Wake up call : Satyagraha

Its August 15, the day India was declared Independent, 68 years ago. The freedom struggle was never easy, the British ruled India for over 150 years. Mahatma Gandhi was the pioneer of Indian Independence via his Satyagraha Movement. Gandhi used satyagraha in the Indian independence movement and also during his earlier struggle in South Africa. Alongside Gandhi, there were countless other patriots who stood for the nation and sacrificed their lives.

India is Independent Now, but are we, the citizens of India really independent? And unless we are free within how would we be in a position to live peacefully in an Independent India? How can we actively participate in the development of India, if we lack control in our own lives? To be free within means to be happy, to be content/in peace  with "what is", free from regrets of past and worries of future. Free from greed and arrogance. Whether it is for the nation or for a individual citizen, the pathway to freedom is very much the same, Satyagraha!

So let us take an oath, on this glorious day, to imbibe the Principles of Satyagraha in our lives and become truly Independent. Be the Change!

"The word Satya (Truth), is derived from Sat, which means being. And nothing is or exists in reality except Truth."
M.K. Gandhi, Young India, July 30 1931

I. "Sat" --- which implies openness, honesty, and fairness: Truth.

A) Each person's opinions and beliefs represent part of the truth.
B) In order to see more of the truth we must share our truths cooperatively.
C) This implies a desire to communicate and a determination to do so, which in turn requires developing and refining relevant skills of communication.
D) Commitment to seeing as much of the truth as possible means that we can not afford to categorize ourselves or others.

II. "Ahimsa" --- refusal to inflict injury on others.

A) Ahimsa is dictated by our commitment to communication and to sharing of our pieces of the truth. Violence shuts off channels of communication.
B) The concept of ahimsa appears in most major religions, which suggests that while it may not be practiced by most people, it is respected as an ideal.
C) Ahimsa is an expression of our concern that our own and other's humanity be manifested and respected.
D) We must learn to genuinely love our opponents in order to practice ahimsa.

III. "Tapasya" --- willingness for self-sacrifice.

A) A satyagrahi (one who practices satyagraha) must be willing to shoulder any sacrifice which is occasioned by the struggle which they have initiated, rather than pushing such sacrifice or suffering onto their opponent, lest the opponent become alienated and access to their portion of the truth become lost.
B) The satyagrahi must always provide a face-saving "way out" for the opponents. The goal is to discover a wider vista of truth and justice, not to achieve victory over the opponent.

Satyagraha is utter self-effacement, greatest humiliation, greatest patience and brightest faith. It is its own reward.

Satyagraha is a relentless search for truth and a determination to reach truth.
It is a force that works silently and apparently slowly. In reality, there is no force in the world that is so direct or so swift in working.
Such a universal force necessarily makes no distinction between kinsmen and strangers, young and old, man and woman, friend and foe. The force to be so applied can never be physical. There is in it no room for violence. The only force of universal application can, therefore, be that of ahimsa or love. Love does not burn others, it burns itself. Therefore, a satyagrahi, i.e., a civil resister, will joyfully suffer even unto death.

The training for Satyagraha is meant for all, irrespective of age or sex. The more important part of the training here is mental, not physical. There can be no compulsion in mental training.


Source: http://www.quietspaces.com/satyagraha.html

Vedantic Interpretation of Ramayana

Hari Om! The article is about the hidden meanings of the different names that appear in the story of Valmiki Ramayana.

---

In Ayodhya, ( yudhdha means conflict, Ayodhya means where there is no conflict ) to the king Dasharatha ( = one who has conquered all the ten indriyaas ) was born the Supreme Lord, Sri Raama ('That One' who is reveling in every form - ' sarve ramanti yasmin iti Raamaah ') as a baby.

Raama grows up in Ayodhya (without any conflicts ) and then goes out of Ayodhya with sage Vishwamitra to protect the yagnaas.

Rama gets married to Sita. Janaka is her father. Janaka found her while ploughing the mother earth, most improbable place to come out from. Ultimately, she goes back to mother earth. So here is someone who came from no-cause and goes back to no-cause, and this is called, in vedaanta, as ' Maaya '.

Thus Raama, the Atman, the self, gets wedded to Maaya. Once ' Self ' gets married to Maaya, the Ego, ' I ' can not remain in Ayodhya. Conflict must necessarily start. Thus he goes to jungle with Sita. Jungle means the forest of pluralities, conflicts, in which you and I live today.

There, as long as Sita was looking at Raama, living in Raama, for Raama, ( Ego thinking of God only ) she never knew the difference between Ayodhya and forest. But one little moment she turned her attention outwards and there stood the Golden deer - the delusory golden deer.

And once we see that delusion, we do not want God, we want that delusory thing only. Sita got stung by the desire, rejected Ram, sent him away saying, " I want that Golden deer ". Rama goes. The deer is killed no doubt, but it starts crying out and Sita asks Lakshmana also to go. He goes without hesitating.

It is at this time that Ten-headed monster, Ravana, comes in the guise of a sanyasi Bhikshu. See the anti-thesis. Dasharatha, who has conquered the ten indriyaas, is in Ayodhya, and Dashamukha is in Lanka. We are like Ravana. Our attention is constantly turned outwards through the ten indriyaas. Materialism enters the bosom of a seeker in a deceitful form. Ravana, the extrovert man, with lusty living came to Sita in a deceitful form. He comes and takes her away and Sita becomes a prisoner in Lanka.

Her fall from Ayodhya to Lanka is the fall of man from greatness of divinity into the present condition of guilt, sorrow, agitation, worries and suffering. Thus you and I are Sita now in Lanka.

What did she do there ? We must also go thro the same discipline. She refused to co-operate with materialism all around. When she says ' NO ' materialism can not touch her. She remained under Ashoka tree. Shoka is sorrow and Ashoka is sorrowless. Though there is sorrow in all our minds, we refuse to recognise it. There under the Ashoka tree she contemplated on Ram with a sense of total surrender, recognising and realising the terrible mistake that she made and remained there. When we thus remain contemplating on Ram, every seeker will get intimation from the Divine, Sri Ram, that ' I am coming '. Hanuman reaches her and gives her the Symbol. Her hope increases and she is confident that Rama is coming. She awaits the arrival of Rama.

As Sita weeps for him, Rama also expresses sentimental emotions. Valmiki wants to communicate to us that when we cry for God, he responds. How will he go there ? He is in jungle. The only army he can have is monkeys'. We find so much of criticism in Western literature that monkeys can not make an army. But here it has to be monkeys. Human minds and thoughts are the only ally for the Lord , the Spiritual Self, for I and you to reach that state. Monkeys and human minds have the same qualities of ' chanchalatwa ' and ' asthiratwa ' ( lack concentration and attention ).

These monkeys can never be the ally of the Lord as long as they are ruled by Vali, the incorrigible lust. As long as our minds are ruled by lust we are not ready to do Ram's work. So Vali is to be destroyed and see who comes to the throne - Sugreeva. Greeva means the reins of horses. Sugreeva - the total self control ! Under Sugreeva the monkeys are available to do Ram's work and together they build the bridge - the bridge of contemplation to reach the realm of Ravana - the realm of pure materialism, to destroy the extrovertedness, destroy Ravana and take Sita to Rama.

Sita, the ego, when comes face to face with Rama, the Self, the ego disappears. Just as ' the dreamer I ' disappears before ' the waker I ' . Sita thus disappears. It is Kapila muni who tells Rama that he can not go back to Ayodhya and bring about Rama Rajya without a queen. Hence the Kapila muni makes a delusory Sita with whom Rama returns to Ayodhya and rules for a short time. All men of Realization, having realized the Truth, always come back to the world for a short time to serve as Saints, Prophets. We can not work in the world without an ego. But here, it is not a true ego, but an illusory ego. When he thus rules, Luva and Kusha are born. Similarly when a Jnani works in the world, a Bible or a Koran , a Gita or an Upanishad will necessarily emerge out of Him.

Then he gives up the world . There is no compulsion on him to give up because it is already an illusory one. It is not a real one. He gives up the world and there ends the masterpiece.

Thus Raamayana, from Ayodhya to Lanka is the process of an individualized Ego , coming into the present state of misconception that I am a limited, individualized ego, and the return of Rama back to Ayodhya from Lanka is the man's pilgrimage fulfilled in the Realized Self. There after they live in the world for a short time serving the mankind and then the story ends.

Thus there is a spiritual background to the entire story  Ramayana. That is the reason why it is so popular. The average man is happy with the story. To the mediocre man, the idealism that Rama stands for is a great education. But even the man of Realization enjoys Ramayana , because he sees in and through the story , the entire Vedantic Wisdom, echoing and re-echoing as a melody Divine.

(Source: http://www.advaita-vedanta.org/articles/vedantic_significance_in_ramayana.htm)

The Story of Mind

There is a formidable and desolate forest in which there was a man. He was with a thousand hands and eyes. Apparently very confused, he would strike himself violently with iron bars and run about crying. Running about like that he fell in a dark well with a hidden way out. 

It took him some time to find his way out and then he slowly got out of the well into a thorny forest. Then again, departing and beating himself often, running and laughing he managed to enter a cool forest of plantain trees. 

but he did not remain there for long. There also he started beating himself and running, he fell into the same well again ! He was as though drunk or semi conscious!!

Vasishta ji says: Having seen this for a long time , i held him by force ... and jolted him to consciousness. I then asked him " What is this ? Who are you? Why do you run in vain ?", thus asked, he said:

"I am no body, i do nothing. You are my enemy. Having seen by you, i am lost! Then , laughing, hegave up his limbs all around" 

Thus in that forest, many men like him dwell, wandering about. That forest is there even today.

Sri Rama: Sage! What is that great forest ? What is it that they are intent on doing ?

Vasishta replies: 

In this great forest of worldly existence, minds indeed wander about. They are lead by me , by discrimination, to supreme tranquility. Some, by disregarding me, fall down into hells. The forest of plantains is heaven. the affliction by sorrow is the thorn. "I am lost", when he said this, it was the cry of ego ... the feeling of me and mine ! The beatings are the blows of fancies or imaginations. They are indeed caused by oneself. The mind is reduced to a state of bondage only by its own imaginations and impressions. Like a silk worm in the cocoon one binds oneself by one's own imaginations and super-impositions. 

This story of mind has been narrated to you. Contemplate on it with the mind , using this discrimination observe the mind and reject the fancies or imaginations of mind.

Its all within yourself!

The origin of the world is indeed like this, in the manner of a tale narrated to a child (by the mother). 

There are three brave princes in a non-existent city.

Of these three, two were never born and the other one never indeed was stationed in a womb. 

Once having gone out with the object of acquiring the best, they saw in the sky trees possessing fruits and having eaten those sweet fruits they reached three rivers crowned by large waves , on the way.

There [amongst those rivers], one was completely dry and there was not even a little water in the other two. Having bathed there and sported in the water, and having drunk the water... The three reached a city about to be (of the future), and the end of the day. There they saw three beautiful mansions. One was without walls and pillars, the other two houses were non-existent. There they obtained three pans (vessels) made of molten gold. In those pans they prepared food and served it to brahmanas who were without mouths ! Then they themselves ate the remnants and stayed there happily. 

Just as a child attains conviction in this tale narrated by the mother due to a thoughtless [unreflecting] mind, this creation of the worldly life too has assumed existence to those from whose minds reflection (or enquiry) has left (or dropped).

Five Basic Truths from the Gita

The subject of the Bhagavad-gita entails the comprehension of five basic truths. First of all, the science of God is explained and then the constitutional position of the living entities, jivas. There is ishvara, which means the controller, and there are jivas, the living entities which are controlled. If a living entity says that he is not controlled but that he is free, then he is insane. The living being is controlled in every respect, at least in his conditioned life. So in the Bhagavad-gita the subject matter deals with the ishvara, the supreme controller, and the jivas, the controlled living entities. Prakriti (material nature) and time (the duration of existence of the whole universe or the manifestation of material nature) and karma (activity) are also discussed. The cosmic manifestation is full of different activities. All living entities are engaged in different activities. From Bhagavad-gita we must learn what God is, what the living entities are, what prakriti is, what the cosmic manifestation is, how it is controlled by time, and what the activities of the living entities are.

Ishvara (the Supreme Lord)

Out of these five basic subject matters in Bhagavad-gita it is established that the Supreme Personality of Godhead, or Krishna, or Brahman, or the supreme controller, or Paramatma—you may use whatever name you like—is the greatest of all. The living beings are in quality like the supreme controller. For instance, the Lord has control over the universal affairs of material nature, as is explained in the Bhagavad-gita.

Material nature is not independent. She is acting under the directions of the Supreme Lord. As Lord Krishna says, mayadhyaksena prakrtih suyate sa-caracaram: "This material nature is working under My direction." When we see wonderful things happening in the cosmic nature, we should know that behind this cosmic manifestation there is a controller. Nothing could be manifested without being controlled. It is childish not to consider the controller. For instance, a child may think that an automobile is quite wonderful to be able to run without a horse or other animal pulling it, but a sane man knows the nature of the automobile's engineering arrangement. He always knows that behind the machinery there is a man, a driver. Similarly, the Supreme Lord is the driver under whose direction everything is working.

Jiva (the living entity)

Now the jivas, or the living entities, have been accepted by the Lord, as we will note in the later chapters, as His parts and parcels. A particle of GOLD is also gold, a drop of water from the ocean is also salty, and similarly we the living entities, being part and parcel of the supreme controller, ishvara, or Bhagavan,Lord Shri Krishna, have all the qualities of the Supreme Lord in minute quantity because we are minute ishvaras, subordinate ishvaras. We are trying to control nature, as presently we are trying to control space or planets, and this tendency to control is there because it is in Krishna. But although we have a tendency to lord it over material nature, we should know that we are not the supreme controller. This is explained in Bhagavad-gita.

Prakriti (nature)

What is material nature? This is also explained in Gita as inferior prakriti, inferior nature. The living entity is explained as the superior prakriti. Prakriti is always under control, whether inferior or superior. Prakrti is female, and she is controlled by the Lord just as the activities of a wife are controlled by the husband. Prakriti  is always subordinate, predominated by the Lord, who is the predominator. The living entities and material nature are both predominated, controlled by the Supreme Lord. According to the Gita, the living entities, although parts and parcels of the Supreme Lord, are to be considered Prakriti. This is clearly mentioned in the Seventh Chapter of Bhagavad-gita. Apareyam itas tv anyam prakrtim viddhi me param/ jiva-bhutam: "This material nature is My inferior prakriti, but beyond this is another prakriti - jiva-bhutam, the living entity.
"

Kala (eternal time)

Another name of the Paramatma feature of the Lord is kala, or eternal time. Eternal time is the witness of all our actions, good and bad, and thus resultant reactions are destined by Him. Paramatma is our constant companion, and therefore He knows everything, past, present and future. And because the Paramatma feature of Lord Krishna destines all actions and reactions, He is the supreme controller also. Without His sanction not a blade of grass can move. The living beings are given as much freedom as they deserve, and those who misuse freedom, are put into miseries destined by the eternal kala. The kala offers the conditioned souls both happiness and miseries. It is all predestined by eternal time. As we have miseries uncalled-for, so we may have happiness also without being asked, for they are all predestined by kala. Everyone is suffering and enjoying the result of his own destiny. This destiny is made by the living beings in course of social intercourse. And because the Lord has no beginning or end, He is known also as the eternal time, kala.

Karma (activity)

Material nature itself is constituted by three qualities: the mode of goodness, the mode of passion and the mode of ignorance. Above these modes there is eternal time, and by a combination of these modes of nature and under the control and purview of eternal time there are activities, which are called karma. These activities are being carried out from time immemorial, and we are suffering or enjoying the fruits of our activities. For instance, suppose there is a businessman and he has  worked very hard with intelligence and has amassed a great bank balance. Then he is an enjoyer. But then say he has lost all his MONEY in business; then he is a sufferer. Similarly, in every field of life we enjoy the results of our work, or we suffer the results. This is called karma.

Eternal and non-eternal

Ishvara (the Supreme Lord), jiva (the living entity), prakriti (nature), kala (eternal time) and karma (activity) are all explained in the Bhagavad-gita. Out of these five, the Lord, the living entities, material nature and time are eternal. The manifestation of prakriti  may be temporary, but it is not false. Some philosophers say that the manifestation of material nature is false, but according to the philosophy of Bhagavad-gita or according to the philosophy of the Vaishnavas,this is not so. The manifestation of the world is not accepted as false; it is accepted as real, but temporary. It is likened unto a cloud which moves across the sky, or the coming of the rainy season, which nourishes grains. As soon as the rainy season is over and as soon as the cloud goes away, all the crops which were nourished by the rain dry up. Similarly, this material manifestation takes place at a certain interval, stays for a while and then disappears. Such are the workings of prakrti. But this cycle is working eternally. Therefore prakrti is eternal; it is not false. The Lord refers to this as "My prakrti." This material nature is the separated energy of the Supreme Lord, and similarly the living entities are also the energy of the Supreme Lord, although they are not separated but eternally related. So the Lord, the living entity, material nature and time are all interrelated and are all eternal. However, the other item, karma, is not eternal. The effects of karma may be very old indeed. We are suffering or enjoying the results of our activities from time immemorial, but we can change the results of our karma, or our activity, and this change depends on the perfection of our knowledge. We are engaged in various activities. Undoubtedly we do not know what sort of activities we should adopt to gain relief from the actions and reactions of all these activities, but this is also explained in the Bhagavad-gita.

"Chant Hare Krishna and be happy"हरे कृष्ण हरे कृष्ण कृष्ण कृष्ण हरे हरे || हरे राम हरे राम राम राम हरे हरे||

Sri Siksastakam

Sri Caitanya Mahaprabhu is believed to be the most recent incarnation of Krsna.  He appeared 500 years ago in Navadvip, West-Bengal and started His worldwide Sankirtan mission of propagating the chanting of the holy name of the Lord (the process of self-realization for this age - to meditate upon the sound of the maha-mantra:Hare Krishna Hare Krishna, Krishna Krishna Hare Hare, Hare Rama Hare Rama, Rama Rama Hare Hare). He left us only eight verses, called Siksastakam, in which His mission and precepts are revealed.  They describe the glories of the Holy Names of the Lord and the mood one must have to chant and to be a devotee. Text 1 ceto-darpana-marjanam bhava-maha--davagni-nirvapanam shreyah-kairava-chandrika-vitaranam vidya-vadhu-jivanam anandambudhi-vardhanam prati-padam purnamritaswadanam sarvatma-snapanam param vijayate sri-krishna-sankirtanam Glory to the Sri Krishna Sankirtana, which cleanses the heart of all the dust accumulated for years and extinguishes the fire of conditional life, of repeated birth and death. This sankirtana movement is the prime benediction for humanity at large because it spreads the rays of the benediction moon. It is the life of all transcendental knowledge. It increases the ocean of transcendental bliss, and it enables us to fully taste the nectar for which we are always anxious. Text 2 namnam akari bahudha nija-sarva-shaktis tatrarpita niyamitah smarane na kalah etadrishi tava kripa bhagavan mamapi durdaivam idrisham ihajani nanuragaha O my Lord, Your holy name alone can render all benediction to living beings, and thus You have hundreds and millions of names like Krishna and Govinda. In these transcendental names You have invested all Your transcendental energies. There are not even hard and fast rules for chanting these names. O my Lord, out of kindness You enable us to easily approach You by Your holy names, but I am so unfortunate that I have no attraction for  them. Text 3 trinad api sunichena taror api sahishnuna amanina manadena kirtaniyah sada harih One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly. Text 4 na dhanam na janam na sundarim kavitam va jagad-isha kamaye mama janmani janmanishvare bhavatad bhaktir ahaituki twayi O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service birth after birth. Text 5 ayi nanda-tanuja kinkaram patitam mam vishame bhavambudhau kripaya tava pada-pankaja- sthita-dhuli-sadrisham vichintaya O son of Maharaja Nanda [Krishna], I am Your eternal servitor, yet somehow or other I have fallen into the ocean of birth and death. Please pick me up from this ocean of death and place me as one of the atoms at Your lotus feet. Text 6 nayanam galad-ashru-dharaya vadanam gadgada-ruddhaya gira pulakair nichitam vapuh kada tava nama-grahane bhavishyati O my Lord, when will my eyes be decorated with tears of love flowing constantly when I chant Your holy name? When will my voice choke up, and when will the hairs of my body stand on end at the recitation of Your name? Text 7 yugayitam nimeshena chakshusha pravrishayitam shunyayitam jagat sarvam govinda-virahena me O Govinda! Feeling Your separation, I am considering a moment to be like twelve years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling all vacant in the world in Your absence. Text 8 ashlishya va pada-ratam pinashtu mam adarshanan marma-hatam karotu va yatha tatha va vidadhatu lampato mat-prana-nathas tu sa eva naparah I know no one but Krishna as my Lord, and He shall remain so even if He handles me roughly by His embrace or makes me brokenhearted by not being present before me. He is completely free to do anything and everything, for He is always my worshipful Lord unconditionally. Sri Chaitanya Mahaprabhu's Sankirtana Movement All Glories to Sri Caitanya Mahaprabhu!

Bhaja Govindam by Sri Sankara

In this prayer, Adi Shankara emphasizes the importance of devotion for God as a means to spiritual development and to liberation from the cycle of birth and death. The prayer leaves one in no doubt that the renunciation of our egotistical differences and surrender to God makes for salvation.

There is a story attached to the composition of this Hymn. It is said that Adi Shankara, accompanied by his disciples, was walking along a street in Varanasi one day when he came across an aged scholar teaching the rules of Sanskrit grammar to his students by rote. Taking pity on him, Adi Shankara went up to the scholar and advised him not to waste his time on grammar at his age but to turn his mind to God in worship and adoration. The hymn "Bhaja Govindam" is said to have been composed on this occasion.

TEXT 1

bhajagovindam bhajagovindam

govindam bhajamuudhamate

sampraapte sannihite kaale

nahi nahi rakshati dukrijnkarane

Worship Govinda, Worship Govinda, Worship Govinda. Oh fool! Rules of Grammar will not save you at the time of your death.

TEXT 2

mudha jahiihi dhanaagamatrishhnaam

kuru sadbuddhim manasi vitrishhnaam

yallabhase nijakarmopaattam

vittam tena vinodaya chittam

Oh fool! Give up your thirst to amass wealth, devote your mind to thoughts to the Real. Be content with what comes through actions already performed in the past.

TEXT 3

naariistanabhara naabhiidesham

drishhtvaa maagaamohaavesham

etanmaamsaavasaadi vikaaram

manasi vichintaya vaaram vaaram

Do not get drowned in delusion by going wild with passions and lust by seeing a woman's navel and chest. Bodies are flesh, fat and blood. Do not fail to remember this again and again in your mind.

TEXT 4

naliniidalagata jalamatitaralam

tadvajjiivitamatishayachapalam

viddhi vyaadhyabhimaanagrastam

lokam shokahatam cha samastam

Uncertain is the life of man as rain drops on a lotus leaf. Know that the whole world remains a prey to disease, ego and grief.

TEXT 5

yaavadvittopaarjana saktah

staavannija parivaaro raktah

pashchaajjiivati jarjara dehe

vaartaam koapi na prichchhati gehe

So long as a man is fit and able to support his family, see the affection all those around him show. But no one at home cares to even have a word with him when his body totters due to old age.

TEXT 6

yaavatpavano nivasati dehe

taavatprichchhati kushalam gehe

gatavati vaayau dehaapaaye

bhaaryaa bibhyati tasminkaaye

When one is alive, his family members enquire kindly about his welfare. But when the soul departs from the body, even his wife runs away in fear of the corpse.

TEXT 7

baalastaavatkriidaasaktah

tarunastaavattaruniisaktah

vriddhastaavachchintaasaktah

pare brahmani koapi na saktah

Childhood is lost in play. Youth is lost by attachment to woman. Old age passes away by thinking over many past things. Alas! Hardly is there anyone who yearns to be lost in Parabrahman.

TEXT 8

kaate kaantaa kaste putrah

samsaaro.ayamatiiva vichitrah

kasya tvam kah kuta aayaatah

tattvam chintaya tadiha bhraatah

Who is your wife? Who is your son? Strange is this samsara. Of whom are you? Where have you come from? Brother, ponder over these truths.

TEXT 9

satsangatve nissngatvam

nissangatve nirmohatvam

nirmohatve nishchalatattvam

nishcalatattve jiivanmuktih

From Satsanga comes non-attachment, from non-attachment comes freedom from delusion, which leads to self-settledness. From self-settledness comes Jivan Mukti (liberation).

TEXT 10

vayasigate kah kaamavikaarah

shushhke niire kah kaasaarah

kshiinevitte kah parivaarah

gyaate tattve kah samsaarah

What good is lust when youth has fled? What use is a lake which has no water? Where are the relatives when wealth is gone? Where is samsara (the continuaiton of birth and death) when the Truth is known?

TEXT 11

maa kuru dhana jana yauvana garvam

harati nimeshhaatkaalah sarvam

maayaamayamidamakhilaM hitvaa

brahmapadaM tvaM pravisha viditvaa

Do not boast of wealth, friends, and youth. Each one of these are destroyed within a minute. Free yourself from the illusion of the world of Maya and attain the timeless Truth.

TEXT 12

dinayaaminyau saayam praatah

shishiravasantau punaraayaatah

kaalah kriidati gachchhatyaayuh

tadapi na mujncatyaashaavaayuh

Daylight and darkness, dusk and dawn, winter and springtime come and go. Time plays and life ebbs away. But the storm of desire never leaves.

TEXT 13

dvaadashamajnjarikaabhirasheshhah

kathito vaiyaakaranasyaishhah

upadesho bhuudvidyaanipunaih

shriimachchhankarabhagavachchharanarih

This bouquet of twelve verses was imparted to a grammarian by the all-knowing Shankara, adored as the bhagavadpada.

TEXT 14

kaate kaantaa dhana gatachintaa

vaatula kim tava naasti niyantaa

trijagati sajjanasam gatiraikaa

bhavati bhavaarnavatarane naukaa

Oh mad man! Why this engrossment in thoughts of wealth? Is there no one to guide you? There is only one thing in three worlds that can save you from the ocean of samsara. Get into that boat of satsangha (knowledge of the Truth) quickly.

TEXT 15

jatilo mundii lujnchhitakeshah

kaashhaayaambarabahukritaveshhah

pashyannapi cana pashyati muudhah

udaranimittam bahukritaveshhah

There are many who go with matted locks, many who have clean shaven heads, many whose hairs have been plucked out; some are clothed in saffron, yet others in various colors --- all just for a livelihood. Seeing truth revealed before them, still the foolish ones see it not.

TEXT 16

angam galitam palitam mundam

dashanavihiinam jatam tundam

vriddho yaati grihiitvaa dandam

tadapi na mujncatyaashaapindam

Strength has left the old man's body; his head has become bald, his gums toothless and leaning on crutches. Even then the attachment is strong and he clings firmly to fruitless hope.

TEXT 17

agre vahnih prishhthebhaanuh

raatrau chubukasamarpitajaanuh

karatalabhikshastarutalavaasah

tadapi na mujncatyaashaapaashah

Behold there lies the man who sits warming up his body with the fire in front and the sun at the back; at night he curls up the body to keep out of the cold; he eats his beggar's food from the bowl of his hand and sleeps beneath the tree. Still in his heart, he is a wretched puppet at the hands of passions.

TEXT 18

kurute gangaasaagaragamanam

vrataparipaalanamathavaa daanam

gyaanavihinah sarvamatena

muktim na bhajati janmashatena

One may go to the Ganga, observe fasts, and give away riches in charity! Yet, devoid of jnana, nothing can give mukthi even at the end of a hundred births.

TEXT 19

sura mandira taru muula nivaasah

shayyaa bhuutala majinam vaasah

sarva parigraha bhoga tyaagah

kasya sukham na karoti viraagah

Take your residence in a temple or below a tree, wear the deerskin for the dress, and sleep with mother earth as your bed. Give up all attachments and renounce all comforts. Blessed with such vairagya, could any fail to be content?

TEXT 20

yogarato vaabhogaratovaa

sangarato vaa sangaviihinah

yasya brahmani ramate chittam

nandati nandati nandatyeva

One may take delight in yoga or bhoga, may have attachment or detachment. But only he whose mind steadily delights in Brahman enjoys bliss, no one else.

TEXT 21

bhagavad giitaa kijnchidadhiitaa

gangaa jalalava kanikaapiitaa

sakridapi yena muraari samarchaa

kriyate tasya yamena na charchaa

Let a man read but a little from the Bhagavad-Gita, drink just a drop of water from the Ganga, worship Murari (Krishna) just once. He then will have no altercation with Yama (the lord of death).

TEXT 22

punarapi jananam punarapi maranam

punarapi jananii jathare shayanam

iha samsaare bahudustaare

kripayaa apaare paahi muraare

Born again, death again, birth again to stay in the mother's womb! It is indeed hard to cross this boundless ocean of samsara. Oh Murari! Redeem me through Thy mercy.

TEXT 23

rathyaa charpata virachita kanthah

punyaapunya vivarjita panthah

yogii yoganiyojita chitto

ramate baalonmattavadeva

There is no shortage of clothing for a monk so long as there are rags cast off the road. Freed from vice and virtue, onward he wanders. One who lives in communion with God enjoys bliss, pure and uncontaminated, like a child and as someone intoxicated.

TEXT 24

kastvam ko.aham kuta aayaatah

kaa me jananii ko me taatah

iti paribhaavaya sarvamasaaram

vishvam tyaktvaa svapna vichaaram

Who are you? Who am I? From where do I come? Who is my mother, who is my father? Ponder thus, look at everything as essence-less and give up the world as an idle dream.

TEXT 25

tvayi mayi chaanyatraiko vishhnuh

vyartham kupyasi mayyasahishhnuh

bhava samachittah sarvatra tvam

vaajnchhasyachiraadyadi vishhnutvam

In me, in you and in everything, none but the same Vishnu dwells. Your anger and impatience is meaningless. If you wish to attain the quality of Vishnu soon, have Sama Bhaava always.

TEXT 26

shatrau mitre putre bandhau

maa kuru yatnam vigrahasandhau

sarvasminnapi pashyaatmaanam

sarvatrotsrija bhedaagyaanam

Do not waste your efforts to win the love of or to fight against friend and foe, children and relatives. See yourself in everyone and give up all feelings of duality completely.

TEXT 27

kaamam krodham lobham moham

tyaktvaa atmaanam bhaavaya ko aham

aatmagyaana vihiinaa muudhaah

te pachyante narakaniguudhaah

Give up lust, anger, infatuation, and greed. Ponder over your real nature. Fools are they who are blind to the Self. Cast into hell they suffer there endlessly.

TEXT 28

geyam giitaa naama sahasram

dhyeyam shriipati ruupamajasram

neyam sajjana sange chittam

deyam diinajanaaya cha vittam

Regularly recite from the Bhagavad-Gita, meditate on Vishnu in your heart, and chant His thousand glories. Take delight to be with the noble and the holy. Distribute your wealth in charity to the poor and the needy.

TEXT 29

sukhatah kriyate raamaabhogah

pashchaaddhanta shariire rogah

yadyapi loke maranam sharanam

tadapi na mujnchati paapaacharanam

He who yields to lust for pleasure leaves his body a prey to disease. Though death brings an end to everything, man does not give up the sinful path.

TEXT 30

arthamanartham bhaavaya nityam

naastitatah sukhaleshah satyam

putraadapi dhana bhaajaam bhiitih

sarvatraishhaa vihiaa riitih

Wealth is not welfare, truly there is no joy in it. Reflect thus at all times. A rich man fears even his own son. This is the way of wealth everywhere.

TEXT 31

praanaayaamam pratyaahaaram

nityaanitya vivekavichaaram

jaapyasameta samaadhividhaanam

kurvavadhaanam mahadavadhaanam

Regulate the pranas (life airs within), remain unaffected by external influences and discriminate between the real and the fleeting. Chant the holy name of God and silence the turbulent mind. Perform these with care, with extreme care.

TEXT 32

gurucharanaambuja nirbhara bhakatah

samsaaraadachiraadbhava muktah

sendriyamaanasa niyamaadevam

drakshyasi nija hridayastham devam

Oh devotee of the lotus feet of the Guru! May thou be soon free from Samsara. Through disciplined senses and controlled mind, thou shalt come to experience the indwelling Lord of your heart!

TEXT 33

muudhah kashchana vaiyaakarano

dukrijnkaranaadhyayana dhurinah

shriimachchhamkara bhagavachchhishhyai

bodhita aasichchhodhitakaranah

Thus was a silly grammarian lost in rules cleansed of his narrow vision and shown the Light by Shankara's apostles.

TEXT 34

bhajagovindam bhajagovindam

govindam bhajamuudhamate

naamasmaranaadanyamupaayam

nahi pashyaamo bhavatarane

Worship Govinda, worship Govinda, worship Govinda, Oh fool! Other than chanting the Lord's names, there is no other way to cross the life's ocean.