At 35.

At 35.

An In-depth Exploration of the Divine Traits of a True Devotee

The 12th chapter of the Bhagavad Gita, titled Bhakti Yoga, is a beautiful exposition on the path of devotion. In verses 13 to 20, Lord Krishna enumerates the qualities of a true devotee whom He loves dearly. These qualities are not only spiritual ideals but also guidelines for living a peaceful, compassionate, and meaningful life.

Verses 12.13 – 12.14

1. Adveṣṭā sarva-bhūtānām – Non-hateful towards any being

A true devotee bears no hatred or enmity, seeing all beings as part of the Divine.

2. Maitraḥ – Friendly and kind

A bhakta naturally radiates warmth and goodwill.

3. Karuṇaḥ – Compassionate

Deeply empathetic, they feel the pain of others and act to relieve it.

4. Nirmamaḥ – Free from possessiveness

There is no attachment to "mine"; all is seen as belonging to God.

5. Nirahankāraḥ – Free from ego

They are humble, without pride or superiority.

6. Sama-duḥkha-sukhaḥ – Balanced in joy and sorrow

Equanimity is their hallmark – neither elated by success nor dejected by failure.

7. Kṣamī – Forgiving

Enduring injury or insult, they forgive with a large heart.

8. Santuṣṭaḥ satataṁ – Always content

Satisfied with what they have, grateful at all times.

9. Yogī – Steadfast in yoga (union with the Divine)

Disciplined in mind, body, and soul.

10. Yatatātmā – Self-controlled

Mastery over desires and the senses is essential to spiritual growth.

11. Dṛḍha-niścayaḥ – Firm in conviction

Their faith in God is unwavering.

12. Mayy arpita-mano-buddhiḥ – Mind and intellect dedicated to Me (Krishna)

Every thought and decision is aligned with divine will.

13. Sa me priyaḥ – Such a devotee is dear to Me

Krishna affirms His love for such a devotee.

Verse 12.15

14. Yasmān nodvijate loko – One from whom the world is not disturbed

Their presence brings peace, not fear or anxiety.

15. Lokān nodvijate ca yaḥ – Who is not disturbed by the world

They are immune to external disturbances or criticism.

16. Harṣāmarṣa-bhayodvegair muktaḥ – Free from joy, envy, fear, and anxiety

Rising above emotional extremes, they live in inner serenity.

17. Sa ca me priyaḥ – Such a one is dear to Me

Krishna repeats His deep affection for such a person.

Verse 12.16

18. Anapekṣaḥ – Expecting nothing

Acts without selfish motives or expectations of reward.

19. Śuciḥ – Pure

Inner and outer cleanliness, ethical living.

20. Dakṣaḥ – Skillful and efficient

Does duties well, with care and precision.

21. Udaasīnaḥ – Unconcerned or detached

Detached not due to apathy but spiritual understanding.

22. Gatavyathaḥ – Untroubled

Free from mental sorrow or distress.

23. Sarvārambha-parityāgī – Renounces all selfish undertakings

Does not initiate actions driven by ego or desire.l

24. Sa me priyaḥ – Such a person is beloved to Me

Krishna reinforces His admiration.

Verse 12.17

25. Yo na hṛṣyati – Does not rejoice excessively

They are not overjoyed by gain.

26. Na dveṣṭi – Does not hate

No room for malice or resentment in the heart.

27. Na śocati – Does not grieve

Understanding the impermanence of life, they accept loss.

28. Na kāṅkṣati – Does not crave or desire

Free from longing, living in divine contentment.

29. Śubhāśubha-parityāgī – Renounces good and evil outcomes

Detached from dualities, accepting all as divine will.

30. Bhakti-mān – Full of devotion

Surrenders completely to God with love and trust.

31. Sa me priyaḥ – Such a devotee is dear to Me

Krishna treasures such single-minded bhaktas.

Verse 12.18 – 12.19

32. Samaḥ śatrau ca mitre ca – Equal to friend and foe

They see all beings as souls, beyond roles of enemy or ally.

33. Tathā mānāpamānayoḥ – In honor and dishonor the same

Praise or blame – neither disturbs them.

34. Śītoṣṇa-sukha-duḥkheṣu samaḥ – Balanced in heat, cold, joy, and sorrow

Physical and mental experiences don’t shake their inner poise.

35. Sthira-matiḥ – Steady-minded

A calm and resolute mind, unaffected by outer drama.

The Divine Endorsement

In verse 12.20, Lord Krishna concludes:

"Ye tu dharmyāmṛtam idam yathoktaṁ paryupāsate, śraddadhānā mat-paramā bhaktās te 'tīva me priyāḥ."

"Those who follow this path of nectar-like dharma with faith and devotion – such devotees are supremely dear to Me."

These 35 qualities represent the essence of a true devotee, transcending religious rituals and entering the realm of inner transformation. They teach us to live a life of love, humility, purity, and steadfastness, fully centered in the Divine. Even striving toward these qualities gradually brings us closer to God and inner peace.

Isnt anti gravity.

 Fire is not anti-gravity, but it can appear that way in certain situations because of how it behaves.

Why fire seems to rise (but isn’t anti-gravity):

When something burns, it heats the surrounding air.

Hot air is less dense than cold air, so it rises due to buoyancy—just like a hot air balloon.

As the hot air rises, it pulls the flame upward with it, giving the illusion that fire is “defying gravity.”

This rising motion is not because fire resists gravity, but because of how hot gases interact with gravity.

In zero gravity (like on the space station):

Flames look round and blue because there’s no "up" for hot air to rise.

Without gravity to move hot air upward, convection stops, and fire behaves very differently.

So, fire relies on gravity for its familiar shape—it’s not anti-gravity at all.

Poochat.

 बूझत स्याम कौन तू गोरी।

कहाँ रहति काकी है बेटी, देखी नहीं कहूँ ब्रज खोरी।

काहे कौं हम ब्रजतन आवतिं, खेलति रहतिं आपनी पौरी।

सुनत रहति स्रवननि नँद ढोटा, करत फिरत माखन दधि चोरी।

तुम्हरौ कहा चोरि हम लैहैं, खेलन चलौ संग मिलि जोरी।

सूरदास प्रभु रसिक सिरोमनि, बातनि भुरइ राधिका भोरी।।

Meaning:-- Surdas ji has described the first meeting of Radha in this verse. Shri Krishna asked, O Gori! Who are you? Where do you live? Whose daughter are you? I have never seen you in these streets of Braj before. Why did you come to our Braj? You used to play in the courtyard of your own house. Hearing this, Radha said, I used to hear that Nandji's son keeps stealing butter. Then Krishna said, but what can I steal from you. Okay, we will play together. Surdas says that in this way, Krishna beguiled the innocent Radha in his talks.

Qazi Nazrul Islam bengali writer

होली के रंग फ़ज़ाओं में हैं। और बात जब होली की हो तो बृज याद आता है और याद आते हैं कृष्ण कन्हैया। और जब कृष्ण याद आते हैं तो याद आतीं ही राधा रानी, मीरा दीवानी। और याद आते हैं सूर, रसखान और नज़रूल इस्लाम। जी हां, आज़ादी और क्रांति के कवि नज़रूल इस्लाम कृष्ण के प्रेम में दीवाने थे। नज़रूल आज एक और वजह से भी बार-बार ज़ुबान पर आते हैं वो है बंगाल चुनाव। जी हां, कवि, संगीतकार, स्वतंत्रता सेनानी पद्म भूषण नज़रूल बंगाल की अन्यतम पहचान हैं। 1899 में बंगाल के वर्धमान ज़िले के चुरुलिया गांव में जन्में नज़रूल हिन्दू-मुस्लिम एकता और भाईचारा की वह पहचान जिसे आज चुनाव जीतने के लिए छिन्न-भिन्न करने का प्रयास किया जा रहा है। आइए ‘इतवार की कविता’ में पढ़ते हैं नज़रूल की अलग-अलग रंग की कविताएं।

कृष्ण कन्हईया आयो मन में मोहन मुरली बजाओ

कृष्ण कन्हईया आयो मन में मोहन मुरली बजाओ।

कान्ति अनुपम नील पद्मसम सुन्दर रूप दिखाओ।

सुनाओ सुमधूर नुपूर गुंजन

“राधा, राधा” करि फिर फिर वन वन

प्रेम-कुंज में फूलसेज पर मोहन रास रचाओ;

मोहन मुरली बजाओ।

राधा नाम लिखे अंग अंग में,

वृन्दावन में फिरो गोपी-संग में,

पहरो गले वनफूल की माला प्रेम का गीत सुनाओ,

मोहन मुरली बजाओ।

अगर तुम राधा होते श्याम

अगर तुम राधा होते श्याम।

मेरी तरह बस आठों पहर तुम,

रटते श्याम का नाम।।

वन-फूल की माला निराली

वन जाति नागन काली

कृष्ण प्रेम की भीख मांगने

आते लाख जनम।

तुम, आते इस बृजधाम।।

चुपके चुपके तुमरे हिरदय में

बसता बंसीवाला;

और, धीरे धारे उसकी धुन से

बढ़ती मन की ज्वाला।

पनघट में नैन बिछाए तुम,

रहते आस लगाए

और, काले के संग प्रीत लगाकर

हो जाते बदनाम।।

आज बन-उपवन में चंचल मेरे मन में

आज बन-उपवन में चंचल मेरे मन में

मोहन मुरलीधारी कुंज कुंज फिरे श्याम

सुनो मोहन नुपूर गूँजत है

बाजे मुरली बोले राधा नाम

कुंज कुंज फिरे श्याम

बोले बाँसुरी आओ श्याम-पियारी,

ढुँढ़त है श्याम-बिहारी,

बनमाला सब चंचल उड़ावे अंचल,

कोयल सखी गावे साथ गुणधाम कुंज कुंज श्याम

फूल कली भोले घुँघट खोले

पिया के मिलन कि प्रेम की बोली बोले,

पवन पिया लेके सुन्दर सौरभ,

हँसत यमुना सखी दिवस-याम कुंज कुंज फिरे श्याम

If you were Radha, Shyam. Like me, you would keep on chanting Shyam's name

all the time . The unique garland of forest flowers, the forest species, Snake Kali, come in lakhs of births to beg for Krishna's love . You come to this Brijdham. Silently the flute player lives in your heart; and, slowly the flame of the heart rises with its tune. You keep your eyes spread out at the river bank, staying hopeful and, by falling in love with Kaal, you become infamous.

Ambarish

 The story of Ambarisha Raja (King Ambarisha) is a famous tale from Hindu scriptures, particularly from the Bhagavata Purana (Srimad Bhagavatam). It exemplifies themes of devotion (bhakti), righteousness (dharma), and the protection given by God to his true devotees.

King Ambarisha was a noble and virtuous ruler of the Solar Dynasty (Suryavansha). He ruled the earth with dharma (righteousness) and was a devotee of Lord Vishnu. He was known not only for his political wisdom and charitable nature but also for his deep devotion and strict adherence to religious vows.

Ekadashi Vrat and Devotion

Ambarisha undertook the Ekadashi vrata (a sacred fasting ritual) regularly, especially observing the Dvadashi Parana (breaking of the fast on the next day). Once, he decided to perform a great yajna (sacrifice) and observe the Dvadashi vrata at the holy place of Madhuvana on the banks of the Yamuna River.

After completing the Ekadashi fast, he waited to break his fast on Dvadashi with a small meal, as per the scriptural rule. Just at that moment, the great sage Durvasa arrived at his palace.

Durvasa’s Anger

As per the custom, Ambarisha received Sage Durvasa with honor and requested him to join the meal. Durvasa accepted but said he would bathe in the river first before eating. Meanwhile, the auspicious time to break the fast (Dvadashi Parana) was running out.

The king was in a dilemma — if he ate, he might insult the guest; if he didn’t, he would violate the vrata. Consulting with sages, he decided to sip a few drops of water, which is considered as both breaking and not breaking the fast.

Durvasa returned and learned that Ambarisha had sipped water before feeding him. He became enraged and felt insulted. In his fury, he plucked a hair from his head and created a fiery demon to destroy Ambarisha.

Lord Vishnu's Sudarshana Chakra Protects the Devotee

Ambarisha remained calm and didn’t react, as he had complete faith in Lord Vishnu. Suddenly, the Sudarshana Chakra (divine discus of Vishnu) appeared and destroyed the demon in an instant. It then turned toward Durvasa to punish him for trying to harm a devotee.

Durvasa fled in fear, flying to different realms — to Brahma, Shiva, and finally to Lord Vishnu himself — to seek protection. But Vishnu refused, saying:

“I am bound to my devotee. My heart is with my bhakta. If you want forgiveness, go to Ambarisha.”

Realizing his mistake, Durvasa returned to Ambarisha, who humbly prayed to the Sudarshana Chakra to spare the sage. The chakra relented, and Durvasa was saved.

Durvasa was amazed by Ambarisha's patience, humility, and devotion. He blessed the king and left. Ambarisha, who had been waiting all this time without eating, only broke his fast after feeding the sage.

King Ambarisha ruled for many years and eventually attained moksha (liberation) through his unwavering devotion to Lord Vishnu.

1. Bhakti (devotion) is supreme — God protects His true devotees.

2. Humility over ego — Even great sages like Durvasa must learn humility.

3. Dharma over fear — Ambarisha followed his dharma even in the face of danger.

4. Forgiveness is divine — Ambarisha’s forgiveness saved Durvasa and upheld harmony.

अहं भक्तपराधीनो ह्यस्वतन्त्र इव द्विज ।

साधुभिर्ग्रस्तहृदयो भक्तैर्भक्तजनप्रियः ॥

 Ahaṁ bhakta-parādhīno hy asvatantra iva dvija

Sādhubhir grasta-hṛdayo bhaktair bhakta-jana-priya

 "I am completely under the control of My devotees. O Brahmana, I am not at all independent. My heart is captured by saintly devotees who are pure. I am dear to them, and they are dear to Me."

"Aham Bhakta-Parādhīnaḥ" – "I am dependent on My devotees."

Even though Lord Vishnu (or Krishna) is Parameshwara (the Supreme Lord), He declares that He is not independent when it comes to His devotees.

His love is so pure that He willingly becomes a servant to their devotion.

"Asvatantra iva" – "As if I have no free will."

Though omnipotent, He behaves as if He has no will of His own when His true devotees are in need.

"Sādhubhir grasta-hṛdayaḥ" – "My heart is captured by the saintly."

The Lord's heart is stolen by the purity and love of those who worship Him sincerely, like King Ambarisha.

"Bhaktaiḥ bhakta-jana-priyaḥ" – "I am dear to the devotees, and they are dear to Me."

There is a mutual love between the Lord and His devotees — unbreakable, eternal, and supreme.

This verse is spoken by Lord Vishnu when Sage Durvasa goes to Him for protection from the Sudarshana Chakra. Vishnu says:

"O Sage, I cannot help you. I belong to my devotee Ambarisha now. If you want relief, you must seek forgiveness from him. I have given myself completely to my devotee."

This shows that God does not let harm come to a true devotee, and even the most powerful beings must respect that sacred bond.

Compare.

 The story  beautiful and deeply symbolic tale from the life of Sant Tukaram, the 17th-century saint-poet of Maharashtra, who was a great devotee of Lord Vitthala (Vithoba) of Pandharpur.

 When God Came to Serve

Sant Tukaram was fully immersed in bhakti (devotion) and composing abhangas (devotional poetry) in praise of Lord Vitthala. Because of his spiritual practices, he often neglected worldly responsibilities, especially household duties. His wife, Jijabai, was pregnant and alone at home, with Tukaram away on pilgrimage or absorbed in divine service.

In her solitude, she found it hard to manage the chores, her health, and the pregnancy. One day, she cried out in pain and frustration:

 "O Lord Vitthala, you care for Tukaram but what about me? I am his wife, carrying his child, and he has left me helpless!"

Hearing her sincere cry and her suffering, Lord Vitthala and his consort Rukmini (Rakhumai) decided to descend to Earth, disguised as a humble couple.

The Lord came disguised as a simple peasant.

Rukmini took the form of his wife, dressed like a village woman.

They came to Tukaram’s home and offered to help Jijabai.

"We are relatives of Tukaram. We heard of your troubles. Let us help you until he returns."

Touched and grateful, Jijabai accepted.

Rakhumai cooked, cleaned, massaged Jijabai’s feet, and took tender care of her like a sister or mother.

Vitthala, in disguise, did all the hard chores—fetching water, collecting firewood, grinding grain, etc.

Jijabai was overwhelmed. These strangers treated her like a queen and served with such humility, devotion, and joy.

One day, as the two women—Jijabai and Rakhumai—were chatting while doing chores, the conversation turned to their husbands.

Jijabai said:

 “My husband is always away, chanting God's name. He forgets the family, forgets food, forgets responsibilities. What kind of husband is this?”

She said this with a mix of complaint and affection, still hurting from being left alone.

Rakhumai gently replied:

“My husband is no different. He is always running to his devotees, forgetting about me entirely. His love is for bhaktas more than his own wife.”

There was quiet understanding in her voice. Though she spoke with a smile, there was also a silent longing.

This moment of sharing created a bond between them, two women who loved their husbands but felt left behind by their divine callings.

When Sant Tukaram finally returned, he was astonished to see his home so well kept, his wife healthy and glowing, and everything in order.

He asked, "Who helped you?"

Jijabai told him about the strange couple, their kindness, and how they served with such love.

Tukaram realized immediately—it was no ordinary couple. He ran out, calling for Vitthala, and had a divine vision where the Lord revealed that He and Rakhumai themselves had come to serve his household.

Tears filled Tukaram’s eyes. He fell at the Lord’s feet and said:

“O Vitthala! What can I offer you? You serve your devotees with such humility, while I am too absorbed in your name to even care for my own family.

God does not ignore the suffering of His devotees or their families.

True divinity lies in seva (service) and love.

Even God takes joy in serving those who love Him.

Women’s sacrifices are honored in heaven, even if not always noticed on Earth.

How "Two Women Speak of Their Gods"

Jijabai speaks:

My husband? Ah, what shall I say?

He is lean, with bones that know no rest,

Cheeks hollow from too many fasts,

Yet eyes—those eyes!—they blaze with light,

As if he drinks the sun each night.

His skin is dark like ripened grain,

His feet are cracked, his clothes are plain,

But when he chants that holy name,

The wind itself forgets to blow,

And every bird falls still in awe.

He walks with nothing in his hand,

Yet carries truths I barely understand.

He is a beggar, yes—but oh,

He makes even kings feel poor, you know.

Rakhumai replies:

And mine?

He stands with hands on hips so wide,

A flute of gold upon His side,

A smile half-play, half-mystery—

That smile has unmade queens like me.

His crown is wild with forest leaves,

His chest the rest for cowherd dreams,

He’s dark as monsoon's first embrace,

With lotus-petals on His face.

His eyes? Like oceans holding time,

They look, and all becomes divine.

He walks not—He glides like song,

And where He steps, no path is wrong.

But he? My husband, Lord of all,

He runs to every devotee's call,

Leaves me waiting, temple cold—

Yet I am proud, though I scold.

Together they say:

O men of ours, so far, so near,

You give us love, then disappear.

But still we wait, and sing your name,

For gods or men, love burns the same.

Easily said than done.

 

Eight virtues.

 "Ashta Pushpam" or "Eight Flowers," a Sanskrit shloka that metaphorically describes eight virtues as offerings to Lord Vishnu. These "flowers" represent qualities that are dear to the deity and are considered essential for spiritual growth. 

अहिंसा प्रथमं पुष्पं

पुष्पं इन्द्रिय-निग्रहः

सर्व-भूत-दया पुष्पं

क्षमा पुष्पं विशेषतः

ज्ञानं पुष्पं तपः पुष्पं

ध्यानं पुष्पं तथैव च

सत्यं अष्टविधं पुष्पं

विष्णोः प्रीतिकरं भवेत्

Ahimsa prathamam pushpam

Pushpam indriya-nigrahah

Sarva-bhuta-daya pushpam

Kshama pushpam visheshatah

Jnanam pushpam tapah pushpam

Dhyanam pushpam tathaiva cha

Satyam ashtavidham pushpam

Vishnoh pritikaram bhavet

1. Ahimsa (Non-violence) – The first flower

2. Indriya Nigrahah (Control of the senses) – The second flower

3. Sarva-bhuta-daya (Compassion towards all beings) – The third flower

4. Kshama (Forgiveness) – The fourth flower

5. Jnana (Knowledge) – The fifth flower

6. Tapah (Austerity) – The sixth flower

7. Dhyanam (Meditation) – The seventh flower

8. Satyam (Truth) – The eighth flower 

These eight virtues are metaphorically referred to as flowers that are pleasing to Lord Vishnu. They emphasize the importance of ethical conduct and spiritual discipline in one's devotion.