The Blissful Lord Vishnu
shrihari-guru-pada-kamal bhajhu man taji abhimaan |
jehi sevat paaiya hari sukh-nidhaan bhagvaan ||1||
parivaa pratham prem binu raam-milan ati doori |
jadyapi nikat hriday nij rahe sakal bharipoori ||2||
duij dvaait-mati chhadhi charhi mahi-mandal dheer |
bigat moh-maya-mad hriday basat raghubeer ||3||
teej trigan-par param purush shriraman mukund |
gun subhaav tyaage binu durlabh parmaanand ||4||
chautthi chaari pariharhu buddhi-man-chit-ahankaar |
bimal bichaar parampad nij sukh sahaj udaar ||5||
paanchi paanch paras, ras, sabd, gandh aru roop |
inha kar kahaa na keejiye, bahuri parab bhav-koop ||6||
chhath shatbarag kariye jay jankasutaa-pit laagi |
raghupati-kripaa-baari binu nahin butaai lobhaagi ||7||
sataain saptdhaatu-nirmit tanu kariya bichaar |
tehi tanu ker ek phal, keejaai par-upkaar ||8||
aathin aath prakriti-par nirbikaar shriraam |
kehi prakaar paaiya hari, hriday bashin bahu kaam ||9||
navami navdvaar-pur basi jehi na aapu bhal keenha |
te nar joni anek bhramat daarun dukh leenha ||10||
dasain dashu kar sanjam jo na kariya jiya jaani |
saadhan brithaa hoi sab milhin na saarangpaani ||11||
ekaadasee ek man bas kaai sevhu jaai |
soi brat kar phal paavaai aavaagman nasaai ||12||
dvaadasi daan dehu asa, abhay hoi traailok |
parhit-nirat so paaran bahuri na byaapat sok ||13||
terasi teen avasthaa tajhu, bhajhu bhagvant |
man-kram-bachan-agochar, byaapak, byaapay, anant ||14||
chaaudasi chaaudah bhuvan achar-char-roop gopaal |
bhed gaye binu raghupati ati na harhin jag-jaal ||15||
punon prem-bhagti-ras hari-ras jaanhin daas |
sam, seetal, gat-maan, gyaanrat, bishay-udaas ||16||
tribidh sool holiya jaraai, kheliya ab phagu |
jo jiya chahsi paramsukh, taau yahi maarag laagu ||17||
shruti-puraan-budh-sanmat chaanchari charit muraari |
kari bichaar bhav tariya, pariya na kabhun jamdhaari ||18||
sansay-saman, daman dukh, sukhnidhaan hari ek |
saadhu-kripaa binu milhin na, kariya upaaya anek ||19||
bhav saagar kahan naav sudh santanke charan |
tulsidaas prayaas binu milhin raam dukhharan ||20||
Revered Usha Bahenji, our Guru or Spiritual Preceptor
O heart of mine! Discarding arrogance you worship the lotus feet of Shri Guru (spiritual preceptor) who is a form of the Supreme Being. By doing their seva , one attains Lord Shri Hari who is instinctively blissful ||1||
We Can Attain Shri Ram with Loving Tenderness
Just as pratipada is the first day ( of a lunar fortnight or *paksha ) in exactly the same way love ranks first (out of all the means.) Getting Shri Ram without loving tenderness is a very remote possiblity.Although he is so very close and wholly dwells in everyone's heart. ||2||
Shri Raghunath & Ma Sita Dwell in Our Hearts
The second means just like the dvitiya or second day of a paksha is that resolutely discarding *dvaitya (a philosphy which stresses a strict distinction between God, the Supreme Soul or Paramatma and the individual soul or jivatma of living beings)one should (without any apprehensions) roam the entire surface of this earth ( with an impartial view.)Shri Raghunath forever dwells in those hearts which are free of moha or infatuation, maya or illusion and arrogance||3||
Lord Shri Mukund
Very much like tritiya the third recourse is that the Supreme Purusha, Lord Shri Mukund or Lakshmikant (Vishnu) is beyond the three gunas.Therefore one must renounce the three constituents of nature (sattva or goodness,rajas or passion and tamas or darkness).It is difficult to attain spiritual bliss without taking such a step. (As long as a man resides in his original form given by nature, he is a living being and experiences joys plus sorrows for that period of time.It is only when one gets out of this material world and merges in the robust svarupa of Parmatma or the Supreme Being, that one attains the religious rapture of *moksha or salvation||4||
The Divine, Shri Vishnu
The fourth course (of attaining God) like chaturthi is that one should renounce the multiple inner faculties of intelligence, mind, heart and pride (as long as we have the body their consciousness will remain. Sacrificing means that we must become their spectator. Offering these faculties to the Supreme Being, we must just do tasks which are related to God, through them). By doing so a pure realization will dawn that our own form is in essence of the same nature of the Lord and we will attain the supreme position of union with the generous Divine who is blissful ||5||
The Cycle of Birth & Death
According to panchami the fifth course is that one should not cross life by being dependent on the five indriyan or senses (sight, hearing, touch,smell and taste). Because if a living being is controlled by them he has to fall in the dark deep well of worldly existence( go through the cycle of birth and death) ||6||
The Cascading Grace of Lord Ram
The sixth solution like shashthi is that one should triumph over the six foes of lust, anger, greed, infatuation, intoxication and envy. Without the cascading water of Shri Ram ji's grace, the fire of greed can not be extinguished.(In any case God's blessings are always there on mankind therefore being conscious of that grace, one should kill the enemies of greed etc.,)||7||
Working for The Well-Being of Others
The seventh course like saptami is that one should contemplate about this human body (which is impure and ephemeral but rare) made of seven bodily humours like(nutritional essence, blood, muscle tissue, fat, bones, marrow and regenerative fluid). This body has only this fruition that it should work for the well-being of others||8||
Shri Ramchandra ji
Like ashtami the eighth step is that Shri Ramchandra ji who is a svarupa of the changeless Ultimate Being is beyond this (materialistic body) made up of eight elements( oxygen, carbon, hydrogen, nitrogen, calcium, phosphorus, pottasium and sulphur) and nature (earth, water, fire, air, sky, mind, wisdom and pride.)Therefore as long as the heart abounds with different kinds of desires, how can He be found?||9||
Moksha or Salvation
The nighth way like navami is that whoever while living in this town having nine doors which means nineholed body does not work for the well-being of the soul, will wander about in several yonis (births) and bear various sorts of painful suffering (therefore we must strive towards the salvation of the soul)||10||
Attaining God
Very much like dashami , the tenth course is that the person who does not know how to restrain the ten indriyan or senses(five karmindriyan like eliminating, reproducing,moving, grasping and speaking, plus five jnanindriyan or cognitive senses like smelling, tasting, seeing, touching and hearing), all his means become futile. That slave of the senses, and an unrestrained person can not attain God||11||
The Ekadashi Vrata
The eleventh means like ekadashi is that controlling the mind, one should solely attend to the needs of God.With this act one gets the (supreme) fruition of the fast of(ekadashi, a form of the highest truth)which is riddance of the cycle of birth-death. Or in other words that person succeeds in getting God ||12||
Giving of Alms
Alms are given on the day of dwadashi. Thus the twelfth step is that one should do charity wih loving devotion to God and without a desire of self-gratification, so that he is not scared of all the three lokas (one attains God).The success of that twelfth means of dwadashi is that one should always be absorbed in doing charity. With this grant of donations to the needy and achievement, one is not surrounded by sorrow ||13||
Shri Hari Kirtan
So much like trayodashi the thirteenth step is that renouncing the three states of wakefulness, dreaming and deep sleep,one should do the bhajan of God(the bhava is that daily and constantly, one must worship God round the clock).One does not get to know God by mind, karmas and speech, because he is omnipresent (just like water in ice)and instinctively pervades everything (like the scenes of a dream)plus he is absolute and eternal(only that person can get to know him, whom he wants to be known to, by His grace. One can experience his blessings by the bhajan which is done every single day. Thus one must sing His glories in all the three states)||14||,
Shri Krishna, the Cowherd
Like chaturdashi, God in his form as the cowherd is dallying in the fourteen cosmological regions (above, below and in cluding this world). But as long as mankind's sense of discrimination is not dispelled, Shri Raghunath does not cut the snare of this material world, and does not release a living being from the cycle of birth and death(if one has to be freed from the bondage of this mundane world, he must worship God without any sense of distinction)||15||
The Religious Rapture of Shri Hari
The fifteenth means (of attaining God) like puranmashi which is paramount and a perfect whole,is that being steeped in the rasa of loving devotion, the bhakta should know the joy of Shri Hari-the highly secretive essence of the Supreme Spirit. Only with this act he can become wholly impartial, calm, stripped of arrogance, knowledgeable and indifferent to worldly pleasures ||16||
Holika-Dahan
(Here Gosain ji has described the full moon day of the Phagun month(February to March).This is much more significant than the other full moons. On the day of this delightful Phalgun purnima of Holi one must burn the *holi of the threefold miseries of life, adhyatmika, adhidaivika and adhibhautika. (pertaining to the body and mind and those imposed by society plus natural calamities),
one should joyously play the phaag (the red powder thrown over one another by participants in the Holi spring festival, of love) with God in joyous abandon (in religious rapture.)In case you long for this spiritual ecstasy then walk on this very path||17||
The Merry Songs of Holi
The sole doctrine of the Vedas, Puranas and scholars is that singing the glories of God's lilas or divine play are the geet of Holi (one should sing devotional songs for Shri Hari.) Reflecting on all these means, one should cross over the ocean of this material world. Even by mistake thereafter, one must not flow with the surge of wordly enjoyments which take us to Yamloka (the abode of Yama, hell) ||18||
Lord Vishnu Dispels our Sorrows
Shri Hari is the only one who dispels all doubts,annihilates sorrows, and is the reserve of joy.(No matter how many means we adopt, he can not be found without the grace of saints (therefore the blessings of saints is paramount, amongst all the means)||19||
Shri Manohar Baba & Revered Bobo, Great Saints of Vrindavan
The pure feet of saints is certainly the boat for crossing over the ocean of this mundane world. O Tulsidas! (Getting on to this boat or by serving the feet of saints)one can effortlessly attain Shri Ramchandra ji who gets rid of our sorrows.
Paksha: a fortnight in a month of the Hindu lunar calendar. Each month is divided into two fortnights, the period between New Moon Day and Full Moon Day is called Shukla paksha and the second fortnight of the month is called Krishna-Paksha, or the period of the fading moon.)
Dvaita: According to Madhvacharya,its founder, the individual souls of beings are not 'created' by God but do, nonetheless, depend on Him for their existence. dualism (the sense of distinction or discrimination between God and a living being).
Moksha: In Indian religions, moksha means release or the liberation from samsara and the concomitant suffering involved in being subject to the cycle of repeated death and reincarnation.
Advait: According to Advaita Vedanta, the attainment of liberation coincides with the realization of the unreality of 'personal self in the psyche' or ego and a revelation of the 'Impersonal Self' as the ever-existent Truth Brahman.The material world is considered a manifestation of Brahman and as such is true and not illusory. Moksha is seen as a final release from illusion when one's worldly conception of self is erased and there is a loosening of experiential duality.
Holi: Bonfires are lit on the eve of the festival, also known as Holika Dahan in memory of the miraculous escape that young Prahlad had when Demoness Holika, sister of Hiranyakashipu, carried him into the fire. Holika was burnt but Prahlad, a staunch devotee of god Vishnu, escaped due to his unshakable devotion.
Hari Kirtan: or the practice of chanting hymns or mantras to the accompaniment of instruments,In the Bhagavad-gita Krishna states that great souls worship and glorify him single mindedly. The practice of kirtan was popularized as a means to this end.
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