Thursday, November 29, 2018

Bhaja Govindam - Post 16


Verse 15

अङ्गं गलितं पलितं मुण्डं दशनविहीनं जातं तुण्डम् ।
वृद्धो याति गृहीत्वा दण्डं तदपि न मुञ्चत्याशापिण्डम् ॥१५॥

angaṁ galitaṁ palitaṁ muṇḍaṁ
daśanavihīnaṁ jātaṁ tuṇḍam,
vrddho yāti gṛhītvā daṇḍaṁ
tadapi na muñcatyāśāpiṇḍam.

(The body has weakened; the head has turned grey; the mouth has become toothless; the old man moves about with his staff. Even then, he does not give up his bundle of hopes and desires.)

Many people have been tricked into the belief that by fulfilling their desires they will be able to bring them to an end. No one has been able to get rid of desires by fulfilling them. That philosophy has deluded many people. 

Initial 3 lines of this verse show the physical signs of over-indulgence in one’s body. 

Man, ignorant of his divine nature, binds himself to his physical identity and starts glorifying his physical charm in his youth and when he crosses his youth and steps into the next stage as a man.

Anybody born in this world as a human being, must go through the six stages of existence-birth-growth-disease-decay and finally death.

However, a human being, when he / she reaches his 40s and then his 50s, they fail to accept that their physical charm is diminishing and he is reaching the stage of disease in the six stages explained above.

However, the desire to enjoy even with such  a derelict body  does not  leave  them and hence, they  indulge in efforts to look young, feel young, rejuvenate themselves, bolster their energy levels with artificial drugs, etc. 

People will lift heaven and earth to find some way of enjoying pleasures. No one accepts that decay, old age and death are part of the package we were born into. 

Instead of finding satisfaction, people merely find addiction. Not only that, they lose the power of their senses. Their bodies take the strain by appearing ragged and aged years before the proper time. 

Desires can never end by fulfilling them. And the reason for the same is that desires belong to the Mind, the mind can still be ‘young’ in an old body. Desires live with us till death, and are taken with us into our next birth! For they are not a function of the body but of the Mind. 

Reaching a step beyond the literal meaning of the verse, one has to address to all the problem caused due to their mind.

Spiritual sadhana in any of the path - Karma or Bhakti or Jnana - has to be pursued by man not when he has to lean on others for support, as the verse says, but in his young age, when he is physically strong and mentally capable and intellectually sharp.

Mind which takes him to the world has to be diverted and channelized towards God through spiritual sadhana.

Love.


Wednesday, November 28, 2018

Swami Ashokananda


“Forget that anyone is bad, that anyone is inferior. You have to go beyond the person’s behavior. The real person is God, peeping through the eyes. This is the highest ideal.

Never think another person to be weak or imperfect. Behind his form lies the ever effulgent Being, the Strength of all strength, the Wisdom of all wisdom.

Imagine God in the heart of all beings.

Every single being that exists is an inexhaustible mine of beauty and love.

Everything brings the message of God; from everywhere comes the touch of my Beloved.”

- Swami Ashokananda

Tuesday, November 27, 2018

Bhaja Govindam - Post 15


Verse 14

जटिलो मुण्डी लुञ्छितकेशः काषायाम्बरबहुकृतवेषः ।
पश्यन्नपि च न पश्यति मूढो ह्युदरनिमित्तं बहुकृतवेषः ॥ १४॥

Jaṭilo muṇḍī luñchitakeśaḥ kāṣāyāmbarabahukṛtaveṣaḥ,
paśyannapi cana paśyati mūḍhaḥ udaranimittaṁ bahukṛtaveṣaḥ

(One ascetic with matted hair, one with shaved head, one with hair plucked out one by one, one in ochre robes – all these are distracted ones who, though seeing, do not see. These are different disguises are only for their living.)

Here, Sankara describes a person who is apparently on the spiritual path, one who is following the spiritual practices externally but is still into worldly pursuits. Even after entering into the spiritual path fully, if one gets entangled in mundane worldly requirements, it is but a tragedy.

It is relatively easier to correct / bring someone who is not in spiritual path but if one is already into spiritual path and believes that he is on right track, then it is difficult to transform him.

The description of such a perverted being is vivid. An ascetic with matted hair or head shaven, with his material quest disguised in ochre robes, he does all this only for the ‘belly'. Belly signifies physical comfort, emotional satisfaction and intellectual delight. He does not see the possibility of anything beyond just his personal fulfillment.

Sankara calls such a person a fool because he is so near to the Truth yet totally blinded. The most difficult part of the spiritual path is to avoid getting tied down by petty, selfish considerations. 

Once this hurdle is overcome, the practices themselves become effortless. Whatever we do, the thought of ‘I, me and myself' does not leave us. We follow the spiritual exercises but we fail to address this crucial element. This, in fact, is the central point of the spiritual journey. 

Selflessness is a measure of spiritual growth. So it is no use doing everything else if we are unwilling to rid ourselves of selfish, self-centered interests. 

As a result we end up as hypocrites, professing the higher but pursuing the lower. We lose touch with basic human feelings. We fail to lift off. 

Hence we miss the power and ease, the grandeur and magnificence, of a life of dedication and surrender. All of us need to watch out for this pitfall. 

Selfishness creeps in without our knowing it, in spite of our best efforts. The intellect must be alert at all times.

An important point to make regarding a verse such as this is that the attack is on the egoism and hypocrisy of insincere men; this is not an attack on the symbols themselves. 

Sankara has described a sanyasi and the description used by Sankara is for a Hindu apparently.

However, the essence of this verse has to be taken for an insincere human being who boosts of being in spiritual path but his behavior and inner attitude is not befitting the path he has taken up.

This is not restricted only to spiritual Gurus in any religion but it applies to each one of us in the society.

We should not get stuck up in the description given in the verse. We should rise beyond the appearance of a sanyasi described and introspect ourselves whether we are a true spiritual seeker, whether our thoughts, words and actions are synchronized and we practice whatever we learn in our spiritual path, no matter what religion we belong to.

As far as a Spiritual Preceptor is concerned, it becomes the duty of a spiritual teacher of worth to train his disciples in such a way that they do not use their outer symbols to buy privileges from society. This is best done by instilling a deep spirit of service in them. 

Love.