Bhaje Govindam

||Sri Ramakrishna Sharanam||

Aum Namo Narayanaya

Sri Adi Sankaracharya

I make my pranams to my eternal Father Narayana on this Vishnu Deepam Day 2011. I stand at the verge witnessing the exodus of 2011 and wonder to myself if I have adequately utilised my experiences of the years gone by to participate profitably of 2012.

A moment aside to tabulate the experiences reveal a sine wave of emotions; tears and joy; latency and progress; mundane and interesting;  all devoid of the coherent ability to maintain and sustain a state of constant peace and joy.

In a way everything on this earth is a contortionist of varied proportions. Many will lure you with the offering of excitement and joy; only to release you into the clutches of despondency, despair and wrenching sorrow.

How interesting is this play of life which is much like the seasonal pantomime leaving us guessing at the maya of the elaborate and attractive stage?  I struggle to consolidate the time that has passed into a tangible report of progress, possibly due to the fact that not enough strenuous effort has been put into my spiritual sadhana.

As the mind and body continuously wagers a war with the thoughts and elements, we are left dejected, and waiting for energy to continue. Our struggle essentially starts the moment we enter the womb. As we grow, desires taunt us. We summon all our resources fruitlessly trying to satisfy these. An analysis of the year will highlight how much of time and resource was utilised in trying to fulfil these desires.

Many refute and laugh when told that the goal of life is God realisation. They argue that the world is here to enjoy.  Correct thought but wrong attitude!!! Yes, we are here for joy but this world cannot give it to us. Everything in this world finds itself laced with pain and suffering, despair and despondency.

Alas Father!!! What is my way out of this treacherous cycle? Christmas has come, Christmas has gone; friends have come and friends have gone; death has come and death has gone. When will I reach my eternal home of bliss? I have followed all the scriptures, sung all my bhajans to tune and recited my mantras to the meter. Why have you not come to take me home?

One day whilst Sri Adi Shankaracharya was walking in Varanasi with his disciples he came across an old Brahmin teaching his pupils the rules of grammar. The great sage approached the Brahmin and asked: “Of what use is this grammar in this age?” At this point he composed this beautiful hymn which I feel is the essence of life and will help us break this vicious cycle and help us live a better and more blissful 2012. I have cut and pasted same from the internet.

 Bhaje Govindam

bhaja govindam bhaja govindam
bhaja govindam müãhamate,
samprápte sannihite kále
na hi na hi rakúati dukøòkaraïe.

Adore the Lord, adore the Lord, adore the Lord, O fool! When the appointed time (for departure) comes, the repetition of grammatical rules will not, indeed, save you.

müãha jahèni dhanágamatøúïám
kuru sadbuddhim manasi vitøúïám,
yal-labhase nijakarmopáttam
vittam tena vinodaya cittam.

O fool! Leave off the desire for accumulation of wealth; create in the mind, thoughts about Reality, devoid of passion. What you get - i.e. what you have achieved through your past deeds - with that, satisfy your mind.

nárèstanabharanábhèdeùam
døúûvá má gá moháveùam,
etan-mámsavasádi-vikáram
manasi vicintaya váram váram.

Seeing the seductive female form, do not fall prey to frenzied delusion. That (female form) is (but) a modification of flesh and fat. Think well thus in your mind and again and again.

nalinèdalagatajalam atitaralam
tadvaj-jèvitam atiùayacapalam,
viddhi vyádhy-abhimána-grastam
lokam ùokahatam ca samastam.

The water on the lotus-leaf is very unsteady; so also is life extremely unstable. Know that the entire world is devoured by disease and conceit, and smitten with sorrow.

yávad-vittopárjana-saktas-
távan-nija-pariváro raktaç
paùcáj-jivati jarjara-dehe
vártam kopi na pøcchati gehe.

As long as you have the ability to earn money, so long will your dependents be attached to you. After that, when you live with an infirm body no one world even speak to you a word.

yávat-pavano nivasati dehe
távat-pøcchati kuùalam gehe,
gatavati váyau dehápáye
bháryá bibhyati tasmin káye.

As long as there is breath in the body, so long people in the household ask about one's welfare. Once the breath leaves, on the destruction of the body, the dependents dread that very same body.

bálastávat kriãásaktas-
taruïastávat taruïèsaktaç
vøddhastávac-cintásaktaç
pare brahamïi ko'pi na saktaç.

When a boy, one is attached to sport; when a youth, one is attached to as young woman; when old, one is attached to anxiety; to the supreme Brahman, no one, alas, is attached!

ká te kánte kaste putraç
samsáro'yam atèva vicitraç,
kasya tvam kaç kuta áyátas-
tattvam cintaya tadihaq, bhrátah.

Who is your wife? Who is your son? Exceedingly wonderful, indeed, is this empirical process! Of whom are you? Who are you? Whence have you come? O brother, think of that truth here.

Satsañgatve nissañgatvam
nissañgatve nèrmohatvam
nirmohatve niùcalitatvam
niùcalitatve jèvanmuktiç.

Through the company of the good, there arises non-attachment; through non-attachment, there arises freedom from delusion; through delusionless-ness, there arises steadfastness; through steadfastness, there arises liberation in life.

Vayasi gate kaç kámavikáraç
Ùuúke nire kaç kásáraç
kúiïe vitte kaç pariváro
iòáte tattve kaç samsáraç.

When youth is spent, what lustful play is there? When the water has evaporated, what lake is there? When the money is gone, what dependents are there? When the truth is known, what empirical process is there?


má kuru dhanajanayauvanagarvam
harati nimeúát kalaç sarvam,
máyámayam idam akhilam hitvá,
brahmapadam tvam praviùa viditvá.

Do not be proud of wealth, kindred, and youth; Time takes away all these in a moment. Leaving aside this entire (world) which is of the nature of an illusion, and knowing the state of Brahman, enter into it.

dinayáminyau sáyam prátaç
ùèùiravasantau punar-áyátaç
kálaç krèãati gacchaty-áyus-
tapapi na muòcaty-áùaváyuç.

Day and night, dusk and dawn, winter and spring come repeatedly; time sports, life is fleeting; yet one does not leave the winds of desire.

ká te kántá-dhana-gata-cintá
vátula kim tava násti nivantá
trijagati sajjana sañgatir eká
bhavati bhavárïava-taraïe nauká.

Why worry about wife, wealth, etc., O crazy one; is there not for you the one who ordains? In the three worlds, it is only the association with good people that can serve as the boat that can carry one across the sea of birth.

jaûilo muïãi luòchitakeùaç
káúayámbarabahukøtaveúaç
paùyannapi ca na paùyati müãho
hyundaranimittam bahukøtaveúaç.

The ascetic with matted lock, the one with his head shaven, the one with hairs pulled out one by one, the one who disguises himself variously with the ochre-coloured robes - such a one is a fool who, though seeing, does not see. Indeed, this varied disguise is for the sake of the belly.

aïgam gallitam palitam muïãam
daùanavihinam játam tuïãam
vøddho yáti gøhitvá daïãam
tadapi na muòcaty-áùapiïãam.

The body has become decrepit; the head has turned grey; the mouth has been rendered toothless; grasping a stick, the old man moves about. Even then, the mass of desires does not go.


agre vanhiç pøúûhe bhánü
rátrau cubuka-samarpita-jánuç
karatalabhikúas tarutalavásas
tapadi na muòcaty-áùapáùaç.

In front, there is fire; at the back, there is the sin; in the night, (the ascetic sits) with the knees stuck to the chin; he receives alms in his palms, and lives under the trees; yet the bondage of desire does not leave him.


kurute gañgáságaragamanam
vrataparipálnam athava dánam,
jòánavihènaç sarvamatena
muktim na bhajati janmaùatena.

One goes on pilgrimage to the place where the Gañgá joins the sea; or observe the religious vows with care; or offers gifts. But if he be devoid of knowledge, he does not gain release-according to all schools of thought-even in a hundred lives.

suramandiratarumülanivásaç
ùayyá bhütalam ajinam vásaç
sarvaparigrahabhogatyágaç
kasya sukham na karoti virágaç.

Living in temples or at the foot of trees, sleeping on the ground, wearing deer-skin, renouncing all possessions and their enjoyment - to whom will not dispassion bring happiness?

yogarato vá bhogarato vá
sañgarato va sañgavihènaç
yasya brahmaïni ramate cittam
nandati nandati nandaty-eva.

Let one practice concentration; or let one indulge in sense-enjoyment. Let one find pleasure in company; or in solitude. He alone is happy, happy, verily happy, whose mind revels in Brahman.

bhagavadgètá kiòcid-adhitá
gañgáialalavakaïiká pètá,
sakûød-api yena murári-samarcá
kriyate tasya yamena na carcá.

For him, who has studied the Bhagavadgitá even a little, who has drunk a drop of the Gañgá-water, and who has performed the worship of the Destroyer of the demon Mura at least once, there is no tiff with Yama (the Lord of death).


punarapi jananam punarapi masraïam
punarabi jananè-jaûhare ùayanam,
iha samsáre bahu-dustáre
køpaya' páre páhi muráre.

Repeated birth, repeated death, and repeated lying in mother's womb - this transmigratory process is extensive and difficult to cross; save me, O Destroyer of Mura through your grace!

rathyá-carpata-viracita-kanthaç
puïyápuïya-vivarjita-panthaç,
yogi yoga-niyojita-citto
ramate bálonmattavad-eva.

He who wears a dress made of rags that lie about in the streets, he who walks in the path that is beyond merit and demerit the yogin whose mind is given up to yoga revels (in Brahman) just as a child or as a mad-man.

kastvam ko'ham kuta áyátaç
ká me jananè ko me tátaç,
iti paribhávaya sarvam asáram
viùvam tyaktvá svapnavicáram.

Who are you? Who am I? Whence have I come? Who is my mother? Who, my father? Thus enquire, leaving aside the entire world which is comparable to a dream, and is essence less.

tvayi mayi cányatraiko viúïur-
vyartham kupyasi maasahiúïuç,
sarvasminnapi paùyátmánam
sarvatrotsøja bhedájòánam.

In you, in me, and elsewhere too, there is but one God. Vainly do you get angry with me, being impatient? See the Self in all things, and leave off everywhere ignorance which is the cause of difference.

Ùatrau mitre putre bandhau
má kuru yatnam vigrahasandhau,
bhava samacittaç sarvatra tvam
vánchasyacirád yadi viúïutvam.

Make no effort to be either at war with, or in league with, enemy, friend, son, or relative. If you want to attain the status of God soon, be equal-minded towards all things.


kámam krodham lobham moham
tyaktvá'tmánam bhávaya ko'ham
átmjòanavihèná muãhás
te pacyante narakanigüãháç.

Leaving off desire, anger, greed, and delusion, make self-inquiry; who am I? They are fools who are without Self-knowledge; as captives in hell, they are tortured.

geyam gètánámasahasram
dhyeyam ùrèpatirüpam ajasram
neyam sajjana-sañge cittam
deyam dènajanáya ca vittam.

The Bhagavadgètá and the Sahasranáma should be sung; the form of the Lord of Vishnu should always be meditated on; the mind should be led to the company of the good; and wealth should be distributed among the indigent.

sukhataç kriyate rámábhogaç
paùcáddhanta ùarère rogaç
yadyapi loke maraïam ùaraïam
tapapi na muòcati pápácaraïam.

One easily takes to carnal enjoyment afterwards, there is disease of the body. Although, in the world, death is the refuge, even then one does not relinquish sinful ways.

artham anartham bhávaya nityam
násti tataç sukhaleùaç satyam
putrádapi dhanabhájam bhètiç
sarvatraiúá vihitá rètiç.

`Wealth is no good'; thus reflect always; there is not the least happiness there from; this is the truth. For the wealthy, there is fear even from a son; everywhere this is the regular mode.

práïáyámam pratyáháram
nityánityavivekavicáram,
jápyasametasamádhividhánam
kurvavadhánam mahadavadhánam.

The regulation of breath, the withdrawal of the senses (from their respective objects), the inquiry consisting in the discrimination between the eternal and the non-eternal, the method of mind-control associated with the muttering of mantras - perform these with great care.

gurucaraïámbuja-nirbhara-bhaktaç
samsárád-acirád-bhava muktaç
sendriya-mánasa-niyamád-evam
drakúyasi nijahødayasthqam devam.

Being devoted completely to the lotus-feet of the Master, become released soon from the transmigratory process. Thus, through the discipline of sense and mind-control, you will behold the Deity that resides in your heart.

This being my last blog entry for the year, I leave you with these words of the great Sage Sri Adi Shankaracharya, and hope that he has inspired you with his God-given wisdom to change your course to God, the abode of eternal joy. Take refuge in Father, take refuge in Govinda alone!!!!

 I want to thank Master, Mother, Swamiji and Swami Vimokshananda for their guidance, inspiration and protection always; and Merisha Lalla who has assisted with editing the blog since inception.

May you all have a blessed and joyous life always is my prayer, and I hope to greet you all again in the new year with greater impetus and inspired towards a spiritual life.

 With love and prayers always

Yogan

Serenity in the Midst of Chaos

|| Sri Ramakrishna Sharanam||

Aum Namo Narayanaya

South Africa seems to have worked its way into the focal arena with the world convening on Durban for the Congress of the Parties (dubbed COP 17, CMP 7) to discuss and find solutions to the life altering climate changes that we are experiencing and going to experience in the near future. In the midst of this high profile event, South Africa ambushed some attention on its 16 Days of Activism of no violence against women and children campaign and on its celebration of World Aids Day.

As leaders around the table battle to reach consensus on a legally binding agreement that affects the world -and as I type this blog- a woman would have been raped or a child abused and a few more people would have been infected with HIV. I think the thought occupying all our minds at this time is: What is the solution to all these issues and challenges that rob us of peace and happiness that we should enjoy? Life should be about happy moments and memories, not convening to resolve problems that could destroy us.

It is in my opinion a divine intervention that made all these activities converge around the significant and important observance of Gita Jayanti   on the 6th of December 2011. This is the day that Bhagawan Shree Krishna delivered this eternal and profound knowledge to Arjuna. The Bhagavat Gita means 'divine song' but for the purposes of our discussions will be an acronym which means:  “G I T A” - God Is The Answer. Yes dear brothers and sisters, the solution to all our problems is God.

Sri Arjuna receives the supreme knowledge

If I may quickly refer to the challenges I mentioned above in order to reference these against the root as described by the Lord in this timless scripture.The climate change problems we are experiencing are nothing but the result of our greed, which has forced man to exploit the earth with no consideration for the future and sustainable recycling of resources. The pandemic of AIDS and HIV thrives of insatiable lust and the abuse of our mothers and children stems from ego where one feels he or she is more powerful and can enslave or dominate another.

I think we will be fooling ourselves if we think we can just walk away from this world and live as recluses in the forest. This age is the age of materialism and it is unfortunate and at the same time unavoidable as everything in the world requires money.  Even on the spiritual journey, it is important that we maintain this body which requires money. In this chaotic world, action is necessary to survive, however in the midst of this utter chaos; tranquility, peace and bliss can be found.

Lord Krishna's call for action to Arjuna is underpinned by the eternal truth and wisdom on how to extract that peace from all of this chaos. We have all spun a web of delusion out of this world and we are stuck awaiting the prey of pain and suffering to come to us. Who has not cried or continues to cry on account of feeling dejected or hurt by someone close to them? I am still trying to recover from the high that I experienced at the special musical put together by the students of the Satya Sai Seva Organisation of South Africa yesterday evening at the Kendra auditorium. It was awe inspiring to see youth put their special talents in information technology, audio visual, performing arts and management into a labour of love tribute to their beloved Bhagawan Satya Sai Baba. It was the perfect convergence of skill, love and devotion which clearly spelt out the message that our pain and suffering emanates from our identification of ourselves as this body.

In a bid to satisfy the senses and in trying to maintain the looks of this ageing body we have driven the planet to a state of disaster; contributed to the extinction of species of plant and animal life; spread incurable diseases; and placed ourselves in a pit of chronic misery. The Bhagavat Gita of Shree Krishna prescribes the following as a tonic to the maladies that we have unleashed upon us: "Do all work as an offering to me. Do not attach yourself to any work that you do and never expect anything in return. Know that you are not this body, you are the eternal 'atman' (SOUL)."

The Lord is the cause of everything, surrender yourself to Him alone and He will take care of everything for you.  He is the seed-giving Father of the universe; therefore see Him in everything. We are currently travelling a never ending road of destruction and misery fuelled by our ego and desires. We have to break this journey to welcome some happiness and relief. Let this change start with us reaffirming our faith in God. In focusing our attention and love on Him alone, let us allow Him to do what He does best; that is, to shift the yoke of all our problems upon Him. That is what the world needs now- the solution that allows us to find peace and solitude amidst the chaos of this world.

The single resolution of all conferences is to give power of attorney to Bhagawan and let Him deliver us to the utopia we all envisage and want to live in. May the eternal wisdom and knowledge of the Bhagavat Gita continue to inspire us to 'moksha' is my sincere prayer.

With love and prayer always.

My Lord Where Art Thou

||Sri Ramakrishna Sharanam||

Aum Namo Narayanaya

 “Sir, have you seen God?” That’s the one question that initiated a relationship that continues to inspire millions to this very day. The burning desire to speak and associate with someone who has seen God, took Naren (Swami Vivekananda) to different people. He returned from each of them dejected as they could not positively and assertively answer His simple question.

However, when He met Sri Ramakrishna, He was taken aback by the command with which He replied:  “Yes, I see God as clearly as I see you.” If you have the opportunity to read the Gospel of Sri Ramakrishna, you will be able to see on various occasions the interactions the Master had with the Divine Mother.

I was also inspired to read how even Sri Sri Yogananda Paramahansa in his book Mans Eternal Quest on numerous occasions makes reference to the times when he saw and spoke to God like he was communing with another human being.

This leads me to question how and why Sri Ramakrishna and saints like Sri Yogananda were able to see God and have these beautiful relations, yet we who undertake our prayers and attend satsangh are not able to. Sometimes when you speak to people about all the adharma and negativity in the world they always lay blame to the age of Kali Yuga. However, the saints that we speak off lived amongst people in this very age. So we cannot allude to the argument that God could only be seen in the Satya Yuga, Thretha Yuga etc. No doubt it was easier in those ages but it is also possible in this age. So, what is the secret?

Arjuna sees the Universal form

I am reminded of an incident in the Ramayan which could help us understand and clear this doubt. After Mother Sita was abducted, Lord Rama and Lutchmana started to make their way through the forest in search of Her. In their pursuit they came across Hanuman. He came to their assistance and took them to Sugreeva who fled Kishkindha in fear of his brother Vali. It is said that Vali was an extremely powerful King of the apes who had once even defeated Ravana.

 As it happened, a demon Mayawi once challenged Vali's supremacy. Vali accepted the challenge and a fight broke out between the two. They entered a cave and continued their fight inside. Vali specifically told Sugreeva to remain stationed at the entrance of the cave and wait for him for fifteen days. He said: "I will kill this demon and return”.

But, after fifteen days, nobody returned. One day, blood was seen flowing from the cave and Sugreeva assumed that Vali was killed, and it was likely that the demon would kill him too. So Sugreeva ran away to his kingdom and waited for Vali. But Vali did not return even after a few weeks. Therefore he declared himself to be the new King in place of Vali.

 A few months passed.  Vali recovered from his wounds and returned to his kingdom. He was trembling with rage when he found that his unfaithful brother had usurped his throne. He beat Sugreeva to near death.  Sugreeva escaped and ran for his life to the Risyamuk mountains. Further, Rama was told that Vali had also forcefully taken  Sugreeva's wife as his new Queen. Sugreeva and Hanuman pleaded that Vali be killed as he was brining about immense pain to the people of Kishkindha.

Rama realised that Sugreeva was a humble soul and was not wicked. He had not occupied the throne intentionally or through a plot to oust Vali.  He really believed that Vali was killed in fight. Therefore, Rama accepted him as his friend and promised assist him. Under the instructions of Rama, Sugreeva challenged his brother to come out and fight for the final decision as to who should rule Kishkindha.

During the ensuing fight Rama who hid behind a tree fired an arrow which brought the mighty Vali down. It was in his last breath that he had the opportunity to see Sri Rama and speak to him. This incident of the Lord shooting Vali from behind the tree, if taken literally, can be misunderstood as many people question how a great warrior like Sri Rama can shoot someone with whom He was not directly engaged in a battle with, from behind.

The spiritual significance of this episode provides a suitable answer to the question I raised earlier. Because of his prowess, certain qualities like anger, ego, hatred and deceit started to flourish within Vali. In his last moments he asked Sri Rama: “Why didn’t you come to me for assistance? I have even conquered Ravana. I would have helped you”. You see how big his ego had gone. He thinks that he is the doer. The Lord did not meet him at all until that time.

When our ego and negative qualities overwhelm us, the Lord does not abandon us, He is there in the background helping us to remove these tendencies, much like how he was behind the trees. He ensures that He aims arrows of His grace at us to enlighten us. When all our negativity is defeated by His hands, He reveals Himself to us, much like how we remove all the fibre of the coconut first before the pure insides are revealed. Bhagawan helps us from behind the scenes to annihilate these coverings of maya before we can see him.

I pray that His divine grace acts swiftly upon us, so that we too will be able to see Him soon.

With Love and Prayers Always