Jagadanandakaraka - Hymn to the Lord who bestows happiness- Video, Lyrics and Meaning.

Jagadananda Karaka

Ragam – Natai

Talam – Adi

Tyagaraja

DETAILED MEANINGS: Courtesy Mrs. Jayasri Akella, Ramesh and parents of Dr. Srikanth Vedantam

General Meaning:

Shri Thyagaraja has described Sri Rama as Parabrahma, which is greater than the trimurthis. Pancharathna kirtanas are famous like the countless small kirtanas whose, length, substance and greatness have epic proportions. In these births, tenets of  worship, benevolent rule and the incidents of  Rama and Krishna avatars are told lucidly.

Pallavi:

Jagadaananda Kaarakaa - Jaya - Jaanaki  Praana Naayakaa

Jagath= world

Ananda= happiness

Karaka= bestower

Jaya= Victory to you!

Janaki= Sita

Praana Naayaka= Husband

 [Meaning: Bestower (“kaaraka”) of happiness (“Ananda”) to the world (“jagada”),

  Sita's (“janaki”) husband (“prana nayaka”), Victory to you (“jaya”)!]

P P       P np     pm gm             P N      S   S     ;  N      S  ;       ;  ;        ||

Jaga     daa -    - - - -    nan      da Kaa    ra      ka

P P       n n P    n n P    ;  sn      | N – N              S ;      pn sn    pmgm              ||

Jaga     da--      - - -       -  nan    -    da               Kaa    - - - ra  ka ----

P P       n n P    Psn      R ;       | ;  sn    pm R   ; gm     pn pm  ||

Jaga     da         - - -     nan            - -   -  - da    Kaa     - raka-

P P       n n P    Psn      R ;       | rs sn   np pm gm rs   gm pm             ||

Jaga     daa      - -         nan        - - - - - -  - da  Ka –ra            kaa-- -

P P       rs sn     np pm mr rs    | np – S            ;  S      gm pn pm gm             ||

Jaya     Jaa- -      - - na-    ki - - -            - -    Praa  na Naa- -    ya- ka-

P P       n P m   g M g   G  M    |  pn – P            ; pm    R ;        S ;       ||

Jaga     daa      - - -      nan-       da-   Kaa ra- ka        - -

Anupallavi

Gagana Adipa - Sath Kulaja - Raja Raajeshwaraa

Sugunaakara - Sura Sevya - Bhavya Daayakaa Sadaa Sakala

Gagana= skies

Adhipa = King

Sath kula= best race

Ja = born in

Raja Rajeswara= King of kings

Suguna kara = one with noble character

Sevya = worshipped by

Sura = devathas

Daayaka= bestower of

Bhavya = success

Sadaa sakala= at all times

[Meaning:

Born (“ja”) in the best race (“sath kula”) of Surya, the king (“adhipa”) of the skies (“gagana”).

King of kings (“raja rajeshwaraa”), fund of the noblest character (“suguna kara”).

One worshipped by the devas (“sura”), bestower (“daayaka”) of all successes (“bhavya”) at all times to all the worlds (“sadaa sakala”).]

; n n     , S ,      ; p n     , S ,      |  P N   S ;        ; ;         sn N     ||

  Gaga  naa       dipa     Sath       Kula ja

P n n    , S ,      ; p n     , S ,      |  pp ns             , n – pn            sn pm   gm ps   ||

  Gaga  naa       dipa     Sath       Kula ja Raja Raajeshwaraa

np -n n             , S ,      ; p n     , S ,      |  pp ns             , n – pn            sn pm   -  R ;    ||

  Gaga  naa       dipa     Sath       Kula ja Raja Raajeshwa   raa

m g   pm    n  p  s  n   s  R s   sn pm    | R – , r               r s   S            , n P     , m gm            ||

Sugu naa   kara Sura Se-vya Bhav-    vya Daa  - ya kaa Sa daa    Sa ka la

Charanams

1.   Amara Tharaka Nichaya - Kumudahitha PariPurnaa Anagha  - Sura-asura

     Puja - Dadi Payodhi Vaasa Haranaa - Sundara Thara Vadana - Sudhaamaya Vacho Brinda - Govinda Saananda - Maa Varaa - Jaraaptha - Shubakaraa   Aneka

Amara = devas (Without death)

Taraka = collection of stars

Nichaya = moon

Kumuda = flower

Pari purna = Blemishless

Anagha = sinless

Sura asura puja = worshipped by devathas and rakshasas

Dadhi = curd

Payodhi = milk

Vaasa harana = stealing from the pots

 Sundara thara vadana =one who has the countenance

Sudhaa maya = filled with nectar, sweet

Vacho brinda = words

 Govinda  = Govu + Vinda : String that ties the cow

Sa ananda =  sath + Ananda = true happiness

Maa Varaa  =  lord of lakshmi

Jaaraptha = ever young

Aneka Subhakaraa= giver of all kinds of successes

[Meaning: The moon (“nichaya”) amongst the Milky Way (“thaaraka”) of the devas (“amara”).

Karpaka tree (“kumuda hitha”) to the devas.

Blemish less (“paripurna”), sinless (“anagha”) one.

Praised (“puja”) by devas and asuras (“sura asura”). 

An expert in stealing (“vaasa haranaa”) curd (“dadhi”) and milk (“payodhi”) from milk pots. One who has the best countenance (“sundara thara vadana”) and utters the nectar dripping sweetest (“sudhamaya”) words (“vacho brinda”). 

One who is always happy immortal and ever young (“govinda, saananda Jaraaptha”). Lord of Lakshmi (“maa varaa”).

Giver of all successes to everyone who come to you (“aneka shubakara”)]

1. ssn   p  ; mp             s s r     s     s m m r    | sm  M   ; P        ; pm     mp mm            ||

  amaraTha raka  nichaya ku mudahitha Pari Pu         rnaa     nagha    sura- sura

R s – m            r s S     n   P m g m P | S  s – n    n s  n n       s  n  P r s     n p          ||

puja dadi payo            dhivaasa haranaa  Sunda ra  dara vada   na Sudhaa   maya va sho

, s n p   M  np   m R – p           m r   S | , p p – s               S    n –   p    m  r S             , r g m   ||        

 brinda Govin-    da Saa nan- da maa  varaa ja   raa ptha Shu ba karaa      ne- ka

2.  Nigama Neeraja Amruthaja Poshaka - Animisha Vairi Vaaridha Sameerana -

Khaga Thuranga -  Sath Kavi Hrudaalaya  - Aganitha Vaanaraa Adhipa Natha Angriyuga

Nigama = Vedas

Neeraja = lotus

Amrutha ja  = born in amrutha

Poshaka =  one who expounds

Animisha = devathas

vairi = enemies

sameeram = wind (hurricane)

vaaridha sameerana = hurricane to the dark clouds

Khaga = garuda

Thuranga = vehicle

Sath kavi = noble poets

Hrudaalaya = in the temple of their hearts

Aganith = countless

Vaarana = vaanara

Adhipa natha = worshipped by the  leader

Angri yuga= pair of feet

[Meaning:

One who expounds (“poshaka”) the sweet (“amrutha”) words dripping from the lotus (“neeraja”) called the Vedas (“nigama”).

One who sweeps the enemies (“vairi”) of the devas (“animisha”) as the hurricane (“vaaridha sameerana”) sweeps the dark clouds.

One who has the garuda (“khaga”) as his vehicle (“thuranga”).

One who resides in the hearts (“hruda - aalaya”) of the greatest poets (“sath kavi”). 

One whose feet (“angriyuga”)  is worshipped (“natha”) by Sugriva the leader (“adhipa”) of the countless (“aganitha”) monkeys (“vaanaraa”).]

2. sn p     m   , n P    m   r s-   n        , r S         |  s n p – s   , s  R     s r     s-  p   , m n p ||

  Nigama Nee rajaa Mruthaja Po     shaka     Nimisha  vai ra vaa ridha Sa mee  - rana

s n       p – r  ,  r   S       p s   n p      , m g m    | p    p s     s   , n P    m    r   s - s  ,     r g m||

Khaga thu ran ga Sath kavi hrudaa  laya -      aga nitha vaa naraa  dhi pa na than  griyuga

3. Indra Neela Mani Sannibha Apaghana -    Chandra Surya Nayana -

   Aprameya  -    Vaageendra Janaka -     Sakalesha -    Shubra Naagendra Shayana -

   Samana Vairi Sannutha

Indra neela mani = blue diamond of indra

sannibha =  like,  equivalent (diamonds)

apa: got

Ghana : Grand

chandra surya = moon and sun

nayana = eyes

chandra surya nayana = one who has moon and sun as eyes

aprameya = one who is beyond comprehension

vaak + indra , vaageendra = Husband of the goddess of learning, i.e. refers to Brahma (husband of Saraswati)

janaka = father

sakalesa = lord of everything

subra nagendra sayana = one who is rests on the great white snake

samana vairi = enemy of death

sannuthanga = praised

[Meaning:

One who has (“apa”) a grand (“ghana”) body like (“sannibha”) the blue (“neela”) diamond (“mani”) of Indira.

One who as the moon (“chandra”) and the sun (“surya”) as eyes (“nayana”).

One whose greatness is beyond comprehension (“aprameya”). Father (“janaka”) of Brahma (“vageendra”). 

Thou are the lord of everything (“sakalesha”).

One who has the white (“subra”) snake (“naga”) king (“indra”) as his bed (“shayana”).

One who is worshipped (“sannutha”) by lord Siva, the enemy (“vairi”) of death (“samana”) Yama.]

3. P n    p   , n   p m   M p   m    , p m g          | G m – g     , m  r s      N s – g             , m P ||

    Indra Nee la mani sanni  paa   paghana     Chandra Su  rya naya        na pra me  ya Vaa

P      n   p    s n    r s    M  r  - s      n p    M      |  g m p -  s       n p – pn  p-     m r s  s r g m ||

geendra ja  naka Saka lesha Shu    - bra Naa    gen-dra Sha   yana Samana Vai-riSan-nutha

4.   Pada Vijitha Mouni Chaapa -  Sava Paripaala -  Vara Manthra Grahana Lola

      - Parama Shantha Chittha - Janakajaa Adipa  - Saroja BhavaVaradaa - Akila

Pada vijitha mouni = sage Gauthama

saapa = curse

Sava= yagna

Pari paala vara= protector,

Sava paripaala vara = one protected the yagna , lord rama

Vara manthra Grahana lola= one who learnt the mantra from viswamitra

Parama saantha = very peaceful

Chitta = mind

Parama saantha chitta = one who has a very peaceful mind

Janaka ja = sita

adhipa = lord

janaka jaadhipa = lord of sita

Saroja bhava= one who is born from the lotus, brahma

Vara daa = granter of boon

Akhila = Whole

[Meaning: Remover (“vijitha”) of Gauthama’s (“mouni”) curse (“chaapa”) by the touch of his divine feet (“paada”).

Protector (“paripaala”) of yagas (“sava”).

One who took great interest (“lola”) in understanding (“grahana”) the best mantras Bala and adhibala from Vishwamithra.

One who has a very peaceful mind (“parama shaantha Chitta”).

Lord (“adhipa”) of Sita (“janakajaa”).

Granter of boon (“varadaa”) to Brahma (“saroja bhava”).

Giver of happiness to the entire world (“akila”).]

4. P    n p  m p   N     p  M -     n  pm    pn |  P , - m   m p   M   , g    m p        n  P p ||

   Pa da vi ji tha Mou ni Chaa pa Sava Pari paa   la   vara Man thra graha     naLola

n s r      s    ,  s-    P     p – m r s   N pm           |  s S n  p  n      s r    R , s       , n pm   ||

Parama Shan tha Chittha Janaka Jaadipa         Saroja BhavaVara daa -      -  -  kila

5. Srushti Stthiyantha Kaarakaa - Amitha Kamitha Phaladaa - Asamana Gaathra -

  Shachee Pathi Sutha Apdhi Madahara - Anuraga Raaga Raajitha Katha Saarahitha

srushti = creation

sthiti = sustenance

anthya = destruction

kaara = reason, (here: one who is responsible for the three functions)

amitha = countless

kaamitha phala  = fruits of desires

Asamaana = incomparable

gathra= body

asamaana gathra = one who has a body beyond comparison

sachee pathi Sutha= Son of the husband of sachee (reference to Vali, the son of Indra)

abdhi= seas, ocean

mada harana = one who subdues the ego of

anuraga raaga ra jitha kadha = story of love and desire, ramayana

saara  = essence

hitha = one who is the reason behind ramayana

[Meaning:

One who does (“kaaraka”) the three functions of creation (“srushti”), protection (“sthithi”) and destruction (“antha”).

 One who fulfils (“daa”) countless (“amitha”) prayers (“kaamitha phala”).

One who has a body (“gaathra”) beyond comparison (“asamaana”).

One who subdues (“hara”) the pride (“mada”) of Indira’s (“sachi pathi”) son (“sutha”) Vali and king of the seas (“abdhi”).

One who is the essence (“saarahitha”) of Ramayana, the story (“katha”) that is embodiment (“raajitha”) of love (“anuraaga”) and desire (“raga”).]

5. S P   M    R  s    P    m   G   pm       | G  mp    n p     G    m P m   G   p     m          ||

 Srushti Stthiyan  tha Kaara    kaa mitha Ka mitha Phala daa samana gaa thra Sha

R      np    m R – s      n p m r , r S      | p S – m  P  r g            m P – s            , n pm ||

chee pathi sutha  pdhi madaharaa     nura       ga ra    a ra   jitha katha Saarahitha

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6. Sajjana Maanasa Abdhi Sudhakara - Kusuma Vimaana  - Surasaa Ripu Karaabja Laalitha Charana - Avaguna Asuragana Mada Haranaa - Sanaathana Aja nutha

Sajjana = noblemen

Maanasa abdhi= in the sea of their hearts

Sudhakara= moon

kusuma = flower

vimana =  here: pushpaka vimana

surasaa ripu = hanuman

kara abja= lotus like hands

laalitha= caressed

charana = feet

avaguna=  evil character

asura gana=  group of demons

mada harana = one who subdued their ego

sanaathana= immortal

ajanutha= worshipped by brahma

[Meaning: Your are the moon (“sudhaakara”)  of the noblemen (“sajjana”) who are as sweet as the sea (“abdhi”) of amruta.

You ride on the Pushpaka (“kusuma”) Vimana.

Your feet (“charana”) are pleasantly caressed (“laalitha”) by the lotus hands (“kara-abja”) of Hanuman (“surasaa ripu”).

You are the lord who subdued (“mada harana”) the demon (“asura gana”) like forces of evil character (“ava-guna”).

Your are immortal (“sanaathana”) and worshipped (“nutha”) by Brahma (“aja”).]

6. S n p   R     s-  m    r s – p p   ,  m r -  s | g m p      m  , m – np    P – n s   r S s       || 

  Sajjana Maa na Sap - dhi Sudha kara Ku suma- Vi ma na   Sura saa Ripu Karaapja

P m r    s n P    s n P    r s n p |   , m r  s    n P – s    S p p       ,    m g m         ||

Laalitha Charana vaguna Suragana     Mada ha  rana Sanaa thanaa Janatha

7.  Omkaara Panjara Keerapura - Hara Saroja Bhava Keshavaadi Rupa - Vaasava Ripu Janaka Anthaka -  Kalaadhara - Kaladara aptha - Ghrunaakara - Sharana Agatha Jana Paalana - Sumano Ramana - Nirvikaara - Nigama Saarathara

Omkaara = pranavam

Panjara = cage

keera = parrot

pura hara = siva

saroja bhava= brahma

keshava = vishnu

adi rupa= other forms

sava ripu janaka anthaka= one who killed ravana(sava ripu janaka)

kalaadhara= one who bears moon, siva

kalaa dhara aptha=  embodiment of all arts (kala)

ghruna aakara=  abode of compassion

saranaa gatha jana paalana = one who takes care of those who surrender at his feet

sumano ramana = one who gives happiness to noblemen

nirvikaara =  attributeless

nigama saara thara= essence of vedas

[Meaning: You are the parrot who lives (“pura”) in the cage (“panjara”) of Pranava (“Omkaara”).

You are the sum total (“rupa”) of Siva (“hara”), Bhrahma (“saroja bhava”) and Vishnu (“keshava”) and others (“aadi”).

{Alt: (?) The destroyer of Tripura - who took form from the lotus }

Thou art the slayer (“anthaka”) of Ravana, Father (“janaka”) of Indirajit (“vaasava ripu”).

Your are the embodiment of all arts (“kalaadhara”).

You are the embodiment of all arts (“kala dhara aptha”). {Alt: Your are dear (“aptha”) to Siva, who is the embodiment of arts }.

You are the abode of compassion (“ghrunaakara”) giving succor (“paalana”) to those who surrender to you (“sharana-agatha jana”).

You give happiness to noblemen (“sumano ramana”).

You are beyond description using attributes (“nirvikaara”).

You are the essence (“saarathara”) of Vedas (“nigama”).]

7. S , s             , s -  S  r s  N , s s n   |  p p s s           , n – p n               s n p m   R – n   p  ||

  Om kaa ra Pan   jara Kee  ra pura   hara Saro ja Bhava Ke- - sha  vaa di Ru

, m r  , s n   p m   r s   S              p s    n p     |  , m r  s  S – p p     , p –   n    s    , r g  -   m   ||

 pa Vaa  sava ripu Janakaan thaka Kalaa       dhara ka la da ra   ptha Ghrunaa  kara - sha

r G   m p   n p – s   , s n – p   s S – m   | m r    S    r N s      p n m     p   , -  m g m   ||

ranaaga  tha jana Paa lana Sumano Ra    mana Nir vikaara Nigama Saa     rathara

8. Karadrutha Shara Jaalaa  -  Asura Madaa Apaharanaa - Avanee Sura - Suraa Vana Kaveena - Bilaja  Mouni Krutha Charithra Sannutha - Shree Thiagaraajanutha

kara drutha = hands adorned

sara jaala = group of arrows

asura mada apaharana = destroyer of ego of asuras

avanee sura = God-equivalent of the earth, a true Brahmin

sura vana kaveena =  protect the gods

 bilaja mouni = muni born from an anthill, valmiki

krutha charithra= one who has the epic written by valmiki

sannutha = spread your fame by that epic

sri thyaagaraaja nutha = praised by Sri Thyagaraja

[Meaning:

Your hands (“kara”) are adorned (“drutha”) with numerous arrows (“shara jaala”).

You are the destroyer (“apaharanaa”) of the ego (“mada”) of the Asuras.

You are the protector (“kaveena”) of Brahmins, the god-equivalents on earth (“avanee sura”); and the gods (“sura”).

You are famous and your fame is spread (“sannutha”) through the epic (“charithra”) Ramayana written (“krutha”) by poet Valmiki (“bilaja mouni”).

You are the lord worshipped (“nutha”) by Shri Thyagaraja.]

8. p m r s      n p     S    S , - m    r s     S   |   , pm r        S   - n p     , - p m r    S – pm ||  

  Karadrutha Shara ja   laa  su   ra madaa      apahara   na Vanee    sura su    raa vana

p N n   p n s -   r   , r – m p     n P p     |    s n p m     R –   n p    m r – S          ,  r g m  ||

kavena Bilaja  mouni krutha charithra san-nutha shree thia-  -  ga  raa             janutha

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9. Puraana Purusha - Nru Varaathmajaa - Asritha Paraadheenakara - Viraadha  Raavana Viraavana - Anagha Paraashara Manohara - Vikrutha Thiagaraaja Sannutha

Puraana purusha= ageless god

Nru  = king, here dasaratha

Nru Varaathma ja = son of dasharatha

Asritha paraadeena =  protector of followers (slave of the believers)

Khara , viraatha, ravana = rakshasas such as Khara , viraatha, ravana

Viraavana = slayer

Anagha = sinless

Paraasara = vyasa

Manohara= friend (one whose heart is stolen by)

Vikrutha=  Imperfect

Thyagaraaja sannutha: Praised by Tyagaraja

[Meaning:

  Ageless (“puraana”) God (“purusha”)!

 The son (“jaa”) of king (“nru”) Dasaratha (“varaathma”).

 The helper and protector (“paraadheenakara”) of the followers (“asritha”).

 Slayer (“viraavana”) of Kara, Viratha, and Ravana.

You delight (“manohara”) the sinless (“anagha”) Parashara muni.

 Praised (“sannutha”) by the imperfect (“vikrutha”)mortal Tyagaraja. ]

9. p P n   p m n   p  - m  M  p    m g m r   |  s R -  s     m g  p m   n P m   g m p n       ||

 Puraana Purusha Nru Varaathma Jaa-sritha   Paraa dhee -  na kara      viraadha   Raavana

p S s    r s m r   s R - s   n  p M        |  g G m    p    s    n  p      m R s    s r   g m        ||

Viraava Naanagha Paraa sha  ra Mano             hara Vi krutha Thia-   garaaja San-nutha

10.    Aganitha Guna - Kanaka Chela - Saala  Vidhalanaa - Arunaa Abha Samaana Charanaa -  Apaara Mahimaa  -  Athbhutha Sukavijana Hruth Sadana -  Sura Muni Gana Vihitha - Kalasha Neera Nidhijaa Ramana - Paapa Gaja Nrusimha Vara Thiagaraajaadi Nutha

aganitha guna= countless qualities

kanaka chela= golden coloured silk clothes

saala vidalana= piercing saala trees (by krishna)

aruna abhasamaana charana = red coloured feet

apaara mahima = limitless fame

adbhutha su kavi jana = very great poets

hruth sadanaa = dwells in hearts

sura muni gana =  group of devas, saints

vihitha =  does many good things

neera nidhi jaa ramana= lord of lakhsmi

papa = sin

gaja = elephant

nrusimha = lord narasimha

vara thyagaraaja nutha=  worshipped by  shri thyagaraaja

[Meaning:

One who has countless (“aganitha”) good qualities (“guna”).

One who adorns saffron colored (“kanaka”) silk clothes (“chela”).

One who pierced Mara trees (“saala vidhalanaa”).

One who has divine rosy (“aruna abha samaana”) feet (“charana”).

Thy fame (“mahimaa”) is limitless (“apaara”).

One who dwells (“sadana”) in the hearts (“hruth”) of very great (“adbhutha”) poets (“su-kavijana”).

One who does many good things (“vihitha”)  for the devas (“sura”) and saints (“muni gana”).

The lord of Lakshmi (“Kalasha neera nidhi jaa ramana”).

Who is Narasimha to the elephant (“gaja”) called Sin (“papa”).

Thou art worshipped (“nutha”) by great men (“aadi”) and Shri Thyagaraja.]

10. p p n p    p n    p p – m   P n      P , n    | p – p   m m  , - p M   n     p   M   s   n pm ||

    Aganitha Guna Kana  ka Chela Saa la    Vi dha la naa   ru naa bha Sa maana Charana

, P m    g m   P   ,   m r     s    p m   r s   |  n p   m r     s – s n    p   m  r s – p   m p – s r  ||

 apaara Mahimaa  thbhutha Su ka vijana hruth sada  na  su ra mu nigana  vi hi tha kala

s – P n               s r   S    m r s – p     , m r s  |  n P p       s n      P      r S – s    , n   p m           ||

sha neera nidhi jaa ramana paa   pagaja Nrusimha Vara Thia  garaa jaa    di nutha

Secret of Surrender

Sakrudeva prapannaya tavasmeeti cha yachate;
Abhayam sarvabhutebhyo dadamyetad vratam mama.

"I remove all fears of all beings even if they come to Me only once and seek My refuge; calling themselves as Mine-This is My vow. " -Sri Ramachandra's vow.

Throughout the Gita there is a ringing note that surrender and devotion are absolutely necessary for the attainment of God-consciousness. In reality, the nine modes of devotion (Navavidha Bhakti) are reducible to one, viz. , Atmanivedan. The following Gita Slokas will impress on your mind the importance of devotion and self-surrender:

Tameva saranam gachha sarvabhavena bharata;
Tatprasadat param santim sthanam prapsyasi sasvatam.

"Flee unto Him for shelter with all thy being, O Bharata; by His Grace thou shalt obtain supreme peace, the everlasting dwelling-place. " (XVIII-62. )

Manmana bhava madbhakto madyajee mam namaskuru;
Mamevaisyasi satyam te pratijane priyosi me.

"Merge thy mind in Me, be My devotee, sacrifice to Me, prostrate thyself before Me, thou shalt come even to Me. " (XVIII-65. )

Sarvadharman parityajya mamekam saranam vraja;
Aham tva sarvapapebhyo mokshayishyami ma suchah.

"Abandoning all duties come unto Me alone for shelter; sorrow not, I liberate thee from all sins. " (XVIII-66. )

Slokas 65 and 66 of Chapter XVIII are the most important Slokas of the Gita. The gist of the teaching of Lord Krishna is here. If anyone can live in the true spirit of these Slokas, he will realise the goal of life soon. There is no doubt of this.

The self-surrender must be total, ungrudging and unreserved. You must not keep certain desires for gratification. Mira says: "I have given my whole heart, mind, intellect, soul, my all to my Griridhar Gopal. " This is perfect self-surrender.

A real devotee will not ask the Lord even for Mukti. So long as the subtle desire for liberation lingers in one's heart he cannot claim himself to be a true devotee of the Lord. Though the desire for emancipation is of Sattvic nature, yet the devotee has become a slave of Mukti. He is still selfish and so is unfit to call himself a sincere lover of God. He has not yet made total, unreserved self-surrender. To ask for Mukti is a variety of hypocrisy. Can a true devotee dare ask anything from God, when he fully knows that He is an ocean of love and compassion?

A real devotee never complains anything against God. A raw Bhakta speaks ill of God when he is in distress. He says, "I have done 25 lakhs of Japa. I am studying Bhagavata daily. Yet God is not pleased with me. He has not removed my sufferings. God is blind. He has not heard my prayers. What sort of God is Lord Krishna? I have no faith in Him."

A real Bhakta rejoices in suffering, pain and destitution. He welcomes grief and sorrow always, so that he may not forget God even for a second. He has the firm belief that God does everything for his good only. Kunti Devi prayed to Krishna: "O Lord! Give me pain always. Then only I will remember Thee always. "

In Puri a saint who completely dedicated himself to Lord Hari was seriously ailing from chronic dysentery. He became quite helpless. Lord Jagannath was serving him for months in the form of a servant. The law of Prarabdha is inexorable. Nobody can escape from the operation of this infallible law. The Lord did not want the Bhakta to take another birth for the exhaustion of his Prarabdha. So His devotee had to suffer from protracted ailment. This was his Karmic purgation. But He Himself served him, as the devotee surrendered himself completely. Look at the unbounded mercy of the Lord! He becomes a slave of His devotees when they entirely depend upon Him.

Self-surrender does not mean retirement into the forests. It does not mean giving up of all activities. Tamas or inertia is mistaken for self-surrender. This is a sad mistake. What is wanted is internal surrender. The ego and desire must be annihilated. This will constitute real surrender. The Rajasic mind stands obstinate to effect complete self-surrender. Obstinacy is a great obstacle in surrender. The lower nature again and again raises up to assert itself. There is resurrection of desires. Desires get suppressed for some time. Again they manifest with redoubled force. Man is dragged hither and thither by these desires. Believe in the divine possibilities. Completely dedicate yourself to the Lord. Have full trust in Him. Rest in peace. All cares, worries, anxieties, tribulations and egoistic efforts will terminate now.

Look at Prahlada's surrender and faith in God! He completely resigned himself to Lord Hari. No other thought save thoughts of God occupied his mind. He had His full Grace and benediction even though he was ill-treated by his father in a variety of ways. He was hurled down from the top of a cliff. He was trampled by the elephant. He was poisoned. He was thrown into the sea with the legs tied by iron chains. Cobras were thrown over him. His nose was filled with poisonous gases. He was thrown over fire. Boiled oil was poured over his head. Yet his faith in Narayana was not shaken a bit. The Name of Narayana was always on his lips. Such must be the faith of every devotee.

The lower nature must be thoroughly overhauled. All old, wrong habits must be completely destroyed. Then the surrender becomes complete. Do not make plans and speculations. "Sufficient for the day is the evil thereof. " Keep the mind and the intellect passive. Allow the Divine Will and Grace to work through your mind and Indriyas. Become silent. Feel His Grace and Love and enjoy the Divine Ecstasy. Be at ease.

Pray to God fervently, "O Lord! Make my will strong to resist all temptations, to control my Indriyas and lower nature, to change my old evil habits and to make my surrender complete and real. Enthrone Thyself in my heart. Do not leave this place even for a second. Use my body, mind and organs as instruments. Make me fit to dwell in Thee for ever. "

Give up all ideas of duty and responsibility. Allow the Divine Will to work unhampered now. This is the secret of surrender. You will feel yourself a changed being. This exalted state is ineffable. A great transformation will come upon you. You will be enveloped by a halo of divine effulgence. You will be drowned in indescribable bliss, peace and joy. Your old little self is dead now. You are now a changed spiritual being. Your individual will is merged in the Cosmic Will. You are now illumined by the Divine Light. All ignorance has melted now. Enjoy the immortal, divine life wherein there is neither despair nor fear, neither hunger nor thirst, neither doubt nor delusion. Shine in Divine Splendour and Glory, O my beloved Visvanath! Radiate peace and joy all around.

Bhaja Govindam Verse- 5

यावद्वित्तोपार्जन सक्त-

स्तावन्निज परिवारो रक्तः ।

पश्चाज्जीवति जर्जर देहे

वार्तां कोऽपि न पृच्छति गेहे ॥ ५॥

yaavadvittopaarjana saktaH
staavannija parivaaro raktaH .
pashchaajjiivati jarjara dehe
vaartaaM ko.api na pRichchhati gehe .. 5

(yaavat.h = so long as; vitta = wealth; upaarjana = earning / acquiring; shaktaH = capable of; taavannija = tAvat.h + nija, till then + one's; parivaaraH = family; raktaH = attached; pashchaat.h = later; jiivati = while living (without earning); jarjara = old / digested (by disease etc); dehe = in the body; vaartaaM = enquiry / inquiry; ko.api = kaH + api, whosoever; even one; na = not; pR^ichchhati = inquires / asks / minds; gehe = in the house.)

(yaavadvittopaarjana shaktaH= as long as one is capable of earning money; taavannija parivaaro raktaH . = up to that time one’s family members will be affectionate; pashchaat.h, jarjara dehe jiivati = Afterwards, when (he) lives with an infirm body; gehe ko.api vaartttaM na pR^ichchhati = nobody in the home enquires (his) welfare.)

Those who are madly after money should pause for a moment and consider what is likely to happen to them in the later stage of their life! They struggle all their lives to earn as much as possible, to get more power and position, not always through fair means, perhaps cheating others, perhaps committing crimes. However, all this should come to and end. A stage will come when a doctor will not be able to continue his profession, neither a singer to sing. All our physical, intellectual and mental abilities will deplete as we advance in age. There is no escape from this fact. As soon as we are incapable of earning anymore, people distance from us. A very bitter fact, indeed; but true: As long as we earn, family, relatives, friends, etc. are there with us giving us all affection. When we are old or incapable of earning wealth, all those who surrounded desert us. Son or daughter, brother or sister, mother or father: all care more for the person who earns money. The respect commanded is directly proportional to the money he has.

Man, or any animal for that matter, is basically selfish. All this behaviour alleged is a direct result of selfishness. An elderly man (or woman) who has passed his prime and lost potential to earn is not paid attention; Nobody consults him. This is the way of the world. The Acharya urges us to understand this truth and hence keep the mind clear of expectations and attachments. For, these are bound to bring misery, sooner or later. At the end of life, when the body is weak and sick, nobody may even come to say a few kind words.