નાદબ્રહ્મ પદ - ૭૪૦, રાગ - વેદ પુરાણ
Nādbrahma pada 740, rāga - ved purān
Kapura Bhajan Mandal (Recorded in 1991)
Dhaman Bhajan Mandal (Recorded in 1971)
Tarsadi Bhajan Mandal (Recorded on January 7, 2007 at Tarsadi Mandir)
Uda Bhakt Samaj
હરિ હરિ વેદ પુરાણ સ્મૃતિ ષડ દર્શન, નિચટ વિચારી સ્વામી જોયું એ ... ૧
hari hari ved purān smruti shad darshan, nichat vichāri svāmi joyu e ... 1
એક જ સાર સનાતન લાધ્યું એ, ચેતન હરિ પરિબ્રહ્મ તણું એ ... ૨
eka ja sār sanātan lādhyu e, chetan hari pari-brahma tanu e ... 2
પાછલા જનમ તણા દુઃખ કાં વિસર્યો, ગર્ભને ઘર લઇ કાં થયો એ ... ૩
pāchhalā janam tanā dukh kā visaryo, garabh-ne ghar la-ii kāň thayo e ... 3
કર્મ તજી ને હરિનું ધ્યાન માં છાંડીશ, અહરનીશ અનુસરો ક્ષેણું ઘડી એ ... ૪
karma taji ne hari-nu dhyān māň chhāndish, ahar-nish anu-saro kshenu ghadi e ... 4
ધંધે એ વાહ્યો કાલમાં નિર્ગમ્યો, કાજ છે તે સિધ્યુ નથી એ ... ૫
dhaňdhe e vāhyo kāl-māň nirgamyo, kāj chhe te sidhyu nathi e ... 5
જન્મ મરણ સુખે દુઃખે એ વાહ્યો, કાજ સિધ્યા વિના ભમ્યો એ ... ૬
janma maran sukhe dukhe e vāhyo, kāj sidhyā vinā bhamyo e ... 6
કાજ સિધ્યુ નથી કામ ઉપર નથી, કાજ સિધ્યા વિના ઘર નથી એ ... ૭
kāj sidhyu nathi kām upar nathi, kāj sidhyā vinā ghar nathi e ... 7
દેહ ધરે તે આત્મા બોલે એ, દેહ વિના પરમાત્મા એ ... ૮
deh dhare te ātmā bole e, deh vinā parmātmā e ... 8
મૂર્તિ વિના પરમાત્મા ધાઇએ, અવર પ્રપંચ કીજે નહિ એ ... ૯
murti vinā parmātmā dhā-ii-e, avar pra-paňch kije nahi e ... 9
તે પરમાત્માથી સહુ ઉપજે, અંતે તેણે વળી સહુ આથમે એ ... ૧૦
te parmātmā-thi sahu upaje, aňte tene vali sahu āthame e ... 10
આશ્રમે દર્શન વર્ણે જે ભોળવ્યા, તુજ વિના તે સહુ રળવળ્યા રે ... ૪૧
āshrame darshan varne je bholavyā, tuj vinā te sahu ralavalyā re ... 41
તારે આઇ સે સબળ કર્મ છે, લાગતો અંધ બ્હીએ નહીં એ ... ૪૨
tāre ā-ii se sabal karma chhe, lāgato aňdh ba-hi-e nahiň e ... 42
કર્મ ભોગવ્યા પછી દુઃખ સહે આત્મા, તું લાજે તારા ભણી એ ... ૪૩
karma bhogavyā pachhi dukh sahe ātmā, tuň lāje tārā bhani e ... 43
અણછતો ભક્ત વિનંતિ કરે સ્વામી એ, આત્મા ફેડી અળગો શું કરે એ ... ૪૪
ana-chhato bhakta vinaňti kare svāmi e, ātmā fedi alago shuň kare e ... 44
[Swami Shri Jagdishchandra Yadunath Adhyaru Ji Maharaj has classified twenty-eight Kirtan by different name. He has pointed in the direction of Bhakti Marg (Path of Devotionalism). Gleaning essence from Vedas, Purana, etc., he has offered it in these Kirtan (chants). Out of these, melancholic chants (શોકભાવનાં કીર્તનો) reflect on the verses of Garuda Purana*, and advises to eradicate fears described by Garuda Purana by worshiping God. He has also stated that, a devout do not have to endure the suffering described in the Garuda Purana. By providing title "શોકભાવનાં કીર્તનો (Melancholic Chants) he has also indicated that, singing this Kirtan, the worshiper never have to the anguishes of the pains and sufferings of the Life Cycle. Adhyaru Ji says that, whatever he has to say is stated after a lot of thoughts having studied all the treatises and the facts mentioned therein. He does not speak contrarily. Hence, he presents this Kirtan by name - Ved Purana.]
O' God! I have deeply meditated having read and studied all the scriptures like Vedas, Puranas. Even I have thoroughly studied and pondered over Nighantu (lexicon). The span of the life is not much longer, although, one may feel it is longer in terms of age of a man. However, lost in the worldliness, a man does not have time to reflect on the unfulfilled task of attainment of unification with the Supreme Soul.
One need to involve oneself in the spiritual study, worship God, chant name of Rama. By following the spiritual learning, one may be able to realize the ultimate quintessence of the ancient scriptures that the sentient Supreme Almighty is ever prevailing. ...1 ...2
O' God! Why have I forgotten about the sufferings my soul has endured in the past births? And why have I chosen to state of being in mother's womb. Several spiritual treatises have given to belief that, a soul chooses one's mother and father, to be able to take birth, and even as a human being. Attainment of the birth totally depends on the results of the Karma of the past births.
Only if man could recover the memories of the past births, one could enliven memories of the sufferings of the past births, one could mend his ways in the present birth. Although, reminiscing the memories of the past births, certainly will not be possible for one, but most essentially one could contemplate and meditate on the virtues of the Supreme Almighty, only thus could salvation be attained. ...3 ...4
Having been born as a human being, the soul got immersed in the quicksand of the Maya and captivation of the worldly passions, and thus, slipped off onto the path of self-destruction. The Almighty sends the soul in this world to undergo the results of the past Karma. It is ironic that, human beings have not been blessed with such memory, which may store and recollect memories of the past birth.
What is most important fact, that we being born as human species, we are endowed with a thinking mind, unlike other living species in the world! Instead of using intellect for achieving spiritual growth, man gets lost in the painful realm of birth and death, leaving aside the basic purpose coming into this world to live pious way of life, and obliterate ill-effects of the Karma of the actions of the past and present actions. .... 5... 6
All the saints and great spiritual thinkers have indicated at the noble way of leading the life, which not only enable to attain true happiness and spiritual peace, but also enable others around to experience spiritual uplift and growth. Merely chanting the name of God is not sufficient to attain spiritual development of the soul. Leading a pious ideal life is sure way to lead the soul on the spiritual path.
As a matter of the God has sent human souls to the world with dual purposes; one to attain self-realization and emancipation for self, and secondly to undertake acts of serving the humanity and other living things - such as - flora and fauna, living beings of all forms, and environment, and thus live a pious tasks, for which He has made us instrumental in achieving His divine tasks. ... 7... 8
Mahatma Gandhi had coined a unique term for poor and neglected people as 'Daridra Narayan', thus, he had visualized God in the form of a poor person. It could be a peasant, hapless aged and sick individual, a victim of social injustice. Even serving our parents, needy neighbors and strangers with due human care, too is a service to the God. All these must be done devoid of selfish motives, craftiness and carried out with a sense of humility and sense or worshiping the God.
Divine blessing and grace is attained through the performance of such noble actions. And we must bear in mind that the source of all the ideas of idealistic thoughts of performing altruistic activities originates from the divine grace, which ultimately gets absorbed within the divine realm. .. 9 .. 10
The Vedic scriptures have segregated the human society into four Ashramas. Traditionally, an Ashram is a spiritual hermitage. The four ashramas are: Brahmacharya (student), Grihastha (householder), Vanaprastha (retired) and Sanyasa (ascetic). The Ashram system is one facet of the Dharma concept in Hinduism. Similarly, the society has been segregated into four Varna - The Varna system in Dharma-shastras divides society into four varnas (Brahmins, Kshatriyas, Vaishya and Shudras). As a matter of fact, the evolvement of Ashramas was to enable a man to perform various duties and activities in conformity one's status as a student, householder, retired or ascetic. On the other hand the system of classification i.e. Varna is a system that existed in the Vedic Society which divided the society into four classes based on job or works specifications as - Brahmins (priests), Kshatriyas (warriors), Vaishyas (skilled traders, merchants), and Shudras (unskilled workers).
However, disregarding the Vedic system of Dharma, several so-called religious saints and godmen have established their Ashramas and temples. All these establishments are nothing but the sources of income for them, which serve the purpose of befooling the ignorant masses. With passage of time, the system of Varna came to be evolved as caste system. Being born in a particular upper caste instilled a sense of false ego. Vainly pampered by arrogance, a man gets dislodged from the path of spiritual pursuit, and ultimately fails to rise to spiritual heights, and is subjected to go through the incessant cycle of birth and deaths. ... 41... 42.
Having endured one's ordained Karma, one has to bear the pains of worldly bonds. The soul has to suffer pains and anguish of the lowly tasks of worldly pursuits. Rebuking such an individual, the ascetic poet says, 'I am telling you all these for the betterment of your spiritual uplift. You are not ashamed despite subjected to such pains and distress.
Although, I being an unpretentious devout, ask you why have you forsaken your unworldly spirit, and dwelt in the pursuit of illusionary pleasure seeking realm? ... 43 .. 44
The Garuda Purana is one of the Vishnu Puranas. It is in the form of a dialog between Vishnu and Garuda, the King of Birds. The second section of Garuda Purana deals with the issues connected with after-death, particularly the funeral rites and the metaphysics of reincarnation. Portions of the Garuda Purana are used by some Hindus as funeral liturgy.
Of interest are the intermediate states between birth and rebirth, which roughly correspond to the western concepts of Hell and Heaven. Since the Garuda Purana was written during the medieval era, it is possible that the writer of this text had contact with Christianity. The earlier Hindu texts do not elaborate about 'Hell' and 'Heaven,' at least not to this extent, and the subject is completely absent in the oldest texts. The Garuda Purana starts with the details of the afterlife. Following this is an account of funeral procedures, including rituals, the astrological timing of the post-death observances, and ritual gifts.
Spelling Corrections in the Text of this Bhajan:
ષડ દર્શન - પટદર્શન
નિચટ - નિઘંટુ (વૈદિક શબ્દોનો કોષ; શબ્દસંગ્રહ; શબ્દકોષ; એક પદાર્થના અનેકાર્થ અને અનેકાર્થનું એક નામ વર્ણવેલું હોય તેને નિઘંટુ કહે છે. - As per Bhagwadgomandal Lexicon - Nighantu means, a lexicon or a dictionary, which reflects equivocal words and one name describing equivocal words. In Mahabharat, Muni Kashyap is referred to as the creator of Nighantu)
1. વેદ પુરાણ - આ પદની સમજૂતી ('શ્રી પદ્મનાભજી અધ્યારૂજીના કીર્તન - ગુજરાતી ભાવાનુંવાદ', સ્વામી જગદીશચંદ્ર યદુનાથ)