Amrit

 https://youtu.be/ps8AU0BQhaE

https://youtu.be/lBUxbFU0E9E

Bogta

 

Some stories for children.

 Hanuman once applied Sandoor all over his body for Ramas long life.

A particular incident was when Sita put sindoor on her forehead, Hanuman asked her why. To this, she replied that since she is the wife and companion of Lord Rama, the sindoor was a sign of her unconditional love and respect. Hanuman then covered his entire body with sindoor to prove his love for Lord Rama. Lord Rama was really impressed by this and granted a boon that those who worshiped Lord Hanuman in the future with sindoor would see all their difficulties go away.

After Lord Ram became the King, once, when the court was adjourned, Narada – known for creating disharmony between Ram and Hanuman – asked Hanuman to greet all the sages except Vishwamitra, since he was a King once. Hanuman did so, but it did not affect Vishwamitra.

Narada went on and instigated Vishwamitra, which angered him so much that he went to Ram and asked him to punish Hanuman to death. Vishmamitra being his guru, Ram could not ignore his command and punished Hanuman to death by arrows. Next day in the field, the statement was to be executed, but all arrows failed to do any harm to Hanuman as he kept chanting Ram!

Since Ram had to abide by his Guru’s word, he decided to use the Brahmastra. To the surprise of all, Hanuman’s chants of Ram even failed the most powerful Brahmastra! Seeing this, Narada went to Vishwamitra and confessed his mistake, stopping the ordeal.

Bhima was also the son of Vayu (the Lord of the Winds). One day, when Bhima was searching for a flower parijata his wife wanted, he saw a monkey sleeping with his tail crossing the path. He asked him to move his tail. But the monkey didn’t do it and asked Bhima to move it. Bhima was very arrogant with his strength. Nevertheless, he couldn’t move or lift the tail. Therefore, he realized that this was not a mere ordinary monkey. It was none other than Hanuman. He lied there just to reduce the arrogance of Bhima.

When Sita gave Hanuman a beautiful pearl necklace as a gift he politely declined it saying he doesn’t accept anything that is devoid of Ram’s name. To prove his point, the ardent devotee then ripped off his chest to reveal an image of both of them

anugita.

 After the great fratricidal war of the Mahābhārata was over, and the Pandavas had become sole and complete masters of their ancestral kingdom, Krishna and Arjuna--the two interlocutors in the Bhagavad-Gita--happened to take a stroll together in the great magical palace built for the Pāṇḍavas by the demon Maya. In the course of the conversation which they held on the occasion, Kṛṣṇa communicated to Arjuna his wish to return to his own people at dvaraka, now that the business which had called him away from them was happily terminated. Arjuna, of course, was unable to resist the execution of this wish; but he requested Krishna, before leaving for Dvārakā, to repeat the instruction which had been already conveyed to him on 'the holy field of Kurukshetra.,' but which had gone out of his 'degenerate mind.' Kṛṣṇa thereupon protests that he is not equal to a verbatim recapitulation of the Bhagavad-Gita, but agrees, in lieu of that, to impart to Arjuna the same instruction in other words, through the medium of a certain 'ancient story'--or purātana ithihasa. And the instruction thus conveyed constitutes what is called the Anugītā, a name which is in itself an embodiment of this anecdote.

SPN

Kartathve lokakaryanam varatve parinisthita. 

Three types of devotees: the sanishta, parinisthita and nirapeksa in order to bring unity to the whole of the Gita. The sanistha bhakta follows the gradual process: niskama karma yoga (varnasrama), followed by jnana yoga, astanga yoga, and finally bhakti yoga. Thus all the processes described in the first six chapters can be considered essential for the sanishta bhakta's development. The parinisthita bhakta directly engages in the devotional processes of hearing and chanting as his main sadhana. He also performs varnasrama rules, but without attachment, only to set an example for less advanced persons who do not have strong faith to practice bhakti as their main sadhana. The nirapeksa bhakta performs only bhakti and rejects the rules of varnasrama. He is usually a renounced person. The latter two types of devotees are called ananya bhaktas or pure devotees, though they are practicing sadhana. They are considered superior because of their direct practice of bhakti. These two types are described in the middle six chapters, and at the conclusion of the Gita. This explanation of the relationship of varnasrama to bhakti may be useful to readers for application in their own lives."

Tadu.

 तदेजति तन्नैजति तद्दूरे तद्वन्तिके ।

तदन्तरस्य सर्वस्य तदु सर्वस्यास्य बाह्यतः ॥ ५ ॥

tadejati tannaijati taddūre tadvantike |

tadantarasya sarvasya tadu sarvasyāsya bāhyataḥ || 5 ||

It moves, it is motionless. It is distant, it is near. It is within all, it is without all this.

 Showing that there is no superfluity of mantras, the following mantra declares again what was expressed by the previous mantra. ‘It’ means ‘the entity of the Atman which is being treated of.’ ‘Ejati’ means ‘moves.’ ‘Xaijati’ means ‘does not move of itself.’ The meaning is that though motionless in itself, it seems to move. Besides, it is distant, i.e., it seems to be far removed, because it is not attainable by the ignorant, even in the course of hundreds of millions of ages. Tadvantike is split into tad, u and antike. It is very near to the knowing; for, it is their Atman. It is not merely distant and near; it is within everything according to the Sruti “The Atman which is within everything.” All means ‘all the world of names and forms and activity.’ It is without all this, being all-pervading like the Akas; and within everything, being extremely subtle. It is indivisible according to the Sruti “It is dense with knowledge.”

Tukaram abhang.

What is the need to ask we may not know that God has planned something even greater for us, by asking we may be settled for something not so worth the while for the Lord fulfils our wishes.

 One day when Tuka came home Jija was performing Lakshmi Pooja at home.

He asked her what she was doing and she replied that she was doing pooja for Rukmani.

He then asked her what the occasion today was and why she was suddenly doing this.

Jija then told him that some astrologer had told her that if she does this pooja, she would get more wealth.

Tuka then told her that whatever wealth is needed for their family, Vitthal would give it to them and she need not do all this for gaining wealth.

Jija then told him that he was praying Vitthal and that she was praying Rukmani his wife and there is nothing wrong with it.

Tuka then told her that what she was doing was kamyartha bhakthi (praying god and expecting something in return) and that one should not do that.

She dint listen to him and continued with her poojas.

After a few weeks she suddenly got some money.

She bought new clothes for the kids and herself, got back the jewels that were mortgaged.

That day when Tuka came for lunch he saw the changes at home and asked her what had happened.

She then told him that she had reaped the benefits of doing Lakshmi Pooja and went in to bring food for him.

On hearing this Tuka went out without even having his food.

Jija thought that he would be angry and return in the night.

It was 3 days and he still dint return.

She knew that he would go to Pandharpur very often without informing her and thought that he would have gone there.

She waited for a few weeks and then it was more than a month now and Jija really started worrying.

She then decided to go to Pandhari and started her journey.

Pandharpur is almost about 300kms from Dehu.

She searched for him there and couldn’t find him.

She then asked the other sadhus there if they had seen him.

They said that they have not seen him in Pandhari for more than a month now.

Jijabai was really worried now and dint know what to do.

She then went inside the temple prayed to Vitthal and spend the night in the temple and go back to Dehu the next morning.

That night Vitthal came in her dream and told her that Tukaram was in Dehu and also showed her the hill where he was sitting and singing his abhangs.

He also told her that he has not been having food from the time he left home.

The next day morning Jija left for Dehu, climbed up the hill to the place where Tukaram was seated. (We can even today see this place in Dehu)

She found him seated on the stone, and found that he was very weak with beard grown over his face.

His voice still had the same energy and was loudly singing the praise of god.

She folded her hands and stood in front of him with tears in her eyes.

When Tuka finished his abhang, he saw Jija standing there and asked her why she had come there.

He also said that he now wanted to be isolated from the world and wanted to sing about Vitthal.

Jija asked him how she and her children would live.

Tuka then told her that, now that she does Lakshmi Pooja, she has the money to run the family and does not need him any more.

Jija then burst in to tears and told him that it was Tuka who was more important for her than the jewels and the money.

Tuka then asked her to distribute all the wealth to the poor and asked her to come back to him as earlier.

She then went back home did the same and came back to Tuka.

Tuka then sang some abhangs to advice her. He then came back with her to their house.