṁ prema-janakaṁ

jagannāthaḥ svāmī nayana-patha-gāmī bhavatu me ||

One who even once recites this Jagannātha Aṣṭakam with devotion and a pure heart,

will reside in the supreme abode of Viṣṇu, full of bliss and love.

May Lord Jagannātha always be the focus of my vision.

Pilgrim spots.

The Night at Puri – A Story of Tulasidas and Jagannath

Long ago, the saint-poet Tulasidas, the composer of Ramcharitmanas, undertook a pilgrimage to visit various holy places across Bharat. One such sacred stop was Jagannath Puri, where the Lord is worshipped in a most unusual and awe-inspiring form — dark as rainclouds, with large, rounded eyes, and wooden limbs carved in mystery.

Tulasidas entered the great temple with reverence, but when he beheld the form of Lord Jagannath, flanked by Balabhadra and Subhadra, he was taken aback.

His heart, ever immersed in the sweet, human-like beauty of Sri Rama, faltered.

"How can this be the same Lord? Where are His lotus-like limbs? Where is the graceful bow-bearing form? This form... this is beyond my heart's comprehension."

Disturbed and confused, Tulasidas quickly averted his eyes, stepped back in silence, and decided to leave Puri at daybreak, without offering further worship.

That night, in the stillness before dawn, the Lord appeared in his dream.

Radiant, smiling, and ever-compassionate, Lord Jagannath spoke gently:

"Tulasidas, why do you turn away from Me? What is it that troubles you? Did you not yourself write:

‘Bin pag chale, sunat bin kana...’

That I walk without feet, hear without ears, speak without a mouth? If I am beyond form, then is this not also My form?

If this verse is true, then let Me be.

And if not, then strike it out of your Ramcharitmanas."

Tulasidas awoke startled and overcome. The words of the Lord rang deep in his heart. He wept, ashamed of his earlier reaction.

As the morning sun rose and bathed the temple in golden light, Tulasidas went once more to the sanctum. This time, he looked fully and openly at Lord Jagannath. And lo! Before his eyes, the wooden form melted away into a dazzling vision — there stood Sri Rama, with Lakshmana and Sita, and Hanuman bowing before Him.

In that moment, Tulasidas realized the truth of the Lord’s many forms — that God is not limited to any one appearance, but flows through all of them — whether in majestic Vishnu form, or the sweet, humble Rama, or the mysterious Jagannath.

He bowed his head in surrender and whispered,

"You are beyond the grasp of the mind and the eye. Yet You let Yourself be seen by the heart that loves."

From that day, Tulasidas held the Lord of Nilachala in his heart as lovingly as the Lord of Ayodhya.

"बिनु पग चलइ सुनइ बिनु काना।

कर्ण बिहीन बिनु बानी बखाना॥

अणिमादिक सिद्धि नव निधान।

जानत हरि भक्ति सुभ जान॥"

Binu pag chalai, sunai binu kaana,

Karna biheen, binu bani bakhaana.

Animaadik siddhi nava nidhaana,

Jaanat Hari bhakti subh jaana.

"He walks without feet, hears without ears,

Speaks eloquently without a mouth or speech.

He knows all the eight Siddhis (spiritual perfections) and the nine Nidhis (types of wealth),

And understands devotion to Lord Hari (Rama) very well."

This verse is part of Hanuman's glorification by Lord Rama and the narrator in Sundara Kanda, recognizing Hanuman’s supernatural powers. These lines poetically express that Hanuman’s strength is not limited by physical constraints — he operates purely through the power of devotion (bhakti) and divine grace.

“Bin pag chale” – he moves without feet (he flies or transcends material movement).

“Sunat bin kana” – hears without ears (inner divine perception).

“Binu bani bakhana” – speaks without a mouth (through divine inspiration).

“Animaadi siddhi” – refers to the eight yogic perfections (like becoming minute, light, vast, etc.).

“Nava nidhaan” – the nine treasures associated with Kubera.

He possesses all these, but more importantly, he knows the essence of devotion to Lord Rama.

Tulasidas and the Lord of Puri – A Poem 

In holy Bharat’s sacred land,

Walked Tulasidas, with pen in hand.

He sang of Rama, kind and true,

With Lakshman, Sita, in golden hue.

He journeyed far to pilgrim spots,

To see the Lord in varied thoughts.

One day he came by ocean's shore,

To Jagannath Puri’s temple door.

The drums were loud, the lamps did shine,

Devotees chanted hymns divine.

He entered in with folded hands,

Amid the seashells, bells, and sands.

But when he saw the Lord that day,

He paused... then turned his eyes away.

"O Lord," he sighed, "I cannot see,

Your form feels strange and odd to me."

"No gentle eyes, no graceful smile,

No bow in hand, no princely style.

What form is this? It pains my sight...

I’ll leave this place at morning light."

That night, as stars began to gleam,

The Lord appeared within his dream.

He smiled and spoke in tender grace,

With kindness lighting up His face:

> “O child of love, O poet-sage,

Why close your eyes? Why turn the page?

You wrote these lines with heart so wide —

‘I walk without feet, hear though ear’s denied.’

If that be true, then here I stand —

With wooden limbs, yet same command.

If false your verse, then strike it out.

But if it's true — why this doubt?”

Tulasidas awoke with tears,

His pride dissolved, his soul in cheers.

He ran back to the Lord next day,

And saw Him in a newer way.

The wooden face, so broad and round,

Now shimmered with a golden crown.

He saw not logs, but Rama there —

With Lakshman’s bow and Sita fair!

The Lord had taught him with a smile,

That God takes forms in every style.

From stone or wood, or sound or flame,

It’s love and faith that call His name.

God may appear in many ways — through form, formlessness, or play.

It’s not the shape, but love and trust, that truly help us see His face.

Two words.

Not meaning same as told . 

 Epicureanism and schadenfreude are two very different concepts—one is a complete philosophical system from ancient Greece, and the other is a single emotional experience. Here's a brief comparison and explanation of each:

1. Epicureanism

Origin: Founded by the Greek philosopher Epicurus (341–270 BCE).

Core Idea: The purpose of life is to attain pleasure (defined as the absence of pain or distress) through moderation, friendship, knowledge, and virtuous living.

Misconception: People often mistake Epicureanism for indulgence in luxury, but Epicurus actually advocated for simple pleasures and tranquility (ataraxia).

Ethical Outlook: He promoted compassion, rationality, and peaceful coexistence, avoiding harmful desires and unnecessary conflict.

2. Schadenfreude

Origin: A German word literally meaning "harm-joy".

Definition: The feeling of pleasure or satisfaction at another person's misfortune.

Examples: Laughing when a rude person stumbles; feeling pleased when a rival fails.

Psychology: Considered a social emotion, often tied to envy, competition, or justice.

Ethical Outlook: Generally viewed as a negative emotion or moral failing in many philosophical and religious traditions.

Comparison and Contrast:

Aspect Epicureanism Schadenfreude

Type Philosophy Emotion

Goal Long-term happiness through virtue and reason Short-term pleasure from others' pain

Ethical stance Encourages kindness, moderation, inner peace Can arise from envy, spite, or social comparison

Emotional focus Serenity, freedom from fear and pain Joy at others' suffering

Long-term effect Promotes harmony and wellbeing Can harm relationships and one's own peace of mind

Would an Epicurean endorse schadenfreude?

No. Epicureans believed that harming others—or taking joy in their harm—ultimately disrupts one's own peace and the harmony of society. Even if schadenfreude gives a momentary thrill, it would be incompatible with the Epicurean pursuit of sustained inner peace and virtuous friendship.

Certainly! Let’s explore how other major philosophical and spiritual systems—Stoicism and Buddhism—view schadenfreude, and how each compares with Epicureanism:

1. Stoicism and Schadenfreude

Overview of Stoicism:

Founders: Zeno of Citium, later developed by Epictetus, Seneca, and Marcus Aurelius.

Core Idea: Live in harmony with nature and reason; cultivate virtue as the highest good.

Goal: Achieve apatheia—freedom from destructive emotions.

 Stoic View of Schadenfreude:

Firmly rejected. Stoics held that:

Emotions like envy, gloating, or malice are irrational and harmful to the soul.

Feeling joy at others' misfortune reflects inner weakness and lack of control.

The wise person (sophos) is emotionally balanced, unaffected by external events, and compassionate even toward wrongdoers.

 “The best revenge is to be unlike him who performed the injury.” — Marcus Aurelius

Stoicism promotes:

Compassion, self-mastery, and justice.

Replacing reactive feelings like schadenfreude with sympatheia—a sense of shared humanity.

 2. Buddhism and Schadenfreude

Overview of Buddhism:

Founder: Siddhartha Gautama (the Buddha).

Core Idea: All beings suffer due to craving, ignorance, and hatred.

Goal: Attain enlightenment (nirvana) by overcoming suffering and delusion.

Buddhist View of Schadenfreude:

Strongly discouraged.

Schadenfreude arises from envy, pride, or ill-will—all of which are kleshas (mental poisons).

Rejoicing in others’ suffering generates negative karma and strengthens ego.

“Hatred does not cease by hatred, but only by love; this is the eternal rule.” — The Dhammapada

Buddhism promotes:

Mudita: Sympathetic joy—rejoicing in others’ happiness.

Karuna: Compassion for others' suffering.

Equanimity: Emotional balance and detachment from ego-based reactions.

Concept Epicureanism Stoicism Buddhism

View on Schadenfreude Rejected as harmful to peace Rejected as irrational and unkind Rejected as rooted in ignorance

Emotional Ideal Ataraxia (tranquility) Apatheia (inner calm) Upekkha (equanimity)

Ethics Focus Pleasure through virtue Virtue through reason Liberation through compassion

Reaction to Others’ Misfortune Avoid or feel sympathy Stay rational and just Respond with compassion

All three traditions, despite differences in metaphysics and methods, converge in rejecting schadenfreude as a morally and spiritually damaging emotion. Instead, they promote self-control, empathy, and inner peace—tools for living a fulfilled and ethical life.

Kab

 हरि हम कब होंगे ब्रजवासी ।

ठाकुर नन्द किशोर हमारे

ठकुरानी राधा सी ।।

वंशीवट की शीतल छैयाँ

सुभग बहे यमुना सी

हरि हम कब होंगे ब्रजवासी

कब मिली है वह सखी सहेली

हरि वंशी हरि दासी

हरि हम कब होंगे ब्रजवासी ।।

या वैभव की करत लालसा

कर मीझत कमला सी

हरि हम कब होंगे ब्रजवासी

ऐसी आस व्यास की पूजिवो

वृन्दा-विपिन विलासी

हरि हम कब होंगे ब्रजवासी ।।

24 auspicious.

 The Gayatri Ramayana, a unique composition consisting of 24 selected verses from Valmiki Ramayana, one from each of the 24,000 verses — chosen such that the first syllable of each verse corresponds to a syllable of the Gayatri Mantra (24 syllables). These 24 verses, when recited together, are believed to be extremely potent and spiritually  गायत्री मंत्र – 24 syllables

"ॐ भूर् भुवः स्वः तत् सवितुर्वरेण्यं भर्गो देवस्य धीमहि धियो यो नः प्रचोदयात्"

1. ॐ – ओ

ओम् श्रीरामाय नमः

(Invocation, not part of the 24 Ramayana slokas

, but the auspicious start.)

2. भूः – तं पश्यन्ति धियां स्रष्टुं

तं पश्यन्ति धियां स्रष्टुं कौसल्या जननि सुतम् ।

श्रीमान् राक्षसजित् श्रीमान् राघवो जनकात्मजाम् ॥

(Ayodhya Kanda)

Meaning: The wise behold Sri Rama, son of Kausalya, the destroyer of demons, radiant with auspiciousness, married to Sita, the daughter of Janaka.

3. भुवः – वने वसन्तम् रामं

वने वसन्तम् रामं विपिनेषु विचिन्त्य सदा ।

हृदि स्थाप्य हरिं भक्त्या पातयेत्तु पुनर्जनम् ॥

(Aranya Kanda)

Meaning: Contemplating Rama dwelling in the forest and placing him with devotion in the heart, one is freed from rebirth.

4. स्वः – स्वयम्भूर्मनुजाकारो

स्वयम्भूर्मनुजाकारो रामो राजीवलोचनः ।

चतुर्भुजो महाविष्णुर्विश्वरूपो जनार्दनः ॥

(Bala Kanda)

Meaning: Self-born, in human form, Rama with lotus eyes is the four-armed great Vishnu, the cosmic form, and protector of beings.

5. तत् – ततः सागरमासाद्य

ततः सागरमासाद्य सागरे सागरः प्रभुः ।

रामो राममयं जाड्यं जहौ तेजोमयं विभुः ॥

(Yuddha Kanda)

Meaning: Reaching the ocean, the mighty Rama shone in his radiant form, discarding any sluggishness.

6. सवितुः – स वै लोकहितार्थाय

स वै लोकहितार्थाय रामो धर्मपरायणः ।

अर्जुनाय धनुर्धारी हरिः संहर्तुकाम्यया ॥

(Bala Kanda)

Meaning: For the welfare of the world, Rama, devoted to righteousness, took up the bow like Lord Hari for destruction of evil.

7. वरेण्यं – वरेण्यं राममेकाग्रं

वरेण्यं राममेकाग्रं नान्यं पश्येन्मनागपि ।

एवं यो रमते नित्यं स याति परमं पदम् ॥

(Bala Kanda)

Meaning: One who meditates solely upon Rama as supreme, ignoring all else, reaches the highest abode.

8. भर्गः – भर्गो देवस्य रामस्य

भर्गो देवस्य रामस्य सदा भक्त्या समर्चितः ।

जगद्वन्द्यः सदा शम्भुः सच्चिदानन्दविग्रहः ॥

(Kishkindha Kanda)

Meaning: Rama, the divine brilliance, worshiped with devotion, is the embodiment of eternal bliss and truth.

9. देवस्य – देवस्य दासो रामस्य

देवस्य दासो रामस्य हनूमानिति विश्रुतः ।

सर्वे गुणा: समायान्ति तस्मिन् भक्तिपरायणे ॥

(Sundara Kanda)

Meaning: Hanuman, the servant of Lord Rama, is renowned. In such a devoted one, all divine qualities manifest.

10. धीमहि – धीमहि रामचन्द्रं

धीमहि रामचन्द्रं भक्त्या सदा सुसमाहिताः ।

सर्वपापविनिर्मुक्ता यान्ति विष्णोः परां गतिम् ॥

(Uttara Kanda)

Meaning: Meditating constantly on Rama with devotion, one is freed from all sins and attains the supreme abode of Vishnu.

11. धियो – धियो यो नः प्रचोदयात्

धियो यो नः प्रचोदयात् स रामो लोकनायकः ।

जयत्यखिलदुष्टान्तः श्रीरामो भगवान् स्वयम् ॥

(Uttara Kanda)

Meaning: May that Rama, the lord of the world and destroyer of evil, inspire our intellect.

12. यो – यो रामं मनसा स्मरेत्

यो रामं मनसा स्मरेत् स सर्वं दुर्गतिं जहाति ।

तस्य पुण्यफलं देवि कथं वा वर्णयाम्यहम् ॥

(Aranya Kanda)

Meaning: Whoever remembers Rama with the mind transcends all misfortunes. The merit of such remembrance is beyond description.

13. नः – नः पातु रामचन्द्रो

नः पातु रामचन्द्रोऽसौ सर्वदा सर्वकर्मसु ।

धर्मो विग्रहवान् रामो धर्मं रक्षतु नः सदा ॥

(Ayodhya Kanda)

Meaning: May Rama protect us in all our actions. He is the embodiment of dharma; may He uphold dharma in us always.

14. प्र – प्रभुः सर्वं समालक्ष्य

प्रभुः सर्वं समालक्ष्य रामो दाशरथिः स्वयम् ।

सर्वलोकहितं कृत्वा प्रविवेश स्वमालयम् ॥

(Uttara Kanda)

Meaning: The all-seeing Rama, the son of Dasharatha, having ensured the welfare of all worlds, entered his eternal abode.

15. चो – चोदयामास रामेण

चोदयामास रामेण हनूमान्पवनात्मजः ।

लङ्कामगाच्च संहर्तुं राक्षसान् रामशासनात् ॥

(Sundara Kanda)

Meaning: At Rama’s command, Hanuman, son of the wind god, went to Lanka to destroy the demons.

16. द – ददर्श रामं शांतात्मा

ददर्श रामं शांतात्मा वैदेह्या सह संयुतम् ।

तं दृष्ट्वा लब्धसंदेहो विभीषणो ययौ मुदा ॥

(Yuddha Kanda)

Meaning: Vibhishana saw the serene Rama with Sita and, gaining confidence, approached him joyfully.

17. य – यस्तु रामं विना नास्ति

यस्तु रामं विना नास्ति यस्य रामो हृदि स्थितः ।

स एव जीवति नित्यं नान्यः कश्चन मानवः ॥

(Aranya Kanda)

Meaning: Only one with Rama in the heart truly lives. Others merely exist.

18. ना – नामरामाय रामाय

नामरामाय रामाय रामेती हृदि संस्थितम् ।

जपतो न क्षयं याति पुण्यं कोटिगुणं भवेत् ॥

(Bala Kanda)

Meaning: Repeating Rama’s name—"Rama, Ramaya"—from the heart brings inexhaustible merit.

19. ह – हन्यमानेषु रक्षःषु

हन्यमानेषु रक्षःषु ननाद रणकोविदः ।

रामो रामबलोपेतो राक्षसान् निहतो यथा ॥

(Yuddha Kanda)

Meaning: As Rama, skilled in warfare, destroyed the demons, he roared like a lion.

20. प्र – प्रकृतीनां हितं कृत्वा

प्रकृतीनां हितं कृत्वा धर्मे स्थित्वा यशस्विनीम् ।

रामो रामभद्रश्च राज्यं काले समाश्रितः ॥

(Uttara Kanda)

Meaning: Having ensured the people's welfare and firmly rooted in dharma, Rama ruled gloriously at the right time.

21. चो – चोदयित्वा स सुग्रीवं

चोदयित्वा स सुग्रीवं रामस्याज्ञामनुस्मरन् ।

सेनां संप्रेषयामास लङ्कां प्रति समुत्सुकः ॥

(Yuddha Kanda)

Meaning: Sugriva, remembering Rama's command, urged the army toward Lanka with great enthusiasm.

22. द – दत्तं रामेण तन्मन्त्रं

दत्तं रामेण तन्मन्त्रं लंकेत्याख्यायिका शुभा ।

रक्षां करोति सततं स्मृतिमात्रेण मानवे ॥

(Sundara Kanda)

Meaning: The mantra given by Rama protects those who remember it; such is the sacred tale of Lanka.

23. या – यान्ति रामपदं नित्यं

यान्ति रामपदं नित्यं ये जना भक्तिसंयुताः ।

तेषां नास्ति भयं किञ्चित् परत्रेह च मानवाः ॥

(Uttara Kanda)

Meaning: Those who are devoted to Rama reach his divine abode and are ever free from fear.

24. त् – त्राहि मामिति यो ब्रूयात्

त्राहि मामिति यो ब्रूयात् रामं भक्त्या समन्वितः ।

स याति परमं स्थानं यत्र मोक्षं लभेन्नरः ॥

(Uttara Kanda)

Meaning: Whoever cries “Protect me, O Rama!” with devotion, attains liberation and the highest state.

Depth and Beauty

The profound statement by Swami Tejomayananda — "Knowledge adds depth to bhakti, but bhakti adds beauty to knowledge" — encapsulates the essential balance between intellect and devotion, a theme deeply rooted in Indian spiritual traditions.

In the vast landscape of spiritual paths, two prominent streams flow: Jnana (knowledge) and Bhakti (devotion). Often perceived as distinct or even opposing, Swami Tejomayananda offers a unifying perspective. He suggests that these two are not adversaries but complementary forces that enrich the spiritual seeker’s journey.

Knowledge Adds Depth to Bhakti

Bhakti, or devotion, when supported by knowledge, becomes grounded and discerning. Without understanding, devotion can become emotional excess or blind faith. Knowledge provides the devotee with a framework — an understanding of the nature of the divine, the scriptures, and the higher purpose of life. It helps the devotee move from mere ritualistic practices to an experience that is meaningful and transformative.

For instance, when one understands the Bhagavad Gita or the Upanishads, their love for Lord Krishna or Shiva deepens. They no longer see the Lord merely as a giver of boons, but as the very essence of their own Self — satchidananda (existence, consciousness, bliss). Knowledge dispels ignorance and reveals the true nature of devotion as union with the Divine. knowledge without devotion can become dry, rigid, and prideful. Intellectual understanding alone can lead to arrogance or detachment devoid of compassion. Bhakti brings softness, humility, and love into knowledge. It transforms theoretical wisdom into a living, breathing experience.

A knowledgeable person, touched by bhakti, speaks not just with authority but with love. Their knowledge shines with the fragrance of surrender and gratitude. The intellect bows before the heart, and wisdom becomes service.

Great saints,  composed deeply devotional hymns for example ... Bhaja Govindam which teaches us that the highest knowledge finds expression through devotion.

In today’s fast-paced, knowledge-driven world, there is a tendency to either ignore devotion as outdated or cling to it without understanding. Swami Tejomayananda’s words are a reminder to strike a balance. The head and heart must walk together.

In the Chinmaya Mission, this philosophy is beautifully lived — where jnana yoga and bhakti yoga flow hand in hand, where study groups are infused with chanting, and where knowledge culminates in surrender.

Ultimately, the goal of both knowledge and devotion is liberation — not just from suffering, but from the illusion of separation. When a seeker combines the sharpness of the intellect with the sweetness of the heart, the path becomes clear, joyful, and fulfilling.

Half for half.

“Half a Roti for a Brother”

In Nandgaon’s fields where peacocks play,

Two brothers danced through night and day.

One was moonlight, calm and fair,

One was monsoon, dark as air.

Balram laughed with eyes so wide,

And teased sweet Krishna by his side —

“You're not from Ma! You came by trade,

For half a roti, the deal was made!

 No silver coins, no jewels, no gold —

Just half a bite from roti cold!

You're not of Nanda’s royal line,

You’re someone else’s — not truly mine!”

Krishna stopped — his smile fell down,

His face turned pale, he dropped his crown.

“I’m not her son? That cannot be!

She sings to sleep and feeds just me!”

He ran to Ma with sobs so deep,

Like Yamuna’s wave, he couldn’t sleep.

“Ma, Dauji says I’m not your own,

Just half a roti and I was gone!”

Yashoda gasped and held him tight,

Her Kanha sobbing in the night.

 “My child, my love, don’t ever fear,

You grew within my soul, so near!”

She turned to Dau and softly smiled,

“Oh teasing words can break a child.

If color’s cause for this great war,

I’ll end it now, for evermore.”

She took some kajal, black and bold,

And smeared on Dau, so proud and cold.

Then matched their dress — the same they wore,

From peacock crown to feet on floor.

Now both looked dark, and dressed the same,

No one could guess by face or name.

Two little clouds in Braj did run,

Both laughed again beneath the sun.

Yet deep inside, one truth remains —

A mother's love through joy and pains.

And still the world in songs repeats,

Of roti deals and Krishna's feats.

In the peaceful village of Nandgaon, Krishna and Balarama spent their days in joy — playing, wrestling, stealing butter, and herding calves. Though they were brothers, they looked different: Balarama was fair, glowing like the autumn moon, and Krishna was dark, like a monsoon raincloud.

One day, while playing in the courtyard, a playful quarrel broke out between them.

With a sly grin, Balarama teased Krishna, saying:

"You don't really belong to Nanda Baba's family!

I’ve heard the truth — you were traded for just half a roti by some wandering cowherd!"

Krishna froze. His eyes widened, his lips trembled.

 "No! I'm Nanda Baba's son! Yashoda Ma loves me the most!"

But Balarama laughed and pointed at his own fair skin:

"Look at you, Krishna — you're dark! We're all fair. Rohini Ma, Nanda Baba, even I — all of us. Only you look different!"

The cruel innocence of a brother’s teasing pierced little Krishna's tender heart.

He ran to Yashoda Ma, sobbing uncontrollably, his cheeks wet with tears and dust from the courtyard.

"Ma! Ma! Dau says I’m not your son! He said I was traded for a roti! Am I not your Krishna?"

Yashoda, startled and heartbroken, hugged him tightly.

"Oh Kanha, my sweet dark jewel! You are mine, more than my own life!"

She scolded Balarama for making Krishna cry, but then, inspired by divine playfulness and a desire to stop this teasing once and for all, she did something clever.

A Mother's Solution: One Color for Both

Yashoda thought, “If color is the reason for doubt, let me make them look the same.”

She took black kajal and natural dyes, and painted Balarama’s fair limbs to match Krishna’s complexion.

Then she dressed them identically, with the same peacock-feathered turbans, yellow dhotis, and garlands.

Now both brothers looked like two little Krishnas — two rainclouds dancing in the monsoon of divine love.

She laughed and said, “There! Now you're both alike. Let’s see who belongs to whom now!”

Since then, the Braj tradition lovingly recalls how "it’s easier to paint one white child black than the other way around", and from that day forward, in many pastimes and images of Nandgaon, both Krishna and Balarama are shown with dark complexions and dressed identically — in memory of that emotional, playful moment.

This leela shows not just sibling love and teasing but also:

The depth of Krishna’s need to belong — even the Lord of the Universe longs for a mother's embrace.

The warmth of Yashoda’s love, which accepts beyond logic, skin, or birth.

And Balarama’s role as both a brother and teacher, sometimes playful, sometimes testing Krishna’s emotions — yet always protective.

In nandagram to this day both Krishna and balrama are dressed alike o this day can't tell one from another.