How does one truly dissolve this deep-seated, subtle cunning of the ego in daily sadhana? Moreover, does Rama’s grace descend as a result of these efforts, or is the capacity for genuine bhajan itself an awakening of His grace?
Q1. Could you please comment on the chaturai of this trio, and on the deeper meaning of bhajan?
Chaturai, or cleverness, means trying to act smart with God as if one can fool or trick Him in your favor. Bhajan literally means to take joy in God, in His Name and exploits.
Q2. Why does Rama’s grace appear conditional here? Where does ahaituki kripa fit in? What exactly is ahaituki kripa?
The Grace is unconditional, but a man full of cunning and deceit will not be able to fully receive it. It is like the inability to receive the rain if the pot is covered or closed.
Q3. Surdas, in “Mere avagun chit na dharo,” seems to say that when Your grace touches the mind, its vikaras will disappear. He gives the example:
एक लोहा पूजा मे राखत, एक घर बधिक परो।
सो दुविधा पारस नहीं देखत, कंचन करत खरो॥
Tulsidas, however, seems to say: first do something, then grace acts, whereas Surdas seems to suggest that grace itself purifies the mind. Does Surdas therefore imply that nothing needs to be done from the bhakta’s side? How should these two views be reconciled?
Tulsidas is speaking about the man who thinks he is smarter than God, the man full of mental arrogance who shuts himself to the Grace. Surdas is speaking of defects such as kama, krodha, moha, etc., vital difficulties that he wants to get rid of; that is avaguna. Mental pride is not just avaguna but a serious obstacle that closes us from the workings of the Grace.
Affectionately,
Alok Da
