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Re: outburst of a angry vaishnavite

From the Bhakti List Archives

M.K. Krishnaswamy • February 19, 2003 


Dear Bhaktas,

This is with reference to Shri Ashok Krishnamurti's extremely courteous, very well-drafted reply to what he perceived in my post as a sign of disapproval of rituals. Far from it, I agree with him wholeheartedly on the need for and helpfulness of rituals in any spiritual journey. His statement is well supported by the Upanishads which warns us that the path is like a razor's edge, strewn with difficulties and difficult to tread and therefore, we need guidance from an excellent Acharya: 

utthishThata jaagrata
praapya varaan nibodhata
kshurasya dhaara nishitaa duratyayaa
durgam pathastat kavayo vadanti

The point I wished to convey, however, was only that the reverse need not be true i.e., one who is not committed to such practices is not a spiritual person.

When I made the statement that Narsi Mehta "laid emphasis on the inner traits of a saintly person, not the outer garb of dress or the rituals and other similar practices",  I did not intend to suggest that rituals were unnecessary or had no useful place in spiritual practice. The crucial words were "laid emphasis", as was noticed in the original article by the "angry vaishnavite" ( I am truly sorry for continuing to use this sobriquet; I suppose we need to change this reference, as suggested by another contributor). 

In somewhat similar manner, Bhaja Govindam has many slokas which emphasise that mere practices without inner awareness are not conducive to liberation. They were not intended to suggest the contrary: that the practices mentioned in the slokas were unnecessary or unhelpful for a spiritual aspirant. 

Below are three of these slokas where outward signs hev been de-emphasized; 
the translation  is by Shri C. Rajagopalachari (Rajaji) which I have copied from the web-site: http://www.hindubooks.org/books_by_rajaji/bhaja_govindam/ 
jaTilo muNDii luJNchhitakeshaH
kaashhaayaambara-bahukR^ita-veshhaH .
pashyannapi cana pashyati muuDhaH
udara-nimittaM bahukR^ita-veshhaH .. 14..

The ascetic with the matted locks, the man with the shaven head, he who has pulled out his hair, the man of the kaashaya robe, they have eyes but fail to see. All these are disguises to cheat the world and fill the belly. 

Renouncing is not a matter of external show. It is a victory that has to be won in the mind. But what is it that we see in the world? We see the shaven head or the long matted hair and such other outward signs. If the desires burning in the heart are not quenched, these external forms mean nothing. The show of renunciation is quite often a means to fill the belly. 'Why this vain show? Give it up', says Sri Sankara. 

kurute gaN^gaa-saagara-gamanaM
vrata-paripaalanam-athavaa daanam.h .
GYaana-vihinaH sarvamatena
muktiM na bhajati janma-shatena .. 17..

All religions and creeds stress the need for true knowledge and wisdom.

A man may bathe in the holy Ganga or the sea. He may observe every austerity; he may make gifts lavishly. Yet, all religions agree that none of these will get him liberation even in a hundred lives if he does not acquire true knowledge. 

A person may do pilgrimage to holy places, bathe in the sea at Rameshwaram and go through a hundred vows and austerities. But if he has not attained Jnaana, he cannot get rid of the great Delusion. These holy baths and austerities will bear fruit only if the mind is pure and the heart is filled with devotion. Else, they are all in vain. 

When it is said that one without knowledge cannot attain liberation it is not knowledge arising from book learning that is meant. It refers to the state of mind that is free from attachments. Book learning is one thing; true knowledge is quite another. 

yogarato vaa bhogaratovaa
saN^garato vaa saN^gaviihinaH .
yasya brahmaNi ramate chittaM
nandati nandati nandatyeva .. 19..

When one is practicing yoga, or enjoying some pleasures, whether in company or in solitude, if one's mind finds delight in communication with the Supreme Brahman, such a one is indeed truly happy.

Pleasure is a state of the mind. The satisfaction springing from sense-enjoyment is pleasure of one kind. But the bliss of felt union with God is some-thing different. It is a joy that knows no qualification or diminution. Sri Maanikkavaachagar says to his heart as to a honeybee: 

"O, my good bee, sip not the honey from little flowers and waste your energy. There is the Divine Dancer for you to meditate on or see His form in the temples. What is the use of the sensual pleasures of the flesh. The flower that is God exudes the honey of supreme bliss. Drink that honey, O my heart. When you sing His praise, my very bones melt in the honey of the bliss that flows from Him." 

Dasan,
M.K. Krishnaswamy






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