The esoteric 'GAYATHRI MANTHRA' for 'Self-Realization', Liberation-in-life, and 'Sahaja-Samadhi'. AUM bhUH, AUM bhuvaH, AUM svaH, AUM mahaH AUM janaH, AUM tapaH, AUM satyam AUM tatsaviturvarenyM bhargo devasya dhImahi dhIyo yo nH prachodayAt.h. AUM Apo jyotiH rasomRRitaM brahma bhUR bhuvaH svar AUM..

Gayatri Mantra - Means that 'Manthra' which liberates those who recite.


The complete form of the Gayatri Mantra contains an invocation to the seven spheres, followed by the traditional 24-syllable mantra that is most commonly chanted. The final part of the mantra is an invocation to the Goddess of light to illuminate our path as we move towards higher consciousness.

'Gayatri mantra' in sanskrit.


AUM bhUH, AUM bhuvaH, AUM svaH, AUM mahaH
AUM janaH, AUM tapaH, AUM satyam
AUM tatsaviturvarenyM bhargo devasya dhImahi
dhIyo yo nH prachodayAt.h.
AUM Apo jyotiH rasomRRitaM
brahma bhUR bhuvaH svar AUM..
 

AUM, the primordial sound, resides in all elements of the universe. It permeates the earth (-bhUH), water (-bhuvaH), fire (-svaH), air (-mahaH), ether (-janaH), intelligence (-tapaH) and consciousness (-satyam). We pay homage to Gayatri, the one who shines like the sun (tat savitur), the one who destroys all our sins through her everlasting and effulgent light. Dear Goddess Gayatri, please illuminate our path towards our higher consciousness and lead us to our true purpose in life. Please shine your light (-jyotiH) in our path so we may partake of the everlasting nectar (rasomRRitaM) of brahman while chanting the primordial sound, AUM!

Friends!
This 'Gayathri' manthra exhorts us, to pay our attention to that self-effulgent, ever shining 'SUN' of pure consciousness ( TURIYA- the fourth state of consciousness ), which otherwise illuminates the other three states of consciousness ( wakeful, dream and deep sleep ); for 'Self-Realization', 'Liberation-in-life', and 'Sahaja-Samadhi'.

~SWAATHMAARAAMAN

The 'Dhammapada'- More than those who hate you, more than all your enemies, an untrained mind does greater harm. More than your mother, more than your father, more than all your family, a well-trained mind does greater good.

The 'Dhammapada'

The Blessing of a Well-Trained Mind

As an archer aims his arrow, the wise aim their restless thoughts, hard to aim, hard to restrain.

As a fish hooked and left on the sand thrashes about in agony, the mind being trained in meditation trembles all over, desperate to escape the hand of Mara.

Hard it is to train the mind, which goes where it likes and does what it wants. But a trained mind brings health and happiness. The wise can direct their thoughts, subtle and elusive, wherever they choose: a trained mind brings health and happiness.

Those who can direct thoughts, which are unsubstantial and wander so aimlessly, are freed from the bonds of Mara.

They are not wise whose thoughts are not steady and minds not serene, who do not know dharma, the law of life. They are wise whose thoughts are steady and minds serene, unaffected by good and bad. They are awake and free from fear.

Remember, this body is like a fragile clay pot. Make your mind a fortress and conquer Mara with the weapon of wisdom. Guard your conquest always.

Remember that this body will soon lie in the earth without life, without value, useless as a burned log.

More than those who hate you, more than all your enemies, an untrained mind does greater harm. More than your mother, more than your father, more than all your family, a well-trained mind does greater good.

Translated by Eknath Easwaran

'VIVEKACHOODAMANI'-Everything in the universe is a superimposition on Brahman by ignorance and has no reality, like the snake superimposed on a rope.

*POINTS TO PONDER*

The mahavakya “That thou art”

In the sentence ‘tat tvam asi’ the primary meaning of the word ‘tat’ is Brahman as qualified by the functions of creation, sustenance and dissolution of the universe, that is, Isvara. The primary meaning of the word ‘tvam’ is the jiva as qualified by the states of waking, dream and deep sleep. The qualities of Isvara and jiva are totally contradictory, like those of the sun and the glow-worm, or the king and a servant, or the ocean and a well, or the earth and an atom. Isvara is omniscient and omnipotent while the jiva’s knowledge and power are limited. The identity affirmed by the mahavakya cannot obviously be between Isvara and jiva which are the primary meanings of the words. Therefore the implied meanings of the two words have to be taken. The contradiction between the primary meanings of the two words is due to the limiting adjuncts which are not real. Maya is the limiting adjunct (upadhi) of Isvara, while the upadhi of the jiva is the five sheaths. When these limiting adjuncts are negated, there is neither Isvara nor jiva. The kingdom is the symbol of the king and the shield is the symbol of the warrior. When these are removed there is neither king nor warrior. The sruti negates the duality imagined in Brahman. The negation of the limiting adjuncts is to be effected by reasoning supported by sruti. Everything in the universe is a superimposition on Brahman by ignorance and has no reality, like the snake superimposed on a rope. The entire universe must therefore be rejected as unreal. Then what remains is only Brahman . Thus both Isvara and jiva are found to be only Brahman when the unreal upadhis are rejected.

VIVEKACHOODAMANI

*POINTS TO PONDER*- One wants to rid oneself of misery. It requires peace of mind, which means absence of perturbation owing to all kinds of thoughts. Peace of mind is brought about by dhyana alone.~RAMANA MAHARSHI

BHAGAVAN ON PRACTICE

Q: How do I meditate?
A: Concentrate on that one whom you like best. If a single thought prevails, all other thoughts are put off and finally eradicated. So long as diversity prevails there are bad thoughts. When the object of love prevails only good thoughts hold the field. Therefore hold on to one thought only. Dhyana is the chief practice.

Dhyana means fight. As soon as you begin meditation other thoughts will crowd together, gather force and try to sink the single thought to which you try to hold. The good thought must gradually gain strength by repeated practice. After it has grown strong the other thoughts will be put to flight. This is the battle royal always taking place in meditation.

One wants to rid oneself of misery. It requires peace of mind, which means absence of perturbation owing to all kinds of thoughts. Peace of mind is brought about by dhyana alone.

~RAMANA MAHARSHI

*Glimpses of Self-Realization*- The reflection on the Self which is thus practiced constantly will destroy the mind, and thereafter will destroy itself like the stick that is used to kindle the cinders burning a corpse. It is this state that is called release.`RAMANA MAHARSHI`

 VICHARASANGRAHAM - SELF-ENQUIRY (extracts)

D: By practicing the disciplines taught above, one may get rid of the obstacles that are in the mind, viz. ignorance, doubt, error, etc., and thereby attain quiescence of mind. Yet, there is one last doubt. After the mind has been resolved in the heart, there is only consciousness shining as the plenary reality. When thus the mind has assumed the form of the Self, who is there to enquire? Such enquiry would result in self-worship. It would be like the story of the shepherd searching for the sheep that was all the time on his shoulders!

M: The jiva itself is Shiva; Shiva Himself is the jiva. It is true that the jiva is no other than Shiva. When the grain is hidden inside the husk, it is called paddy; when it is de-husked, it is called rice. Similarly, so long as one is bound by karma one remains a jiva; when the bond of ignorance is broken, one shines as Shiva, the Deity. Thus declares a scriptural text.

Accordingly, the jiva which is mind is in reality the pure Self; but, forgetting this truth, it imagines itself to be an individual soul and gets bound in the shape of mind. So its search for the Self, which is itself, is like the search for the sheep by the shepherd.

But still, the jiva which has forgotten its self will not become the Self through mere mediate knowledge. By the impediment caused by the residual impressions gathered in previous births, the jiva forgets again and again its identity with the Self, and gets deceived, identifying itself with the body, etc. Will a person become a high officer by merely looking at him? Is it not by steady effort in that direction that he could become a highly placed officer? Similarly, the jiva, which is in bondage through mental identification with the body, etc., should put forth effort in the form of reflection on the Self, in a gradual and sustained manner; and when thus the mind gets destroyed, the jiva would become the Self.
The reflection on the Self which is thus practiced constantly will destroy the mind, and thereafter will destroy itself like the stick that is used to kindle the cinders burning a corpse. It is this state that is called release.

`RAMANA MAHARSHI`

*POINTS TO PONDER*- "BE 'IN' THE WORLD; BUT NOT 'OF' THE WORLD"- SRI RAMA KRISHNA PARAMAHAMSA

A boat may stay in water, but water should not stay in boat. A spiritual aspirant may live in the world, but the world should not live within him. 

 

 

SRI RAMA KRISHNA PARAMAHAMSA

'MY SILENCE SINGS, MY EMPTINESS IS FULL' ~ NISARGADATTA MAHARAJ

Here the questions are from the 'DEHOHAM' (I am the body) plane and the answers are from the 'BRAHMOHAM' (I am pure consciousness) plane.
`SWAATHMAARAAMAN

MY SILENCE SINGS, MY EMPTINESS IS FULL

Q: The very fact of your experiencing your own world implies duality inherent in all experience.
M: Verbally -- yes. But your words do not reach me. Mine is a non-verbal world. In your world the unspoken has no existence. In mine -- the words and their contents have no being. In your world nothing stays, in mine -- nothing changes. My world is real, while yours is made of dreams.

Q: Yet we are talking.
M: The talk is in your world. In mine -- there is eternal silence. My silence sings, my emptiness is full, I lack nothing. You cannot know my world until you are there.

Q: It seems as if you alone are in your world.
M: How can you say alone or not alone, when words do not apply? Of course, I am alone for I am all.

I AM THAT no 23

~ NISARGADATTA MAHARAJ

*WORDS OF WISDOM*- ~ Sri Ramana Maharshi

'AWARENESS' is 'BRAHMAN'- 'TRUTH' - 'BEING' - 'EXISTENCE' - 'CONSCIOUSNESS' and 'BLISS'. And "THOU ART THAT".
~Swaathmaaraaman

 

 

"You are awareness". "Awareness is another name for you".

~ Sri Ramana Maharshi

*POINTS TO PONDER*- 'SELF-REMEMBRANCE'- In the middle of the heart-cave is the pure Brahman directly manifest as the Self in the form of ‘I-I’. ~RAMANA MAHARSHI

'SELF-REMEMBRANCE'

Remembering the Self, one’s real nature, without faltering even slightly, is the eminent victory of true jnana.

With your consciousness hold fast to and never abandon the substratum, your real nature, the Supreme that can neither be held nor relinquished.

Is the Self something far away that you have to touch? The higher Self exists as one but it is only your thoughts that make you feel it is not.
You can neither think about it nor forget it.

Other than the thought of the Self, any other thought you ay associate with, is a mere mental construct, foreign to that Self.

Thinking of the Self is to abide as that tranquil consciousness. Padam, the true swarupa, can neither be remembered nor forgotten.

The Self is self-luminous without darkness and light, and is the reality which is self-manifest. Therefore, one should not think of it as this or that.
All such thoughts would only end in bondage. The purport of meditation on the Self is to make the mind take the ‘form’ of the Self. In the middle of the heart-cave is the pure Brahman directly manifest as the Self in the form of ‘I-I’. Can there be greater ignorance than to think of It in manifold ways, without knowing it as aforementioned?

~RAMANA MAHARSHI

MEDITATION WITH 'FORMS' AND 'CONSCIOUS MERGING'- ~RAMANA MAHARSHI- . The consciousness is beyond relative consciousness or unconsciousness.

MEDITATION WITH 'FORMS' AND 'CONSCIOUS MERGING'

We have become rooted in forms and so we require a concrete form for meditating upon. Only that which we contemplate will in the end remain over. When you contemplate the other thoughts disappear. So long as you need to contemplate there are other thoughts, Where are you? You contemplate because you exist. For the contemplator must contemplate. The contemplation can only be where he is. Contemplation wards off all other thoughts. You should merge yourself in the source. At times we merge in the source unconsciously, as in sleep, death, swoon, etc. What is contemplation? It is merging into the source consciously. Then the fear of death, of swoon, etc. will disappear, because you are able to merge into the source consciously.
Why fear death? Death cannot mean non-being. Why do you love sleep, but not death? Do you not think now? Are you not existing now? Did you not exist in your sleep? Even a child says that it slept well and happily. It admits its existence in sleep, unconsciously though. So, consciousness is our true nature. We cannot remain unconscious. We however say that we were unconscious in our sleep because we refer to qualified consciousness. The world, the body, etc., are so embedded in us that this relative consciousness is taken to be the Self. Does anyone say in his sleep that he is unconscious? He says so now. This is the state of relative consciousness. Therefore he speaks of relative consciousness and not of abstract consciousness. The consciousness is beyond relative consciousness or unconsciousness.

~RAMANA MAHARSHI

*WORDS OF WISDOM*-~ Sri Ramana Maharshi

Distracted as we are by various thoughts, if we would continuously contemplate the Self, which is Itself God, this single thought would in due course replace all distraction and would itself ultimately vanish; the pure Consciousness that alone finally remains is God. This is Liberation.

~ Sri Ramana Maharshi

*WORDS OF WISDOM*- ~ Ramana Maharshi

All knowledge is meant only to lead the person to the realization of the Self. The scriptures or religions are well-known to be for that purpose. What do they all mean? Leave alone what they say of the past or of the future; for it is only speculative. But the present existence is within the experience of all. Realise the pure Being. There is an end to all discourses and disputes.

~ Ramana Maharshi

The Self is ever-present. ~ Sri Ramana Maharshi

 

*WORDS OF WISDOM*- ~ Sri Ramana Maharshi

Till you reach the state of jnana and thus wake out of maya you must do social service by relieving suffering whenever you see it. But even then you must do it without ahankara, i.e., without the sense of 'I am the doer', but with the feeling 'I am the Lord’s tool'.

~ Sri Ramana Maharshi

*POINTS TO PONDER*- ~RAMANA MAHARSHI

'ATTAINMENT' (Arudha)

1. What is the state of attainment of knowledge?

It is firm and effortless abidance in the Self in which the mind which has become one with the Self does not subsequently emerge again at any time. Everyone, when he thinks of his body, usually and naturally has the idea, ‘I am not a goat or a cow, or any other animal, but a human being’. Similarly, when he naturally has the 'Self-awareness', ‘I am not the tattvas, beginning with the body and ending with nada [sound] but the Self which is existence-consciousness-bliss’, this is said to be the attainment of firm knowledge.

~RAMANA MAHARSHI

*WORDS OF WISDOM*- There is no world apart from the 'SELF' ( TRUTH-BEING-EXISTENCE-CONSCIOUSNESS and BLISS)- no 'SEEN' apart from the 'SEER'- The 'SEER' is the'SEEN'. SWAATHMAARAAMAN

The cosmos springs into view simultaneously with the seer. There is no creation by stages or steps.

~ Sri Ramana Maharshi

'NAN YAR' or 'WHO AM I'?- ~RAMANA MAHARSHI

Question: What is the path of inquiry for understanding the nature of the mind?

That which arises in the physical body as 'I' is the mind. If one enquires, 'In what place in the body does this ''I'' first arise?' it will be known to be in the hridayam. That is the birthplace of the mind. Even if one incessantly thinks 'I, I', it will lead to that place. Of all thoughts that arise in the mind, the thought 'I' is the first one. It is only after the rise of this [thought] that other thoughts arise. It is only after the first personal pronoun arises that the second and third personal pronouns appear. Without the first person, the second and third persons cannot exist.

Hridayam is usually translated as 'Heart', but it has no connection with the physical heart. Bhagavan used it as a synonym for the Self, pointing out on several occasions that it could be split up into two parts, hrit and ayam, which together mean, 'this is the centre'. Sometimes he would say that the 'I'-thought arises from the hridayam and eventually subsides there again. He would also sometimes indicate that the spiritual Heart was inside the body on the right aside of the chest, but he would often qualify this by saying that this was only true from the standpoint of those who identified themselves with a body. For a jnani, one who has realised the Self, the hridayam or Heart is not located anywhere, or even everywhere, because it is beyond all spatial concepts.

~RAMANA MAHARSHI

*WORDS OF WISDOM*-~ Sri Ramana Maharshi

The sage does not 'know' the 'Self', because he is the 'Self'.

~ Sri Ramana Maharshi

*POINTS TO PONDER*- 'NISARGADATTA MAHARAJ'

Whatever is created is created by the knowledge ‘I am’. Do not pursue this path of running after experiences. Your own Consciousness creates everything. All greatness is because of the 'I am’. There is no other path, only this conviction. This is it! The name and body arise from the ‘I am’.

NISARGADATTA MAHARAJ

'ESSENCE OF SPIRITUALITY'- By H.H Sri 'Swami Sivanandaji'

*Glimpses of Self-Realization*
************************
ESSENCE OF SPIRITUALITY
***************************
By H.H Sri 'Swami Sivanandaji'
****************************
20 IMPORTANT SPIRITUAL INSTRUCTIONS
***************************************
These twenty instructions contain the very essence of all Yoga
Sadhana, Karma, Bhakti, Jnana and Yoga will all come to one who
follows them whole - heartedly. They are the unfailing keys to quick and effective development and culture of the physical, mental, moral and spiritual self of man.

1. 'BRAHMAMUHURTA'
**********************

Get up at 4 a.m. daily. This is 'Brahmamuhurta' which is extremely
favorable for Sadhana. Do all your morning spiritual Sadhana during this period from 4 a.m. to 6:30 or 7 a.m. Such Sadhana gives quick and maximum progress.

2. 'ASANA'

Sit on Padmasana (lotus pose), Siddhasana (adept's pose) or
S ukhasana (any pose you like) for your Japa and meditation for half an hour, facing east or north. Increase the period gradually to three hours.
Practice Sirshasana (headstand) and Sarvangasana shoulderstand)
for maintenance of health and Brahmacharya. Take light physical
exercises as walking, etc., regularly. Do twenty rounds of easy,
comfortable Pranayama (breathing exercises). Do not strain yourself while doing Pranayama

3. 'JAPA'

You can repeat any Mantra (sacred syllable), such as pure 'Om' or 'Om Namo Narayanaya', 'Sri Ram, Sita Ram, Sri Ram Jaya Ram Jaya Jaya Ram', 'Om Namah Sivaya', 'Om Namo Bhagavate Vasudevaya', 'Om Saravanabhavaya Namah', 'Hari Om', or Gayatri (a sacred Vedic Mantra), according to your taste or inclination, from 108 times to 21,600 times daily. Devotees of Christ may repeat the name Jesus or Hail Mary, Mother of Jesus. Parsis, Sikhs and Muslims may select a name or Mantra from the Zend Avesta, Granth Sahib or Koran respectively.

4. 'DIETETIC DISCIPLINE'

Take Sattvic food. Give up chillies, tamarind, garlic, onion, sour
articles, oil, mustard, asafoetida. Observe moderation in diet
(Mitahara). Do not overload the stomach. Give up those things which the mind likes best for a fortnight once or twice in a year. Eat simple simple food. Milk and fruits help concentration. Take food as medicine to keep the life going. Eating for enjoyment is a sin. Give up salt and sugar for a week or a fortnight. You must be able to live on rice, dhal and bread without any pickle. Do not ask for extra salt for dhal and sugar for tea, coffee and milk. People taking non-vegetarian diet should try their best to gradually give up flesh-eating as completely as possible. They will be immensely benefited.

5. 'MEDITATION'

Have a separate meditation room under lock and key. If this is not possible then a corner of the room should be set apart with a Small cloth screen or curtain drawn across. Keep the room spotlessly clean.

6. 'SVADHYAYA'
Study systematically the 'Gita', 'Ramayana', 'Bhagavatam', 'Vishnu-
Sahasranama', 'Lalita-Sahasranama', 'Adityahridaya', 'Upanishads', 'YogaVasishta', 'Bible', Imitation of Christ, Zend Avesta, 'Quran', the 'Tripitakas', the Granth Sahib and other religious books from half an hour to one hour daily, and have Suddha Vichara (pure thoughts).

7. 'ELEVATE THE MIND'
Get by heart some prayer-Slokas (prayer verses), Stotras (hymns)
and repeat them as soon as you sit in the Asana before starting Japa or meditation. This will elevate the mind quickly.
8. 'BRAHMACHARYA'

Preserve the vital force (Veerya (seminal energy)) very, very carefully. Veerya is God in motion or manifestation (Vibhuti). Veerya is all power. Veerya is all money. Veerya is the essence of life, thought and intelligence. This instruction is not for bachelors only. Householders also must follow it as far as possible. They must be extremely moderate in their marital connections with their spouse. This is very important.

9. 'CHARITY'

Do charity regularly, every month, or even daily according to your
means. Never fail in this item. If necessary forgo some personal
wants but keep up this charity regularly.

10. HAVE 'SATSANG'

Give up bad company, smoking, meat and alcoholic liquors entirely. Have constant Satsang (association with holy people). Do not develop any evil habits. Deliberately exert to develop positive virtuous qualities.
11. 'FAST'

Fast on Ekadasi (11th day of the Hindu lunar fortnight) or live on milk and fruits only. Christians must fast on alternate Sundays, Muslims on alternate Fridays, and Parsis on a suitable day every fortnight.
12. 'JAPA MALA'

Have a Japa Mala (rosary) around your neck or in your pocket or
underneath your pillow at night. This will remind you of God. Twirl the beads during your leisure. You should repeat the Name at all times, whatever task you may be engaged in.

13. 'OBSERVE MOUNA'

Observe Mouna (vow of silence) for a couple of hours daily. Do not
make gestures and inarticulate noises during the period of silence.

14. 'DISCIPLINE OF SPEECH'

Speak the truth at all cost. Speak a little. Speak sweetly. Always
utter encouraging words. Never condemn, criticize or discourage. Do not raise your voice and shout at little children or Subordinates.

15. 'BE CONTENT'

Reduce your wants. If you have four shirts, reduce the number to three or two. Lead a happy, contented life. Avoid unnecessary worry. Be mentally detached. Have plain living and high thinking. Think of those who do not possess even one-tenth of what you have. Share with others.

16. 'PRACTICE LOVE'

Never hurt anybody. Ahimsa Paramo Dharmah (Noninjury is
the highest virtue). Control anger by love, Kshama (forgiveness) and Daya (compassion). Serve the sick and the poor with love and affection. This is service of God.

17. 'BE SELF RELIANT'

Do not depend upon servants. Self-reliance is the highest of all virtues.

18. 'HAVE SELF-ANALYSIS'
Think of the mistakes you have committed during the course of the day, just before retiring to bed (self -analysis). Keep a daily spiritual diary and self-correction register as Benjamin Franklin did. Maintain a daily routine and resolve-form. Do not brood over past mistakes.

19. 'DO YOUR DUTY'
Remember that death is awaiting you at every moment. Never fail to fulfil your duties. Have pure conduct (Sadachara).

20. 'REMEMBER GOD'

Think of God as soon as you wake up and just before you go to sleep, and at all other times whether engaged in any work or not. Repeat His Name always. Surrender yourself completely to God (Saranagati).
This is the essence of all spiritual Sadhana. It will lead you to liberation. All these spiritual canons must be rigidly observed. You must not give any leniency to the mind. Within you is the Immortal soul, Within you is the fountain of joy and happiness,
So our high always in realms of spiritual knowledge and realize the goal of life.- Swami Sivananda

'SADHANA TATTVA' OR THE SCIENCE OF SEVEN CULTURES for Quick Evolution of the Human Being
************************************************************************************************************
INTRODUCTION

(a) An ounce of practice is better than tons of theory. Practice Yoga, Religion and Philosophy in daily life and attain Self-realization.

(b)These thirty-two instructions give the essence of the Eternal Religion (Sanatana Dharma) in its purest form. They
are suitable for modern busy householders with fixed hours of work. Modify them to suit your convenience and increase the period gradually.
(c) In the beginning take only a few practicable resolves which form a small but definite advance over your present
habits and character. In case of ill -health, pressure of work or unavoidable engagements replace your active
Sadhana (spiritual practice) by frequent remembrance of God.

'HEALTH CULTURE'

1. Eat moderately. Take light and simple food. Offer it to God before you eat. Have a balanced diet.

2. Avoid spicy and hot foods, like chilies, garlic, onions, tamarind, etc., as far as possible. Give up tea, coffee, smoking, betel, meat and wine entirely.

3. Fast on Ekadasi days or once in a fortnight. Take milk, fruits or roots only.

4. Practice Yoga Asana (Hatha Yoga exercises) or physical exercises for 15 to 30 minutes every day. Take a long walk or play some vigorous games daily.

'ENERGY CULTURE'

5. Observe silence (Mouna) for 2 hours daily and 4 to 8 hours on Sundays.
6. Observe celibacy according to your age and circumstances. Restrict the indulgence to once a month. Decrease it gradually to once a year. Finally take a vow of abstinence for whole life.

'ETHICAL CULTURE'

7. Speak the TRUTH. Speak little. Speak kindly. Speak sweetly.

8. Do not injure anyone in thought, word or deed. Be kind to all.

9. Be sincere, straightforward and open-hearted in your talks and dealings.

10. Be honest. Earn by the sweat of your brow. Do not accept any money, things or favor unless earned lawfully. Develop nobility and integrity.

11. Control fits of anger by serenity, patience, love, mercy and tolerance. Forget and forgive. Adapt yourself to men and events.

'WILL CULTURE'

12. Live without sugar for a week or month. Give up salt on Sundays.

13. Give up cards, novels, cinemas and clubs. Fly from evil company. Avoid discussions with materialists. Do not mix with persons who have no faith in God or who criticize your Sadhana (spiritual practices).

14. Curtail your wants. Reduce your possessions. Have plain living and high thinking.

'HEART CULTURE'

15. Doing good to others is the highest religion. Do some selfless service for afew hours every week, without egoism or expectation of reward. Do your worldly duties in the same spirit. Work is worship. Dedicate it to God.

16. Give 2 to 10 percent of your income in charity every month. Share what you have with others. Let the world be your family. Remove selfishness.

17. Be humble and prostrate yourself to all beings mentally. Feel the Divine Presence everywhere. Give up vanity, pride and hypocrisy.

18. Have unwavering faith in God, the Bhagavad-Gita and your Guru. Make a total self-surrender to God and pray: "Thy Will be done; I want nothing."Submit to the Divine Will in all events and happenings with equanimity.

19. See God in all beings and love them as your own Self. Do not hate anyone.

20. Remember God at all times or, at least, on rising from bed, during a pause in work and before going to bed. Keep a Mala (rosary) in your pocket.

'PSYCHIC CULTURE'

21. Study one chapter or ten to twenty-five verses of the Gita or your scriptures with meaning, daily. Learn the original language of your scripture, at least sufficient to understand it in original.

22. Memorize important and inspiring portions of your sacred scripture according to your capacity. Memorize also any inspiring quotations from other spiritual books. Keep a pocket version your scripture with you at all times.

23. Read the Ramayana,the Bible, the Quran, the Bhagavata, the
Upanishads, the Yogavasishtha or other religious books daily without fail.

Study more during holidays.

24. Attend religious meetings and seek Satsanga (company) with saints at every opportunity. If not, create opportunities. Listen to spiritual discourses from learned and holy people. If possible, organize such functions on Sundays or holidays.

25. Visit a temple or place of worship daily. Preferably before you leave and upon your return from work, even if only for 5 or 10 minutes.

26. Spend holidays and leave-periods, when possible, in the company ofsaints or practice Sadhana at holy places in
seclusion.

'SPIRITUAL CULTURE'

27. Go to bed early. Get up at four o'clock. Answer calls of nature, clean your mouth and take a bath.

28. Recite some prayers and Kirtan Dhvanis (devotional songs). Practice Pranayama (breathing exercises), Japa (repetition of the Divine Name of God) and meditation in the early morning. Sit on Padma, Siddha, or Sukha Asana throughout, without movement, by gradual practice. While you meditate, forget the outside world totally. Gradually increase the period of meditation.

29.
Perform the daily prayers of your religion. Do not fail to fulfill your
obligatory duties.

30. Write your favorite Mantra or Name of God in a notebook for ten to thirty minutes, daily.
31. Sing the Names of God (Kirtan) and pray for half to one hour at night with family and friends.
32. Make annual resolves on the above lines. Regularity, tenacity and fixity are essential. Record your Sadhana in a spiritual diary daily. Review it every month and correct your failures.

Quotations from Srimad Bhaagavatam on Bhakti (Loving devotion to the Lord)

QUOTATIONS ON BHAKTI FROM BHAGAVATAM

Quotations from Srimad Bhaagavatam on Bhakti (Loving devotion to the Lord)

Sage Vyasa divided the ancient Vedic lore into the four Vedas. He wrote the Mahabharata which is of epic proportions shedding light on every aspect of human life. He also authored some of the puranas which together with Mahabharata expound and expand the essence of the Vedas in a language and idiom intelligible to ordinary human beings. In spite of all this prodigious output, he felt in his subconscious that some thing was wanting, some thing lacking in what he had so far written. He expressed his feelings to Sage Narada who told him that in whatever he had so far written he had not adequately dealt with the leelas of Lord Mahavishnu and his incarnations. He had not sufficiently expounded the importance of bhakti as a path for attaining the Lord. He had also not narrated the stories of the Lord’s bhaktas in sufficient detail. This was the cause for his feeling of inadequacy in whatever he had written so far. Taking this cue from Sage Narada, Vyasa composed Srimad Bhagavatam describing in detail the divine leelas of the Lord and his incarnations and the nectar of wisdom and knowledge imparted by Him to His devotees during such incarnations.
Among the Puranas authored by Sage Vyasa, Srimad Bhagavata outshines the others, being the crest-jewel of the entire Puranic literature. This alone is capable of saving humanity from the fear of the Serpent of Time (kala vyala) as described in the Padma Purana:


कालव्यालमुखग्रासत्रासनिर्नाशहेतवे । श्रीमद्भागवतं शास्त्रं कलौ कीरेण भाषितम् ॥

kaala-vyaala-mukha-graasa thraasa-nirnaasha-hethave
sreemad-bhaavatham shaastram kalau keerena bhaashitam

[Sage Suka has narrated the bhagavata sastra to allay the fears of those who are caught in the jaws of kaalavyala (Serpent of Time)]

Bhagavata alone is described, time and again, as one without a second and incomparable as an instrument for freeing humans from the bonds of samsaara and help them attain liberation (mukti) :
एकं भागवतं शास्त्रं मुक्तिदानेन गर्जति
Ekam Bhaagavatam shaastram mukti-daanena garjathi

Srimad Bhagavata alone is enriched by the tejas (splendour, effulgence, power) of sri Vasudeva. Bhagavata is the incarnation of the Lord in the form of vangmaya ( body of literature) and it is here that He always resides, as it has been said in Paadma Purana:
स्वकीयं यद्भवेत्तेजः तच्च भागवतेऽदधात्

तिरोधाय प्रविष्टोऽयं श्रीमद्भागवतार्णवम्
तेनेयं वाङ्मयी मूर्तिः प्रत्यक्षा वर्तते हरेः

swakeeyam yad bhavethejah thachcha bhagavathe’dadhaath
thirodhaaya pravishtoyam srimad bhaagavathaarnavam
theneyam vangmayee moorthih pratyakshaa vartate hareh

[The Lord deposited his power (tejas) in Bhagavata and entering the sea of bhagavata, He disappeared into it. Therefore bhagavata is the word- form ( vangmayee moorthih) of the Lord visible to the naked eye of man ]

The ocean of nectar which is Bhagavatha is easily available even for the dull-witted (abudhaah) in this world but is difficult to attain even for the celestial beings (vibudhaah) of the other worlds, as it has been said :

श्रीमद्भागवती वार्ता सुराणामपि दुर्लभा
sreemad bhagavatee vaartaa suraanaamapi durlabhaa

[The episodes of Bhagavata are not accessible even to the devas ]

Given below is a collection of slokas from this great Purana specifically those extolling bhakti

Navadhaa Bhakti (Nine types of bhakti)

श्रवणं कीर्तनं विष्णोः स्मरणं पादसेवनम् ।
अर्चनं वन्दनं दास्यं सख्यमात्मनिवेदनम् ॥

Sravanam keertanam vishnoh smaranam paadasevanam
Archanam vandanam daasyam sakhyamaatmanivedanam [7.5.23]

Hearing stories about the glories of the Lord, singing His praises, remembering His captivating form and His exploits, serving His lotus-feet, worshipping Him by flowers and fruits, obeisance or prostration before Him , humble service to Him, friendship with Him and complete surrender to Him – these are the nine types of bhakti. The following sloka gives examples of devotees who excelled in each of these types of bhakti:

श्रीविष्णोः श्रवणे परीक्षिदभवत् वैयासकिः कीर्तने
प्रह्लादः स्मरणे तदंघ्रिभजने लक्ष्मीः पृथुः पूजने ।
अक्रूरस्त्वभिवन्दने कपिपतिर्दास्येऽथ सख्येऽर्जुनः
सर्वस्वात्मनिवेदने बलिरभूत् कृष्णाप्तिरेषाम् परम्॥।

Shreevishnoh sravane pareekshidabhavat vaiyaasakih keertane
Prahladah smarane tadanghribhajane lakshmeeh prithuh poojane
Akroorastwabhivandane kapipatirdaasye’tha sakhye’rjunah
Sarvaswaatmanivedane balirabhootkrishnaaptireshaam param

Pareekshit excelled in hearing, shuka in singing, Prahlada in remembering, Goddess Lakshmi in serving His lotus-feet, Prithu in worshipping, Akrura in obeisance, Hanuman in humble service, Arjuna in friendship and Bali in total surrender.

Shravanam (Hearing)

निशम्य कर्माणि गुणानतुल्यान्वीर्याणि लीलातनुभिः कृतानि।
यदाऽतिहर्षोत्पुलकाश्रुगद्गदं प्रोत्कण्ठमुद्गायति रौति नृत्यति ॥

Nishamya karmaani gunaanatulyaa-
nveeryaani leelaatanubhih kritaani
Yadaatiharshotpulakaashrugadgadam
Protkanthhamudgaayati rauti nrityati [7.7.34]

Hearing stories about the deeds of the Lord, his unmatched qualities and His valorous deeds during incarnations when he takes a body in a playful manner, the devotee’s hairs stand on end in ecstasy, his eyes fill with tears of bliss, his throat is choked because of the intense emotion and he sings and cries and dances in joy.

शृण्वन् सुभद्राणि रथांगपाणेर्जन्मानि कर्माणि च यानि लोके।
गीतानि नामानि तदर्थकानि गायन् विलज्जो विचरेदसंगः ॥

Shrinvan subhadraani rathaangapaane-
rjanmaani karmaani cha yaani loke
geetaani naamaani tadarthakaani
gaayan vilajjo vicharedasangah [11.2.39]

The devotee should hear about the auspicious incarnations of the Lord and his exploits in this world and sing His praises and His divine names forsaking all shyness or inhibitions and carry on his life without attachments.

तरवः किं न जीवन्ति भस्त्रा किं न श्वसन्त्युत ।
न खादन्ति न मेहन्ति किं ग्रामपशवोऽपरे? ॥

Taravah kim na jeevanti bhastraah kim na shwasantyuta
Na khadanti na mehanti kim graamapashavo’pare [ 2.3.18]

Are not the trees living? Are not the bellows used in the smithy breathing? Are not the cattle in the village eating and excreting? [ All these activities are common to man and animals].

श्वविड्वराहोष्ट्रखरैः संस्तुतः पुरुषः पशुः । न यत्कर्णपथोपेतो जातु नाम गदाग्रजः ॥

Shwavidvaraahoshtrakharaih sanstutah purushah pashuh
Na yatkarnapathopeto jaatu naama gadaagrajah [2.3.19]

Man is considered better than the dog, the cat, the pig, the camel and the donkey. But one into whose ears the name of Lord Vishnu has not entered is no better than an animal.

Keertanam (Singing, chanting)

कलेर्दोषनिधेर्राजन्नस्ति ह्येको महान् गुणः ।
कीर्तनादेव कृष्णस्य मुक्तसंगः परं व्रजेत् ॥

Kalerdoshanidher-raajannasti hyeko mahaan gunah
Keertanaadeva krishnasya muktasangah param vrajet [12.3.51]

O King! Though the age of Kali is full of evils there is also a great good quality in this age. In the age of Kali by the mere chanting and singing (keertana) of the names of Krishna one is released from his attachments and attains to the highest Truth.
कृते यत् ध्यायतो विष्णुं त्रेतायां यजतो मखैः । द्वापरे परिचर्यायां कलौ तद्धरिकीर्तनात् ॥

Krite yaddhyaayato vishnum tretaayaam yajato makhaih
Dwaapare paricharyaayaam kalau taddharikeertanaat [12.3.52]

What one achieves in Krita Yuga by meditation, in Treta Yuga by sacrificial rites, in Dwapara Yuga by serving the Lord, the same goal is achieved in Kali Yuga by chanting and singing (keertanaat) the names of Hari.
तदेव रम्यं रुचिरं नवं नवं तदेव शश्वन्मनसो महोत्सवम्।
तदेव शोकार्णवशोषणं नृणां यदुत्तमश्लोकयशोनुगीयते॥
Tadeva ramyam ruchiram navam navam tadeva shashwanmanaso mahotsavam
Tadeva shokaarnava shoshanam nrinaam yaduttamaslokayasho’nugeeyate [12.12.49]

Singing the praise of Lord Krishna’s deeds and his glory is the only thing dearest to the heart of the devotee. For him it is the sweetest thing, it is ever new and he never tires of it, it is the greatest celebration for his heart and it dries up the ocean of his sorrows.
न यद्वचश्चित्रपदं हरेर्यशो जगत्पवित्रं प्रगृणीत कर्हिचित्।
तद्ध्वाङ्क्षतीर्थं न तु हंससेवितं यत्राच्युतस्तत्र हि साधवोऽमलाः

Na yadvachashchitrapadam hareryasho jagatpavitram pragrineeta karhichit
Taddhwaangkshateertham na tu hamsasevitam yatraachyutastatra hi saadhavo’malaah [12.12.50]

Words or speech, containing picturesque expressions, but which do not eulogize the Lord’s deeds and glory which purify the whole world, are considered only as kakatirtha infested by crows and not as manasarovar which is populated by swans. Those of pure mind are present only where Achyuta is praised.

स वाग्विसर्गो जनताघविप्लवो यस्मिन् प्रतिश्लोकमबद्धवत्यपि।
नामान्यनन्तस्य यशोऽङ्कितानि यच्छृण्वन्ति गायन्ति गृणन्ति सन्तः॥
Sa vaagvisargo janataaghaviplavo
Yasmin pratishlokamabaddhavatyapi
Naamaanyanantasya yashonkitaani ya-
chchhrinwanti gaayanti grinanti santah [12.12.51]

Words or speech, though not properly crafted or not in accordance with the rules of poetry, are nevertheless heard, sung and chanted by the saints and absolve men of all their sins if such words contain the names of the Lord bearing the stamp of His glory.

भगवत उरुविक्रमांघ्रिशाखानखमणिचन्द्रिकया निरस्ततापे।
हृदि कथमुपसीदतां पुनः स प्रभवति चन्द्र इवोदितेऽर्कतापः॥

Bhagavata uruvikramanghrishaakhaa-
nakhamani chandrikayaa nirastataape
Hridi kathamupaseedataam punah
Sa prabhavati chandra ivodite’rkataapah

The toe-nails of Lord Krishna shine like the moon and the moonlight emanating from them dispel the sorrow or grief in the hearts of devotees. How can then grief arise in the devotee’s heart just as there cannot be the heat of the sun when the moon has risen?.

Paadasevanam (Service to the Lord’s feet)
सकृन्मनः कृष्णपदारविन्दयोर्निवेशितं तद्गुणरागि यैरिह।
न ते यमं पाशभृतश्च तद्भटान् स्वप्नेऽपि पश्यन्ति हि चीर्णनिष्कृताः॥

Sakrinmanah krishnapadaaravindayo-
rniveshitam tadgunaraagi yairiha
Na te yamam paashabhritashcha tadbhataan
Swapne’pi pashyanti hi cheernanishkritaah [6.1.19]

Once the devotees’ minds, captivated by the good qualities of the Lord, dwell on His lotus-feet, all their sins are absolved and they will not see, even in a dream, Yama and his lieutenants armed with roaps in their hands.

श्रीर्यत्पदांबुजरजश्चकमे तुलस्या लब्ध्वाऽपि वक्षसि पदं किल भृत्यजुष्टम्।
यस्याः स्ववीक्षणकृतेऽन्यसुरप्रयासस्तद्वद्वयं च तव पादरजः प्रपन्नाः ॥

Shreeryatpadaambujarajashchakame tulasyaa
Labdhwaapi vakshasi padam kila bhrityajushtam
Yasyaah swaveekshanakrite’nyasuraprayaasa-
stadvadvayam cha tava paadarajaprapannah [10.29.37]

These are the words of Gopis of Vrindavan to Krishna:

Even Lakshmi from whom the other celestials endeavour to get a glance and who has been given a place on your chest wants to share with Tulsi and other devotees of yours the dust of your feet. In the same way we also want to take refuge in the dust of your feet.

तापत्रयेनाभिहतस्य घोरे संतप्यमानस्य भवाध्वनीश।
पश्यामि नान्यच्छरणं तवांघ्रिद्वन्द्वातपत्रादमृताभिवर्षात् ॥
Taapatrayenaabhihatasya ghore santapyamaanasya bhavaadhwaneesha
Pashyaami naanyachchharanam tavaanghridwandwaatapatraadamritaabhivarshaat [11.19.9]

Afflicted by the three types of sorrows and subjected to great suffering in the path of this terrible samsaara, I find no other refuge except the umbrella of your lotus-feet raining nectar.

Vandanam (Obeisance)

खं वायुमग्निं सलिलं महीं च ज्योतींषि सत्त्वानि दिशो द्रुमादीन्।
सरित्समुद्रांश्च हरेः शरीरं यत्किंच भूतं प्रणमेदनन्यः ॥
Kham vaayumagnim salilam maheem cha
Jyoteemshi sattwaani disho drumaadeen
Saritsamudraamshcha hareh shareeram
Yatkincha bhootam pranamedananyah [11.2.41]

Sky, air, fire, water, earth, stars, all living beings, all quarters, trees, rivers, oceans and whatever else made of the five elements are the body of Hari. Therefore the devotee should pay obeisance to all these.

Sarvaswa Nivedanam (Surrendering everything)

कायेन वाचा मनसेन्द्रियैर्वा बुध्यात्मना वाऽनुसृतस्वभावात्।
करोति यद्यत् सकलं परस्मै नारायणायेति समर्पयेत्तत्॥
Kaayena vaachaa manasendriyairvaa
Budhyaatmanaa vaa’nusritaswabhaavaat
Karoti yat yad sakalam parasmai
Naaraayanaayeti samarpayettat [11.2.36]

Whatever is done by the body, by words, by the mind, by the senses, by the intellect, by the self or by innate nature – everything should be surrendered to Lord Narayana.

Bhakti saamaanyam (Bhakti in general)
शृण्वन् गृणन् संस्मरयंश्च चिन्तयन् नामानि रूपाणि च मंगलानि ते।
क्रियासु यस्त्वच्चरणारविंदयोराविष्टचेताः न भवाय कल्पते ॥

Shrinwan grinan samsmarayamshcha chintayan
Naamaani roopaani cha mangalaani te
Kriyaasu yastwachcharanaaravindayo-
raavishta chetaah na bhavaaya kalpate [10.2.37]

Hearing, singing or chanting, remembering and thinking about your auspicious names and forms, engaged in various activities, but at the same time the mind thinking of your lotus feet - such a person will never again be subjected to the cycle of births and deaths.

विपदः सन्तु नः शश्वत्तत्र तत्र जगद्गुरो।
भवतो दर्शनं यत्स्यादपुनर्भवदर्शनम् ॥
Vipadah santu nah shashwat tatra tatra jagatguro
Bhavato darshanam yatsyaadapunarbhavadarshanam [1.8.25]

Kunti Devi to Krishna:

O Teacher of the World! Let us face trials and tribulations once in a while so that we can see you in our midst and such seeing will surely ensure that we never again take birth to face the sufferings of this samsaara

वाणी गुणानुकथने श्रवणौ कथायां हस्तौ च कर्मसु मनस्तव पादयोर्नः।
स्मृत्यां शिरस्तव निवासजगत्प्रणामे दृष्टि: सतां दर्शनेऽस्तु भवत्तनूनाम्॥
Vaanee gunaanukathane shravanau kathaayaam
Hastau cha karmasu manastavapaadayornah
Smrityaam shirastava nivaasajagatpranaame
Drishtih sataam darshane’stu bhavattanoonaam [10.10.38]

Let our speech be engaged in praising your excellences, ears in hearing your stories, hands in your service, mind in remembering your lotus feet, head in paying obeisance to all beings wherein you reside as antaryaami

श्रेयःस्रुतिं भक्तिमुदस्य ते विभो क्लिश्यन्ति ये केवलबोधलब्धये ।
तेषामसौ क्लेशल एव शिष्यते नान्यद्यथा स्थूलतुषावघातिनाम् ॥

Shreyasrutim bhaktimudasya te vibho
Klishyanti ye kevalabodhalabdhaye
Teshaamasu kleshala eva shishyate
Naanyadyathaa sthoolatushaavaghatinaam [10.14.4]

For those who keep aside bhakti which is the source all auspicious things and make great effort to attain pure knowledge, only the effort remains and nothing else. It is like pounding the husk to get the rice (which is a futile attempt).
आत्मारामाश्च मुनयो निर्ग्रन्था अप्युरुक्रमे।
कुर्वन्त्यहैतुकीं भक्तिमित्थंभूतगुणो हरिः॥

Aaatmaaraamaashcha munayo nirgranthaa apyurukrame
Kurvantyahaitukeem bhaktim ittham bhootaguno Harih [1.7.10]

Even saints who revel in their own Self and who have cut asunder all wordly bonds still have unselfish devotion to the Lord; such are the noble qualities of Hari.

न साधयति मां योगो न सांख्यं धर्म उद्धव
न स्वाध्यायस्तपस्त्यागो यथा भक्तिर्ममोर्जिता ॥
Na saadhayati maam yogo na saamkhyam dharma uddhava
Na swaadhyaayastapastyaago yathaa bhaktirmamorjitaa [11.14.20]

O Uddhava ! One can easily attain me by intense loving devotion to me; but not so easily by the practice of yoga , by following the sankhya philosophy, by adhering to dharma , by the repetition of the Vedas, by undertaking tapas ( penance) or by renunciation.

Bhaktasya lakshnam maahaatmyam cha (Mark of a devotee and his greatness)

सर्वभूतेषु यः पश्येद्भगवद्भावमात्मनः ।
भूतानि च भगवत्यात्मन्येष भागवतोत्तमः ॥

Sarvabhooteshu yah pashyed-bhagavad-bhaavam-aatmanah
Bhootaani bhagavtyaatman-yesha bhaagavatottamah [11.2.45]

One who sees in all beings the divinity which is in himself and all beings in one’s own divinity is the foremost of my devotees

त्रिभुवनविभवहेतवेऽप्य्कुण्ठस्मृतिरजितात्मसुरादिभिर्विमृग्यात्।
न चलति भगवत्पदारविंदाल्लवनिमिषार्धमपि य स वैष्णवाग्र्यः

Tribhuvanavibhavahetave’pyakunthha-
Smritirajitaatmasuraadibhirvimrigyaat
Na chalati bhagavatpadaaravindaa-
llavanimishaardhamapi yah sa vaishnavaagryah[11.2.53]

The lotus feet of the Lord is sought after by the devas having no control over their minds. But one, whom all the riches of the three worlds cannot distract from the remembrance of the Lord’s lotus feet even for half a second, is the foremost of all the viashanavas.

विसृजति हृदयं न यस्य साक्षाद्धरिरवशाभिहतोऽप्यघौघनाशः।
प्रणयरशनयाधृतांघ्रिपद्मः स भवति भागवतप्रधान उक्तः ॥

Visrijati hridayam na yasya saakshaa-
ddhariravashaabhihito’pyaghoughanaashah
Pranayarashanayaadhritaanghripadmah
Sa bhavati bhaagavatapradhaana uktah [11.2.55]

The utterance of the name of Hari will absolve one of all sins even when such utterance is made only when one is in great trouble. The one whose heart Hari never leaves and who has tied the lotus-feet of the Lord by the strings of his love is considered the chief among the devotees of the Lord.

क्वचिद्रुतन्त्यच्युतचिन्तया क्वचिद्धसन्ति नन्दन्ति वदन्त्यलौकिकाः।
नृत्यन्ति गायन्त्यनुशीलयन्त्यजं भवन्ति तूष्णीं परमेत्य निर्मलाः ॥

Kwachidrudantyachyutachintayaa kwachi-
Ddhasanti nandanti vadantyalaukikaah
Nrityanti gayantyanusheelayatyajam
Bhavanti toosheem parametya nirvritaah [11.3.32]

The devotee immersed in the thought of the Lord alternately cries, laughs, becomes overcome by joy, talks incoherently, dances, sings, meditates on the Lord and finally becomes silent retiring into the infinite peace of the Atman.

न नाकपृष्ठं न च सार्वभौमं न पारमॆष्ठ्यं न रसाधिपत्यं।
न योगसिद्धीरपुनर्भवं वा वाञ्झन्ति यत्पादरजः प्रपन्नाः॥

Na naakaprishthham na cha saarvabhaumam
Na paarameshthhyam na rasaadhipatyam
Na yogasidheerapunarbhavam vaa
Vaajnchchanti yatpaadarajah prapanaah [10.16.37]

Those who have taken refuge at the lotus feet of Lord Krishna will have no desire whatsoever for a place in Heaven, emperorship over the whole of earh, a place in brahmaloka, lordship over Rasaatla, yogic powers or even liberation from the cycle of births and deaths.

न वै जनो जातु कथञ्चनाव्रजेन्मुकुन्दसेव्यन्यवदंग संसृतिं।
स्मरन्मुकुन्दांघ्र्युपगूहनं पुनर्विहातुमिच्छेन्न रसग्रहो यतः ॥

Navai jano jaatu kathanchana-avrajen-mukundasevy-anyavadanga samsritim
Smaranmukundaanghryupagoohanam punarvihaatumichhhenna rasagraho yatah [1.5.19]

One who is a devotee of Mukunda will never again return to the cycle of births and deaths like other persons. Remembering the embrace of the Lord’s lotus feet, he does not want to leave them where he experiences the highest form of bliss.

निरपेक्षं मुनिं शान्तं निर्वैरं समदर्शनं । अनुव्रजाम्यहं नित्यं पूयेयेत्यंघ्रिरेणुभिः॥
Nirapeksham munim shaantam nirvairam samadarshanam
Anuvrajaamyaham nityam pooyeyetyanghrirenubhih [11.14.16]

My devotees who do not want anything, who have control over their speech, who are tranquil and at peace, who have no enemies and who see the same divinity in all living beings – them I follow wherever they go in the fond hope that I may be purified by the dust of their feet.

सालोक्यसार्ष्टिसामीप्यसारूप्यैकत्वमप्युत । दीयमानं न गृह्णन्ति विना मत्स्वेवनं जनाः॥

Saalokya-saarshti-saameepya-saaroopyaikatwamapyuta
Deeyamaanam na grihnanti vinaa matsevanam janaah [3.29.13]

My devotees are content with serving me with loving devotion; they do not accept even saalokya ( staying in the same world as the Lord), sameepya (staying near the Lord), saaroopya (having the same form as the Lord), or saayujya (unity with the Lord) which are offered to them

अहं भक्तपराधीनो अस्वतन्त्र इव द्विज । साधुभिर्ग्रस्तहृदयो भक्तैर्भक्तजनप्रियः ॥
Aham bhaktaparaadheeno hyaswatantra iva dwija
Saadhubhirgrastahridayo bhaktairbhaktajanapriyah [9.4.63]

These are the words of Lord Vishnu to Durvasa in Ambarishacharitam episode of Srimad Bhagavatam.

I am under the control of my devotees, it is as if I am not free. My devotees of saintly character have captured my heart. They are very dear to me.

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