Tulasamma

 श्री तुलसी-आरती

श्री तुलसी प्रणाम

वृन्दायै तुलसी देव्यायै प्रियायै केशवस्यच।

कृष्ण भक्ती प्रदे देवी सत्य वत्यै नमो नमः।।

(1)

नमो नम: तुलसी कृष्ण प्रेयसी ।

राधा कृष्ण सेवा पाबो एई अभिलाषी ।।

(2)

जे तोमार शरण लय, तार वांछा पूर्ण हय।

कृपा करि कर तारे वृंदावनवासी।।

(3)

मोर एई अभिलाष, विलास कुन्जे दिओ वास।

नयने हेरिबो सदा, युगल-रूप राशि।।

(4)

एइ निवेदन धर, सखीर अनुगत कर।

सेवा-अधिकार दिये, कर निज दासी।।

(5)

दीन कृष्णदासे कय, एइ येन मोर हय।

श्री राधा गोविंदा प्रेमे सदा येन भासि।।

श्री तुलसी प्रदक्षिणा मंत्र

यानि कानि च पापानी ब्रह्म हत्यादिकानी च।

तानि तानि प्रणश्यन्ति प्रदक्षिणः पदे पदे ।।

श्री तुलसी-आरती हिंदी में – अर्थ के साथश्री तुलसी प्रणाम वृन्दायै तुलसी देव्यायै प्रियायै केशवस्यच। कृष्ण भक्ती प्रदे देवी सत्य वत्यै नमो नमः।।

हे  वृंदा, हे तुलसी देवी, आप भगवान केशव की प्रिया हैं, हे  कृष्णभक्ति  प्रदान करने वाली सत्यवती देवी ,आपको मेरा  बारम्बार प्रणाम है।।

(1) नमो नम: तुलसी कृष्ण प्रेयसी । राधा कृष्ण सेवा पाबो एई अभिलाषी ।।

भगवान श्रीकृष्ण की प्रियतमा  हे तुलसी देवी मैं आपको प्रणाम करता हूं।  मेरी एकमात्र इच्छा है की मैं श्री श्री राधा कृष्ण की प्रेममयी सेवा प्राप्त कर सकूं।

(2) जे तोमार शरण लय, तार वांछा पूर्ण हय। कृपा करि कर तारे वृंदावनवासी।।

जो कोई आपकी शरण लेता है उसकी मनोकामना पूर्ण होती है। उस पर अपनी कृपा करती है  और  आप उसे वृंदावनवासी बना देती हैं।

(3) मोर एई अभिलाष, विलास कुन्जे दिओ वास। नयने हेरिबो सदा, युगल-रूप राशि।।

मेरी यही अभिलाषा हैं कि आप मुझे  भी वृन्दावन के कुंजो में निवास करने की अनुमति दे। ,जिससे मैं श्री  राधाकृष्ण की सुंदर लीलाओं का सदैव दर्शन कर सकूं।

(4) एइ निवेदन धर, सखीर अनुगत कर। सेवा-अधिकार दिये, कर निज दासी।।

आपके चरणों में मेरा  यही निवेदन हैं की मुझे किसी ब्रजगोपी की अनुचरी बना दीजिए तथा सेवा का अधिकार देकर मुझे अपनी निज दासी बनने का अवसर दीजिए ।

(5) दीन कृष्णदासे कय, एइ येन मोर हय। श्री राधा गोविंदा प्रेमे सदा येन भासि।।

 अति दीन कृष्णदास आपसे प्रार्थना करता है, मैं सदा सर्वदा श्रीश्री राधागोविंदा के प्रेम में डूबा रहूं।

श्री तुलसी प्रदक्षिणा मंत्र यानि कानि च पापानी ब्रह्म हत्यादिकानी च। तानि तानि प्रणश्यन्ति प्रदक्षिणः पदे पदे ।।

श्रीमति तुलसी देवी की परिक्रमा से कदम-कदम पर किए गए सभी पाप, यहां तक ​​कि ब्राह्मण की हत्या का पाप भी नष्ट हो जाता है

तुलसी आरती करने की विधितुलसी आरती प्रतिदिन सुबह मंगला आरती के बाद तथा शाम को  संध्या आरती के पहले की जाती हैं।तुलसी आरती शुरू करने से पहले हम तुलसी महारानी को तुलसी प्रणाम मंत्र बोलकर प्रमाण करते हैं तथा इसके बाद आरती शुरू करते हैं।आरती गा लेने के बाद तुलसी महारानी की श्री तुलसी प्रदक्षिणा मंत्र बोलकर तीन बार परिक्रमा करते हैं।इसके बाद तुसली महारानी को वापस से तुलसी प्रणाम मंत्र बोल कर पंचांग प्रणाम करते हैं तथा जल अर्पण करते हैं ।सारांश

हमारे श्रील प्रभुपाद के आध्यात्मिक गुरु, श्रील भक्तिसिद्धान्त सरस्वती ठाकुर ने टिप्पणी की कि “श्रीमती तुलसी महारानी हमारी आध्यात्मिक गुरु हैं। वह श्री वृंदावन धाम की रानी हैं। उनकी कृपा से ही कोई श्री वृंदावन धाम में प्रवेश करने के योग्य हो सकता है। हम तुलसी महारानी को अपने गले में पहनते हैं, यह जानते हुए कि वह भगवान कृष्ण को बहुत प्रिय हैं। उनके प्रति हमारी निष्ठा से, हम भगवान हरि के नाम का जाप करते हैं।”

How krishna became Ram

 प्रभु की हर लीला भक्तों के लिए ही होती है। ऐसी ही एक लीला का साक्षी है तुलसी रामदर्शन स्थल। मान्यता है कि यहां संत कवि तुलसीदास के स्वाभिमान ने प्रभु के श्रीविग्रह को रूप परिवर्तन करने के लिए बाध्य कर दिया था। भक्ति की चरम अवस्था को छूने वाले संकल्प पर भगवान श्रीकृष्ण के विग्रह ने भक्त की इच्छानुसार मुरली मुकुट को उतारकर धनुष बाण धारण कर लिए थे।    

राधाकृष्ण की क्रीड़ास्थली वृंदावन के ज्ञान गुदड़ी में स्थित तुलसीराम दर्शन स्थल लगभग 445 वर्ष की प्राचीनता को समेटे है। पंडित सुरेशचंद्र शर्मा के अनुसार कालांतर में गोस्वामी तुलसीदास ब्रज की यात्रा करते हुए वृंदावन आए तो यहां सर्वत्र राधे-राधे की रट सुनकर उन्हें लगा कि शायद यहां के लोगों में भगवान श्रीराम के प्रति उतनी भक्ति नहीं है। इस पर मान्यता है तुलसीदास के मुख से तुरंत एक दोहा ‘राधा-राधा रटत हैं, आम ढाक अरु कैर। तुलसी या ब्रजभूमि में कहा राम सौं बैर।।’  

इसके बाद वे ज्ञानगुदड़ी स्थित श्रीकृृष्ण मंदिर में आए और भगवान कृष्ण के श्रीविग्रह के सम्मुख नतमस्तक हुए। यहां भक्त की व्याकुलता देख प्रभु ने भक्त की अभिलाषा के अनुरूप तत्क्षण धनुष-बाण हाथ में लेकर दर्शन दिए। तभी से दोहा प्रचलित हुआ कि ‘मुरली मुकुट दुराय कै, धरयो धनुष सर नाथ। तुलसी लखि रुचि दास की, कृष्ण भए रघुनाथ।।’  और यह स्थल तुलसी रामदर्शन स्थल के रूप में जाना जाने लगा। मंदिर परिसर में गोस्वामी तुलसीदास की भजन कुटी अपने अतीत की स्मृतियों और भजन के परमाणुओं के लिए आज भी विद्यमान है, जो उनके वृंदावन प्रवास का साक्ष्य है। 

कृष्णपदावली भी रची

ब्रज संस्कृति विश्वकोश के सहसंपादक डा. राजेश शर्मा का कहना है गोस्वामी तुलसीदास के समकालीन अविनाश ब्रह्म भट्ट ने गोस्वामीजी के चरित्र को तुलसी प्रकाश पोथी के अंतर्गत कलमबद्ध किया था। इससे ज्ञात होता है कि गोस्वामीजी विक्रम संवत 1628 में माघ शुक्ल पंचमी तिथि मंगलवार को ब्रज में आए थे। उन्हाेंने बताया कि तुलसीदासजी की भक्ति पर प्रभु के धनुष बाण हाथ में लेने का उल्लेख गोर्वधन यात्रा के दौरान भी मिलता है। तुलसीदासजी ने श्रीरामचरितमानस के लेखन का आरंभ विक्रम संवत 1631 में किया था। इससे तीन वर्ष पहले वे ब्रज यात्रा कर चुके थे। इसका प्रमाण उनके द्वारा रचित कृष्णपदावली में है। 

ब्रज में हुई थी नंददास से भेंट 

वृंदावन शोध संस्थान के निदेशक सतीश चंद्र दीक्षित ने बताया कि वल्लभकुल संप्रदाय के अंतर्गत अष्टछाप के प्रसिद्ध कवि नंददास तुलसी के चचेरे भाई थे। ब्रज यात्रा के क्रम में तुलसीदास की नंददास से भेंट हुई। 

Gudi padwa.

 Gudi Padwa is celebrated on the first day of the month of Chaitra, which synchronises with the first day of the new moon. The day signifies the beginning of the new year, the herald of spring and the harvest of rabi crops. It’s also the day when it’s believed Brahma created the universe and the sense of time, Prof. Kumool Abbi said.

Lord Rama returned to Ayodhya on this day. Many rural communities bond with Lord Siva’s dancing and congregate at Siva temples on this day. In Maharashtra, it is also the commemoration of Chhatrapati Sivaji’s victory over the Mughals.

The festival is celebrated by cleaning and decorating homes with rangolis. People start the day by having neem and jaggery believed to purify the body and signifying the acceptance of bitter sweet experiences in life.sweets are prepared and shared and it is considered auspicious to undertake new business ventures conduct vast puja and purchase new vehicles etc.

The words gudi padwa have a special significance. Padwa refers to the first day of the lunar fortnight, while gudi refers to a flag made of bamboo that is decorated with garlands of flowers, mango and need leaves, sugar crystals and an overturned silver or copper vessels. The gudi is hoisted to the right of the house.as the flag is hoisted it brings good luck, eclipsing negativity.

Surya Abhishekam.

 Ram Janmabhoomi Trust: Trials successful, ‘surya abhishek’ of Ram idol on Ram Navami

With this optomechanical system, ‘surya tilak’ of the idol will be done every year on the day of Ram Navami with minor alterations in the mirrors and lenses keeping in mind the changes in direction.

‘Surya abhishek’ of the idol of Ram Lalla at the Ram Temple in Ayodhya will be held on Ram Navami (April 17) as trials of the optomechanical system installed for the purpose were successful, functionaries of the Ram Janmabhoomi Teerth Kshetra Trust said.

Daily trials will still be conducted to ensure that sunrays fall at the centre of the idol’s forehead at 12 noon on April 17, it is learnt. “Sunrays will illuminate the face of Ram Lalla for straight four minutes. Teams of scientists from the Central Building Research Institute (CBRI), Roorkee, and another institute are engaged in this work,” a trust official said.

“Two mirrors and a lens have been installed on the ground floor of the temple. Sunlight will fall on them from a mirror placed on the third floor. The rays reflected by these will form tilak on the forehead.”

Since there is no way for direct sunlight to enter the temple’s “garbha griha” or sanctum sanctorum where the idol is placed, the optomechanical equipment was installed to throw sunrays on the idol’s forehead through mirrors and lenses.

With this optomechanical system, ‘surya tilak’ of the idol will be done every year on the day of Ram Navami with minor alterations in the mirrors and lenses keeping in mind the changes in direction.

While scientists are busy making preparations for the ‘surya tilak’ to last about 4 minutes, trust officials said there will be bright light on the forehead for about 2-2.5 minutes and a faded light for the remaining time. Also, arrangements are being made to telecast the event live on Doordarshan while large LED screens will be placed at nearly 100 places across Ayodhya, they added.

g g tuladidas song.

 

Gopaala Gokula – Tulasidas

गोपाल गोकुल वल्लभे प्रिय
गोप गोसुत वल्लभं
चरनरविन्दं  अहं  भजे
भजनीय सुरमुनि दुर्लभं

घन श्यामं  काम अनेखा  छभि
लोकाभि  राम  मनोहरं
किञ्चल्क  वसन  किशोर  मूरति
भूरि गुण करुणाकरं

सिरकेकी पिञ्च विलोल कुण्डल
अरुण वनरुहा लोचनं
कुजव दंस विचित्र सब्
अङ्ग दातु भव भैय मोचनं

कच कुटिल सुन्दर तिलक ब्रु
राका मयङ्ग समानानां
अपहरण तुलसि दास
त्रास बिहसा बृन्दा काननं

gOpAla gOkula vallabhI priya gOpa gOsuta vallabham
The cowherd (gOpAla), beloved (priya) of the women (vallabhi) of gOkul, the favorite (vallabham) of the cowherds (gOpa) and children of (gOsuta) gOkul
caraNAravindam aham bhajE bhajanIya suramuni durlabham
I (aham) worship at his lotus (aravindam)-like feet (caraNa), the venerable one (bhajanIya), whom even the gods (sura) and ascetics (muni) find it difficult to attain (durlabham)
ghana shyAma kAma anEkacApi lOkAbhirAma manOharam
The one with a dark/deep (ghana) blue (SyAma) complexion, the embodiment of a multitude (anEka ca api) of desires (kAma), with an attraction (manOharam) that stems from a beauty (abhirAma) that is unsurpassed in the world (lOka)
kinjalka vasana kishOra mUrti pUri guNa karuNAkaram
One who wears garments (vasana) made of threads from lotus stalks (kinjalka), the embodiment (mUrti) of youthfulness (kiSOra), the one whose character (guNa) is without defcit (pUri) [1], the ever-compassionate one (karuNAkaram)
shira kEkapiccha vilOla kuNDala aruNa vanaruha lOcanam
Adorned with peacock feathers (kEkapiccha) on his head (Sira), and dangling (vilOla) earrings (kuNDala), with eyes (lOcanam) like the red (aruNa) lotus (vanaruha) [2]
kunjAvatamSa vicitra shubhAnga dAtu bhava bhaya mOcanam
With a crown (avataMsha) of forest flowers (kunja), with amazing (vicitra) and beautiful limbs (SubhAnga), he gives/grants (dAtu) release (mOcanam) from the fear (bhaya) of this mortal world (bhava)
kaca kuTila sundara tilakabrU-rAgamayanga samAnanam
With curly (kuTila) locks (kaca), and a beautiful (sundara) tilaka, his face (Ananam) is like (sama) the red (rAgamaya)…????
pApa haraNa tulasidAsa trAsa vihara brndakAnanam
Resident of vRndAvan (bRndakAnanam), destroyer (haraNa) of sins (pApa), who removes (vihara) the fear/anxiety (trAsa) of the poet, tulsidAs!

52 Spe ar

Bhiriguvalli.

 https://youtu.be/qqtycmz9g7c?si=YYQGyQsBhdrr7ZUJ

 BHRIGUVALLI

Homage to Guru:

Before we start any vedic or mantra chanting, it is necessary that we pay homage to our Guru and secure His blessings to start and successfully complete the chanting / Japam etc.,

Those who have not yet identified a Guru can chant the following sloka instead and think of the Supreme Almighty as the very Guru:

"Gurur Brahma Gurur Vishnu Gurur Devo Maheshwarah

Gurus sakshat para Brahma thasmai sri Gurave Namah"

Introduction to the Shanti Mantra:

Devas place obstacles in men's way to Brahmavidya - the mantra for removal of such obstacles is the Shanti Mantra. Devas are put to much pain when men realise the identity of the self and Brahman and it is quite contrary to the wishes of the Devas that men should acquire Brahmavidya, so Devas put obstacles in the way of men who wish to acquire Brahmavidya. The great sage Pathanjali has defined a few of the Obstacles: "disease, dullness, doubt, carelessness, sloth, worldly-mindedness, misconception, missing the point and unsteadiness are the causes of the mind's distraction and they are the obstacles".

Shanti Mantra:

(First verse of Bhriguvalli)

Hari OM!

May Brahman protect us (the Guru and Sishya) both!

May he give us both to enjoy!

Efficiency may we both attain!

Effective may our study prove!

Hate may we not (each other) at all!

OM Shanti! Shanti! Shanti!

The above shanti mantra is recited for removal of all obstacles in the way of or path to Brahma Vidya.

Introduction to Bhriguvalli:

Bhriguvalli is similar to Anandavalli in many aspects. This is very true as regards the analysis of the constitution of a man into his inner parts and the conclusion as to what is Brahman and the end of ends.

The entire Lesson is structured in the manner of a Q&A session. Bhrigu, the son of Varuna (Lord of Water), raises the inquisitive questions on Brahman and attainment thereof. The Lesson clearly brings out the questions of Bhrigu that came up in his mind during the course of his search for knowledge and the answers he got from his father and the conclusions he made in the process. Towards the end, the lesson pronounces what was his final conclusion and how it was derived. The lesson gets its title from Bhrigu, the inquisitive student who can be viewed as a role model for any seeker of knowledge and truth.

 

 

The bearing of Legends in the Upanishads:

(Anuvaga 1 of Bhriguvalli)

Bhrigu, the son of Varuna, approached his father Varuna, saying, "Sir, please teach me Brahman". To him, Varuna said thus: "Food (annam), Life (pranan), Sight (sakshu), Hearing (srodhram), Mind (manas), Speech (vaak)". To him, he said: "whence indeed these beings are born; whereby, when born, they live; wherein when departing they enter; That seek you to know; That is Brahman." He resorted to devotion. He, having practiced devotion.

Concluding Food (Annam) as Brahman:

(Anuvaga 2 of Bhriguvalli)

That food was Brahman he concluded. From food indeed these beings are verily born; by food, when born, do they live; into food do they, when departing, enter. That having known again verily did he approach Varuna, his father, saying "Sir, teach me Brahman". To him Varuna said: "By devotion Brahman seek you to know. Devotion is Brahman (Tapo Brahmaethi) ". He resorted to devotion. He, having practiced devotion.

Concluding Life (Prana) as Brahman:

(Anuvaga 3 of Bhriguvalli)

That life (pranan) was Brahman, he concluded. From life, indeed, these beings are verily born; by life, when born, do they live; into life do they, when departing, enter. That having known, again, verily, did he approach Varuna, his father, saying "Sir, teach me Brahman". To him Varuna said: "By devotion Brahman seek you to know. Devotion is Brahman". He resorted to devotion. He, having practiced devotion.

Here, Prana is the Kriya Sakthi aspect of Hiranyagarbha. (Please refer the translation of Anandavalli for definition of Hiranyagarbha)

Concluding Thought (manas) as Brahman:

(Anuvaga 4 of Bhriguvalli)

That thought (manas) was Brahman, he concluded. From manas, indeed, these beings are verily born; by manas, when born, do they live; into manas do they, when departing, enter. That having known, again, verily, did he approach Varuna, his father, saying "Sir, teach me Brahman". To him Varuna said: "By devotion Brahman seek you to know. Devotion is Brahman". He resorted to devotion. He, having practiced devotion.

Here, Manas is the Ichchha Sakthi (Sankalpa) aspect of Hiranyagarbha. (Please refer the translation of Anandavalli for definition of Hiranyagarbha)

Concluding Intelligence (Vijnana) as Brahman:

(Anuvaga 5 of Bhriguvalli)

That intelligence (Vijnana) was Brahman, he concluded. From intelligence, indeed, these beings are verily born; by intelligence, when born, do they live; into intelligence do they, when departing, enter. That having known, again, verily, did he approach Varuna, his father, saying "Sir, teach me Brahman". To him Varuna said: "By devotion Brahman seek you to know. Devotion is Brahman". He resorted to devotion. He, having practiced devotion.

Here, Intelligence is the Jnana Sakthi aspect of Hiranyagarbha. (Please refer the translation of Anandavalli for definition of Hiranyagarbha)

Concluding Bliss (Aanandam) as Brahman & Status of a knower of Brahman:

(Anuvaga 6 of Bhriguvalli)

That bliss was Brahman, he concluded. From bliss, indeed, these beings are verily born; by bliss, when born, do they live; into bliss do they, when departing, enter. This wisdom of Bhrigu and Varuna is established in the Supreme Heaven. Who thus knows is firmly established. Possessor of food and eater of food he becomes. Great he becomes by progeny, by cattle, by spiritual lustre, great by fame (Mahaan Kirthya).

Never Condemn food (annam): (Annam na nindhyaadh)

(Anuvaga 7 of Bhriguvalli)

He shall not condemn food; that shall be his vow. Life (Prana) verily is food, the body (Sariram) the eater of food. In life the body is set ; life is set in the body. Thus food is set in food. Who so knows thus, that food is set in food, he is settled; Possessor of food and eater of food he becomes. Great he becomes by progeny, by cattle, by spiritual lustre, great by fame.

Never abandon food (annam): (Annam na parisaksheetha)

(Anuvaga 8 of Bhriguvalli)

He shall not condemn food; that his vow. Water (Aapa) verily is food, fire (Jyoti) the food-eater. In water is fire set; water is set in fire. Thus food is set in food. Who so knows thus, that food is set in food, he is settled; Possessor of food and eater of food he becomes. Great he becomes by progeny, by cattle, by spiritual lustre, great by fame.

Make food (annam) plentiful: (Annam bahu kurveetha)

(Anuvaga 9 of Bhriguvalli)

He shall make food plentiful; that his vow. Earth (Prithvi) verily is food, ether (Aakasa) the food-eater. In earth is ether set; earth is set in ether. Thus food is set in food. Who so knows thus, that food is set in food, he is settled; Possessor of food and eater of food he becomes. Great he becomes by progeny, by cattle, by spiritual lustre, great by fame.

The Conclusion:

(Anuvaga 10 of Bhriguvalli)

None as to lodging, he shall turn away; that his vow. Therefore, by whatever means, he should earn much food. Food is prepared for him - they say. This food, verily being prepared at the middle, at the middle is food ready for him. This food, verily being prepared at the lowest, at the lowest is food ready for him (- who thus knows).

As safety in speech, as gain and safety in Prana and Apana, as action in the hands, as motion in the feet, as discharge in the anus: such are contemplations in man. Next as to those referring to Devas: as satisfaction in the rain, as strength in the lightning, as fame in cattle, as light in the stars, as procreation in the immortal and foy in the generative organ, as all in the aakasa.

Let him contemplate that as support, he becomes well supported; Let him contemplate that as great, he becomes great; Let him contemplate that as thought, he becomes thoughtful; Let him contemplate that as homage, to him desires pay homage; Let him contemplate that as the Supreme, possessed of Supremacy he becomes; Let him contemplate that as Brahman's destructive agent, around him die his hateful rivals and those rivals whom he does not like.

And this one, who is in the Moon, and that one, who is in the Sun, He is one. He who thus knows, departing from this world and attaining this Annamaya Self, then attaining this Pranamaya Self, then attaining this Manomaya Self, then attaining this Vijnanamaya Self, then attaining this Anandamaya Self, traversing these worlds, having the food he likes, taking the form he likes, this song singing he sits. "I am food (ahamannam), I the food, I the food! I am the food eater (aham annaadho), I the food eater, I the food eater! I am the Combining agent, I the Combining agent, I the Combining agent! I am the first born of the existence! Prior to the Gods, the Center of the immortal; who giveth me he surely doth thus save. I the food, eat Him who eats food. I, the whole being, destroy. Light, like the Sun. who thus knows, such is the Upanishad.

Peace Chants:

May Brahman protect us (the Guru and Sishya) both!

May he give us both to enjoy!

Efficiency may we both attain!

Effective may our study prove!

Hate may we not (each other) at all!