Bhooyopi namo namaste.

Supreme Lord said: 'This question, oh best of all questioners, was at the time of the destruction posed by Arjuna who desired to fight his rivals  Aware of the fact that the killing of his relatives for the sake of sovereignty was an irreligious, abominable act, he desisted and said in a worldly mind: 'Having them killed I would be the killer' That tiger among men, asked Me just before the battle took place questions like you did and was then by Me instructed with the needed arguments.

 I am the Supersoul of these living entities, oh Uddhava, their Well-wisher and Lord and Master; I am the maintenance, creation and annihilation of all living beings.  I am the goal of those who seek progress, the Time of those who exert control, I am the equilibrium of the modes of nature as also the virtue of those endowed with good qualities.  I am the guideline for everything that has quality, I am the totality of all great things, among that what is subtle I am the spirit soul and all things that are difficult to conquer I am the mind. I am Hiranyagarbha [Brahmâ, the original teacher] of the Vedas, among the mantras I am the three-lettered Omkâra, of the letters I am the first one [the 'a'], and among the sacred metres I am the three-footed one [the Gâyatrî mantra]. Among all the gods I am Indra, among the Vasus I am Agni, among the sons of Aditi I am Vishnu [Vâmana] and among the Rudras I am Nîla-Lohita [the one colored red-blue, S'iva,  I am Bhrigu among the brahmin sages, I am Manu among the saintly kings, among the demigod sages I am Nârada and among the cows I am Kâmadhenu [the cow of plenty].  Of the ones perfected in control I am Kapila, Garuda I am among the birds, Daksha among the founding fathers, and Aryamâ among the forefathers. Oh Uddhava know Me among the sons of Diti as Prahlâda, the lord of the unenlightened souls, know Me as the [order of the] moon to the stars and the herbs, and as Kuvera, the lord of wealth among the Yakshas and Râkshasas.  Among the lordly elephants I am Airâvata, I am Varuna, the master of the aquatics, of all things that heat and illumine I am the sun, and among the human beings I am the master of the realm [the king]. Ucchais'ravâ I am among the horses, among the metals I am gold, Yamarâja I am among those who exercise control and among the serpents I am Vâsuki.  Among the hooded snakes I am Anantadeva, among the beasts with teeth and horns I am the lion, among the social orders [the status-groups, the âs'ramas] I am the fourth order [the sannyâsîs] and among the vocations [the varnas] I am the first one [of the brahmins], oh sinless one.  Among the holy rivers I am the Ganges, I am the ocean among the expanses of water, I am the bow among the weapons and among the wielders of the bow I am the destroyer of Tripura [S'iva]. I am Meru among the abodes, among the places that are inaccessible I am the Himalayas, among the trees I am the as'vattha, and among the plants I am the ones bearing grains [barley].  Among the priests I am Vasishthha, among those vowed to the Veda I am Brihaspati, Kârtikeya [Skanda] I am among the military leaders and among the foremost [of spiritual leadership] I am the unborn, supreme lord [Brahmâ, the Creator]. Among the sacrifices I am the study of the Veda, among the vows I am the vow of nonviolence [vegetarianism], and among the purifiers fire, wind, sun, water, speech and soul I am the most pure [the Supersoul].  Of the [eight-fold] process of yoga I am the full opposition with the soul [the final stage of samâdhi], to those desiring victory I am prudent counsel, I am the [metaphysical] logic of all discrimination [of distinguishing between spirit and matter], and for the speculative [opinionated, reputed] philosophers I am the diversity of views [shad-dars'ana].  Among the ladies I am S'atarûpâ [wife of Manu,  and among the men I am Svâyambhuva Manu. Among the sages I am sage Nârâyana and among the celibates I am Sanat-kumâra. Among the principles of religion I am renunciation, of all things basic I am the inner awareness, of the secrecy I am the friendliness and the silence, and of the sexual couple I am the unborn one [the original Prajâpati who is Brahmâ]. Of that what constitutes a stable vision I am the solar year, of the seasons I am spring, among the months I am Mârgas'îrsha  and of the lunar mansions [the twenty-seven nakshatras] I am Abhijit. Among the yugas I am Satya-yuga, among the sober ones I am Devala and Asita, of the Vedic editors I am Dvaipâyana [Vyâsadeva] and among the scholars learned in spirituality I am S'ukrâcârya. Among the ones named Bhagavân [the Supreme Lord] I am Vâsudeva, among My devotees I am indeed you [Uddhava], among the ape-like souls I am Hanumân and among the scientists I am Sudars'ana.  I am the ruby among the jewels, of all things beautiful I am the lotus cup, of all types of grass I am the kus'a grass and of the oblations I am the ghee of the cow. I am the wealth of those engaged in business, I am the gambling of the cheaters, I am the forgiveness of the tolerant and I am the character of the ones in the mode of goodness. I am the mental and physical strength of the strong. Please know that I am the [devotional] work performed by the devotees and that of My nine forms [nava mûrti] by which these Sâtvatas are worshiping Me, I am the Supreme Original Form [Vâsudeva]. Among the singers of heaven I am Vis'vâvasu, and among the heavenly dancing girls I am Pûrvacitti. I am the steadiness of the mountains and the pure aroma of the earth. I am the supreme taste of water and of what is most brilliant I am the sun. I am the effulgence of the moon, the stars and the sun, and I am the transcendental sound vibration in the ether Among the ones devoted to the brahminical culture I am Bali, among the heroes I am Arjuna and I am the generation, stability and dissolution of all living beings. Of the potency of all senses I am the walking, speaking, evacuating, handling and enjoying [the karmendriyas] as also the touching, seeing, tasting, hearing and smelling [the jñânendriyas].
All this I enumerated - earth, air, sky, water and fire, the ego, the greater [principle, the intellect], the [additional eleven] transformations [the ten indriyas and the mind], the person, that what is unmanifest and the modes of rajas, tamas and sattva - stands together with the spiritual knowledge and the steady conviction [therewith] for Me, I the One Supreme. I, the Supreme Lord, the living entity, the [good] qualities and the possessor of the qualities, am the Soul of all; I am indeed evening, the one outside of whom nothing whatsoever exists. I who create the universes by the millions, may count their atoms after a certain time, but not so My opulences  Whatever power, beauty, fame, dominion , humility, renunciation, enjoyment, fortune, strength, tolerance or wisdom one may find, all constitutes an integral part of Me. All these spiritual potencies I briefly described to you  are transformations that by the mind are put in corresponding words [in the scriptures, in the teachings].  [Therefore] control your mind, control your speech, control your breath and senses. Control yourself [through meditation] from within the soul so that you will never again stumble on the path of material existence. Of a transcendentalist who is not by meditation completely in control of his speech and mind, his vows, penance and charity will flow away like water from an unbaken pot.  Someone devoted to Me should therefore control his words, mind and life air. With that intelligence thus connected in devotion unto Me he achieves his life's purpose.'

Embodied b

 The Supreme Lord said: 'When a yogi is connected [in the Absolute Truth], has conquered his senses and breathing and has fixed his attention upon Me, the mystical perfections of yoga are at his disposal.'

Uddhava said: 'Oh You who bring all yogis perfection, kindly tell me which method is required for concentration and how these perfections work. And, Acyuta, how many perfections are there?' 

The Supreme Lord said: 'The masters of yoga speak of eighteen mystical perfections  and meditations [leading to them]. Eight of them are [primary and] prominent in Me and ten of them [are secondary and] originate from the quality [of goodness].  Oh gentle one, the eight mystical perfections consist of the ability to get, as for the form, into the smallest [animâ], the biggest [mahimâ] or the lightest [laghimâ relative to garimâ, the heaviest], the ability to acquire whatever material object [prâpti], the ability to enjoy sensually whatever can be seen or heard [prâkâmya], the ability to have the upper hand in employing the forces [îs'itâ or îs'itvâ], the ability to be in control by means of magic unobstructed by the modes [vas'itvâ] and the ability to answer to any desire that seeks [His] favor [kâmâvasâyitâ]. Know them to be the ones prominent in Me. [The ten secondary siddhis consist of] the ability in this body not to be plagued by hunger and thirst and such, the ability to hear from afar, the ability to see things far away, the ability to be transported with the speed of mind, the ability to assume any form at will, the ability to enter into the bodies of others, the ability to die at will, the ability to witness the sporting [of the heavenly girls] with the gods, the ability to be of perfect accomplishment as one likes and the ability to have one's commands fulfilled unimpeded. To know the past, the present and the future, to be free from the dualities, to know the minds of others, to check the potency of fire, the sun, water, poison and so on and not to be conquered by others are examples of the perfections that are described as being the result of concentrating in yoga. Please learn now from Me by means of which type of meditation what perfection occurs. 

My worshiper who focusses his mind pertaining to the subtle elements of perception on Me as the Self of those sense elements and nothing else, obtains the animâ perfection [the ability to enter the smallest]. Focussing one's mind on the truth of the complete [the mahat-tattva] with Me as the inhabiting soul, one achieves the perfection of mahimâ [to enter the greatest] as also grip on each element separately. The yogi may obtain laghimâ [lightness] by attaching to Me as the supreme element of the smallest elements [the atoms], the subtle property of Time. He who with his mind focussed upon Me narrows down the mind completely to the emotionality of the I-principle, obtains the siddhi of prâpti [mystic acquisition] by which he becomes the proprietor of the senses of all living beings.  In order to obtain from Me, whose appearance lies beyond perception, the super excellent siddhi of prâkâmya [to enjoy whatever whenever] one should fix one's mental activity on Me, the Supersoul that is the thread running through the huge reality of matter When one focusses one's consciousness on Vishnu, the Original Controller of the Three who is the mover in the form of Time, one will obtain the siddhi of îs'itvâ [the supremacy] by means of which the conditioned body [the field] and its knower can be controlled The yogi who fixes his mind on Me, Nârâyana, the fourth state [turîya] that is described by the word fortunate  obtains, being endowed with My nature, the vas'itvâ perfection [the ability to subdue by means of magic]. When one focusses one's mind, that is pure in Me, on the impersonal absolute [brahman] that is free from material qualities [or transcendental], one obtains the supreme of happiness wherein one's desire finds its complete fulfillment [kâmâvasâyitâ].


When a human being concentrates on Me as the Lord , the personification of goodness, the sum total of dharma, he obtains a pure existence free from the six waves [of material disturbance: hunger, thirst, bewilderment, decay, grief and death, anûrmi-mattvam  When one in the mind leads away the transcendental sound that is present in the prâna in Me, the personification of the sky, one perceives therein the Swan [Lord Hamsa or the saintly person, and hears the words spoken by all living beings  When one merges one's eyes with the sun and the sun with one's eyes [doing so transcendentally and not staring physically into the sun] one can, with one's mind in meditation on Me, therein see anything that is far away [dûra-dars'ana, When one fully absorbs one's mind in Me, the body, by the power of the meditation on Me,  that mind follows together with the breath; the self then moves wherever the mind goes [manojava]. Because it lies within the power of My yoga [to appear in different forms], for the mind intent on assuming whatever form, the very form that was desired will appear, when I am the shelter [kâmarûpa]. When a perfected yogi  wishes to enter the body of another person, he must give up his own gross body and project himself into that body. That he should accomplish by, like being the wind, entering it through the vital breath, the way a bee switches flowers [para-kâya-praves'anam]. When [a yogi is about to die and] wants to give up the material body, he blocks his anus with his heel and carries his prâna from the heart up to the chest and from there to the throat to go to the head, from where he, rising to the spiritual seat at the top of the skull [the brahma-randhrena], leads himself to the spiritual world [svacchandu-mrityu, When one desires to enjoy the pleasure gardens of the demigods one should meditate upon the mode of goodness situated in Me, so that one sees the by goodness moved women of the demigods arrive in their vehicles. When someone by means of his reason became convinced of My truth or else by his devotion unto Me, he with his mind thus absorbed consequently will achieve his purpose [yathâ-sankalpa-samsiddhi]. The person who arrived at the realization of My nature, supremacy and dominion, is someone who by no means can be frustrated because his order and command are as good as Mine [âjñâpratihatâ gatih, 

A yogi pure of character who by dint of his devotion unto Me knows how to focus his mind  acquires insight in the three phases of time [past, present and future] supported by knowledge of birth and death Of a sage versed in uniting consciousness whose mind was pacified in My yoga the body cannot be injured by fire and so on, just as aquatics cannot be harmed by the water in which they live  He [my devotee] becomes unconquerable when he meditates upon My expansions that are decorated with the S'rîvatsa and the weapons, flags, ceremonial umbrellas and different fans 

 The man of wisdom who worships Me thus by the process of concentrating in yoga, will in every respect be attended by the mystical perfections as described. What perfection would be difficult to achieve for a sage who being focussed by meditation on Me subjugated his senses, his breathing and his mind? One says [though] that they [these siddhis], for the one who practices the highest form of yoga - the [bhakti] yoga by means of which one obtains everything thinkable from Me - are a hindrance and a waste of time. All perfections one in this world may acquire by birth, by herbs, austerities and by mantras are all obtained by the practice of [bhakti] yoga. Progress in uniting one's consciousness cannot be achieved by any other method  I am the cause and the protector of all the perfections. I am the Lord of Yoga [the final union], the Lord of analysis, of dharma and of the [Vedic] teachers, propounders and adherents. The same way material elements have their existence inside and outside the living beings, I Myself, the Soul, who cannot be enclosed, exist inside and outside of all the embodied beings 

Guguli by L

 Neither dharma accompanied by truthfulness and mercy, nor knowledge linked to austerity will purify one's consciousness fully when bereft of devotional service unto Me. How can without bhakti one's hair stand on end, without loving service the heart melt, without devotion the tears flow, the bliss be and one's heart be purified? The universe is purified by the one whose voice chokes up, whose heart melts, who cries again and again, sometimes laughs, is ashamed, loudly sings and dances in the connectedness of My bhakti  Just like gold being molten in fire gives up impurities and returns to its original state, also the contamination of karma is removed from the spirit soul when one worships Me united in My loving service. Even as the power to see restores once the eye is treated with ointment, the spirit soul again sees the One Subtle Essence once being cleansed by hearing and chanting My pious narrations.  Just as the intelligence of someone meditating the objects of the senses is entangled in the sense experience  one's thought becomes dissolved in Me when one keeps thinking of Me. One's material considerations are therefore like the figments of a dream; [having awakened being] absorbed in Me one forsakes them. The mind is purified when one is completely absorbed in My love.  free from being physically identified] composed sit at ease in seclusion and with great care concentrate on Me 

Which is the true object of meditation.

free and bound

 11/10 The Supreme Lord said: 'A soul free from desire who accepts My shelter, should practice the varana system of behaving oneself in society , conscientiously performing the personal duties that I spoke about. A purified soul should understand that all endeavours of embodied souls who, focussed on the sensuous self, take the material qualities for true are doomed to fail. Just as the sensuous matters that the meditator sees in the realm of sleep or in his fantasy do not help him because of their messy nature, also the intelligence is ineffectual when being lead by the senses that follow a diversity of outer selves Devoted to Me one gives up one's active  life and engages in a contemplative life ; when one is fully absorbed in [self] inquiry one is no longer bound to the injunctions for performing material labour [karma, Devoted to Me one should at all times respect the vow of yoga  and its regulated practice as good as one can, as also respect a guru who knows My form and is peaceful under My control.  Humble without false pride and jealousy, be industrious [in devotion], non-possessive, fixed in friendship, without haste, interested in inquiring and free from spite and idle talk. Remaining neutral with an equal vision towards one's wife, children, home, land, relatives and bank account and such, one should recognize one's self-interest in that of others.

The soul is the self-enlightened seer different from the gross and subtle body, just as fire emitting light as it burns differs from the firewood.  Like the different qualities of being dormant, manifesting, being large or small that there are [of the fire], there are also the qualities of the material body that by the higher self, having entered it, are accepted  This body, which was constructed by the modes of nature [expanding] from the Original Person ties the living entity to a material existence  from which it  breaks away by the knowledge of the Soul.  One should therefore, by  cultivating knowledge, get in touch with the pure, transcendental [Supreme] Soul situated within oneself  and gradually give up this concept of the material affair [as being an independent reality].  The âcârya can be compared to the lower part of [a pile of] kindling wood, the disciple to the top part and the instructions to the [kindling] stick used in between, while the knowledge that brings happiness is there like the fire [that brings light, compare  This purest intelligence of the souls of experience [the âcâryas], drives away the illusion originating from the gunas and then - being raised by those modes - finds peace itself, the way a fire burns up when it runs out of fuel 

For the controllers and enjoyers of karma there is of course the eternal duality of happiness and grief, time and place, to have and to be. When you take all that is matter for eternal and complete, your intelligence is ruled by all the different forms and changes belonging to it.  All living beings thinking thus oh Uddhava, again and again will find themselves being born [fall ill, die] and so on after all, being united with a form one is bound to the [conditioning] limbs of time [of sun and moon, day and night etc.]. In this, one can clearly see the lack of independence of the karmic controller as also the happiness and unhappiness of such an enjoyer. What purpose is served by someone [that] helpless  Among the embodied beings the fool is sometimes unhappy and even the sage is not always happy as well. Wishing to be happy always is a useless Endeavor and in fact something most egotistical  Even if one manages to achieve happiness and escape distress, one still has no direct knowledge of the [yoga] process by which death loses its power  What guarantee of material happiness would a material object or lust be able to provide the person? With death never pleasing close at hand such a thing gives no satisfaction, like with a person condemned who is led to his place of execution.  What we heard about [heaven] as also what we know from our own experience [earth] is spoilt by rivalry, fault-finding, lapse and decay. Just like with agriculture where many obstacles are in the way [of a happy result], it is useless to desire for [perfect] material happiness  When one manages to perfectly practice one's righteousness [dharma] without being troubled by hindrances, even the status one thus acquires will not last forever. Please, listen therefore to the following 

On earth having worshiped the gods with sacrifices the performer goes to the heavenly worlds where he may enjoy like a god the celestial pleasures he achieved   Shining in the temple because of his accumulated merit he, being surrounded by goddesses wearing charming clothes, enjoys while he [as he leaves this earth] is glorified with songs by the singers of heaven. Surrounded by the sounds of bells he fares to his desire with the heavenly women, but while relaxing comfortably in the pleasure gardens of the gods, he in his delight has no awareness of his downfall.  After for long having enjoyed the heavens until his pious credits were used up, having exhausted his merits he against his will falls down from heaven, [not properly fixed] being forced from his course by time When he, due to his material involvement, is engaged in actions against the dharma or, not having conquered his senses, lives wantonly as a miserable, greedy philanderer, is of violence against other living beings, kills animals against the rules and worships hordes of ghosts and spirits   a living being will, once he passed on, helplessly thereupon land in the deepest darkness of the hellish worlds. He will, because of what he did, again have to accept a material body to perform therewith activities that [again] cause him great grief in the future. What happiness would someone find swearing by activities that invariably lead to death   In all the worlds exists fear of Me [in the form of Time] among all their leaders; the individual souls living as long as a kalpa fear Me and even the one supreme, Brahmâ who lives for two parârdhas, fears Me The material senses, stimulated by the modes of nature, give rise to activities and the individual soul, the jiva, who is fully engaged by the materially oriented senses and the gunas, undergoes the various karmic consequences. As long as there is the differentiation of the modes of nature, there will be the different forms of existence of the soul, and as long as there are these different states of the soul, there will be [karmic] dependence . As long as one is not free from this dependence there will be fear for the Lord and Controller [who is the Time]. They [then] who enjoy this [karmic bond] will become bewildered and always be full of sorrow. With the given reciprocal action [or the operation] of the modes of nature, one calls Me variously the Time, the Soul, the Vedic Knowledge, the World, [the original nature or] Nature [at large], as also the Dharma.'

S'rî Uddhava said: 'Even though the one embodied is present in the midst of the modes of nature, he is not necessarily bound to what incessantly operates upon him from the material body [like happiness and distress]. In other words, how can it happen that someone, as a free soul, is caught in the grip of the modes oh Almighty One?  How is he situated, how does he enjoy, or by what symptoms can he be known? What would he eat or how would he evacuate, lie down or sit  Please explain to me what I ask You, oh Infallible One, oh Best Answerer of Questions. This at the same time being eternally bound and being eternally liberated is something confusing me.'

 

AKB

Aarti Kunj Bihari Ki is one of the most famous Aartis of Lord Krishna. It is recited with much fanfare on most auspicious occasions related to Lord Krishna including Krishna Janmashtami or Srikrishna Jayanti day. It is so popular that it is recited regularly in homes and various Krishna temples.

Bihari is one of the thousand names of Lord Krishna and Kunj refers to lush green groves of Vrindavan. Kunj Bihari means, the one who roams in greenery of Vrindavan, the supreme Lord Krishna.

॥ Aarti Kunj Bihari Ki, Shri Girdhar Krishna Murari Ki 

Gale Mein Baijanti Mala,Bajave Murali Madhur Bala।

Shravan Mein Kundal Jhalakala,Nand Ke Anand Nandlala।

Gagan Sam Ang Kanti Kali,Radhika Chamak Rahi Aali।

Latan Mein Thadhe Banamali;

Bhramar Si Alak, Kasturi Tilak,Chandra Si Jhalak;

Lalit Chavi Shyama Pyari Ki

Shri Girdhar Krishna Murari Ki

Aarti Kunj Bihari Ki

Shri Girdhar Krishna Murari Ki 

Kanakmay Mor Mukut Bilse,Devata Darsan Ko Tarse।

Gagan So Suman Raasi Barse;

Baje Murchang, Madhur Mridang,Gwaalin Sang;

Atual Rati Gop Kumaari Ki

Shri Girdhar Krishna Murari Ki

Aarti Kunj Bihari Ki

Shri Girdhar Krishna Murari Ki

Jahaan Te Pragat Bhayi Ganga,Kalush Kali Haarini Shri Ganga।

Smaran Te Hot Moh Bhanga;

Basi Shiv Shish, Jataa Ke Beech,Harei Agh Keech;

Charan Chhavi Shri Banvaari Ki

Shri Girdhar Krishna Murari Ki

Aarti Kunj Bihari Ki

Shri Girdhar Krishna Murari Ki

Chamakati Ujjawal Tat Renu,Baj Rahi Vrindavan Benu।

Chahu Disi Gopi Gwaal Dhenu;

Hansat Mridu Mand, Chandani Chandra,Katat Bhav Phand;

Ter Sun Deen Bhikhaaree Ki

Shri Girdhar Krishna Murari Ki

Aarti Kunj Bihari Ki

Shri Girdhar Krishna Murari Ki॥ x2

Aarti Kunj Bihari Ki,Shri Girdhar Krishna Murari Ki॥

Aarti Kunj Bihari Ki,Shri Girdhar Krishna Murari Ki॥

w in the yugas.

 

King Nimi asked Yogi Karabhajana about how Vishnu was worshipped and how He should be worshipped. Yogi Karabhajana told King Nimi that in each yuga, Vishnu was worshipped in different formsIn the Krita yuga, He was white in colour, had four hands and He wore garments made of the bark of trees. In Krita yuga, people led peaceful lives. They were gentle and did not fight with each other. They had control over their senses. They performed tapas and reached the Lord’s feet. In this yuga, the Lord was known by ten names: Hamsa, Suparna, Vaikuntha, Dharma, Yogeswara, Amala, Iswara, Purusha, Avyaktah and Paramatma. In Treta yuga, He was red in colour, with hair of a golden hue. He had four hands and there were three folds in His stomach. He had in His hands sruk and sruva. These were wooden ladles used for pouring ghee into the sacrificial fire. People were adherents of dharma and were knowledgeable in the Vedas and praised Him through Vedic hymns. He had eight names in Treta Yuga: Vishnu, Yajna, Trishnigarbah, Sarvadevah, Urukramah, Vrishaakapihi and Urugaayah. In Dwapara yuga He was green in colour and wore silk garments. He held in His hands weapons like the conch, discus and mace. In His chest was the Srivatsa. He was adorned with the Kaustubha gem. In this yuga, He was worshipped in four forms: Vasudeva, Sankarshana, Pradyumna and Aniruddha. He was known by the following names: Visvesvara, Visvaroopah and Sarvabhootatma. In Kali yuga, He is black in colour. In this yuga, He is praised through Nama Sankirtana. Through Nama Sankirtana, people can get worldly benefits and also attain moksha. Because of this, the sages of Krita yuga will desire to be born in Kali yuga, so that they can sing His praises, said Karabhajana.