Bhakti Bela is an experience introduced in every alternate week of the month.
What is Bhakti Bela
Bhakti Bela is a period when we shall dip our body, mind and soul into the bliss of Devotion.
We shall chant the devotional prayer, spend time remembering Sadguru, and develop emotion of devotion in the mind.
Benefits
1. It purifies our mind
2. peace and happiness blossom from inside
3. Physical attachment reduces
4. Love for the divine enhances
5. Helps in awakening joy in Seva, Saadhna and Satsang (spirituality)
Contributors required:
(3 singers, 1 host/Presenter)
Steps:
- Host to begin
- Swagat Gaan/Mangal Gaan : Lead Singer 1 & 2
- Swarved : 4 lines (devotional / touchy) : Lead Singer 2 & 1
- Gayatri Mantra Chanting : Lead Singer 1 or 2
- A brief Silent Meditation: 5 minutes : Host
- Bhajan : Singer 3
- Guru Vandanar: 4 lines : Singer 1 & 3
- Shanti Path: last 4 lines : Singer 1
Let us all come prepared for the Bhakti Bela next week.
We release Doha, Bhajan and Prayer in advance that we shall chant in upcoming weekend. So that we could already familiarize with their meaning and engage wholeheartedly in chanting.
Prayers with Meaning
Swagat Gaan
Āj swāgat nitya guruvar, sant shubhāgam āiyē|
Adhyātm vidyā divya jyōti, sōmras barsāiyē||
Dōsh durgun dūr karikē, shuddh hans banāiyē|
Bhēd gam gati jyān garjan, shakti dwār hatāiyē||
Khulē dwārā shabd sāgar, bhakt jan anhvāiyē|
Jan Sadafal vishwa shikshak, shān ān bachāiyē||
Glossary:-
(nitya guruvar): eternal, timeless, best, sadguru entity
(shubhāgam): we welcome your auspicious presence
(divya jyōti): conscious, divine light
(sōmras): nectar
(dōsh durgun): impurity/imperfection due to association of the soul with 3
properties of nature-the sattva, the rajas and the tamas
(shuddh hans): pure entity of soul
(bhēd gam): secret meditative technique
(gati): progress, development
(jyān garjan): fearless(of any doubt), authoritative knowledge
(shakti): the kundalini energy
(dwār): the tenth door
(khulē dwārā): the opening of the eleventh door
(shān): pride
(ān): the vow of global dissemination of the unique technique of Vihangam
Yoga
Meaning:
O eternal, timeless, Sadguru entity! We welcome your auspicious presence. Please shower us with the divine, conscious light and nectar of spiritual knowledge. Please cleanse our impurities and imperfections (due to association of the soul with 3 properties of nature-the sattva, the rajas and the tamas) and help us realize our true consciousness(of the soul), and enable us to sustain in that pure state. May we progress in the secret meditative technique of Vihangam Yoga; please remove the hood of kundalini energy from our tenth door, so that it can reopen, and the consciousness of our soul can thereafter venture out beyond the material world and experience the conscious entities that reside beyond. Thereafter please reopen the eleventh door which is the entry to the eternal Lord, the Supreme Being, and rain the divine nectar from that heavenly abode to satiate the bodies, minds and souls of your devotees. This devotee and server of your called Sadafal, is carrying the mantle of the Sadguru bestowed by you, and is disseminating the knowledge of Vihangam Yoga through the world. Please help fulfill the pious and glorified vow in this regard.
Mangal Gaan
Vishwa shānti nām mangal, param guru kō dhyāiyē|
Varg dvāndva ashānti dur kar, bhāv bhēd mitāiyē||
Sārvbhaūm samashti sattā, dhyātm rājya banāiyē|
Bhēsh bhāshā bhāv jagmay, jyān par darshāiyē||
Samruddhi sukh shānti dharātal, swarg bhūmi banāiyē|
Vishwa shikshak jan Sadafal, nīti swar apnāiyē||
Glossary:-
(nām): the (only) true name, Supreme Being
(param guru): eternal timeless sadguru entity
(varg dvāndva): discriminatory thought and behaviour
(bhāv bhēd): difference
(sārvbhaūm): invincible
(samashti): of the entire world
(dhyātm rājya): regime of spirituality
(jagmay): in the entire world
(jyān par): the knowledge of spirituality(beyond nature)
(nīti): politics, governance
(swar): language
Meaning:
May peace and prosperity be sustainably established in the world. To achieve this, practitioners will need to meditate upon the Supreme Being and the eternal Sadguru entity in a special zone(platform) of (highest levels of) meditation. May the world get rid of discriminatory thoughts and behavior, which are leading to turmoil. May the invincible regime of spirituality be established across the world, and may the light of the theoretical and practical knowledge of beyond nature shine upon the whole world. May the dresses and languages of the world be appropriate to their climatic conditions. May the heavenly bliss of peace and prosperity descend upon Earth and sustainably remain so. May the spiritual preachings of Sadguru Sadafal Deo Ji Maharaj, and his vision of spiritual world governance be embraced by the world.
Gayatri Mantra
oṃ bhūr bhuvaḥ suvaḥ tatsaviturvareṇyaṃ bhargo devasyadhīmahi dhiyo yo naḥ prachodayāt
Swarved doha :
1.10.2
Āśa vāsanā prēma jaga, rāga dvēṣa saṅga līna |
Karai himālaya vāsa sō, lābha kavana mati hīna ||
1.10.4
Sadgurū bhakta anan’ya hai, prēma viraha anurāga |
Tēhi nara sukha śāntī milai, jākī pūraṇa bhāga ||
Meaning:
1.10.2
(Āśa vāsanā prēma jaga) If there is attachment, cravings and inclination towards materialistic creation
(rāga dvēṣa saṅga līna) and continues with the desires of physical happiness and aversion from physical sorrow;
(Karai himālaya vāsa sō) even though such person moves to Himalaya
(lābha kavana mati hīna) does not benefit to such unwise.
Whose heart is filled with Raga (desires to re-experience physical happiness) and Dvesha (hatred for past sorrow) and has inclination and cravings for sensory subjects; such unwise would not even benefit from the solitude of Himalaya. So, the solitude in Himalaya is good for Yogi not for those carrying cravings for sensory subjects.
1.10.4
(Sadgurū bhakta anan’ya hai) one devotes 100% to Sadguru
(prēma viraha anurāga) develops love and deep thirst for the divine
(Tēhi nara sukha śāntī milai) such person attains the ultimate bliss and peace
( jākī pūraṇa bhāga ) one whose fortune is at the peak.
The one whose full fortune rises, such fully devoted disciple of Sadguru endowed with love, deep thirst and inclination towards divine eventually attains the ultimate bliss and peace.
Shabd Prakash Bhajan 88
Binaa Sadguru ke Sumiran ke, nahi jiv ko karaari hai
Garabh mei dukh paawataa, bhajan prabhu ki sakaaree hai
Bhayei jab garbh se baahar, kaul ko too bisaari hai
Bhajan sundar hai so tyaagaa, vishay ke sukh mei jaaree hai
Sut vit naari mei bhoolaa, bhajan taji ban anaaree hai
Shwaanso shwaans hari sumiro, kushal tabahee tumhaari hai
Sadafal mukti ho jag se, nahee to dukh bhaaree hai
Meaning:
O human being! Without remembering Sadguru, without seeking his shelter, the soul does not find peace. It will continue in restlessness and sorrow otherwise. When the soul was in the mother’s womb, it was bearing utter suffering. It pleaded Almighty repeatedly and promised- “O God! Please release me from this suffering; get me out of this womb; I will spend my life in devotion.” But when Almighty blessed and got the child out of the womb, it forgot its promise. The devotion of lord is so blissful and virtuous yet it forgot and got absorbed into the materialistic subjects. It left devotion for the trio of spouse-children-weath and led its life into misery. Shri Sadguru Sadafaldeo says – O living beings! Remember Lord in every breath of yours; offer your devotion with the technique of Sadguru, this alone will lead you to your wellbeing. Otherwise not only you would suffer the sorrow of this life but sorrow of incountable lives that you would wander into, life after life.
Guru-Vandana
Kama krodha mada lobha moha, Tama ghata andhiyārā |
Anubhava jnāna prakashi, Nāsi bandhana chutakārā ||
meaning:
(Kama krodha mada lobha moha Tama) with desires, anger, false-pride, greed, attachments
(ghata andhiyārā) there is darkness of ignorance inside.
(Anubhava jnāna prakashi) Please enlighten with the experience of the supreme being
(Nāsi bandhana chutakārā) and liberate by ending all bondages.
O Eternal Sadguru! Bound to worldly cravings, easily showing anger, full of false-pride, greedy of worldly subjects, Your disciple is leading the life in complete darkness of ignorance.
Please enlighten your disciple with the complete experience of Almighty and liberate completely from the cycle of life and death.
Jnāna virāga viveka hīna, Main bālaka bhorā |
S’arana gire kī lāja, Rākhu karunā nidhi morā ||
Meaning:
(Jnāna virāga viveka hīna) deprived of knowledge, detachment, wisdom
(Main bālaka bhorā) I am an innocent child
(S’arana gire kī lāja Rākhu) Please bless this surrendered disciple
(karunā nidhi morā) O ocean of mercy!
O Sadguru! This ignorant child is deprived of virtues like knowledge, detachment, wisdom etc.; Has come under your shelter; O ocean of mercy! Please bless and save me from the sorrow.
Swarved Doha
Āśā manasā nahi marē, mari mari dharē śarīra |
Manamatha mana kī vāsanā, māra jivē kō’ī dhīra || 3.9.33 ||
Āśā kēvala nāma kī, jaga sē bhayā nirāśa |
Dēva sadāphala prabhu milai, sadgurū para viśavāsa || 3.9.34 ||
Meaning:
3.9.33
(Āśā manasā) Worldly craving in the mind; ( nahi marē) do not end; (mari mari) having died again and again; (dharē śarīra) obtains next body;
(Manamatha) worldly subject running in the mind; (mana kī vāsanā) cravings in the mind; (māra) having aforesaid put to an end; (jivē kō’ī dhīra) lives rare few with high patience.
The worldly cravings do not end in the mind, even though one’s current life ends and leads into another body. Having killed all worldly desires, only rare few saints of high patience realize the supreme consciousness and make life touch the highest wisdom.
3.9.34
(Āśā) having desire; (kēvala nāma kī) of only supreme being; (bhayā nirāśa) having no hope; (jaga sē) from the world;
(Dēva sadāphala) Sadafaldeo says; (prabhu milai) will meet the supreme; (sadgurū para viśavāsa) when have full faith on Sadguru;
With full faith on Sadguru when one surrenders onto Him, leaving all hope from the world and wishing only for the almighty, it is then the divine is realized.
Bhajan:
Shabd Prakash Bhajan 37
Bhagwan sharan hu teraa, koI Dusraa na meraa |
Kaise araadho tohee, prabhu jaaniye jan mohee ||
Chandan charhaa-oo kaise, shir vyakt naahi aise |
Pushp maal de-oo johee, ur kanth naahi tohee ||
Anu ke vikaas teraa, ravi chandra hai ghaneraa |
Par deep kyaa dikhaaoo, mai agya ban lajaaoo ||
Saare vishwa ke ho bhartaa, kyaa bhog deoo nartaa |
Swar shabd se tohi bhaaoo, ghadee shankh kya bajaaoo ||
Baany-dahine swaamee too hee, peechhe agra me ho too hee |
Ardh urdh desh too hee, vibhu madhya me ho too hee ||
Sarwaang desh maahee, anu desh jahaa naahee |
Kis desh haath laaoo, tohi shir kaise naaoo ||
Mann budhi tohi na jaane, jap baang kyaa too maane |
Kyaa gagan pav laaoo, anhadd kyaa bajaaoo ||
Kehi bhaanti tohi rijhaaoo, koi yukti naahee paaoo |
Sadaafal aash teraa, prabhu lehu sudhi meraa ||
MEANING:
(Bhagwan) Almighty! (Sharan hu teraa) am at your shelter (koi dusra na) no one else (meraa) is mine.
(kaise) how (araadho tohi) to worship you (prabhu)O Lord! (jaaniye mohee) consider me (jan)your devotee
(kaise) how to (charhaaoo) offer (chandan) sandal; (vyakt shir) A physical head ( naahi) is not there (aise) like others
(johee) whichever (pushp maal) garland of flowers (de-oo) I wish to give; (naahi tohee) you do not have (ur) heart (kanth) throat
(teraa Anu ke) through your smallest portion (vikaas hai) are developed and shining (ghaneraa) infinite (ravi) stars like sun (chandra) satellites like moon
(Par) but/yet (dikhaaoo) showing you (deep kyaa) a lamp is like (agya ban) being ignorant (mai) I am (lajaaoo) shying for the same.
(Saare vishwa ke ho bhartaa) you nurish and fulfill needs of all living beings of the world, (kyaa bhog deoo nartaa) how would I feed you like a human being
(Swar shabd se tohi bhaaoo)you would rather like me praying in words only, (ghadee shankh kya bajaaoo) any amusing musical instruments are not required.
(Baany-dahine swaamee too hee) O almighty! It is only you in my left and right, (peechhe agra me ho too hee) only you in front and back
(Ardh urdh desh too hee) only you above and down, (vibhu madhya me ho too hee) only you in the center and everywhere
(Sarwaang desh maahee) in the entire world, (anu desh jahaa naahee) there is not a single place where you are not there.
(Kis desh haath laaoo) so, which direction would I fold my hand for you, (tohi shir kaise naaoo) and where to bow my head for you
(Mann budhi tohi na jaane) you are beyond the reach of mind and intellect, (jap baang kyaa too maane) you donot like mere mantra-chanting and shouting.
(Kyaa gagan pav laaoo) in the conscious space, what kind of sound would I make , (anhadd kyaa bajaaoo) how would I please you by playing Anhad?
(Kehi bhaanti tohi rijhaaoo) how would I please you, (koi yukti naahee paaoo) I dont find any ways to please you.
(Sadaafal aash teraa) Sadafal deo says, the hope is all on you only, (prabhu lehu sudhi meraa) O Lord! You just look after me by your mercy.
This bhajan is sung in glory of Almighty’s infinite qualities and omnipresence; and at the end the sense of surrender is expressed
Guru – Vandana
1.
Sahata kasta bahutera,Karma aura bhram ke sadhe
Lakha caurāsī yoni bharami, Jiva maya bāndhe
2.
Sadaguru dīna dayāla, Jahi para kiripā kinhā
Todi moha bhrama jāla, Amara pada pala mein dinhā
MEANING:
1.
(Sahata kasta) Tolerate sorrow; (ke sadhe) caused by means of; (bahutera Karma) various deeds; (aur) and; (bhram) illusion;
(bharami) wandering into; (Lakha caurāsī ) Eighty four hundred thousands; (yoni) types of living beings; (jiva) soul; (bāndhe) remains trapped in; (maya) illusion;
All the effort and practices performed with the help of outer organs, four inner organs, ten PRANAs, eight chakras, nine doors are nothing but Karma. These practices being performed on the basis of inert means are incomplete; considering them complete is nothing but an ignorance. They would certainly NOT lead to the realization of the supreme being; as the supreme is beyond the reach of any inert means. So, all such Karma and illusion keep the soul in the trap of Maya and cause suffering in the cycle of life and death in 84 lacs (84 hundred thousands) types of living beings.
2.
(Sadaguru) Sadguru, the supreme master of the ultimate truth; (dīna dayāla) One who shows mercy on surrendered soul; (kiripā kinhā) when blesses; ( Jahi para) whom-so-ever;
(Todi ) Breaks free from (moha bhrama jāla) the trap of illusion and ignorance; (Amara pada) The zone of immortality, the supreme being; (pala mein dinhā) gifts in a moment
Amongst the surrendered disciples, whom-so-ever Sadguru showered his mercy, He made the disciple experience the supreme being (the bliss) in a moment. He broke the disciple’s shell of ignorance and illusion. The Sadguru by nature is very merciful. He naturally keeps his blessings on all disciples in His shelter; however, Sadguru shows Almighty in a moment to those special disciples who have fallen in His shelter completely, have pleased Him by service and carries deep thirst for the supreme being.
Shanti Paath
Hei prabhu s’ānti svarūpa ho, s’ānti s’ānti maya s’ānti
S’ānti s’ānti jana s’ānti ho, pūrna s’āntimaya s’ānti (9)
Hei prabhu s’ānti pradāna kara, dūra ho sarva as’anti
Deva sadāfala s’āntimaya, s’ānti s’ānti sukha s’ānti [10]
