Stay Away From Anger

The Buddha explained how to handle insult and maintain compassion. 

One day Buddha was walking through a village. A very angry and rude young man came up and began insulting him. 

"You have no right teaching others, he shouted." You are as stupid as everyone else. You are nothing but a fake."

Buddha was not upset by these insults. 

Instead he asked the young man "Tell me, if you buy a gift for someone, and that person does not take it, to whom does the gift belong?"

The man was surprised to be asked such a strange question and answered, "It would belong to me, because I bought the gift."

The Buddha smiled and said, "That is correct. And it is exactly the same with your anger. If you become angry with me and I do not get insulted, then the anger falls back on you. You are then the only one who becomes unhappy, not me. All you have done is hurt yourself."

"If you want to stop hurting yourself, you must get rid of your anger and become loving instead. When you hate others, you yourself become unhappy. But when you love others, everyone is happy."

The young man listened closely to these wise words of the Buddha. "You are right, o Enlightened One, "he said. "Please teach me the path of love. I wish to become your follower."

The Buddha answered kindly, "Of course. I teach anyone who truly wants to learn. Come with me."

Beautiful Quotes

If you are right then there is no need to get angry, And if you are wrong then you don't have any right to get angry.

Patience with family is love, 

Patience with others is respect, 

Patience with self is confidence and 

Patience with GOD is faith.

Never Think Hard about PAST, It brings Tears...

Don't Think more about FUTURE, It brings Fears...

Live this Moment with a Smile, It brings Cheers.!!!!

Every test in our life makes us bitter or better, 

Every problem comes to make us or break us, 

Choice is our whether we become victim or victorious !!!

Search a beautiful heart not a beautiful face. 

Beautiful things are not always good but 

good things are always beautiful.

Remember me like pressed flower in your Notebook. It may not be having any fragrance but will remind you of my existence forever in your life.

Do you know, why God created gaps between fingers? 

So that someone who is special to you, 

comes and fills those gaps by holding your hands foreveer.

Three questions

A king used to ask three questions of all people who came to him. The first question was: 

1. who is the best of persons? The second was: 

2. what is the best time and the third, 

3. what is the best of all actions? The king was very anxious to know the answers to these questions. 

One day, he went to the forest and was moving about the hills and plains. 

He saw an 'âs'ram' and wanted to take some rest there. By the time the king reached the âs'ram, a sadhu was watering some plants. 

The sadhu saw that the king was rather tired, stopped watering the plants, ran up to the king and gave him some fruits and cool water. 

At that time, an individual wounded all over the body was brought to the âs'ram by another sadhu. As soon as the sadhu saw this, he went to the individual, cleaned all his wounds and gave him some herbs which could cure the wounds. 

He was also telling him sweet words which could console the person. 

The king wanted to express his gratitude and take leave of him. The sadhu blessed the king but the king was still troubled by his three questions and wanted to see if the sadhu could enlighten him on that matter. 

The sadhu stated that the answers to the three questions were contained in the actions which the king had witnessed in the âs'ram. 

The sadhu said that when the king came to the âs'ram he was watering the plants and that was his duty. 

At that time, on seeing the king the sadhu had given up his duty and come to the king and gave him water and fruit. 

This was in accordance with correct traditions, as the king was his guest. 

While relieving the king of his thirst and suffering, another injured individual had come to the âs'ram and therefore the sadhu had given up the duty of serving the king and went to the other individual and began serving him. 

Whoever comes seeking service from you is the best individual at that time. 

Whatever satisfaction you can give him by serving him will be the best work you can do. 

The present, when you can do something, is the most sacred of all times.

Punts

Vysaya vacanam

Dharma can be understood from various standpoints.

In this verse Vyasa has given the lakshanam, definition of dharma summing up the values and ethics.

परोपकारः पुण्याय पापायपरपीडनम् ।

एतद्विद्यात्समासेन लक्षणं पुण्यपापयोः ॥

Extending a helping hand to others is Punya and harming others (kaya, vacha, manasaa) is papa. May you understand this in entirety as the lakshanam, nature of punya papa. 

The result of punya is happiness and the result of papa is pain.  All human beings long for happiness. As we want to avoid pain, we have to assiduously avoid adharma which results in pain......Jai Bhagavan.........

10 characteristic of Dharma

धॄति: क्षमा दमोऽस्तेयं शौचमिन्द्रियनिग्रह: ।

धीर्विद्या सत्यमक्रोधो दशकं धर्मलक्षणम् ॥ 

धर्म के दस लक्षण हैं - धैर्य, क्षमा, आत्म-नियंत्रण, चोरी न करना, पवित्रता, इन्द्रिय-संयम, बुद्धि, विद्या, सत्य और क्रोध न करना॥ 

There are ten characteristics of 'Dharma' - patience, forgiveness, self-control, non- stealing, purity, control of senses, intelligence, knowledge,truth, non-anger.

Those who follow the path of dharma should cultivate ten characteristics of dharma within. The first one is dharti or patience. In the spiritual sphere, if someone expects immediate results after starting the practice of Tantra, that would not be realistic. 

Therefore, be patient. Thus, dharti is the first characteristic of dharma.

The second characteristic of dharma is kshama or forgiveness. Each and every action produces an equal and opposite reaction provi-ded the three relative factors remain unchanged. But these three factors often change - because of transformation from one state to another. Suppose someone has started doing some mischief by hitting you: this action will certainly have a reaction. When the time comes for you to take revenge, you should not express any reaction yourself. In this way you will break the continuity of the chain. The point at which the cycle of action and reaction stops, due to your initiative, is called forgiveness. This is the second characteristic of dharma.

The third aspect of dharma is damah or control. Damana is the state of achieving control over internal enemies - that is, debasing propensities. 

The fourth is asteya. Asteya literally means not to steal anything physically or mentally. 

The fifth characteristic of dharma is shaocha and this is of two types: external and internal cleanliness. External cleanliness refers to body, clothes and surroundings. Internal cleanliness is that of mind.

The sixth feature of dharma is indriyani-graha. In Sanskrit Indra means 'controller', 'headman' or 'patriarch'. There are 10 indriyas or organs: five sensory and five motor. As they exercise control over the physical activities, they are called 'indra', meaning "dominating entity". The subtler mind or atman is superior to these organs. The indriyas are to be kept in check with your mental and spiritual power. This is why in dharmic life the control of organs is considered imperative. In the spiritual sphere one will have to exercise control over the sensory and motor organs.

The seventh characteristic of dharma is dhi which means 'benevolent intellect'. If human intellect is not channelised well it becomes destructive; it corrupts and exploits society. It may even become a demonic force. Dhi means intellect that helps regenerate society, which can benefit not only human beings but all beings.

The eighth characteristic of dharma is vidya meaning 'internal assimilation of external objectivities'. It is of two types: vidya and avidya. Avidya is mainly concerned with external life whereas vidya is concerned with internal life. According to Ananda Marga philosophy, we cannot afford to ignore the external world, and thus ours is a subjective approach through objective adjustment. Avidya means 'modern science'. You should not ignore modern science because while avidya helps us develop in the physical sphere, vidya helps one strive to attain liberation. Vidya and avidya will help human beings achieve success in material and spiritual spheres.

The ninth characteristic of dharma is satyam or truth and it is to be observed in your individual and collective lives. 

The tenth and final characteristic is akrodha or non-anger, a very subtle propensity. You should not be misguided or swayed by krodha or anger. Anger means to remain under the influence of nerve cells and fibres instead of being influenced by subtler layers of mind. It is therefore very dangerous. You may show anger to stop unholy activities of sinful people in society. This is called "sentient anger".

A good Devotee

भवन्ति नम्रास्तरव फलोद्गमैः

नवांबुभिर्भूमिविलंबिनो घनाः

अनुद्धताः सत्पुरुषा समृद्धिभिः

स्वभाव एवैष परोपकारिणाम्

Bhavanti namraastarava phalodgamaih

Navaambubhirbhoomivilambino ghanaah

Anuddhataah satpurushaah samriddhibhih

Swabhaava evaisha paropakaarinaam

Trees laden with fruits bend down so that people may pluck and enjoy the fruits. Clouds laden with water come down in the form of rain cooling the earth and watering plants and trees. In the same way noble men do not become conceited when fortune embraces them but use their wealth to help others. This is the nature of persons who are always eager to be of help to fellow humans.

NADIYA NA PIYA KABHI APNA JAL – Lyrics

Nadiya na piya kabhi apana jalBriksh na khaaye kabhi apne phal (2)

Apne tanaka manaka dhanaka, Doojo ko de jo daana hai
Wo sach-chaa insaan aray, Is dharti kaa Bhagwan hai

Agar sa jisaka aanga jalay aur, Duniya ko meethi suwaas day (2)
Deepak sa usaka jeewan hai jo, ((doojo ko apana prakaash day))
((Dharam hai jiskaa Bhagawata Gita ..Ah…)) Sewa hi Veda Puraan hai
Wo sach-chaa insaan aray, Is Dharti kaa Bhagawan hai…

Chahe koyee gungaan karay, Chahe kare nindaa koyee (2)
Phoolo say koyee satkaar karay yaa, ((Kaante choo bhoja yea koyee))
((Maan aur amaan hi dono ..Ah…)), Jiskay liyea samaan hai
Wo sach-chaa insaan aray. Is Dharti kaa Bhagawan hai…

Explanation: The river drinks not the water it contains, neither the laden tree partake of its fruit. (So too, we must be charitable, for it is better to give than to receive). Those who place their physical energy, mental strength and wealth at the disposal of others, are true human beings.  They are like God on earth. Those bodies who scorch themselves while giving fragrant air to the world – his life is like a lamp that gives light to others. He whose Dharma is Bhagavad Gita, for him service alone is his Veda and Puran. Whether we sing songs of praise or we slander such people. Whether we garland them by flowers or place thorns at their feet.  Whether its honor or dishonor, he treats all the same – he is indeed a true sincere human and he is like God on earth.

Narsimha

21. Nārasiṁhavapuḥ

नारसिंहवपुः

The one with the body of a man-lion.

                
Nārasimha-vapu is one who has a body, wherein some parts are those of a simha, a lion and some parts are those of a nara, a human being.  This is a saguṇa and sākāra form.  This is the name of the Lord based on His avatāra.  In an avatāra, the Lord assumes a particular form, to serve a particular purpose.

                Lord Viṣṇu in His role as the sthiti-kartā, as the one who sustains dharma and so on, has to assume particular forms as an answer to the prayers of the people and this is called avatārā.  Avatārā is līlā.  One of His avatāras is Nārasimha-avatāra.  Prahlāda is the son of Hiraṇyakśipu an asura, who won all the worlds and took himself to be the Lord.  In his kingdom, everybody had to repeat only his name and nobody was to repeat the name of Lord Nārāyaṇa.  His son Prahlāda, along with few other people went on repeating the name of Hari and singing the glories of the Lord.  The father came to know about this, chastised him and forbade him to utter the name of the Lord.  Prahlāda refused to listen to him and went on repeating the name of the Lord.  The father tried many ways to punish and also to kill his son, but he could not do so.  One day, the father confronted his son, asking him, ‘where is the Lord Hari that you sing of?’ Prahlāda replied that He is all-pervasive, He is everywhere.  He is even in the pillar.

                Hiraṇyakaśipu had a special boon granted to him.  It was, that he should die neither inside nor outside the house, neither during the day nor in the night, neither on the earth nor in space, neither at the hands of a human being nor an animal, neither by a wet nor a dry weapon.  These were all his conditions and when the boon was granted to him, he thought he was invincible.

                Now, Hiraṇyakaśipu asked his son, ‘Is your Lord Hari in this pillar?’  and thus asking, he kicked the pillar.  The pillar burst open and the Lord came out in the form which was neither that of an animal nor that of a human being.  He had the head of a lion and the body of a human being.  The time was neither day nor night, but twilight, just before night sets in.  He sat on the threshold of the door, which was neither inside nor outside, and placed Hiraṇyakaśipu on his lap because he should not die in space or on the ground.  He should not use any weapons, and therefore He used His nails to kill him.  Again the finger-nails cannot be said as wet or dry. This is an avatāra. This story just tells us that the Lord blesses His devotees. The Lord is presented in this story as Nārasimha.  So, it has the features of both the lion and the human being obtain in this form, this form as Nārasimhavapu.

                A jīva is an individual, born due to his own karma, with a particular body.  When that 

karma is exhausted, he naturally dies.  Rather, he quits this body to take another body which is in keeping with another set of karma.  The cycle of repeated births and deaths is samsara and the one who is subject to samsāra, is a samsārī.  To get out of this samsāra, knowledge is necessary.  By understanding the names of the Lord, and knowing that the Lord and the individual jīva are essentially one and the same, one becomes free from samsāra.  The mere repetition of the names of the Lord is only a ritual and while it will give some puṇya as the karma-phala, it may not be enough to get one out of the cycle of birth and death.

                Even though essentially, Īśvara is not subject to birth, and is also all-pervasive manifesting as the entire world, how is it that He is born with a single body?  Further, Īśvara is akartā, a non-doer, He has no karma and therefore can have no karma-phala of His own.  If so, how then is birth possible without karma?

                Here, Prahlāda was praying to the Lord and in order to save him, the Lord took a form as Narasimha.  It is in answer to the prayers of all the devotees, that the Lord takes birth.  When the prayers of the devotees reach a critical point and when it is time for their karma-phala to fructify, then the Lord comes into being.

                The Lord is not born out of His own karma.  As a result of the punya created by the prayers of all the devotees, and keeping the puṇya as the material cause, the Lord takes a particular form which is suitable to the situation and which will serve the purpose.  While a jīva is born subject to māyā, the Lord is, as though born, keeping māyā under His control.  This is His divya-janma.

Is it only the devotees or any ārta jīvas including Indrādi devatas? Also, is this puṇya of only devotees or maybe puṇya of hiraṇyakaśyapu, rāvanādi virodha bhaktas (those who constantly think of viṣṇu due to dveṣa or fear)? Essentially, I mean to ask that logically, it should be sum total of puṇyas of all the jīvas in jagat at the timeof avatāra as per their prārabdha. Otherwise, wouldn't lord be dependent on puṇya of jīvas to do avatāra līlā which will compromise the omnipotence of Bhagavān? Bhagavān can't be dependent on jīva's karma for avatāra līlā. Also, what constitutes a prayer for Bhagavān to take avatāra? ārta nāstik jīvas might also be invoking lord indirectly. 

 

Ramāvatāra had curse from nārada, prayers from brahma as the foundation, but the curse was also arranged by bhagāvān through nārada's ahaṁkara alone. So, bhagavān ṢriHari was always akartā. I would love to hear more clarification on Bhagavān's divya janma

Reply - Referring to BG 4.7-9 

Avatāra happens for three fold purposes. 

1.For protection of those who are committed to life of dharma, for protection of dharmī is equal to protection of dharma.(परित्राणायसाधूनां)

2. To destroy those who follow adharma. Destruction here means, converting, chastising and disciplining adhārmic people, thereby protecting dharma. (विनाशायचदुष्कृताम्)

3. The third reason, and the real reason for avatāra is reestablishment of dharma. (धर्मसंस्थापनार्थायसंभवामि)

The collective prayer of everyone including devas, becomes the material cause, upādāna kāraṇa, for Īśvara’s physical body. 

Given the above, the idea of dependence on jīva’s karmas does not arise. By the power of MāyāĪśvara has a birth, divya janma.  The whole creation is Īśvara’s form, but when he assumes a particular form for a particular purpose, we call that form an avatāra. The concept of avatāra is not mentioned in the Vedas, though devas are referred to. Rāmāyaṇa and Mahābhārata are itihāsas, meaning ‘this is how it was’. There are historical elements in them, but they are also poetry, and have the poetic license for creating the rasas, the aesthetic values, and all kinds of situations at will. 

Though Kṛṣṇa’s birth, body and actions are divyam, divine, it is to be understood as mithyā. If divyam is understood as something extraordinary, then we can get into difficulties about what liberation is. Pujya Swamiji clarifies that “tattvataḥ vetti”, means knowing the reality of that divya janma. Reality means sat, and there is only one sat, and therefore, knowing sat can only mean knowing aikyam between jīva and Īśvara. This is a very important point to note. Else, we can become the Kṛṣṇa bhaktas and not jñāni-bhakta. 

It is important for seekers to note that this concept of avatāra is not very important in the understanding of Vedānta. 

__________
Excerpted by Swāmini Brahmaprajñānanda ji based on Pūjya 

What is suscess

What is Success?

 

*At the age of 4 years ...* *Success is.....*

That you do not urinate in your pants,

*At the age of 8 years ...* *Success is.....*

To know the way back home.

*At the age of 12 years,* *success is........*

To have friends.

*At the age of 18 years,* *success is.......*

To get a driver's license.

*At the age of 23 years,* *success is.......*

To graduate from a university.

*At the age of 25 years,* *success is........*

To get a job

*At the age of 30 years,* *success is........*

To be a family Man.

*At the age of 35 years,* *success is........*

To make money.

*At the age of 45 years,* *success is.......*

To maintain the appearance of a young man.

*At the age of 50 years,* *success is.......*

To provide good education for your children.

*At the age of 55 years,* *success is...*

To still be able to perform your duties well.

*At the age of 60 years,* *success......*

To still be able to keep driving license 

*At the age of 65 years,* *success is.......*

To live without disease.

*At the age of 70 years,* *success is........*

To not be a burden on any one.

*At the age of 75 years,* *success is........*

To have old friends.

*At the age of 80 years,* *success is.......*

To know the way back home.

*At the age of 85 years,* *success is.......*

That not to urinate in your pants again.

one of the best messages I have ever read.

Life is a cycle

Tree Peoples

I have this tree analogy when I think of people 

in my life, be it friends, family, acquaintances, employees, co-workers, whomever...

They­ are all placed inside what I call my tree test. 

It goes like this:

 

LEAF PEOPLE

Some people come into your life and they are like leaves on a tree. They are only there for a season. 

You can't depend on them or count on them because they are weak and only there to give you shade. 

Like leaves, they are there to take what they need and as soon as it gets cold or a wind blows in your life they are gone. You can't be angry at them, it's just who they are.

 

BRANCH PEOPLE

There are some people who come into your life and they are like branches on a tree. 

They are stronger than leaves, but you have to be careful with them. They will stick around through most seasons, but if you go through a storm or two in your life it's possible that you could lose them.

 

Most times they break away when it's tough. Although they are stronger than leaves, you have to test them out before you run out there and put all your weight on them. 

In most cases they can't handle too much weight. But again, you can't be mad with them, it's just who they are.

 

ROOT PEOPLE

If you can find some people in your life who are like the roots of a tree then you have found something special. 

Like the roots of a tree, they are hard to find because they are not trying to be seen. 

Their only job is to hold you up and help you live a strong and healthy life. If you thrive, they are happy. 

They stay low key and don't let the world know that they are there. And if you go through an awful storm they will hold you up. Their job is to hold you up, come what may, and to nourish you, feed you and water you.

 

Just as a tree has many limbs and many leaves, but few roots, so are human beings too!! 

Look at our own life. How many leaves, branches and roots do we have? 

What are we in other people's lives? 

*THANK GOD FOR THE ROOTS and may we BE A ROOT TO MANY!!*_,_

Shubhashita

उपदेशोऽहि मूर्खाणां प्रकोपाय न शांतये। 

पयःपानं भुजंगानां केवलं विषवर्धनम्॥

बोधारो मत्सरग्रस्ताः प्रभवः स्मयदूषिताः। 

अबोधोपहताश्चान्ये जीर्णमङ्गे सुभाषितम्॥

What this Sanskrit Quote means

Advice given to fools, makes them angry and not calm them down.

Just like feeding a snake with milk, increases its venom.

Learned men are jealous, masters laugh at me.

Other do not understand, thus good quote remains in this old body i.e. me

Life like a journey on a train

This is beautiful..,,  Couldn't stop myself from forwarding this Excellent message 

🚂🚋🚋🚋🚋

Life is like a journey on a train...

with its stations...

with changes of routes...

and with accidents !

🚂🚋🚋🚋🚋

We board this train when we are born and our parents are the ones who get our ticket.

🚂🚋🚋🚋🚋

We believe they will always travel on this train with us.

🚂🚋🚋🚋🚋

However, at some station our parents will get off the train, leaving us alone on this journey.

🚂🚋🚋🚋🚋

As time goes by, other passengers will board the train, many of whom will be significant - our siblings, friends, children, and even the love of our life.

🚂🚋🚋🚋🚋

Many will get off during the journey and leave a permanent vacuum in our lives.

🚂🚋🚋🚋🚋

Many will go so unnoticed that we won't even know when they vacated their seats and got off the train !

🚂🚋🚋🚋🚋

This train ride will be full of joy, sorrow, fantasy, expectations, hellos, good-byes, and farewells.

🚂🚋🚋🚋

A good journey is helping, loving, having a good relationship with all co passengers...

and making sure that we give our best to make their journey comfortable.

🚂🚋🚋🚋🚋

The mystery of this fabulous journey is :

We do not know at which station we ourselves are going to get off.

🚂🚋🚋🚋🚋

So, we must live in the best way - adjust, forget, forgive and offer the best of what we have.

🚂🚋🚋🚋🚋

It is important to do this because when the time comes for us to leave our seat... we should leave behind beautiful memories for those who will continue to travel on the train of life."

🚂🚋🚋🚋🚋

Thank you for being one of the important passengers on my train... don't know when my station will come... don't want 2 miss saying: "Thank you"

🚂🚋🚋🚋

Lookin forward to an awesome 2017. Cheers.

How to do Bhajsn

Whats the Use of Performing a Bhajan, whats in it for me....the eternal question???

The following code of conduct is ideal for those who are aspiring to sing Bhajans. This is not an intention to slight someone or demean anyone at all. 

Way to Sing Bhajans

1. Chant the lord's name with love.

2. Sing with Bhaava (inner feeling), else, the whole activity of Bhajans is rendered useless.
What you get from singing Bhajans?

Bhajans are highly sacred. Bhajan singing makes the heart sacred. What is important is that it should come from the heart. Bhajan is not just rhythm, tune and beat. You should sing God’s name with love. You will see the manifestation of divinity with your physical eyes when you sing HIS glory with all love. Sing from HEART. This is the only way to get HIM into your HEART.

Bhaava (inner feeling) is the quintessence (purest and most perfect form) of Bhajan singing. The heart of the lord is like "soft butter". However to melt this soft butter, we need to show the warmth of Bhakthi and devotion expressed through Bhaava (inner feeling). Only a Bhajan (prayer) sung with full Bhaava (inner feeling) can melt the heart of the lord. It is the cry of devotee with deep yearning (compassion) for the lord. Which makes the lord run to the rescue of HIS devotees? This is the effect of Bhaava.

Even Ice takes some time to melt but God’s heart melts instantaneously when you chant HIS name with love.

Cultivate Bhaava in Bhajans:

Whenever a Bhajan appeals to us, we usually take the first opportunity available and proceed to sing it during a Bhajan session.

Is This The Way To Sing Bhajans?

The answer is No! The song you sing is an offering at the lord's lotus feet and has to be prepared with due diligence (showing care and effort) and care.

How to cultivate Bhaava:

1. Select a Bhajan: Choose simple Bhajan, which suit your voice. It is the feeling with which you sing that matters, not the complexity of the tune.

2. Register the lyrics: Memorize the words of the Bhajan. Understand properly the meaning of the words or lyrics of the song. Learn to pronounce each word the right way.

3. Register the tune: Hear the Bhajan a number of times until the tune gets registered in your mind. Learn the raga on which the Bhajan is based. Understand the entire spectrum of the associated raga. Listen to some Bhajan or songs based on this raga. This will help one to get the feel of that raga which is necessary for the proper exposition of that raga and in turn the perfect rendering of the Bhajan.

4. Learn the tala (The beat): Learn the tala or the beat to which the song has been composed. One must pay special attention to the laya or the tempo of the song.

5. Practice 100 times
Practice 100 times

Does one really need to practice 100 times to get Bhajan prefect? Let us examine.

After the first 25 times you are able to get the lyrics, tune and rhythm perfect.
After the next 25 times you get the Bhajan into the mind. Now you are able to sing effortlessly.
After the next 25 times you get the Bhajan into your blood. You know the meaning of each word when you sing.
After the next 25 times you get the Bhajan into your heart. You are able to have a unique conversation with the lord when you sing.

6. Arrive in time; maintain silence before Bhajans:
"Where ever my glory is sung, I install myself there".
Give some time to prepare yourself mentally before Bhajan

7. Have no ego:

Sing to express (your devotion) not impress (with your musical talent). Pray to the lord before singing, for HIS grace, so that you can sing the song as an offering to the lord rather than with an intention to display your musical talent.

Bhajan must be a felt experience.
Do not sing with one eye on the song that makes the effect on the listeners, and the other, on the effect it makes on the GOD.
Let your heart pant for GOD; then, the raga (musical tune) and tala (musical beat) will automatically be pleasant and correct.
Do not allow even one vice (immoral conduct or weakness) like the vice of conceit (personal vanity) to enter and ensconce (establish or settle comfortably) itself in your heart.

Sing for the Lord, not the Listeners.

Bhajan done with egoistic pride is as harsh as the crow's caw (harsh cry of crow). So, try to avoid the ego marring your sadhana (practice), even to a small extent".

Do you want to drive away GOD through your Bhajan?

Some people may laugh at all this Bhajan and call it mere show and exhibition and recommend instead quiet meditation in the silent recess of the shrine room. But coming out in company and doing Bhajan like this helps in removing egoism; one should not be afraid of jeering, nor feel ashamed to call out the name of the lord. One gets inspired by the devotion of others."

Use Bhajan as an activity to remove ego.

8. Bhajan is not the place to practice silence:

When a man has fallen into a well and is unable to get out, he does not mutter to himself. He shouts loudly to get men to save him! What do you do to drive away birds sitting on a branch? You clap your hands loudly. Similarly, sing the names "Radhe Govinda, Gopala, Hari Narayana aloud, and clap your hands with vigour (physical or mental strength or energy) so that the birds of evil passion, Kama, krodha (anger) and lobha infesting your mind will fly away.

When you sing without the thrill of ecstasy (over whelming joy or rapture), I do not derive any joy. Bhajan must spread good will, love, ecstasy it must cleanse (make clean or pure) the polluted atmosphere; it must invite all to share in the joy and peace. Be sincere feel in your hearts what you are singing by your voice. The motion will express itself through the raga and tala it chooses. You need not worry about the raga being appropriate or the tala being accurate. When Krishna is prompting you to sing, the raga and the tala can never be wrong.

Devotees who attend Bhajan turn their looks this side and that side without concentrating on Bhajan. If they are not interested in the Bhajan, why should they come at all?

Courtesy: http://muralisudha.blogspot.in/2012/03/pudukottai- sri-sanjeevi-bhagavathar.html

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