Pran Prathistha, Rama and Adhyatma Ramayana –

What Birth of Rama Means

 

Article Published Date: 21-Jan-2024

Pran Prathistha Date: 22-Jan-2024

Source

Jai Śrī Rāma,

My Humble Praṇām-s to all Dhārmika-s whose heart and mind are filled with joy on the holy occasion of the Pran Pratitha (Prāṇa Pratiṣṭhā) of Bhagavāna Rāma as Rāma Lālā, the infant form of formless Rāma, the substratum of entire universe. Pran Pratistha will happen on 22-Jan-2024 in the auspicious Ābhijita Muhūrta.

This occasion is a special occasion in two senses. First, it represents the 500 year long struggle which recalls the sacrifices (Pāṇāhuti) of Kings, and common men from all varṇa-s and Jātī-s.

It also denotes the sacrifice of all irrespective of Varṇa and Jātī post-independence. The agitation includes saints, Kar Sevaks, organisation like VHP, Political parties like BJP, lawyers and ordinary men not affiliated to any organisation or ideology.

Many have given the life sacrifices, many have taken vows. Suryavanshi Kshatriyas from 105 Villages around Ayodhya who since 500 years have taken a vow to not wear their turbans, which symbolises their pride, not to wear chappals and never use an umbrella will wear them from 22 Jan 2024 onwards. Heart of each and everyone of the Hindu wished for Śrī Rāma Lālā / Lalā mandir in Ayodhya.

This is and has always been a people’s movement. We have resisted conversion since last 1000 years. Until the Sun, Moon and Stars exists, so will Sanātana Dharma exist.

Second, this is the only place in the world where an exclusive mandir of Śrī Rāma Lallā could be established, whereas we generally find the entire Rāma-Parivāra (Ram Darbar). A temple dedicated to Bāla Rāma (Rāma Lallā as an infant) is rarely found. Ayodhya Rāmajanmabhūmī is the only place, the birth place of our beloved Bhagavāna Rāma, that makes this mandir unique.

Thus, this mandir, Rāma Janmabhūmi Mandir, is unique in its own way. Of course re-establishment Kāśī Viśvanāthā Mahādeva Mandir and Mathurā’s Kṛṣṇa Janmabhūmī Mandir is still unfinished but is an ongoing very patient struggle.

Rāma Janmabhūmi Mandir belongs to all. It symbolizes the end of struggle of all Hindus collectively since last 500 years. The sacrifices, the vows will all be fulfilled with the completion Prāṇa Pratiṣṭhā. After the Mandir is complete with Kalaśa Stapanā, it will resonate and mark a new beginning in full glory. The energies will begin to work from tomorrow generating a new wave of consciousness amongst Hindus and all Dhārmika Traditions. This Prāṇa Pratiṣṭhā will also restore the Hindu Pride.

This Mandir is not built by the order of any King or Queen or by the donation of a few rich people, it is people’s Mandir and so it holds a special place in our heart.

Keeping aside the difference, I pray from the bottom of my heart that the people and saints from all Sampradāya-s not only from Bhārata but all over the world join in this celebration which symbolizes inner joy and inner awakening. The Prāṇa Pratiṣṭhā represents the manifestation of energy of Rāma who is unborn reality.

On this occasion, let us study the first stuti in Ādhyatma Rāmāyaṇa after the birth of Śrī Rāma.

Vālmiki Rāmyāṇa narrates life of Rāma as a poetry, as a history and takes Rāma as a human being who often requires guidance of Ṛṣi-s (Rishi-s), but when needed he asserts his true status that he is Īśvara.

Ādhyātma Rāmāyaṇa adopts spiritual view. It never compromises the divinity of Rāmā at any point and everything happens under the direction of his will, never ever loses his divine status under any circumstances even though he is surrounded by and is inside Māyā and working through a physical body which has its own limitations. It gives the essence of Vālmiki Rāmāyaṇa from spiritual point and focus on Śrī Rāma’s stuthi-s and his updeśa-s (spiritual instructions). These spiritual instructions are very helpful in all cultivating devotion in him and in getting a clear direction for our spiritual progress.

Śrī Hari, by the repeated request of deva-s incarnated to earth through Kausalyā’s womb, thus making her first person to receive his divine grace. He also fulfilled the wish of both Daśaratha and Kausalyā who did intense penance to have Śrī Hari as their son. Śrī Hari manifested in physical body through Kausalyā as Śrī Hari and not Rāma, the person. He had four hands each holding their respective objects like Mace, Sudarśana chakra, etc. He was wearing a pitāmbara too. But after the prayers of Devī Kausalyā he transformed into Rāma the normal human being.

Upon having the first vision of Śrī Hari, Devī  Kausalyā sung a praise (a stuti). This is the first stuti of Ādhyātmā Rāmāyaṇa. Of course as a prelude (Pūrvabhumikā), earlier Śrī Śiva described the true nature and glory of Śrī Rāma to Mā Pārvatī. The story goes on that after being anointed on the throne of Ayodhyā, upon the instruction Śrī Rāma, Mā Sītā reveals the real nature of Śrī Rāma to Śrī Hanumāna.  

The stuti by Devī Kausalyā is the first after the birth of Rāma. Since this mandir is of Rāma Lallā, lets worship Rāma with the stuti of Devī Kausalyā immediately after birth of Rāma.

Ādhyātmā Rāmāyaṇa is full of such stuti-s and updeṣa-s (spiritual instructions). Though it is of advaitic nature, it describes karma, bhakti and Jñāna.

The translation is not poetic or even rhythmic, but it helps understand the meaning of the words. One can pick up Gita Press Hindi Translation available for free reading and download as an ebook on their website. Sanskrit words are retained where necessary and if no proper justifiable English word is available to me.

 

Ādhyātmā Rāmāyaṇa, Sarga 3, Śloka-s 20-33 (AR3.19-29).

 

दृष्ट्वा तं परमात्मानं कौसल्या विस्मयाकुला । हर्षाश्रुपूर्णनयना नत्वा प्राञ्जलिरब्रवीत् ॥ १९॥

 

AR 3.19 – Wonderstruck by seeing the divine form of Paramātmā [Śrī Hari], Devī Kausalyā was dumbfounded, with tears [of joy] flowing through her eyes, with folded hands, she offered her Namaste (salutations) and [and in prayerful submission] said –

 

कौसल्योवाच

देवदेव नमस्तेऽस्तु शङ्खचक्रगदाधर । परमात्माच्युतोऽनन्तः पूर्णस्त्वं पुरुषोत्तमः ॥ २०॥

वदन्त्यगोचरं वाचां बुद्ध्यादीनामतीन्द्रियम् । त्वां वेदवादिनः सत्तामात्रं ज्ञानैकविग्रहम् ॥ २१॥

त्वमेव मायया विश्वं सृजस्यवसि हन्सि च । सत्त्वादिगुणसंयुक्तस्तुर्य एवामलः सदा ॥ २२॥

करोषीव न कर्ता त्वं गच्छसीव न गच्छसि । श‍ृणोषि न श‍ृणोषीव पश्यसीव न पश्यसि ॥ २३॥

अप्राणो ह्यमनाः शुद्ध इत्यादि श्रुतिरब्रवीत् । समः सर्वेषु भूतेषु तिष्ठन्नपि न लक्ष्यसे ॥ २४॥

अज्ञानध्वान्तचित्तानां व्यक्त एव सुमेधसाम् । जठरे तव दृश्यन्ते ब्रह्माण्डाः परमाणवः ॥ २५॥

त्वं ममोदरसम्भूत इति लोकान् विडम्बसे । भक्तेषु पारवश्यं ते दृष्टं मेऽद्य रघूत्तम ॥ २६॥

संसारसागरे मग्ना पतिपुत्रधनादिषु । भ्रमामि मायया तेऽद्य पादमूलमुपागता ॥ २७॥

देव त्वद्रूपमेतन्मे सदा तिष्ठतु मानसे । आवृणोतु न मां माया तव विश्वविमोहिनी ॥ २८॥

उपसंहर विश्वात्मन्नदो रूपमलौकिकम् । दर्शयस्व महानन्दबालभावं सुकोमलम् । ललितालिङ्गनालापैस्तरिष्याम्युत्कटं तमः ॥ २९॥

 

AR 3.20 – Kausalyā said – Oh Deva of the Deva-s (i.e. the one worshipped even by the deva-s, the supreme consciousness, Brahman), by humble namaste to you! Oh the holder of divine counch, [sudarśana] chakra and mace! you are Ananta, Achyuta Paramātmā (infinite, eternal Paramātmā), you are completeness, you are Puruṣottama (20).

 

AR 3.21 – The wise knower of [essence of] veda-s (i.e. truth) know you as the one who cannot be grasped by mind and speech, and is beyond indriya-s (five senses – eyes, ears etc), is just the existence (sattāmātra) and the only one who is of the nature of Jñāna (विग्रहम् vigraham means form, here it means ‘of the nature’) (21).  

 

AR 3.22 – It is only you, who by his own Māyā consisting of the three guṇa-s – sattva, rajasa and tamasa create, preserve and destroy the world and you yourself always remain established in [your natural] state of Turiya [which is the state beyond the three guṇa-s and so beyond Māyā and so beyond creation] (22).

 

AR 3.23 – You are not the doer (kartā) yet appear to be a doer (kartā), do not walk, yet appear to be [doing an act of] walking, do not listen yet appear to be [doing an act of] listening and do not see but appear to be [doing an act of] seeing (23).

 

AR 3.24 – Shruti (śāstra-s) proclaim that ‘you are beyond Prāṇa and mind and are pure’. You reside in all living beings equally but are yet not comprehendible i.e. your presence goes unnoticed [by the ignorant people] (24).

 

AR 3.25 – Though you reside equally in the hearts of all living beings, those who have not purified their mind and intellect cannot know your presence in them, but those who have purified their mind and intellect can clearly know your presence in their heart without doubt. [Oh Bhagavāna!], many universes lying inside your stomach (abdomen) appear to be of the size of aṇu (atom) (25).

 

AR 3.26 – Yet you are born from my womb and manifested in this world as my son. [Such an astonishment! Is this not a miracle! the infinite born through the womb of a human being!]. This is nothing but your grace towards your devotees (26).

 

AR 3.27 – [O Bhagavāna!] Deluded under the influence of your Māyā is was engrossed in the world of saṃsāra (material world) and was infatuated in [mundane things like] my husband, son, and money, but [by your grace], now I am at  your [lotus] feet (27).

 

AR 3.28 – O Bhagavāna! Let your [beautiful divine] form always reside in my heart [so strongly] so that I may never ever be influenced by your Māyā which mesmerises the whole world [and keeps us ignorant humans under delusion] (28).

 

AR 3.29 – O Viśvātmān! (the Ātmā of the entire universe), please give an end to this divine form of yours and [kindly] assume the pleasant, joy-giving form of a baby by whose happy and cheerful embrace and childish talks, I shall cross the dense (terrible) forest of darkness induced by ignorance' (29).

 

श्रीभगवानुवाच

यद्यदिष्टं तवास्त्यम्ब तत्तद्भवतु नान्यथा ॥ ३०॥

अहं तु ब्रह्मणा पूर्वं भूमेर्भारापनुत्तये । प्रार्थितो रावणं हन्तुं मानुषत्वमुपागतः ॥ ३१॥

त्वया दशरथेनाहं तपसाराधितः पुरा । मत्पुत्रत्वाभिकाङ्क्षिण्या तथा कृतमनिन्दिते ॥ ३२॥

रूपमेतत्त्वया दृष्टं प्राक्तनं तपसः फलम् । मद्दर्शनं विमोक्षाय कल्पते ह्यन्यदुर्लभम् ॥ ३३॥

संवादमावयोर्यस्तु पठेद्वा श‍ृणुयादपि । स याति मम सारूप्यं मरणे मत्स्मृतिं लभेत् ॥ ३४॥

 

AR 3.30 – Śrī Bhagavāna [Harī / Viṣṇu] said –

'Oh mother! Let everything take happen as you wish. Nothing happens against your wish. (30).

 

AR 3.31 – Earlier, Brahmā jī had prayed to me to remove the burden of this earth. Hence, I have taken a human form to slay the demon Ravaṇa and others of his ilk (31).

 

AR 3.32 – You, along with Daśaratha have worshipped me by doing intense penance with the intention of having me as your son. Now, I have fulfilled your wish by being born as your son (32).

 

AR 3.33 – As a result of fruits of your worshipping me by doing intense penance, you have seen my divine form. It is extremely difficult to see my divine form. My Darśana (seeing my divine form and knowing my true nature) is of the nature of giving moksha (liberation) (33).

 

AR 3.34 – Those who read or listen to this discourse between us, shall attain Sārupya i.e. will have a divine form [of his subtle body] similar to that of mine and such a person will remember me at the time of death [thus ensuring mukti i.e. liberation] (34).

 

इत्युक्त्वा मातरं रामो बालो भूत्वा रुरोद ह । बालत्वेऽपीन्द्रनीलाभो विशालाक्षोऽतिसुन्दरः ॥ ३५॥

 

AR 3.35 – Saying so, Bhagavāna Viṣṇu / Hari transformed into a new born baby and began to cry [like a new born baby]. Even in that baby form of human, he was very beautiful, of dark complexion like Indra nīla manī (sapphire) and having big eyes (34).

 

बालारुणप्रतीकाशो लालिताखिललोकपः । अथ राजा दशरथः श्रुत्वा पुत्रोद्भवोत्सवम् ।

आनन्दार्णवमग्नोऽसावाययौ गुरुणा सह ॥ ३६॥

 

AR 3.36 – He shone like the just-born Sun in the morning i.e. like the rising Sun. [Birth of] Bhagavāna gave resulted in the immense joy and delight to all the Lokpala-s (custodians of the world). Thereafter, when king Daśaratha heard about the ceremonial (auspicious) arrival of a son, he appeared to be drowned in an ocean of delight, happiness and exhilaration, and he went to the royal residence along with his Guru (Vashiṣṭha) (36).

 

This how the Infinite, formless, unborn, Bhagavāna beyond the grasp of mind and beyond Māyā manifested in this world to destroy the evil and re-establish dharma.

Birth of Rāma means manifestation of infinite, formless and unborn Bhagavāna beyond the grasp of mind and beyond Māyā.

Birth of Rāma means birth of knowledge of the supreme.

Birth of Rāma means birth of dharma.

Birth of Rāma means birth of moral and ethical values whichout which one cannot progress on spiritual path.

May this auspicious occasion of Prāṇa Pratiṣṭhā of Śrī Rāma Lallā also induce devotion and dharma in us. May we all be blessed by his compassionate grace.  

 

May this auspicious occasion instil and cultivate devotion, faith and surrender to the supreme Brahman, the Paramātmā, Bhagavāna Rāma who is beyond time and space.

 

Jai Śrī Rāma

Hari OM

 

Sayings of Sri Ramakrishna on bhakti

Sri Ramakrishna: "I am the machine and God is the Operator. I act as He makes me act. I speak as He makes me speak.

Keep your raft, says Ramprasad, afloat on the sea of life,
Drifting up with the flood-tide, drifting down with the ebb.

"It is like the cast-off leaf before a gale; sometimes it is blown to a good place and sometimes into the gutter, according to the direction of the wind.
"As the weaver said in the story: 'The robberv was committed by the will of Rama, I was arrested by the police by the will of Rama, and again, by the will of Rama, I was set free.'

"Hanuman once said to Rama: 'O Rama, I have taken refuge in Thee. Bless me that I may have pure devotion to Thy Lotus Feet and that I may not be caught in the spell of Thy world-bewitching maya.'

"Once a dying bullfrog said to Rama: 'O Rama, when caught bv a snake I cry for Your protection. But now I am about to die, struck by Your arrow. Hence I am silent.'

"I used to see God directly with these very eyes, just as I see you. Now I see divine visions in trance.

"After realizing God a man becomes like a child. One acquires the nature of the object one meditates upon. The nature of God is like that of a child. As a child builds up his toy house and then breaks it down, so God acts while creating, preserving, and destroying the universe. Further, as the child is not under the control of any guna, so God is beyond the three gunas — sattva, rajas, and tamas. That is why paramahamsas keep five or ten children with them, that they may assume their nature."

(To Prankrishna) "Brahman and Sakti are inseparable. Unless you accept Sakti, you will find the whole universe unreal — 'I', you', house, buildings, and family. The world stands solid because the Primordial Energy stands behind it. If there is no supporting pole, no framework can be made, and without the framework there can be no beautiful image of Durga.

"Without giving up worldliness a man cannot awaken his spiritual consciousness, nor can he realize God. He cannot but be a hypocrite as long as he has even a trace of worldly desire. God cannot be realized without guilelessness.

Cherish love within your heart; abandon cunning and deceit:
Through service, worship, selflessness, does Rama's blessed vision come.

Even those engaged in worldly activities, such as office work or business, should hold to the truth. Truthfulness alone is the spiritual discipline in the Kaliyuga."

Prankrishna: "Yes, sir. It is said in the Mahanirvana Tantra: 'O Goddess, this religion enjoins it upon one to be truthful, self-controlled, devoted to the welfare of others, unagitated, and compassionate.'"

Sri Ramakrishna: "Yes. But these ideas must be assimilated."

Sri Ramakrishna: "The more you advance toward God, the less you will see of His glories and grandeur. The aspirant at first has a vision of the Goddess with ten arms; (The allusion is to the image of Durga.) there is a great display of power in that image. The next vision is that of the Deity with two arms; there are no longer ten arms holding various weapons and missiles. Then the aspirant has a vision of Gopala, in which there is no trace of power. It is the form of a tender child. Beyond that there are other visions also. The aspirant then sees only Light."

"Reasoning and discrimination vanish after the attainment of God and communion with Him in samadhi. How long does a man reason and discriminate? As long as he is conscious of the manifold, as long as he is aware of the universe, of embodied beings, of 'I' and you'. He becomes silent when he is truly aware of Unity. This was the case with Trailanga Swami. (A noted monk of Benares whom the Master once met. The Swami observed a vow of silence.) "

"Have you watched a feast given to the brahmins? At first there is a great uproar. But the noise lessens as their stomachs become more and more filled with food. When the last course of curd and sweets is served, one hears only the sound 'soop, soop' as they scoop up the curd in their hands. There is no other sound. Next is the stage of sleep — samadhi. There is no more uproar. "

Gospel of Sri Ramakrishna

Krishna is the Supreme Lord, the Self of All says Sri Adi Sankaracharya ji in Prabodh Sudhakar

प्रबोध सुधाकर

prabodha sudhAkara (Prabodh Sudhakar)

(Notes are comments by Samvid, translator of Prabodh Sudhakar, published by Samata Books)


Note: Though the author has divided this grantha into 19 chapters, the verse numbers do not restart in each chapter, but continue from previous chapters. Total number of verses are 257.

Chapter 19, The Divine Grace.

येयदुनन्दननिहतास्तेतुन भूयःपुनर्भवंप्रापुः।
तस्मादवताराणामन्तर्यामीप्रवर्तकःकृष्णः॥२४१॥

241. As regards those who were killed by (kruShNa), the delight of the Yadu-race, they did not again suffer rebirth. Therefore, kruShNa is the originator and inner controller of Divine incarnations

Note: Here kruShNa is identified with the Supreme Self who resides within all beings and controls their actions. It is He who incarnates on earth to upholds the moral and spiritual Law.


ब्रह्माण्डानिबहूनिपक्ङजभवान्प्रत्यण्डमत्यद्भुतान्
गोपान्वत्सयुतानदर्शयदजंविष्णूनशेषांच्श्र यः।
शभुर्यच्चरणोदकंस्वशिरसाधतेच मूर्तित्रयात्
कृष्णोवैपृथजस्तिकोऽप्यविकृतःसच्चिन्मयोनीलिमा॥२४२॥


242. He who showed brahmA, the unborn, numerous universe-systems and in every such universe, extremely wonderful Creator-gods (or lotus-born brahmA-s), cowheards accompanied by calves and all protector-gods (viShNu), and the water emanating from whose feet, Sambhu (or Lord Siva) bears on his head, (that) kruShNa is indeed distinct from the tree-fold form of Godhead (brahmA, viShNu, Siva), some indescribable unmodified blueness consisting of Pure Being-consciousness.

Note: In this verse, the author displays his devotion to kruShNa, as well as his uncompromising stand on the Unity of Godhead. kruShNa is seen by him as the Trancendent Reality surpassing the Divine Trinity-brahmA, the creator God, viShNu, the Protector-god and Siva, the Destroyer-god – though purANa-s hold that he is the full incarnation of viShNu. When brahmA removed the cowherds and the calves and concealed them in a cave without the knowledge of kruShNa, the latter showed him innumerable universe-systems, each with it’s own Trinity and cowherds and calves.

The celectial gangA river is considered as emanating from the feet of viShNu (regarded as kruShNa) and, when it was brought to earth, Siva is stated to have borne it on his head to reduce its force. The idea conveyed by the verse is that kruShNa is, inreality, the Transcendent Existence-consciousness-Bliss and is the very soul and basis of all universes. Gods and beings.

Earlier, kruShNa, vAsudeva is equated as Self of all, inner controller and as Sat-Chit-Anand. This is not mentioned in single verse but spread over a few verses (not in continuity).

Here the deity of preservation (viShNu) is different than the supreme reality, viShnu. The deity of preservation or say the Trinity is born from 1/4 th part of Sri hari, who is the cause of all. In advaita this ‘source of all’ is taken as Brahman, which is not a person. It is referred by names, hari, vAsudeva, keSava, nArAyaNa, janArdhana or even Siva, ambA, etc. Mostly names of viShNu are used for major times. This may be confusing to many. At times trinity are taken as feminine aspects, pradhAna prakruti

viShNu is the nearest murta-svarUpa of Brahman and so worthy of praise and worship says viShNu purANa.

Personal Note: When someone like rAdhA or kruShNa is extolled as the supreme reality, it is said by great devotees in trance, in ecstasy, in god-intoxicated state. We got to respect them for their devotion. I personally do not go into technicalities like, did rAdhA or kruShNa ever existed, etc. The sheer force of devotion will raise the faithful devotee into ecstasy. What more is needed? This love is no ordinary love and will flush our all negativity and will no doubt melt all sins.
 

Kirtan at Panchvati

The devotees sing the kirtan in the Panchavati in the afternoon. Sri Ramakrishna joins them. Repeating the name of the Divine Mother with the devotees, he is filled with joy.

Song -

The kite of my mind was soaring high up in the sky of the feet of Mother Shyama.

The rough wind of 'misdeeds' made it fall, circling to the ground.

Maya's pull made it heavy and I could not raise it again.

It got entangled with the string of love for wife and children.

Alas! Its crest of jnana is rent. One may pull at it but it falls down.

It has lost its crest, so how can it fly? The six passions have overpowered it.

It was tied to the string of bhakti. While playing, it fell into illusion.

Oh Nareschandra! Rather than weep or laugh, it was better not to have come to play.

They sing another song with the accompaniment of drum and cymbals. Thakur dances with the devotees.

Song -

The bee of my mind drinks deep at the blue lotus-like feet of Mother Shyama.

At the blue lotus-like feet of Shyama, at the blue lotus-like feet of Mother Kali.

The honey of all worldly things - the flowers of lust and so on - have lost all charm.

The feet of the Mother are black-hued, so is the bee; black has mixed with black.

The five elements, turbulent and fascinating, have broken away on seeing this play.

It is only now that Kamalakanta has seen the fulfillment of his hopes.

Joys or sorrows are the same to him; the ocean of joy rolls on.

The kirtan continues. The devotees sing.

Song -

What a machine Ma Shyama has built!

(What a machine Ma Kali has made!)

In this machine three and a half cubits high, what pranks She is playing!

Mother, You Yourself are working this machine, holding its cord.

But the machine says: I am working by myself. It does not know who is working it.

Whoever finds the Mother remains a machine no more.

Yet some machines have even bound the Mother Herself with the cord of love.

Song -

One comes to this world to throw dice. Coming here, I had entertained so many hopes.

To hope for hope is a low state of mind. First I got a 'five' [of the dice].

Then a 'twelve'! And 'eighteen' and 'sixteen'. The way they come again and again, I, too, came to the world.

O Mother! When I got the 'next twelve,' I got entangled with the five[1] and the six[2].

The devotees enjoy themselves. When they stop for awhile, Thakur rises. A number of devotees have arrived in and around Thakur's room.

Sri Ramakrishna is going south toward his room from the Panchavati. M. is with him. They meet Trailokya as they reach Bakultala. Trailokya offers his obeisance to him.

Ref:

[1] Five elements collectively, namely: earth, water, fire, air and space

[2] Six passions

Source: Sri Ramakrishna Kathamrita, Vol II, Section II

Oh God, Teach Me to Worship Thee

Beloved Father, teach me the mystery of my existence! Teach me to worship Thee in breathlessness, in deathlessness. In the fire of devotion, consume my ignorance. In the stillness of my soul, come, Father, come! Possess me and make me feel, in and around me, Thine immortal presence.

In the solitude of my mind I yearn to hear Thy voice. Take away the dreams of earthly sounds that yet lurk in my memory. I want to hear Thy Quiet voice ever singing in the silence of my soul.

My Lord, as Thou art omnipresent, Thou canst not be but present in me. Thou hast omnipotence and omniscience; these also are my soul attributes, May I be able to unfold even a fragment of That contained in my Self.

Source: Page 24, Metaphysical Meditations by Paramhansa Yogananda

Sri Ramakrishna on Jnana and Bhakti

Vijay: "But those who discriminate according to the Vedanta philosophy also realize Him in the end, don't they?"

Sri Ramakrishna: "Yes, one may reach Him by following the path of discrimination too: that is called jnanayoga. But it is an extremely difficult path. I have told you already of the seven planes of consciousness. On reaching the seventh plane the mind goes into samadhi. If a man acquires the firm knowledge that Brahman alone is real and the world illusory, then his mind merges in samadhi. But in the Kaliyuga the life of a man depends entirely on food. How can he have the consciousness that Brahman alone is real and the world illusory? In the Kaliyuga it is difficult to have the feeling, 'I am not the body, I am not the mind, I am not the twenty-four cosmic principles; I am beyond pleasure and pain, I am above disease and grief, old age and death.' However you may reason and argue, the feeling that the body is identical with the soul will somehow crop up from an unexpected quarter. You may cut a peepal-tree to the ground and think it is dead to its very root, but the next morning you will find a new sprout shooting up from the dead stump. One cannot get rid of this identification with the body; therefore the path of bhakti is best for the people of the Kaliyuga. It is an easy path.

"And, 'I don't want to become sugar; I want to eat it.' I never feel like saving, 'I am Brahman.' I say, 'Thou art my Lord and I am Thy servant.' It is better to make the mind go up and down between the fifth and sixth planes, like a boat racing between two points. I don't want to go beyond the sixth plane and keep my mind a long time in the seventh. My desire is to sing the name and glories of God. It is very good to look on God as the Master and oneself as His servant. Further, you see, people speak of the waves as belonging to the Ganges; but no one says that the Ganges belongs to the waves. The feeling, 'I am He', is not wholesome. A man who entertains such an idea, while looking on his body as the Self, causes himself great harm. He cannot go forward in spiritual life; he drags himself down. He deceives himself as well as others. He cannot understand his own state of mind.

"But it isn't any and every kind of bhakti that enables one to realize God. One cannot realize God without prema-bhakti. Another name for prema-bhakti is raga-bhakti. (Supreme love, which makes one attached only to God.) God cannot be realized without love and longing. Unless one has learnt to love God, one cannot realize Him.
"There is another kind of bhakti, known as vaidhi-bhakti, according to which one must repeat the name of God a fixed number of times, fast, make pilgrimages, worship God with prescribed offerings, make so many sacrifices, and so forth and so on. By continuing such practices a long time one gradually acquires raga-bhakti. God cannot be realized until one has raga-bhakti. One must love God. In order to realize God one must be completely free from worldliness and direct all of one's mind to Him.

"But some acquire raga-bhakti directly. It is innate in them. They have it from their very childhood. Even at an early age they weep for God. An instance of such bhakti is to be found in Prahlada. Vaidhi-bhakti is like moving a fan to make a breeze. One needs the fan to make the breeze. Similarly, one practises japa, austerity, and fasting, in order to acquire love of God. But the fan is set aside when the southern breeze blows of itself. Such actions as japa and austerity drop away when one spontaneously feels love and attachment for God. Who, indeed, will perform the ceremonies enjoined in the scriptures, when mad with love of God?

"Devotion to God may be said to be 'green' so long as' it doesn't grow into love of God; but it becomes 'ripe' when it has grown into such love.

"A man with 'green' bhakti cannot assimilate spiritual talk and instruction; but one with 'ripe' bhakti can. The image that falls on a photographic plate covered with black film (Silver nitrate.) is retained. On the other hand, thousands of images may be reflected on a bare piece of glass, but not one of them is retained. As the object moves away, the glass becomes the same as it was before. One cannot assimilate spiritual instruction unless one has already developed love of God."

Vijay: "Is bhakti alone sufficient for the attainment of God, for His vision?"

Sri Ramakrishna: "Yes, one can see God through bhakti alone. But it must be 'ripe' bhakti, prema-bhakti and raga-bhakti. When one has that bhakti, one loves God even as the mother loves the child, the child the mother, or the wife the husband.

"When one has such love and attachment for God, one doesn't feel the attraction of maya to wife, children, relatives, and friends. One retains only compassion for them. To such a man the world appears a strange land, a place where he has merely to perform his duties. It is like a man's having his real home in the country, but coming to Calcutta for work; he has to rent a house in Calcutta for the sake of his duties. When one develops love of God, one completely gets rid of one's attachment to the world and worldly wisdom.

"One cannot see God if one has even the slightest trace of worldliness. Match-sticks, if damp, won't strike fire though you rub a thousand of them against the match-box. You only waste a heap of sticks. The mind soaked in worldliness is such a damp match-stick. Once Sri Radha said to her friends that she saw Krishna everywhere - both within and without. The friends answered: 'Why, we don't see Him at all. Are you delirious?' Radha said, 'Friends, paint your eves with the collyrium of divine love, and then you will see Him.'

(To Vijay) "It is said in a song of your Brahmo Samaj:

O Lord, is it ever possible to know Thee without love,
However much one may perform worship and sacrifice?

"If the devotee but once feels this attachment and ecstatic love for God, this mature devotion and longing, then he sees God in both His aspects, with form and without form."

Source: Gospel of Sri Ramakrishna

Sri Ramakrishna on being the servant of God

Vijay (to the Master): "Sir, you ask us to renounce the 'wicked I'. Is there any harm in the 'servant I'?"

Sri Ramakrishna: "The 'servant I' - that is, the feeling, 'I am the servant of God, I am the devotee of God' - does not injure one. On the contrary, it helps one to realize God."

Vijay: "Well, sir, what becomes of the lust, anger, and other passions of one who keeps the 'servant I'?"

Sri Ramakrishna: "If a man truly feels like that, then he has only the resemblance of lust, anger, and the like. If, after attaining God, he looks on himself as the servant or the devotee of God, then he cannot injure anyone. By touching the philosopher's stone a sword is turned into gold. It keeps the appearance of a sword but cannot injure.

"When the dry branch of a coconut palm drops to the ground, it leaves only a mark on the trunk indicating that once there was a branch at that place. In like manner, he who has attained God keeps only an appearance of ego; there remains in him only a semblance of anger and lust. He becomes like a child. A child has no attachment to the three gunas - sattva, rajas, and tamas. He becomes as quickly detached from a thing as he becomes attached to it. You can cajole him out of a cloth worth five rupees with a doll worth an anna, though at first he may say with great determination: 'No, I won't give it to you. My daddy bought it for me.' Again, all persons are the same to a child. He has no feeling of high and low in regard to persons. So he doesn't discriminate about caste. If his mother tells him that a particular man should be regarded as an elder brother, the child will eat from the same plate with him, though the man may belong to the low caste of a blacksmith. The child doesn't know hate, or what is holy or unholy.

"Even after attaining samadhi, some retain the 'servant ego' or the 'devotee ego'. The bhakta keeps this 'I-consciousness'. He says, 'O God, Thou art the Master and I am Thy servant; Thou art the Lord and I am Thy devotee.' He feels that way even after the realization of God. His 'I' is not completely effaced. Again, by constantly practising this kind of 'I-consciousness', one ultimately attains God. This is called bhaktiyoga.

"One can attain the Knowledge of Brahman, too, by following the path of bhakti. God is all-powerful. He may give His devotee Brahmajnana also, if He so wills. But the devotee generally doesn't seek the Knowledge of the Absolute. He would rather have the consciousness that God is the Master and he the servant, or that God is the Divine Mother and he the child."

Source: Gospel of Sri Ramakrishna

Sri Ramakrishna on Bhakti

Sri Ramakrishna said: "Chaitanya used to shed tears of joy at the very mention of Krishna's name. God alone is the real Substance; all else is illusory. Man can realize God if he wants to, but he madly craves the enjoyment of 'woman and gold'. The snake has a precious stone ( A folk belief in Bengal.) in its head, but it is perfectly satisfied to eat a mere frog.

"Bhakti is the one essential thing. Who can ever know God through reasoning? I want love of God. What do I care about knowing His infinite glories? One bottle of wine makes me drunk. What do I care about knowing how many gallons there are in the grog-shop? One jar of water is enough to quench my thirst. I don't need to know the amount of water there is on earth."

Sri Ramakrishna arrived at Surendra's house. Many devotees had assembled there, including Surendra's elder brother, who was a judge.

Sri Ramakrishna (to Surendra's brother): "You are a judge. That is very good. But remember, everything happens through God's power. It is He who has given you your high position; that is how you became a judge. People think it is they who are great. The water from the roof flows through a spout that is shaped like a lion's head. It looks as if the lion were bringing the water out through its mouth. But look at the source of the water! A cloud gathers in the sky and rain falls on the roof; then the water flows through the pipe and at last comes out through the spout."

Source: Gospel of Sri Ramakrishna

tags: ramakrishna kathamrita, gospel of sri ramakrishna, bhakti, paramhansa

God only wants bhakti

Sri Ramakrishna was seated in Manomohan's parlour. He said: "God very much relishes the bhakti of the poor and the lowly, just as the cow relishes fodder mixed with oil-cake. King Duryodhana showed Krishna the splendour of his wealth and riches, but Krishna accepted the hospitality of the poor Vidura. God is fond of His devotees. He runs after the devotee as the cow after the calf."

Source: Gospel of Sri Ramakrishna

tags: ramakrishna kathamrita, gospel of sri ramakrishna, bhakti, paramhansa

Sri Ramakrishna on house holders - continued

 

Sri Ramakrishna continued: "Man may be likened to grain. He has fallen between the millstones and is about to be crushed. Only the few grains that stay near the peg escape. Therefore men should take refuge at the peg, that is to say, in God. Call on Him. Sing His name. Then you will be free. Otherwise you will be crushed by the King of Death."

Sri Ramakrishna sang again:

Mother! Mother! My boat is sinking, here in the ocean of this world;
Fiercely the hurricane of delusion rages on every side!
Clumsy is my helmsman, the mind; stubborn my six oarsmen, the passions;
Into a pitiless wind
I sailed my boat, and now it is sinking!
Split is the rudder of devotion; tattered is the sail of faith;
Into my boat the waters are pouring! Tell me, what shall I do?
For with my failing eyes, alas! nothing but darkness do I see.
Here in the waves I will swim,
O Mother, and cling to the raft of Thy name!

Source: Gospel of Sri Ramakrishna

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How can we become more deserving of God’s grace?

Question:  How can we become more deserving of God’s grace? 

Swamiji:  The main point is that if by our abilities we can attain God, than in His attainment, we have to have abilities greater than Him. This is not possible. All that a child can do is cry to gain his mother's attention. He cannot become deserving of her love. Therefore, why to ask about becoming deserving? Why not simply ask for God? Why go around about way that is a longer path? Why not go straight to the source?

A crucial point is, do not pay attention to yourself. Only pay attention towards God. The minute you look towards yourself, you will fall. The true and greatest devotees’ attention is only on God. "Hari bina rahyo re ne jai." He cannot live without God. Therefore remember Him at all times and become intensely agitated when you forget Him.

- Swami Ramsukhdasji

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What should a devotee do to express his devotion?

Question:  What should a devotee do to express his devotion?

Swamiji:  Bhagavan says to Arjuna, whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatever you give as a gift, whatever you do by way of penance, offer it all to Me. (Gita 9:27).

A Jnanayogi, renounces his assumed relation with the world, but a devotee does not believe or accept any reality other than God. Jnana Yogi, renounces objects and actions, whereas devotee offers objects and actions to God, that is, believing that the objects and actions are not his, rather believes them to be God's and God's manifestation. In other words, a devotee surrenders himself to God. By surrendering the Self (swayam) to God, all activities and happening whether worldly or of spiritual nature all are naturally and automatically surrendered to God.

Source: “Gita Madhurya“  by Swami Ramsukhdasji

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How can we know we have exclusive and unswerving devotion?

Question:   How can we know we have exclusive and unswerving devotion?

Swamiji:  If you get (understand) the answer to your question - it is not because of the way I have explained it nor is it because of the way you had put your question. It is only because of the Grace of God. A person who asks a question rarely captures all his thoughts and the person who hears the question usually does not understand the full purport of what he hears. He answers it on the basis of his understanding of the question. If the person who asks the question gets his answer it is because of the God's Grace. In fact, whatever happens in the world is only because of God's Grace. It is not because of the individual's effort.

People say that I have an effect on people. If I had an effect - it should have been on all. This is not so. Once I was thrown out of a train even though I had a confirmed ticket. So I as an individual have no effect. It all happens by the Grace of God. Neither the one asking the question is perfect nor the one answering it is perfect - it happens by the Grace of God. The work is done by God’s grace alone. Only He is and only He will remain.

Source: "Art of Living" by Swami Ramsukhdasji

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What is the form of exclusive and unswerving devotion?

Question:   What is the form of exclusive and unswerving devotion?

Swamiji:  Exclusive devotion is when there is no second entity. There is nothing else in the world. There is no other. There is no other who is not yours. There being 'no other' can mean (i) there is only God and it also means (ii) everyone is mine (there is no 'other'). You do not see anyone or anything else. This is true love. There is no one who is 'other'. No second entity. Like the chaste wife does not even accept the existence of a second male. There is only one male for her - her husband. Similarly in exclusive devotion there is only God. All that is seen is only prakriti (nature). There is no second entity and that entity is mine.

Source: "Art of Living" by Swami Ramsukhdasji

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After becoming God’s (with unswerving devotion) is no work remaining for us to do?

Question:   After becoming God’s (with unswerving devotion) is no work remaining for us to do?

Swamiji:  Does any work remain to be done thereafter? Think about it. Only work remaining is God's work, since He is the master of this entire Universe. Why is it so difficult to offer at the lotus feet of our Master what already belongs to Him? We claim these things are ours. But for how long will they remain ours? At the end they will be only God's. Therefore while living itself, with a true heart, entrust everything back to God, then you will live in joy.

These five golden principles are real and genuine. From today let us take hold of these principles. "Sarva bhavena maam bhajati" and with complete feelings (bhava) and with our entire being worship only God. With all intentions, purpose and feelings, if we are doing only God's work, it will become unswerving devotion (avyabhichaari bhakti).

Source: "Art of Living" by Swami Ramsukhdasji

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How can one have unswerving devotion for God at all times?

Question:   How can one have unswerving devotion for God at all times?

Swamiji:  One way to have unswerving devotion (avyabhichaari bhakti) that is there at all times, is if we entrust everything to God.

When one follows these five golden principles (panchaamrit), devotion becomes very simple. These five principles show the Art of Living in this world. They are -

1) We are only God's

2) Residing, in His kingdom only

3) Doing His (good and auspicious) work only

4) Receiving only His offerings

5) With the offerings (prasad) received from God, serving only His family.

So what it the main essence ? It is small, simple but yet very powerful. I am God's and I am no one else's. And everything is God's. So when everything is God's, what do we do? Simply enjoy! There is no more work remaining to be done for us. Only God's work is to be done, and reciting His name, contemplation on Him, hearing about His pastimes etc.

Source: "Art of Living" by Swami Ramsukhdasji

 

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What is Bhakti?

The term Bhakti comes from the root 'Bhaj', which means 'to be attached to God'. Bhajan, worship, Bhakti, Anurag, Prem, Priti are synonymous terms. Bhakti is love for love's sake. The devotee wants God and God alone. There is no selfish expectation here. There is no fear also. Therefore it is called 'Parama Prem Rupa'. The devotee feels, believes, conceives and imagines that his Ishtam (tutelary deity) is an Ocean of Love or Prem.

Bhakti is the slender thread of Prem or love that binds the heart of a devotee with the lotus feet of the Lord. Bhakti is intense devotion and supreme attachment to God. Bhakti is supreme love for God. It is the spontaneous out-pouring of Prem towards the Beloved. It is pure, unselfish, divine love or Suddha Prem. There is not a bit of bargaining or expectation of anything here. This higher feeling is indescribable in words. It has to be sincerely experienced by the devotee. Bhakti is a sacred, higher emotion with sublime sentiments that unites the devotees with the Lord.

Mark how love develops. First arises faith. Then follows attraction and after that adoration. Adoration leads to suppression of mundane desires. The result is single-mindedness and satisfaction. Then grow attachment and supreme love towards God.

In this type of highest Bhakti all attraction and attachment which one has for objects of enjoyment are transferred to the only dearest object, viz., God. This leads the devotee to an eternal union with his Beloved and culminates in oneness.

Types of Bhakti

Bhakti is of various kinds. One classification is Sakamya and Nishkamya Bhakti. Sakamya Bhakti is devotion with desire for material gains. A man wants wealth with this motive practices Bhakti. Another man wants freedom from diseases and therefore does Japa and offers prayers. A third one wants to become a Minister and does Upasana with this aim. This is Sakamya Bhakti. Whatever you want the Lord will certainly give you, if your Bhakti is intense and if your prayers are sincerely offered from the bottom of your heart. But you will not get supreme satisfaction, immortality and Moksha through Sakamya Bhakti.

Your Bhakti should always be Nishkamya Bhakti. God has already given you a good position, a good job, wife and children and enough wealth. Be contented with these. Aspire for Nishkamya Bhakti. Your heart will be purified and the Divine Grace will descend upon you. Be in communion with the Lord, you will become one with the Lord and you will enjoy all the Divine Aisvaryas (Divine attributes like wisdom, renunciation, power, etc.). All the Vibhutis (Special forms in which the Lord manifests) of the Lord He will give you. He will give you Darsan. He will help you to dwell in Him. At the same time He will give you all the Divine Aisvaryas also.

Another classification of Bhakti is Apara-Bhakti and Para-Bhakti. Apara-Bhakti is for beginners in Yoga. The beginner decorates an image with flowers and garlands, rings the bell, offers Naivedya (food-offerings), wave lights; he observes rituals and ceremonies. The Bhakta here regards the Lord as a Supreme Person, who is immanent in that image and who can be propitiated through that form only.

He has no expanded heart. He is a sectarian. He dislikes other kinds of Bhaktas who worship other Devatas. Gradually, from Apara-Bhakti, the devotee goes to Para-Bhakti, the highest form of Bhakti. He sees the Lord and Lord alone everywhere and feels His Power manifest as the entire universe. "Thou art all-pervading; on what Simhasana shall I seat Thee ? Thou art the Supreme Light, in whose borrowed light the sun, the moon, the stars and the fire shine; shall I wave this little Deepa or light before You ?" - thus the devotee recognizes the transcendental nature of God. Para-Bhakti and Jnana are one. But every Bhakta will have to start from Apara-Bhakti. Before you take your food, offer it to God mentally; and the food will be purified. When you pass through a garden of flowers, mentally offer all the flowers to the Lord in Archana (offering flowers in worship). When you pass through the bazaar and see a sweetmeat shop, offer all the sweetmeats as Naivedya to the Lord. Such practices will lead to Para-Bhakti.

Bhakti is also classified into Gauna-Bhakti and Mukhya-Bhakti. Gauna-Bhakti is the lower Bhakti and Mukhya-Bhakti is the higher type of Bhakti.

Go from stage to stage. Just as a flower grows in the garden, so also gradually develop love or Prem in the garden of your heart.

The enemy of devotion is egoism and desire. Where there is no Kama or desire, there alone will Rama (the Lord) manifest Himself. The enemies of peace and devotion are lust, anger and greed. Anger destroys your peace and your health also. When a man abuses you, keep peaceful. When blood begins to boil, it is impoverished. You lose vitality if you become a prey to fits of temper.

How to Cultivate Bhakti?

It would be a gross mistake if you consider Bhakti as merely a stage of emotionalism, while it is actually a thorough discipline and training of one's will and the mind, a sure means to intuitive realization of God Almighty through intense love and affection for Him. It is a means to thorough apprehension of the true knowledge of Reality, beginning from the ordinary form of idol worship right upto the highest form of cosmic realisation of your oneness with Him. You can achieve this by following the eleven fundamental factors which Sri Ramanuja had prescribed. They are Abhyasa or practice of continuous thinking of God; Viveka or discrimination; Vimoka or freedom from everything else and longing for God; Satyam or truthfulness; Arjavam or straightforwardness; Kriya or doing good to others; Kalyana or wishing well-being to all; Daya or compassion; Ahimsa or non-injury; Dana or charity; and Anavasada or cheerfulness and optimism.

People put a question: "How can we love God whom we have not seen ?"

Live in the company of saints. Hear the Lilas of God. Study the sacred scriptures. Worship Him first in His several forms as manifested in the world. Worship any image or picture of the Lord or the Guru. Recite His Name. Sing His glories. Stay for one year in Ayodhya or Brindavan, Chirakut or Pandhapur, Benares or Ananda Kutir. You will develop love for God.

Every act must be done that awakens the emotion of Bhakti. Keep the Puja(worship) room clean. Decorate the room. Burn incense. Light a lamp. Keep a clean seat. Bathe. Wear clean clothes. Apply Vibhuti (sacred ash) or Bhasma, and Kumkum on the forehead. Wear Rudraksha or Tulasi Mala. All these produce a benign influence on the mind and elevate the mind. They generate piety. They help to create the necessary Bhava or feeling to invoke the Deity that you want to worship. The mind will be easily concentrated.

Practice of right conduct, Satsanga, Japa, Smarana, Kirtan, prayer, worship, service of saints, residence in places of pilgrimage, service of the poor and the sick with divine Bhava, observance of Varnashrama duties, offering of all actions and their fruits to the Lord, feeling the presence of the Lord in all beings, prostrations before the image and saints, renunciation of earthly enjoyments and wealth, charity, austerities and vows, practice of Ahimsa, Satyam and Brahmacharya - all these will help you to develop Bhakti.

 

Source: http://www.dlshq.org/teachings/bhaktiyoga.htm

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What should we do first – get rid of attachment or develop love and devotion for God?

Swamiji:  First increase the love and devotion for God. Just like during Ramayan recitation, if you engage your mind and with concentration and understanding the meaning, then mind is greatly purified. Attachment within is wiped out on it's own and devotion for God is awakened. There is amazing joy and relish in this. In the beginning sometimes a man may feel bored, but when he starts getting deeply into it and experiences the nectar, he is no longer uninterested. See for yourself. Also, read the lives of devotees and saints that have freed themselves from the bondage of the world. There is immense gain in this as such readings penetrate the heart. And when love is awakened within, then attachment and worldly desires will naturally drop off. You will be greatly benefited. Attachment can also be removed through knowledge and inquiry, but love works wonders.

Source: From "Art of Living" in English pg 48 by Swami Ramsukhdasji

 

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English Translation of Bhaja Govindam by Adi Shankara

Composed by Adi Shankaracharya, Bhaja Govindam, or Bhajagovindam, is a popular devotional song in Hinduism. The 31 stanza composition in Sanskrit is not just a devotional song. Each word in Bhaja Govindam is pregnant with meaning and the composition is a sort of short synopsis of the teachings of Santana Dharma. 
 

This English translation of Bhaja Govindam was found in a magazine published in Autumn 2003 by the Sivananda Ashram. The magazine also contained an article on the song by Dr M.N. Nandakumara. Sadly, I was not able to locate the name of the translator. 
 

Adi Shankaracharya’s Bhaja Govindam
 

1 Seek Govinda, Seek Govinda,
Seek Govinda, O Fool!
When the appointed times comes (death),
grammar rules surely will not save you.
 
2 O Fool! Give up the thirst to possess wealth.
Create in your mind, devoid of passions,
thoughts of the Reality.
With whatever you get, entertain your mind, be content.
 
3 Seeing the full bosom of young maidens and their navel,
do not fall a prey to maddening delusion.
This is but a modification of flesh and fat.
Think well thus in your mind again and again.
 
4 The water drop playing on a lotus petal has an extremely uncertain existence;
so also is life ever unstable.
Understand, the very world is consumed by disease and conceit,
and is riddled with pangs.
 
5 As long as there is the ability to earn and save,
so long are all your dependants attached to you.
Later on, when you come tolive with an old, infirm body,
no one at home cares to speak even a word with you!!
 
6 As long as there dwells breath in the body,
so long they enquire of your welfare at home.
Once the breath leaves, the body decays,
even the wife fears that very same body.
 
7 So long as one is in one’s boyhood, one is attached to play,
so long as one is in youth, one is attached to one’s own young woman;
so long as one is in old age, one is attached to anxiety,
yet no one, alas to the Supreme Brahman, is ever seen attached.
 
8 Who is your wife? Who is your son?
Supremely wonderful indeed is this samsara.
Of whom are you? From where have you come?
O brother, think of that Truth here.
 
9 Through the company of the good, there arises non-attachment;
through non-attachment there arises freedom from delusion;
when there is freedom from delusion, there is the Immutable Reality;
on experiencing the Immutable Reality, there comes the state of ‘liberated-in-life’.
 
10 When youthfulness has passed, where is lust and its play?
When water is evaporated, where is the lake?
When the wealth is reduced, where is the retinue?
When the Truth is realised, where is samsara?
 
11 Take no pride in your possession, in the people at your command, in the youthfulness that you have.
Time loots away all these in a moment.
Leaving aside all these, after knowing their illusory nature,
realize the state of Brahman and enter into it.
 
12 Day and night, dawn and dusk, winter and spring,
again and again come and depart.
Time sports and life ebbs away.
And yet, one leaves not the gusts of desires.
 
13 O Distracted One! Why worry about wife, wealth?
Is there not for you the One who ordains?
In the three worlds it is the association-with-good-people alone
that can serve as a boat to cross the sea of change, birth and death.
 
14 One ascetic with matted locks, one with shaven head,
one with hairs pulled out one by one, another parading in his ochre robes
– these are fools who, though seeing, do not see.
Indeed, these different disguises or apparels are only for their belly’s sake.
 
15 The body has become worn out. The head has turned grey.
The mouth has become toothless.
The old man moves about leaning on his staff.
Even then he leaves not the bundle of his desires.
 
16 In front the fire, at the back the sun, late at night he sits with hisknees held to his chin;
he receives alms in his own scooped palm and
lives under the shelter of some tree,
and yet the noose of desires spares him not!
 
17 One may, in pilgrimage, go to where the Ganges meets the ocean, called the Gangasagar,
or observe vows, or distribute gifts away in charity.
If he is devoid of first-hand-experience-of-the-Truth,
according to all schools of thought, he gains no release, even in a hundred lives
 
18 Sheltering in temples, under some trees,
sleeping on the naked ground, wearing a deerskin,
and thus renouncing all idea-of-possession and thirst-to-enjoy,
to whom will not dispassion bring happiness?
 
19 Let one revel in Yoga or let him revel in Bhoga.
Let one seek enjoyment in company or
let him revel in solitude away from the crowd.
He whose mind revels in Brahman,
he enjoys, verily, he alone enjoys.
 
20 To one who has studied the Bhagavad Gita even a little,
who has sipped at least a drop of Ganges-water,
who has worshipped at least one Lord Muraari,
to him there is no quarrel with Yama, the Lord of Death.
 
21 Again birth, again death, and again lying in mother’s womb –
this samsara process is very hard to cross over.
Save me O destroyer of Mura (Lord Krishna),
through Thy infinite kindness.
 
22 The Yogin who wears but a godadi (shawl made of rags),
who walks the path that is beyond merit and demerit,
whose mind is joined in perfect Yoga with its goal,
he revels (in God-consciousness) – and lives thereafter – as a child or as a madman.
 
23 Who are you? Who am I? From where did I come?
Who is my mother? Who is my father?
Thus enquire, leaving aside the entire world-of-experience,
essenceless and a mere dreamland, born of imagination.
 
24 In you, in me and in all other places too there is but one All-Pervading Reality.
Being impatient, you are unnecessarily getting angry with me.
If you want to attain soon the Vishnu-status,
be equal-minded in all circumstances.
 
25 Strive not, waste not your energy to fight against or to make
friends with your enemy, friend, son or relative.
Seeking the Self everywhere,
lift the sense-of-difference born out of ‘ignorance’.
 
26 Leaving desire, anger, greed and delusion,
the seeker sees in the Self ‘He Am I’.
They are fools those who have not Self-knowledge,
and they consequently, as a captive in hell, are tortured.
 
27 The Bhagavad Gita and Sahasranama are to be chanted;
always the form of the Lord of Lakshmi is to be meditated upon;
the mind is to be led towards the company of the good;
wealth is to be shared with the needy.
 
28. Very readily one indulges in carnal pleasures;
later on, alas, come diseases of the body.
Even though in the world the ultimate end is death,
even then man leaves not his sinful behaviour.
 
29 ‘Wealth is calamitous’, thus reflect constantly:
the truth is that there is no happiness at all to be got from it.
To the rich, there is fear even from his own son.
This is the way with wealth everywhere.
 
30 The control of all activities,
the sense-withdrawal, the reflection, along with japa
and the practice of reaching the total-inner- silence
– these, perform with care, with great care.
 
31 O Devotee of the lotus-feet of the teacher!
May you become liberated soon from the samsara through the discipline of the
sense-organs and the mind. You will come to experience the
Lord that dwells in your own heart.

Source: http://www.hindu-blog.com/2008/02/english-translation-of-bhaja-govindam.html

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