# 31 Nath! Kaise Narasimha roop Banaya!

भजन: नाथ ! कैसे नरसिंह रूप बनाया!

राग: बरहंस ताल धमाल

नाथ ! कैसे नरसिंह रूप बनाया!

जासे भक्त प्रह्लाद बचाया ।।टेक।।

न कोई तुम्हरा पिता कहावे, न कोई जननी जाया

थंभ फोड़कर प्रकट भये हरि, यह अचरज तेरी माया ।।१।।

आधा रूप धरा प्रभु नर का, आधा सिंह सुहाया

हिरण्यकशिपु को पकड़ धरण में, नख से फाड़ गिराया ।।२।।

गर्जन सुनकर देवलोक से, ब्रह्मादिक सब आया

हाथ जोड़ कर विनती कीनी, शांत स्वरूप कराया ।।३।।

अन्तर्यामी सर्वव्यापक, ईश्वर वेद बताया

ब्रह्मानंद सत्यकर सबको, यह परमाण दिखाया ।।४।।

Bhajan Lyrics By Swami Brmhanand ji Maharaj

Title: Nath! Kaise Narasimha roop Banaya!

Raag: Barhans Taal Dhamal

Nath! Kaise Narasimha roop Banaya!

Jase Bhakt Prahalad bachaya ||Re||

Na koi tumhra pita kahave, na koi janani jaya

Thambh fodkar prakat bhaye hari, ye achraj teri Maya ||1||

Adha roop dhara prabhu nar ka, adha simha suhaya

Hiranyakashipu ko pakad dharan me, nakh se fad giraya ||2||

Garjan sunkar devlok se, Brahmadik sab aaya

Hath jod kar vinti keeni, shant swaroop karaya ||3||

Antaryami sarv vyapak , ishvar ved bataya

Brmhanand satyakar sabko, yeh parmaan dikhaya ||4||

Semantics:

Oh, Lord! How magnificently you manifested as Narasimha! To safeguard the life of your devotee Prahalad.

O Hari! You have neither father nor mother, Your manifestation through a ruptured pillar is a marvel of your divine illusion.

Lord! Your form is half-human, half-lion, You seized Hiranyakashipu, tore him with your claws, and cast him to the ground.

Upon hearing your roar, Brahma and all the gods descended from their celestial abodes, They pleaded with folded hands until you became serene.

Brahmananda asserts that the Vedas testify that You are the Supreme, Omniscient, and Omnipresent Deity.

*Maya= Lord Vishnu's Power of illusion.

# 30 Sajan Teri Umran beet rahi

भजन: सजन तेरी उमरन बीत रही

राग पहाड़ी ताल केरवा

सजन तेरी उमरन बीत रही

कैसे धरे मन धीर ।।टेक।।

दिन-दिन, घड़ी-घड़ी, पल-पल जावे

जिमि अंजलि का नीर।।१।।

गया बगत फिर हाथ न आवे

लाख करो तदबीर।।२।।

मोक्ष दुवार मिली यह काया

करले जतन नरवीर।।३।।

ब्रह्मानंद सुमिर जगदीश्वर

मिटे सकल भव पीर।।४।।

Bhajan lyrics by Swami Brmhanandji maharaj 

Title: Sajan teri umarn beet rahi

Raag Pahadi taal Kervah

Sajan teri umaran beet rahi

Kaise dhare man dheer ||Re||

Din-Din, Ghadi-Ghadi, Pal-Pal jave

Jimi anjuri ka neer||1||

Gaya bagat fir hath n aave

Lakh karo tadbeer ||2||

Mokhsa duvar mili ye kaya

Karle jatan narveer ||3||

Bramhanand sumir jagdishwar 

Mite sakal bhav peer||4||

Semantics:

Oh, dear soul! Your age is fleeting,

Yet, how do you maintain such patience within?

Day by day, hour by hour, second by second, life ebbs away,

As water slips through your fingers.

No matter how many efforts you undertake,

Lost time cannot be regained.

The body is the gateway to liberation,

Oh, courageous one! Strive earnestly for salvation.

Oh, Brahmanand! Contemplate the Lord,

To transcend worldly sufferings.

Connotations:

Swamiji's verse carries a profound message, emphasizing the rarity and significance of human existence. He underscores that only humans possess the wisdom to discern between right and wrong. This life, as a human, is pivotal, presenting a precious opportunity for all of us. Therefore, we must earnestly strive for salvation. Unlike other beings, only humans can attain this spiritual liberation. Understanding the preciousness of time and life, we must refrain from squandering it. Instead, we should dedicate ourselves to serving the divine and chanting the holy names of the Lord, for it is only through the grace of the divine that we can transcend the sufferings of the material world.

# 20 Darshan Bin Jiyera Tarse

Bhajan lyrics

भजन: दर्शन बिन जियरा तरसे

राग।   : ठुमरी खमाच 

   

दर्शन बिन जियरा तरसे । टेक।

घडीघडी दिनदिन पलपल छिनछिन कल न पड़त

नहीं धरत धीर मन नीर नैन से बरसे |१|

बिनती हमारी अब सुनो गिरधारी तुम जाबुं बलिहारी

तेरे चरणकमल तोपे वारी मेरी जान जिगर से ।२।

कीजिये सुनाई मेरी देर क्यों लगाई अब और न सहाई

तेरे बिना यदुराई मुझे लीजिये बचाई निज करसे ।३।

दूषन हमारो सब दिल से बिसारो प्रभु ब्रह्मानंद

निहारो निज नैनन तारो भवसिंधु लहर से ।४। 

Bhajan: Darshan bin jiyra tarse

Raag : thumari  khamach

Darshan bin jiyra tarse |repeat| 

Ghadi ghadi  din din palpal chhin chhin

Kal n padat nahi dharat dheer man 

Neer nain se barse |1|

Binti humari ab suno girdhari tum

Jabu balihari tere charanakamal 

Tope vari meri jaan jigar se |2|

Keejiye sunayi meri der kyu lagayi ab

Aur n sahayi tere bina yadurai 

Mujhe lijiye bachayi nij kar se |3|

Dooshan humaro sab dil se bisaro 

Prabhu brahmanand niharo nij nainan

Taro bhav sindhu leher se |4|

Semantics: 

Oh, Lord! My heart yearns to behold you,

My mind grows restless,

Every moment, every hour, all day,

My tears flow ceaselessly.

Hear my pleas, oh Lord!

My complete surrender is at your lotus feet,

I am willing to sacrifice my entire existence for you.

Listen to my prayers, oh Lord!

Why the delay?

I cannot bear the agony of separation,

No one else can aid me but you.

Please come and rescue me with your divine hands,

Oh Lord! Overlook my transgressions,

I belong to you, cast your gaze upon me.

Please! Deliver me from the ocean of worldly woes.

Connotations:

This poem is a deeply emotional and spiritual expression of a devotee's yearning for divine connection and solace. The speaker's heart is filled with a profound desire to experience the presence of the divine, as symbolized by the plea to "behold you." The use of repetitive language, such as "every moment, every hour, all day," emphasizes the intensity and constancy of this yearning.

The imagery of tears flowing ceaselessly conveys the depth of the speaker's sorrow and longing. The tears represent both a physical manifestation of emotional pain and a spiritual cleansing, highlighting the speaker's sincerity and devotion.

The speaker's surrender at the "lotus feet" of the Lord signifies a complete submission and reverence. The lotus, often associated with purity and divine beauty in many spiritual traditions, symbolizes the transcendental nature of the divine. By placing themselves at the lotus feet, the speaker acknowledges their own humility and the exalted status of the divine.

The speaker's willingness to "sacrifice my entire existence" underscores the depth of their devotion and commitment. This line reflects the ultimate act of faith and trust in the divine, indicating that the speaker values their spiritual connection above all worldly attachments.

The plea for the Lord to "overlook my transgressions" and the acknowledgment of belonging to the divine reflect the speaker's awareness of their own imperfections and the hope for divine mercy and acceptance. This theme of forgiveness and redemption is central to many spiritual traditions, emphasizing the compassionate and benevolent nature of the divine.

The metaphor of being delivered "from the ocean of worldly woes" portrays the challenges and sufferings of life as a vast, turbulent sea from which the speaker seeks rescue. This powerful image conveys the overwhelming nature of life's difficulties and the speaker's reliance on the divine for salvation.

Overall, the poem is a heartfelt appeal for divine intervention and relief from the pain of separation. It highlights themes of devotion, surrender, forgiveness, and the quest for spiritual solace, capturing the essence of a deeply personal and transformative spiritual journey.

# 19 Dekh Nazaro se Bhai

भजन: देख नज़रों से भाई
राग: मारवाड़ी
देख नज़रों से भाई परमेश्वर तेरे मन माँहि
अंग अंग जैसे फूलन में गंध समाई रे ।टेक।

क्या मथुरा क्या काशी जावे।
जाय हिमालय क्यों दुख पावे।
कर सत्संग विचार भेद सतगुरु से पाई रे ।१।

हाड़ मांस का पिंजर काया ।
चेतन केवल फिरे फिराया ।
बाजीगर जैसे पुतली को नाच नचाई रे ।२।

कस्तूरी मृगनाभ बिराजे ।
घास सूंघता बन बन भाजे ।
बिन जाने मूरख बिरथा बाहिर भटकाई रे ।३।

विषयों में तू सुख को माने ।
ब्रह्मानंद स्वरूप न जाने।
उलट सुरत संभाल भरम मन का मिट जाई रे।४।

Bhajan: Dekh nazron se bhai
Raag: Marwari

Dekh nazaron se bhai
Parmeshwar tere man mahi
Ang ang jaise fulan me gandh samayi re |R|

Kya Mathura kya Kashi jave
Jaay himalaya kyo dukh pave
Kar satsang vichar bhed satguru se payi re |1|

Haad mans ka pinzar kaya
Chetan kewal fire firaya
Baazigar jaise putli ko nach nachayi re |2|

Kastoori mrignaabh biraje
Ghans dhundhta van-van bhaje
Bin jane moorakh birtha bahir bhatkayi re |3|

Vishyon me tu sukh ko maane
Brmhanand swarup n jane
Ulat surat sambhal bharam man ka mit jayi re|4|

Semantics:

Oh, Brother! Just open your eyes and see,

God resides in your heart,

Just like a flower holds its scent.

Why do you go to the cities of Mathura and Kashi?

Why do you endure the journey to the Himalayas?

Simply seek the secret knowledge from the true Guru. |1|

This body is merely a structure of bones and flesh,

Consciousness alone animates it,

Much like a puppeteer controls the puppets. |2|

Like a musk deer chasing its own scent in the woods,

You are a fool searching in the outer world. |3|

You seek comfort in worldly pleasures,

But you are ignorant of the knowledge of the self.

It is better to attain Samadhi,

For then, illusion will end. |4|

Connotations:
        This poem is a profound spiritual exhortation, urging the reader to seek divine understanding and inner peace through self-awareness and guidance from a true Guru.

The opening lines, "Oh, Brother! Just open your eyes and see, God resides in your heart, Just like a flower holds its scent," convey the idea that the divine presence is inherently within us, as natural and intrinsic as the scent within a flower. This emphasizes the importance of introspection and recognizing the divine within oneself rather than searching externally.

The lines questioning the journey to sacred cities and the Himalayas—"Why do you go to the cities of Mathura and Kashi? Why do you endure the journey to the Himalayas?"—highlight the futility of seeking spiritual enlightenment solely through physical pilgrimage. Instead, the poem advises seeking the secret knowledge from a true Guru, indicating that true wisdom and peace come from internal reflection and guidance, not from external travels.

The comparison of the body to a puppet controlled by consciousness—"This body is merely a structure of bones and flesh, Consciousness alone animates it, Much like a puppeteer controls the puppets"—suggests that physical form is secondary to the spirit or consciousness that gives it life. This reflects on the transient nature of the body and the enduring essence of the soul, emphasizing the importance of focusing on spiritual rather than physical existence.

The musk deer analogy—"Like a musk deer chasing its own scent in the woods, You are a fool searching in the outer world"—criticizes the human tendency to seek happiness and fulfillment in the external world. Just as the musk deer is unaware that the fragrance it seeks comes from itself, humans often overlook the inner source of true contentment and peace.

Finally, the closing lines—"You seek comfort in worldly pleasures, But you are ignorant of the knowledge of the self. It is better to attain Samadhi, For then, illusion will end"—highlight the distraction of worldly pleasures from the pursuit of self-knowledge. The term "Samadhi" refers to a state of intense concentration or meditation leading to spiritual enlightenment. The poem suggests that achieving Samadhi will dispel the illusions (Maya) of the material world, leading to true understanding and peace.

Overall, the poem emphasizes the themes of inner divine presence, the importance of seeking true spiritual guidance, the transient nature of the physical body, the folly of external pursuits for inner fulfillment, and the ultimate goal of achieving spiritual enlightenment to transcend worldly illusions.

# 21 Niranjan Pad ko Sadhu koi koi pata hai

निरंजन पद को साधु कोई पाता है
ताल: राग पहाड़ी
निरंजन पद को साधु कोई पाता है। टेक।
मूलद्वार से खेंच पवन को उल्टा पंथ चलाता है
नाभि पंकज दल में सूती नागन जाय उठाता है । १।
मेरुदंड की सीढ़ी बना कर सुन शिखर चढ़ जाता है
भ्रमर गुफा में जाय बिराजे जगमग ज्योत जगाता है । २।
शशि मण्डल से अमृत टपके पीकर प्यास बुझाता है
गगन महल में जाकर सोवे सुरता सेज़ बिछाता है ।३।
सब कर्मन की धूनी जलाकर तन में भस्म रमाता है
ब्रह्मानंद स्वरुप मगन हो आप ही आप समाता है ।४।

Niranjan pad ko sadhu koi pata hai
Taal: raag pahadi

Niranjan pad ko sadhu koi paata hai | repeat|
Mooldwara se khench pavan  ko ulta panth chalata hai
Nabhi pankajdal me sooti naagan jay uthata hai |1|
Merudand ki seedhi bana kar sun shikhar chadh jata hai
Bhramar gufa me jaay biraje jagmag jyot jagata hai |2|
Shashi mandal se amrit tapke peekar pyas mitata hai
Gagan mahal me jakar sove surta sez bichhata hai |3|
Sab karman ki dhooni jalakar tan me bhasm ramaata hai
Brmhanand swaroop  magan ho aap me aap samaata hai |4|

Semantics:

Rare is the seeker who attains the hidden knowledge,

Who draws breath from Mooldwara's depths,

Awakening the serpent sleeping on the lotus navel.

He ascends the spine's staircase to the peak,

Enters the cave, and illuminates the darkness,

Quenching his thirst with nectar from the moon's oracle.

In the palace of the sky, he lays his bed,

Burning karma in the altar of yoga,

Anointing his body with its sacred ashes.

Brahmanand declares, the yogi is immersed within,

Dwelling deeply in the essence of his own self.

Connotations:

Swamiji explains in this piece of poetry that attaining hidden or sacred knowledge is a rare achievement. Only one among countless seekers can find true knowledge. As mentioned in the Ishavasyopanishad, divine truth is not easily accessible to everyone because it is shrouded in illusion. The phrase "Hiranya Mayen Patrain Satyasa Pihitam Mukham" translates to "The face of truth is covered by a golden vessel," illustrating that truth is concealed and not directly in reach.

When a sage or yogi attains a state of samadhi, they experience ultimate bliss. This state of absolute bliss is something only a yogi can comprehend; it is rare and secret. Swamiji discusses enlightenment through Yoga-Darshana*, describing how a yogi blends ^Apana Vayu with Prana Vayu in reverse order, moving Apana Vayu from the Muladhara Chakra to the Ajna Chakra. This practice, the pinnacle of Pranayama, leads the yogi to the state of samadhi.

This concept is also mentioned in the Bhagavad Gita:

"Apane juhvati pranam pranapanam tatha pare Pranapaan gati ruddhva pranayam parayana" 

(Gita 4:29)

Translation: "And there are even others who are inclined to the process of breath restraint to remain in trance, and they practice stopping the movement of the outgoing breath into the incoming, and incoming breath into the outgoing, and thus at last remain in trance, stopping all breathing. Some of them, curtailing the eating process, offer the outgoing breath into itself, as a sacrifice."

Swamiji reveals a rare and hidden knowledge using metaphor. He speaks of the serpent asleep over the navel lotus, referring to the Muladhara Chakra and the Kundalini (the coiled one), the supreme source of yogic energy. A yogi can awaken this, Kundalini.

*Yoga Darshana is one of the six Vedic schools of philosophy. The six schools are:

1. Nyaya

2. Vaisheshika

3. Samkhya

4. Yoga

5. Mimamsa

6. Vedanta

^According to Ayurveda and Yoga Darshana, there are five types of air that control the human body:

- Prana Vayu controls the heart and lungs.

- Apana Vayu controls the genitalia and anus.

- Samana Vayu controls the bellybutton (digestive organs).

- Udana Vayu controls the throat.

- Vyana Vayu controls the rest of the body parts.

# 26 He Ri Sakhi Batlaye mujhe

हे री सखी बतलाय मुझे 
ताल- ग़ज़ल कवाली 

हे री सखी बतलाय मुझे 
पिया के मन-भावन की बतियाँ ।। टेक।।  

गुणहीन मलिन शरीर मेरा, कुछ हार सिंगार 
किया भी नहीं । नहि जानू मैं प्रेम की बात कोई   
मेरी कांपत है डर से छतियाँ ।।१।।

पिया अंदर महल विराज रहे,  घर काजन मे अटकाय  
रही । नहिं एक घड़ी पल संग किया 
विरथा सब बीत गयी रतियाँ ।।२।। 

पिया सोवत ऊंची अटारिन में, जहाँ जीव  
परिंद को गंम नहीं । किस मारग होय के जाय  
मिलूं किस भाँत बनाय लिखूँ पतियाँ ।।३।। 

निज स्वारथ का संसार सभी, किससे अब   
प्रीत करूँ मन में । ब्रह्मानंद पिया हितकार मेरा  
जग भीतर और नहीं गतियाँ ।।४।।

He ri sakhi batlay mujhe
Beat: Gazal kavali

He ri sakhi batlaay mujhe 
Piya k man bhawan ki batiya ||repeat||

Gunheen maleen sharir mera 
Kuch haar singar kiya bhi nahi  
Nahi janu main prem ki baat koi  
Meri kanpat hai dar se chhatiyan ||1|| 

Piya andar mahal viraj rahe 
Ghar kajan me atkaay rahi  
Nahi ek ghadi pal sang kiya  
Virtha sab beet gayi ratiyan. ||2|| 

Piya sovat  oonchi  atarin me. 
Jaha jeev parind ko gamm nahi  
Kis marag hoy k jaay miloon 
Kis bhaant banay likhun patiyan ||3|| 

Nij swarath ka sansar sabhi. 
Kis se ab preet karu mann me  
Bramhanand piya hitkaar mera. 
Jag bheetar aur nahi gatiyan  ||4|| 

Word Meaning

Sakhi = friend (of female) ;  batlaay = tell ; piya = beloved  
Man bhawan = pleasing/ favorite ; batiyaan= Talks  
Gunheen = meritless ; malin = dirty ;.
Haar-singar = ornamentation - make up; 
kanpat= palpitate ; chhatiyan = bossoms / heart 
Viraj = sitting ; atkaay = engaged ;  ghadi-pal = moment  
Virtha = in vain ;  Atari = tower building ; marag = path 
Bhanti = way of doing ; patiyan = letters ; 
swarath = selfishness ;  preet = love ; 
hitkaar = beneficial ; gatiyan = way to go

Semantics:

Oh, my friend, please tell me, what are my beloved’s favorite words?

My body is unclean, devoid of grace; I wear no ornament, nor makeup on my face.

I do not know the language of love, my heart trembles with fear.

Alas! I was absorbed in household chores, while my sweetheart waited within the palace.

Not a moment did I spend with my beloved, and the nights slipped away in vain.

My dear one sleeps in a lofty tower, where no creature or bird can reach.

How can I ever meet him? How can I send him a message?

Swami Brahmanand says, "This world is filled with selfishness; whom should I love but the Divine?"

My beloved is my only refuge; there is no other way but to worship God.

Connotation: 
   
               Swamiji wishes for someone to show him how to allure his beloved, the Divine, who is God. He reflects on his sins, realizing that he never remembered God, wasting his time in bliss and luxury.

He acknowledges that God is far beyond this world, unreachable by those who feel separate from Him.

Ultimately, Swamiji concludes that the world is full of selfishness, and the most beneficial path is to love and worship God. Brahmaanand ji says there is no other way but this.

# 16 Jhooth Sab Jagat Pasara Re

झूठ सब जगत पसारा

राग: मारवाड़ी

झूठ सब जगत पसारा सोच समझ नर देख बिचारा
मूरख गर्व करे मनमें हरिनाम बिसारा रे ।। टेक ।।

बड़े बड़े राजा अरु रानी देश ख़ज़ाने हुकुम दिवानी
भूमि में मिल गया रह्या नही एक इशारा रे ।।१।।
अर्जुन भीम कर्ण से भारे शूरवीर रण गर्ज़न हारे
काल बली से हारे सभी परलोक सिधारा रे ।।२।।
पंडित योगीजन घनेरे रूपवंत गुणिगण बहुतेरे
अपनी गाय बजाय गए जग में दिन चारा रे ।।३।।
धन जोवन गुण थिर नहि कोई ब्रह्मानंद नाश सब
होई परमेश्वर का नाम सुमर सबसे हो न्यारा रे ।।४।।

Jhuth sab jagat pasara
Raag: Marwari
Jhuth sab jagat pasara soch samajh nar dekh bichara
Moorakh garv kare man me harinam nisaar re || repeat||

Bade bade raja aru raani desh khazane hukum diwani
Bhoomi me mil gaya rahya nahi ek ishara re ||1||
Arjun Bheem Karn se bhaare shoorveer ran garjan haare
Kaal bali se hare sabhi parlok sidhara re ||2||
Pandit yogi jan ghanere roopvant gunigan bahutere
Apni gaay bajaay gaye jag din me chara re ||3||
Dhan jovan gun thir nahi koi bramhanand nash sab
Hoyi parmeshwar ka naam sumar sabse ho nyara re ||4||

Word Meaning:
  Jhuth= False ;  jagat = world ;  Pasara = Spread
Soch samajh = think and understand
Nar = human ; bichara = think ; moorakh= stupid
Garv= proud ; bisara = forget ;  desh = states;. 
Khajane = treasures ; hukum = Order (law) ; 
Divani = Administrators ; bhoomi = earth / soil ;
Ishara = symbol/ evidence ; Shoorveer = Great warrior ; 
Ran = war ; Garjan = roar ; kaal bali = Mighty Time ; 
Haare = defeated ;  parlok = next world ; sidhara= gone
Pandit = Scholar ; Yogiraj = Great Monk ;
ghanere = so many  ;  roop want = Beautiful ;
gunigan = full of virtues; bahutere= so many ;
gaaye bajaye = sing and play ;  din chara = 4 days
Dhan= wealth ; jovan = youth ; gun = merit :
Thir (sthir)= stable ; Sumar= think / chant ;
nyara= separate

Semantics:
      Swami Brahmanandji's bhajan echoes: "O human! Lies are scattered everywhere in this world. O human! Ponder, perceive, and ponder again.

If, by forsaking the Holy name of God, pride swells within you, it is but folly.

Grand kingdoms, riches, and rulers all merged into the earth when death arrives, leaving no trace behind.

Mightier warriors than Arjuna, Bheem, and Karna once walked this earth, their battle cries echoing, yet they succumbed to the relentless grasp of Time, meeting their end.

Scholars and sages graced this world, alongside the talented and beautiful, each striving to shape their own destinies, yet their days are fleeting.

Brahmaanand Ji declares: Money, youth, and talent are fleeting in this world, all subject to ruin. Only the Divine and the Holy name of God reign supreme, eternal and immortal. Thus, let every soul chant the Lord's Holy name."

Connotation.
    Swami Brahmanand ji elucidates the transient nature of the world in this hymn, asserting its inherent falsehood due to its destructible nature.

Human attributes such as beauty, talent, wealth, health, strength, intelligence, bravery, and glory all fade away with the passing of human life. Therefore, anything impermanent cannot be deemed as truth.

Only the name of God endures as true. Swami Brahmanand ji urges us to seek refuge in God.

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# 12 Hari Tum Bhaktan Ke Rakhware

हरि तुम भक्तन के रखवारे

राग : खमाच ताल ३

हरि तुम भगतन के रखवारे
सकल जगत के नित हितकारे ।। टेक ।।

गज को पकड़ ग्राह ने खेंचा
गरुड़ सवार पछार उबारे ।।१।।
प्रह्लाद भगत की रक्षा कीनी
हिरणकशप तन तुरत विदारे ।।२।।
द्रुपदसुता की लाज बचाई
खेंच खेंच पट कौरव हारे ।।३।।
ब्रह्मानंद शरण मे आयो
कीजिये भवजल सिंधु किनारे ।।४।।

Hari Tum bhaktan k rakhavare  
Raag: khamach taal 3

Hari Tum bhaktan k rakhavare
Sakal jagat k nit hitkare || repeat||

Gaj ko pakad grah ne khencha
Garud savar pachhar ubaare ||1||
Prahlad bhagat ki raksha keeni
Hirankashap tan turat vidare ||2||
Drupadsuta ki laaz bachayi
Khench khench pat kaurav haare ||3||
Bramhanand sharan me aayo
Keejiye bhavjal sindhu kinare ||4||

# 18 Do Din Ka Jag Me Mela

दो दिन का जग में मेला

राग: बंजारा ताल

दो दिन का जग में मेला
सब चला चली का खेला ।। टेक ।।

कोई चला गया कोई जावे ।
कोई गठड़ी बांध सिधावेजी ।
कोई खड़ा तैयार अकेला ।। सब•
कर पाप कपट छल माया ।
धन लाख करोड़ कमायाजी ।
संग चले न एक अधेला ।। सब•
सुत नार मात पितु भाई ।
कोई अंत सहायक नाहीजी ।
क्यो भरे पाप का ठेला ।। सब•
यह नश्वर सब संसारा ।
कर भजन ईश का प्याराजी ।
ब्रह्मानंद कहे सुन चेला ।। सब•

Do din ka jag me mela
Raag: Banjara taal

Do din ka jag me mela
Sab chala chali ka khela ||repeat||

Koi chala gaya koi jave
Koi gathari bandh sidhaveji
Koi khada taiyaar akela ||sab•
Kar paap kapat chhal maaya
Dhan lakh karor kamayaji
Sang chale na ek adhela ||sab•
Sut naar mat pitu bhai
Koi ant sahayak nahiji
Kyo bhare paap ka thela ||sab•
Yeh nashvar sab sansara
Kar bhajan ish ka pyaraaji
Bramhanand kahe sun chelaji ||sab•

Semantics :
 In this world, our meetings are brief, just fleeting moments.

Life here is like a cycle of rebirth, a continuous game.

Some depart, some are departing, while others prepare to leave,

Some carry their karmic baggage, while others depart unburdened.

No matter how much wealth one accumulates,

Through deceit, tricks, or false promotions,

In the end, not even a single coin can be taken.

Even family members cannot assist on the deathbed,

So why accumulate sins?

Poet Brahmanand advises, "O disciples! This world is transient.

It is wise to worship the divine,

For in the end, only God can provide solace."

In Poetic form:

In this world, our encounters are fleeting,

A game of souls, endlessly repeating.

Some depart, some are on their way,

With karma's baggage, some choose to stay.

No wealth amassed can escape this fate,

Millions gained through deceit, too late.

In death's grip, kinfolk stand frail,

Why carry sins, to no avail?

This world, a transient game, heeds Brahmanand's decree,

Mortal and fleeting, yet we fail to see.

Disciples, worship the divine, with fervent appeal,

For in the end, only God's grace can heal.

Connotation:
                     Addressing his disciples in this hymn, Swamiji emphasizes the finite lifespan of creatures in this mortal world. He underscores that no creature or object is immortal; many have come and gone, and those who remain will also meet their end. When most people die, their attachment to their actions lingers in their hearts. Swamiji refers to this attachment as a "baggage," which perpetuates the cycle of rebirth. Thus, attachment becomes an impediment to salvation.

Swamiji observes that despite striving with sin and deceit to amass wealth for their families, neither the ill-gotten gains nor the family members can provide solace on one's deathbed. Therefore, Swamiji advocates worshiping God without engaging in sin.

# 11 Pratham sumar shri Ganesh

प्रथम  सुमर  श्री गणेश

प्रथम सुमर श्री गणेश गौरी सुत प्रिय महेश
राग: ध्रुपद ताल

प्रथम सुमर श्री गणेश गौरिसुत प्रिय महेश।
सकल विघन भय कलेश दूर से निवारे ।।१।।
लंब उदर भुज विशाल कर त्रिशूल चन्द्र भाल
शोभत गल पुष्प माल रक्त बसन धारे ।।२।।
ऋद्धि सिद्धि दोऊ नार चमर करत बार बार
मूषक वाहन सवार भक्तन हितकारे।।३।।
पूरण गुण गण निधान सुरमुनि यश करत गान
बह्मानंद चरण ध्यान सकल काज सारे।।४।।

Pratham sumar shri Ganesh gaurisut priya mahesh
Raag: Dhrupad taal

Pratham sumar shri Ganesh gaurisut priya mahesh
Sakal vighan bhaya klesh dur se nivare || 1||

Lamb udar bhuj vishal kar trishul chandra bhal
Shobhat gal pushp mal rakt vasan dhare ||2||
Riddhi Siddhi dou naar chamar karat bar bar
Mooshak vahan savar bhaktan hit kare ||3||
Pooran gun gan nidhan surmuni yash karat gaan
Bramhanand charan dhyan sakal karaj sare ||4||

# 10 Jai Kamle kamlasan sundari

जय कमले कमलासन सुंदरी

राग:जंगला ताल

जय कमले कमलासन सुन्दरि
सकल जगत माता सुखदायी ।।टेक ।।

रत्न मुकुट मस्तक पर राजे
बनमाला गल बीच सुहाई ।।१।।
कानन में कुंडल कर कंकण
पग नुपूर शोभा अधिकाई ।।२।।
गरुड़ चढ़ी हरि संग विराजे
शेषनाग तन सेज़ बिछाई ।।३।।
बृह्मानंद करे जो सुमरण
सुख संपत्ति नित होत सवाई ।।४।।

Jay kamle kamlasan sundari
Raag: jangla taal

Jay kamle kamlasan sundari
Sakal jagat mata sukhdayi || repeat||

Ratna mukut mastak par raje
Banmala gal beech sunayi  ||1||
Kanan me kundal kr kankan
Pag nupoor shobha adhikayi ||2||
Garud chadhi hari sang viraje
Sheshanag tan sez bichhayi ||3||
Bramhanand kare jo sumiran
Sukh sampatti nit hot sawai ||4||

# 8 Jai Jagdishvari mat Saraswati

जय  जगदीश्वरी  मात  सरस्वती 

राग: जंगला ताल

जय जगदीश्वरी मात सरस्वती
शरणागत प्रतिपालनहारी ।। टेक।।

चंद्र बिम्ब सम वदन विराजे
शीश मुकुट गल माला धारी ।।१।।
वीणा वाम अंग में शोभे
सामगीत ध्वनि मधुर पियारी ।। २।।
श्वेत वसन कमलासन सुंदरी
संग सखि शुभ हंस सवारी ।। ३।।
ब्रह्मानन्द मैं दास तुम्हारो
दे दर्शन परब्रह्म दुलारी ।।४।।

Jay jagdishvari maat saraswati

Raag: jangla taal

Jay jagdishvari mat saraswati
Sharanagat pratipalanhari || repeat||
Chandra bimb sam vadan viraje
Sheesh mukut mala galdhari ||1||
Veena vaam ang me shobha
Saamgeet dhvani madhur piyari ||2||
Shwet vasan kamlasan sundar
Sang sakhi shubh hans sawari ||3||
Bramhanand mein das tumharo
De darshan par bramh dulari ||4||

# 9 Jai Durge Durgati pariharini

जय दुर्गे दुर्गति परिहारिणी 

राग: जंगला ताल 

जय दुर्गे दुर्गति परिहारिणी
अशुभ विदारिणी मात भवानी ।। टेक ।।

आदि शक्ति परब्रह्म स्वरूपिणी
जगजननी चहुँ वेद बखानी ।।१।।
ब्रह्मा शिव हरि अर्चन कीनो
ध्यान धरत सुर नर मुनि ज्ञानी ।।२।।
अष्टभुजा कर खंग बिराजे
सिंह सवार सकल वरदानी ।।३।।
बह्मानंद शरण मे आयो
भव भय नाश करो महारानी ।।४।।

Jay durge durgati pariharini
Raag: jangla taal

Jay Durge durgati pariharini
Ashubh vidarini mat bhawani || repeat||

Adi shakti par bramh swarupini
Jagjanani chahu ved bakhana ||1||
Brmha shiv hari archan keeno
Dhyan dharat sur nar muni gyani ||2||
Ashtbhuja kar khang viraje
Singh sawar sakal vardani ||3||
Bramhanand sharan mein aayo
Bhav bhaya nash karo maharani ||4||