Sant Narsi Mehta

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Sant Narsi

 

 

Sant Narsi Mehta, the Adi Kavi of Gujara desa did exactly that. In the

14th century he was born into the most influential yet orthodox

community of Nagar Brahmins. During his time Humayun, the Moghul had

spread his Islamic tentacles of power all over a land where once

Sanatana Dharma was the sole support. Bereft of parents at an early

age Narsi and later his family eked their life at the mercy of their

cruel relatives. When he eventually moved away to Junagadh with his

wife and children, his involvement in keertans, holy dramas and

meditation increased. He maintained a very simple and charitable life.

His was an open house for the pursuit of the divine. Much to the

chagrin of his community, when invited, he did not hesitate to conduct

satsang and keertans in the homes of those who were considered as low

caste. It was he who coined the word `Harijan' for those who that the

high society disregarded and discriminated against. Gandhiji took this

word to even greater heights in his own personal life. Narsi's bhajan

`Vaishnav jan tho' became the way of life for Gandhiji and his

Sarvodaya movement. Important events in his life have been recorded in

Narsi's own works. The jumpstart into mysticism was obtained when he

observed a seven day of fast in honour of Shiva at a neglected temple

in the woods. The boon that he asked Shiva at the end was –` I beg you

to have mercy on me and bless me with that vision that is most

cherished by you!' Thamney jey vallabha, hoy jey durlabh, aapo rey

prabhuji,man dayaarey aaney. Indeed Lord Hatakeshvara, the tutelary

deity of the Nagar Brahmins blessed Narsi with a unique vision. He

facilitated this human being, the ecstasy of participating in the

Rasa-Lila of Shri Krishna. From then on Shri Krishna not only became

the subject of most of his mystic love songs but also is credited to

have performed many a miracle to save this bhakta from financial ruin

and embarrassment.

Lord Vittala has made Vaikunta in Braja. He gave that darshan to the

Aahirs, which even in dreams Brahma and others cannot have. Even the

six systems of philosophies cannot facilitate their followers, that

which the Vedas sing about. From forest to forest grazing his cows he

performed many new mystical plays. The best among men has incarnated

mysteriously by taking on a body as if in play. With hands folded

Narsi says that the gopas are indeed the residents of Vaikunta.

Naanu sarakhun gokuliyo maarey vittaley vaikunta keedhoon rey

Brahmadik svapney na aavey aahir ney darshan keedhoon rey

Patdarshaney yogyo na aavey ved puraan jeymey gaaye rey

Avanavi leelaa brindaavana ma vann vann dheyn charaavey rey

Purushottham leelaa avathaari deh dharyaa avinaashi rey

Kar jodeeney kahey narsaiyo govaliyaa vaikuntavaasi rey

His Gift

Narsi's gifts to us are his songs. Here we are shown his love of God

and his creations. Here again sadhaks can find his advice on life's

purpose and the goal of human birth. Vaishnav stalwarts such as

Vishnusvamin and Vallabhacharya as well as Sufi saints such as Ali

Bhagavan of Mathura have praised this humble saint of Gujarat. Well

versed in Sanskrit he opted to compose in Apabhrashta, a regional

language of his area. An accomplished musician he set ragas for his

compositions. The words he chose to couch his feelings are garlands of

sheer melody. His legacy runs into volumes. He wrote on the stories

from the Bhagavat. Inspired by Shri Jayadeva whom he admired he

composed on the love plays of gopis, Radha and on the wiles of Shri

Krishna. Many a miracle that happened to him became part of his

biographical poems. Towards the end of his life he sang songs on

Vairagya and Jnana.

This flight of his towards the Lord Divine was steered by the tail

wing of Bhakti. The flaps that maneuvered his flight were Jnana,

Vairagya and Prema. In him we see the rare combination of Bhakti and

Virakti. Pouranic devatas were all objects of devotion for him as .

Shiva is his teacher and Parvati was the facilitator of the world

where he could do his sadhana. Shri Krishna was the One with whom he

was involved. Yuga after yuga he wishes to be born separate from the

lord like the gopis. This he wishes for so he could have the divine

relationship only to enjoy the pangs of defeat and total surrender

again and again.

He had the peculiar capacity to weave a colorful and delicate fabric

of fantasy out of a simple pouranic event. Krishna offering to churn

the buttermilk for Yasoda is enough for the saint to go into a flash

back as well as a spin off, of the Amrita matthanam. Certain words

take on extraordinary dimensions in his songs such as Vaari (

attraction-self forgetfulness) and raas ( enjoyment-mystic dance).

Maheeda means both curds as well as truths gained from churning life

as in Mahida mathavaney ootyaa yasoda raani, and then as innahin aapu

ho nandaji na laal rey , maheedaa aamaara rey Lataka is play as well

as flirt with the divine as in Hoon tho vaaree rey giridahar laal

thamaaraa latkaaney and then as in Hey chittha chaitanya vilaasa thad

roop cchey, brhma latkaan karey brhma paasey. In the classic Bholi rey

bharvadana hari ney beycchavaa chaali, the lord of the fourteen lokas

is discovered in the pot of an absent minded god intoxicated Aahir

girl. He thus not only saves her but also gives her the divya darshan

The entire Shri Krishna Charita is symbolic. He talks of Braja as

really Vaikunta where Krishna is the Supreme. Balaram is Infinity. The

gopas are devatas and the gopis are the lakshmis. Radha is bhakti and

Yasoda is mukti. Vasudeva is the Veda and the cows are the Vedic

meters. Devaki is jnana. Shri Krishna's stick is Brahma and his flute

is Shiva. The five notes are the Panchamahadevas. Arjuna is Indra.

Duryodhana is ahankara. Yuddhishtira is Dharma. Narsi is the servant

of the Supreme Lord.

 

Potent Pointers in his Philosophy

1. The divine as reflected in the Vedas is the same as that in the

Puranas. It is clearly a matter of choice as to which set of mysteries

one chooses.

2. The joys of Vraja are all inside of you in reality.

3. Real awakening means becoming asleep to the phenomenal world.

4. The world is born out of the sheer desire of Shiva.

5. Many are the paths to mukti. The daityas opted for conflict. The

yogis took the path of jnana and vigyan. The gopis took to love.

6. Human birth has been achieved after a tedious journey. Kicked

around as a dog or a cat, bound to work as an ox, neighing for food as

a horse and stretching for foraging as a burdened camel, pulled by the

hook as an elephant we have finally arrived here. Still we are not

cognizant and respectful of the Lord. We know not how to bow in

reverence or dance in exuberant joy to the melody of His names.

Indulging in clothes, ornaments and perfumes we fail to live a life of

gratitude.

7. Shun mere religious disciplines for they are all for self-

maintenance. It is more important to search and realize the

Fundamental Truth.

8. Association with those who are non conducive to your sadhana is

worse than consuming poison. The latter can only destroy the body.

Association with the good on the other hand can destroy demerits

accumulated over several births.

9. Be selective in your beliefs for many have devised theories and

philosophies to suit their own ambition.

10. If you have not tried to see Him, mere recitation of His names is

of no value. Each time you visit the temple and ask God to help you

with one problem or the other. How is it that your misery has not yet

abated? Outwardly you sing, pray and show holiness yet inwardly you

harbor many a concern! When life is good you say it is by the grace of

God. When ill luck comes your way why then do you say it is due to

karma? All these acts are merely mechanical for you have not asked

yourself as to who you are in reality!

11. He is to be called the Vaishnav who sympathizes with the

affliction of others. He tends to the sorrows of others but gets not

conceited in that act. He tolerates others with humility. He does not

censure anyone. His words and mind are steadfast. Such a person's

mother is indeed wealthy. With equanimity he has given up his

cravings. To him all women are his mothers. Words of untruth never

issue from his mouth. He lays not his hand on the wealth of others. He

is free from passion and delusion. His mind is dispassionate from

conviction. He readily claps his hands to the names of Ram. In his

body reside all holy places. He is free from greed and deceit as also

from lust and anger. Says Narsi the sight of such a person enables the

seer and his entire clan to cross sansar.

 

" Krishna kalaa sab samaj gaye, sakhee roop mey bhakt

Naagar narahari prabhu parey purna maya aasakt

Vohee guru mama haran dukh punya punj sukhdaam

Paap nivaran param gati vaar hi vaar pranaam "

Bandhavgad Shree Govindasvamin's tribute to Narsi.